reported the matter to his father, who was angry and sent a blight upon the rice. But this very passage speaks of a horse, a pig, and a cock as acceptable offerings. In the norito things coarse of hair and things soft of hair occur frequently in the lists of offerings. Hirata points out that in sacrifices to the Sun-Goddess no flesh was used. In the most ancient times there was no prejudice against eating the flesh of animals. The Food-Goddess entertained Tsuki-yomi with things soft of hair and things coarse of hair. Hohodemi was a hunter by profession. The ancient Mikados frequently went hunting, and had no scruple in partaking of the products of the chase. Under Buddhist influences, however, there came a change. In the Jōgwanshiki (859-877) we find that persons who ate flesh were unclean for one day. In the Yengishiki three days are the limit. As time went on the prohibition was extended, until in 1683 we find that to eat the flesh of horse, cow, pig, goat, wild boar, deer, monkey, bear, or antelope caused uncleanness for one hundred days. Birds and fish, it will be observed, are not included in this schedule. Whereas in ancient times the Mikados ate the flesh of deer and wild boar as ha-gatame (hardening the teeth) on the third day of the year, from which a person's age was reckoned, fish, fowl, and rice-cake were substituted at a later period.
Persons who are unclean for any cause must have nothing to do with the preparation or serving of the Mikado's food.
Intoxicating liquors are not tabooed in Shinto. There is, however, mention of an embassy to Ise in 749, the members of which were not allowed to take animal life, to eat flesh, or to drink sake.
Impure food communicated its uncleanness to the fire with which it had been cooked. Persons who used such a fire (kegare-bi) for cooking were unclean for seven days. Hirata suggests that the reason why Izanami was unable to return to the upper world after partaking of the food of
