attributed to his wrath, and envoys despatched to his tomb, in order to ascertain whether he might not have been offended by some pollution to it. The Empress Jingō was prayed to in 866 under similar circumstances. Other norito announce to the preceding Mikado the accession of a new sovereign or the appointment of a Prince Imperial.
The norito contain few petitions for which we might not easily find parallels in modern Europe, but a comparison with Christian, Jewish, or even Mohammedan and Buddhist formulae reveals enormous lacunae in the ancient Japanese conception of the scope of prayer. Moral and spiritual blessings are not even dreamt of. Such prayers as "that we may live a godly, righteous, and sober life," "to grant us true repentance and His Holy Spirit," are foreign to its character. "Lead us not into temptation" and "Thy will be done" are conspicuously absent. No Shinto God is petitioned to "endue the Sovereign with heavenly gifts," nor that "after this life he may attain everlasting joy and felicity." Indeed, there is no reference anywhere to a future life—a significant fact, in view of the circumstance that human sacrifices at the tombs of great men were at one time common. The commonly received opinion that the latter indicate a belief in a future state is, perhaps, after all, erroneous. Nor does any one beseech a Shinto deity to send down on the priesthood the healthful spirit of his grace.
Numerous specimens of norito will be found in Chap. XII.
In connexion with the attempted revival early in the last century of the pure Shinto of ancient times, Hirata composed a book of prayer entitled Tamadasuki, not for official or temple use, but as an aid to private devotion. It was not printed until some years after his death, and I doubt whether it was ever much used even by Shinto devotees. Notwithstanding the author's professed abhorrence of Buddhism and his condemnation of Chinese religious notions, the Tamadasuki owes much to these sources,
