i This may be due to the introduction into the mythology of certain compromises between the divided clans.
Each tribe or clan had its own tutelary or ancestral deity, a hero, a personified quality of nature or a fetish. The special favor of the tutelary deity was expected by each clan, but that did not exclude the worship of other kami in case of need. The Heaven-Shining, the pro genitrix of the ruling family, is accompanied often by her noumenon, the High-Producing Deity, who follows behind her. On the other hand, the Great-Land-Master and the Re nowned Dwarf, the offsprings of the Impetuous, appear as formidable spirits and were wor shipped without regard to clan distinctions. But the general tendency of the religion, near the dawn of history, was toward the supremacy of the Heaven-Shining Deity, built upon the basis of an indiscriminate worship of various deities and spirits. The preponderance of the Heaven-Shining Deity and the growing power of the ruling family co-operated with each other.
Curiously enough, in spite of the belief in the spirits and in the ancestral deities, the ideas about the human soul and its future conditions were rather vague. There was a kind of Hades, the Land of Gloom (Yomotsu-kuni), and also the Heavenly World. Not every one, however, was expected to go to either the one or the other after his death. The soul was believed to be composed of two parts, the one mild, refined and happy, and the other wild, raw and raging. The latter manifested itself separately from the person to whom it belonged, even to his own astonishment. Whether every deity or human being was believed to possess these two, or powerful persons only, is not clear.
The ritual of a religion like this was natur ally quite simple. The deities were worshipped in their abodes, in simple buildings or as in habiting natural objects. There were no images but only representations in mirrors, and in other objects. The offerings consisted of raw foods, drinks, cloth, etc. Prayers were recited or rituals performed before the sanctuaries. The Harvest and the Feast of the Purification, the latter of which was celebrated twice a year, were the greatest festivals. Spells and divina
tions were known but were not elaborate. The divine efficacies of the objects connected with the rituals were believed in and made use of mostly against evil spirits. Priestly families existed but the priestly practices were not limited to them.
II. The First Period of Buddhism in Japan (circa 550-1200).— Constant communication with the continent brought various arts to the islands, one after another. The introduction of the Chinese writings gave the people some ac quaintance with reading and writing, and pos sibly the aspiration for a higher civilization, but scarcely any religious influence. In 538 (usually but erroneously ascribed to 552) Bud dha's religion, represented by his image and some scriptures, was presented to the imperial court by King of Paikchoi (a state in Korea) as the sign of homage and friendship. The ex istence of a kami called Buddha, who was said to be infinite in his power and wisdom and who was represented by a fine image, unknown be fore, was an amazing revelation to the court people. Some of them, who had probably been worshipping the deity before, were in favor of receiving the presents, but many others, who adhered to the worship of the national kami, were against it. The conflict was involved with political and clan strifes. It lasted 50 years, during which time the new worship was sup ported by the efforts of its missionaries, by works of art and also by some alleged miracles. The fall of the conservative party and the as cending of Prince Shotoku, the Constantine of Japanese Buddhism, to the regency decided the final issue of the struggle. The Three Treas ures (Buddha, his Law and his Church) were proclaimed as the ultimate foundation of the national faith. Temples and monasteries, side by side with asylums and hospitals, were built. Priests and artisans immigrated in throngs. The Prince himself gave lectures on the Bud dhist scriptures. We owe the oldest Buddhist writings to the Prince and the works of art to Buddhism under his reign.