instinctive practice, which has its root in the idea that Heaven is the dwelling-place of the Gods, and has certainly nothing to do with ghost-worship.
I cannot point to any case of prostration or of uncovering the feet as a form of Shinto worship. Uncovering the head is known in modern times, but I do not find it mentioned in the older ritual.
Offerings.—As the attitude of devotees towards myth varies according to their intelligence and culture, some distinguishing, more or less clearly, between the truth which it adumbrates and its fictitious embroidery, and others accepting it indiscriminately as absolute fact, as the image is by some regarded simply as an aid to devotion and by others as a true representation of the God, or even as the God himself, so in the case of offerings, a double current of opinion is to be traced. There are always worshippers who well know that the God does not eat the food, drink the wine, or wear the clothing which is laid upon his altar; but there are also more literal-minded people who cling, in the face of cogent evidence to the contrary, to the idea that in some ill-defined way he does benefit physically by such offerings. A story in the Konjaku Monogatari tells how a boy, possessed of superior insight, could see the devils carrying away the offerings of the purification ceremony. Even Hirata, a highly educated man, thought that food-offerings lost their savour in a way that is inexplicable by natural causes. Incense and burnt-offerings are adapted to the mental capacity of worshippers of this class.[1] The true reason for making offerings, whether to Gods or to the dead, is to be sought elsewhere. Men feel impelled to do something to show their gratitude for the great benefits which they are daily receiving, and to conciliate the future favour of the powers from whom
- ↑ The old Hebrew idea (Genesis viii. 21) was that the food actually reached God in the form of the fragrant fire-distilled essence, and thus gratified him as an agreeable gift. Hastings, 'Diet, of the Bible.'
