portion [of ground] onely with a little cotton line, and they account it a matter of sacriledge if any pass over the cord and treade on the possession of his neighbour, and hold it for certayne that whoso violateth this sacred thing shall shortly perish."
Along with the alteration in the form of the nusa to the present gohei there came a change in the mental attitude of the worshipper. Originally mere offerings, they were at length, by virtue of long association, looked upon as representatives of the deity. Scholars like Motoöri and Hirata denounce this view as a corruption of later times, but it is no doubt at present the prevailing conception. Hepburn's Japanese dictionary knows no other. It is illustrated by the fact that instead of the worshipper bringing gohei to the shrine, these objects are now given out by the priest to the worshipper, who takes them home and sets them up in his private Kami-dana (God-shelf) or domestic altar.
A further step is taken when it is believed that on festival occasions the God, on a certain formula, called the Kami-oroshi, or "bringing down the God," being pronounced, descends into the gohei and remains there during the ceremony, taking his departure at its close. In the vulgar Shinto of the present day this belief in a real presence of the God is associated with hypnotism.[1] Akin to the belief in an actual presence of a deity in the gohei is their modern use in the purification ceremony, when they are flourished over or rubbed against the person to be absolved of ritual uncleanness or to dispel any evil influences which may have attached themselves to his person. Like the Homeric στέμμα and the host, they were occasionally used for the protection of the bearer. At the present time a gohei-katsugi, or gohei bearer, is synonymous with a superstitious person.
Skins of oxen, boar, deer, and bear were sometimes offered to the Gods.
- ↑ See Index, 'Inspiration.'
