had therefore at length absorbed to itself a portion of his divinity? Or is it the Excalibur of some forgotten deified chieftain? There is no general answer to such questions. They must be decided, if at all, by the evidence in each case. To call objects of this kind "fetishes" helps us nothing. In the Yengishiki we find mention of a shrine to Iha no hime (the lady of the rock). At first sight this looks like a Nature-God. But when we find that an Iha no hime was the mother of the Mikado Richiu (end of fourth century) it seems more probable that the Iha no hime of this shrine was a deified mortal.
In Shinto it is the first of the two great currents of religious thought with which we are chiefly concerned. It is based much more on the conception—fragmentary, shallow, and imperfect as it is—of the universe as sentient than on the recognition of pre-eminent qualities in human beings, alive or dead. It springs primarily from gratitude to—and, though in a less degree, fear of—the great natural powers on which our existence depends. The desire to commemorate the virtues and services of great men and to perpetuate a loving remembrance of departed parents and forefathers takes a secondary place.
Classification of Deities.—Both Nature-Gods and Man-Gods may be deities of individuals, of classes, or of abstract qualities. We have, therefore, six classes of Gods, as follows:—
Nature-Gods.
Individuals, as the Sun.
Classes, as the God of Trees.
Properties, as the God of Growth.
Man-Gods.
Individuals, as Temmangu.
Classes, as Koyane.
Properties, as Ta-jikara no wo (Hand-strength-male).
