blackmail than a prayer. The phraseology implies that the Mikado is the God's superior. And surely there is a malicious humour in the reminder that the God was a bad boy, to provide the means for whose control and chastisement his mother came back expressly from Hades.
Kasuga no Matsuri.—This service is comparatively modern, having been first used in 859. It is in honour of the Gods worshipped at Kasuga, near Nara, namely, Take-mika-dzuchi, Futsunushi, Koyane, and a Goddess who is supposed to be the wife of the last-named deity. It was celebrated twice annually by a priestess despatched from Kioto to Nara for the purpose. I take from Sir Ernest Satow's 'Ancient Japanese Rituals' in the T. A. S. J. the following account of the ceremonies used on this occasion. They may serve as an example of the elaborate ritual of Shinto at this period, and to illustrate the intimate association of government with religion.
Before the celebration of the service, orders were given to the Divination Office to fix a day, hour, and locality for a purification (harahi) to be performed. On the day preceding the purification a sort of tent was erected near the river (i.e., the Kamogaha at Kioto), and at the hour appointed the priestess who had been selected for the occasion proceeded to the place of purification in a bullock-car. The procession was magnificent, and was ordered with extreme precision. It consisted of nearly one hundred and forty persons, besides porters. First went two municipal men-at-arms, followed by two citizens and eight officials of rank. They were succeeded by the bailiff of the priestess's official residence with four attendants, after whom came ten corporals of the Guard of the Palace Gates, and a few men from the other four Imperial Guards. Next came the car of the priestess herself, with eight attendants in brown hempen mantles, two young boys in brown, and four running foot pages in white dresses with purple skirts. A silk umbrella and a huge long-handled fan were borne on
