deceased Mikados from the customary observances towards the undeified dead. The Kojiki and Nihongi have hardly a trace of any practical recognition of their divinity. We are told in the Nihongi (A.D. 679) that the Mikado Temmu did reverence to the tomb of his mother who had died eighteen years before. In 681 worship was paid (no doubt by the Mikado) to the august spirit of the Mikado's grandfather (or ancestor). There is nothing in these notices to show that divine worship is intended. An oath made by Yemishi or Ainus, when tendering their submission in 581, is more to the point. They pray that "if we break this oath, may all the Gods of Heaven and Earth, and also the spirits of the Mikados destroy our race." Still it must be remembered that the author of the Nihongi was a profound Chinese scholar, and that his work is deeply tinctured with Chinese ideas. I should not be surprised to find that the above oath was simply copied from some Chinese book.
In the time of the Yengishiki (tenth century) the honours paid to deceased Mikados had become regularized, and offerings similar to those made to nature-deities were tendered to them periodically. It is, however, a significant circumstance that of the twenty-seven norito contained in that work not one relates to their worship, and that the care of their tombs did not belong to the Department of Shinto. Hirata protests vigorously against a modern practice of using a Chinese word meaning Imperial Mausoleum for the shrines of Ise and Kamo.
As early as the ninth century there are several cases of prayers addressed to deceased Mikados for rain, to stay a curse sent by them for disrespect to their tombs, for the restoration of the Mikado's health, for preservation from calamity, &c. In more recent times shrines were erected to them, and prayers put up for blessings which it is far beyond the power of man to grant. Under the name of Hachiman, the Mikado Ojin, visibly owing to Chinese and Buddhist influences, became an important deity in later
