honour of the Gods of eighty-five shrines, and was accompanied by the usual offerings of cloth-stuffs. To a few out of the number a black horse was offered in addition. The choice of a black animal for this purpose belongs to the magical pre-religious stage of thought. Black is the colour of the rain-clouds, and therefore, on the principle that what suggests a thing will actually produce it, the exhibition of a black horse is thought likely to make the clouds collect and rain to fall. A white horse was offered when fine weather was desired.
Mr. Weston, in his 'Mountaineering in the Japanese Alps,' describes the sacrifice of a black dog "symbolical of the wished-for storm-clouds" in order to cause rain.
Kamu miso no matsuri (divine-clothing-service). This ceremony consisted in presenting offerings of clothing to the Sun-Goddess at Ise. It was celebrated twice a year, in the fourth and ninth months. The norito (No. 18) is very short and uninteresting.
Service for the Removal of the Ise Shrine. The norito (No. 24) is a very short formula. It announces to the Sun-Goddess the rebuilding of her shrine, which took place every twentieth year. A similar form was used in the case of the Food-Goddess.
Oho-tono hogahi (luck-wishing or blessing of the Great Palace). This ceremony was performed on the morning after the Kamu image and the Nihi-name. It was in honour of three deities, namely, the two Yabune no Kami, or House deities, and Oho-miya no me, a personified Lady Chamberlain.
I quote from Sir Ernest Satow's 'Ancient Japanese Rituals' in the T. A. S. J., vol. ix. pt. ii., a ninth-century description of this ceremony:
"The Jingikwan took four boxes containing precious stones, cut paper-mulberry bark, rice and sake in bottles, and placed them on two eight-legged tables, which were then borne by four attendants, preceded by Nakatomi and
