that, in many cases at least, altruistic morality, even in the crystallized form of law, is in advance of religion. And may we not point to cases in our own country where religion withholds its sanction until the law has become well established? The following extract from the Nihongi shows that the distinction between criminal law and offences against the Gods, with their respective punishments, was recognized at an early period:—
"A.D. 404. Winter, 10th month, 11th day. The Imperial concubine was buried. After this the Emperor, vexed with himself that he had not appeased the divine curse, and had so caused the death of the Imperial concubine, again sought to ascertain where the fault lay. Some one said: 'The Kimi of the Cart-keepers went to the Land of Tsukushi, where he held a review of all the Cart-keepers' Be, and he took along with them the men allotted to the service of the Deities. This must surely be the offence.' The Emperor straightway summoned to him the Kimi of the Cart-keepers and questioned him. The facts having been ascertained, the Emperor enumerated his offences, saying: 'Thou, although only Kimi of the Cart-keepers, hast arbitrarily appropriated the subjects of the Son of Heaven. This is one offence. Thou didst wrongfully take them, comprising them in the Cart-keepers' Be after they had been allotted to the service of the Gods of Heaven and Earth. This is a second offence.' So tie imposed on him the expiation of evil and the expiation of good, and sent him away to Cape Nagasa, there to perform the rites of expiation. After he had done so, the Emperor commanded him, saying: 'Henceforward thou mayest not have charge of the Cart-keepers' Be of Tsukushi.' So he confiscated them all, and allotted them anew, giving them to the three Deities."
Ceremonial Purity.—Things displeasing to the Gods are called by the Japanese tsumi (guilt), and the avoidance of such things by their worshippers is called imi (avoidance). As Motoöri points out, the tsumi of Shinto com-
