forgotten and to raise the popular imagination to the height of attributing to them superhuman powers. Deification is the result of an exaggerated appreciation of what the man was during life, though there is often associated with this primary reason the ascription of imaginary powers to his corpse or ghost.
It is often assumed by English writers that Shinto is substantially, or at least is based on, ancestor-worship. The modern Japanese, imbued with Chinese ideas, throw them back into the old Shinto, and have persuaded themselves that it contains a far more important element of this kind than is actually the case. A recent Japanese writer says: "Ancestor-worship was the basis of Shinto. The divinities, whether celestial or terrestrial, were the progenitors of the nation, from the sovereign and the princes surrounding the throne to the nobles who discharged the services of the State and the soldiers who fought its battles." Hirata, notwithstanding his anti-Chinese prejudices, was unable to resist the influence of Chinese ideas as regards ancestor-worship. He devotes vol. x. of his 'Tamadasuki' to the inculcation of an ancestor-worship which is plainly nothing but the well-known Chinese cult. His tama-ya (spirit-house, or domestic ancestral shrine) is a Chinese institution under a Japanese name, and the tama-shiro, or spirit-token, is the Chinese ihai (ancestral tablet). He would have his followers address their prayers, as in China, to their ancestors of every generation, from the parents of the worshipper up to the "Great Ancestor," the founder of the family. Their spirits (mitama) are to be adjured to avert evil from their descendants, to keep watch over them by night and day, and to grant them prosperity and long life. This is genuine ancestor-worship, but it is not Shinto. It was to meet the case of a failure of direct heirs to continue such ancestor-worship that the practice of adoption, unknown in ancient Japan, was introduced from China. The truth
