or "the Gods of Nankaido," and sometimes to all the Gods without exception. They contain petitions for rain in time of drought, good harvests, preservation from earthquake and conflagration, children, health and long life to the sovereign and enduring peace and prosperity to his rule, the safety of his ambassadors to foreign countries, the suppression of rebellion, the repulse of invasion, success to the Imperial arms, and general prosperity to the Empire. Sometimes the Mikado deprecates the wrath of deities whose services had been vitiated by ritual impurity, or whose shrines had suffered from neglect or injury.
The phrase "fulfilling of praises," which occurs frequently in the norito, must not be taken literally. It is really equivalent to " show all due honour to," and usually applies to the offerings which were made in token of respect. There is very little of praise in the ordinary meaning of the word. The language of the norito presents a striking contrast to the profusion of laudatory epithets and images of the Vedas, or the sublime eulogies of the Psalms of David. The only element of this kind is a few adjectival prefixes to the names of the Gods, such as oho, great; take, brave; taka, high; haya, swift; toyo, rich; iku, live; yon, good, and perhaps one or two more.
The do ut des principle of offerings is plainly avowed in some of the norito.
Besides petitions we find also announcements to the Gods, as of the appointment of a priestess, the bestowal on the deity of a degree of rank, and the beginning of a new reign. The Mongol invasion was notified to Ise in 1277 with the happiest results.
The Yengishiki contains no norito addressed to deceased Mikados, but several examples of this class, due no doubt to Chinese influence, have come down to us from the ninth century. In 850 Jimmu was prayed to for the Mikado, who was dangerously ill, and who died soon after. In the same year, "evil influences" (the Mikado's illness?) were
