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 house. Shina in the alternate names means ‘long breath’ ‘Evil acts and words are of two kinds, those of which we are ourselves conscious, and those of which we are not conscious. Every one is certain to commit accidental offences, however careful he may be, and hence the practice of our ancient tongue was to say, “deign to correct those failings of which I may have been guilty.” But it is better to assume that we have committed such unconscious offences. If we pray that such as we have committed may be corrected, the gods are willing to pardon them. By “evil gods” are meant bad deities and demons who work harm to society and to individuals. They originated from the impurities contracted by Izanagi during his visit to the nether world, and cast off by him during the process of purification. They subsequently increased in number, especially after the introduction of Buddhism. The two deities of wind can of course blow away anything it pleases them to get rid of, and among other things the calamities which evil gods endeavour to inflict. As man is dependent on them for the breath which enables him to live, it is right to pray to them to give long life. This is also the reason why they are besought to carry our prayers to the gods of heavenly origin and to the gods of earthly origin.’ As an illustration of the efficacy of prayer Hirata gives a long account of a boy who was carried off in the year 1806 by goblins, and afterwards restored to his father, who had earnestly besought the intercession of Shinatsu-hiko and Shinatsu-hime with the other gods.

The next prayer is addressed to Amaterasu and the other gods who dwell in the sun, and consists simply in calling on them by name. The common belief of the lower classes appears to be that the sun is actually a god, and they may often be seen to worship on rising in the morning, by turning towards it, placing their hands together and reciting prayers. The third