prises three distinct things, namely, uncleanness, sin of crime, and calamity. The distinction between ceremonial impurity and moral guilt (of certain specific kinds) was probably obscure to the ancient Japanese. Certain calamities are included among tsumi because they were looked upon as tokens of the displeasure of the Gods for some offence, known or unknown. All tsumi involved religious disabilities or punishments.
Uncleanness holds a far more important place in Shinto than moral guilt. As in the Mosaic law, it assumes various forms. Actual personal dirt was considered disrespectful to the Gods, as we see by the frequent mention of bathing and putting on fresh garments before the performance of religious functions. The Ohoharahi includes the committing of nuisances among the offences to be absolved by it.
Sexual Immorality and Uncleanness.—It was probably because the consummation of a marriage was thought to defile the house in which it took place that a special nuptial hut was in the most ancient times provided for this purpose. The same idea is illustrated by the custom which existed until quite recently of sousing with buckets of water on New Year's Day young men who had been married during the preceding year. According to a novel called 'Hinodeshima' it is now the bride who is thus saluted while on her way to her husband's house. The bridegroom is treated by the boys of the neighbourhood to volleys of stones which break his paper windows. In later times sexual intercourse generally caused temporary uncleanness. Virgins were selected as priestesses and as dancers before the Gods. But there were no vows of perpetual chastity, and they married in due time just like other girls. The Nihongi mentions a case of the appointment of a princess as priestess having been cancelled on account of her unchastity. A modern Japanese writer says: "At Ise to-day Laïs opens her doors to the pilgrim almost within sight of the sacred
