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 the legends in the Kojiki and the Nihongi, and the rites and ceremonies concerning which the Norito and other parts of the Yengishiki afford so much information, with what is known of other ancient religions. A correct interpretation of the extant texts is the first requisite, and in arriving at this the philological labours of Mabuchi Motoöri and Hirata, imperfect as their results must naturally be, will be of immense assistance. At the same time, in order to estimate the exact value of these results, the safest method would be to follow the order proposed by Motoöri for studying the old literature, and to begin by a careful analysis of the language of the Genji and other Monogatari, which form the key to the Manyôshiu; for without an accurate knowledge of the latter, the proper reading of the Chinese characters in which the Kojiki, Nihongi and Norito have been written down cannot be known with any degree of certainty. By carrying out this programme, and following in the footsteps of the native scholars, it would be alone possible to check their work and at the same time to arrive at correct conclusions, for it is very clear that the last word has yet to be said on the subject of Shintô.