Читать книгу Occult Japan: The Way of the Gods - Percival Lowell - Страница 8

Shintō, or the Way of the Gods, is the name of the oldest religious belief of the Japanese people. The belief itself indefinitely antedates its name, for it has come down to us from a time when sole possession of the field precluded denomination. It knew no christening till Buddhism was adopted from China in the sixth century of our era, and was then first called Shintō, or the Way of the Gods, to distinguish it from Butsudō, or the Way of Buddha.

If it thus acquired a name, it largely lost local habitation. For Buddhism proceeded to appropriate its possessions, temporal and spiritual. It had been both church and state. Buddhism became the state, and assumed the greater part of the churches; paying Shintō the compliment of incorporating, without acknowledgment, such as it fancied of the Shintō rites, and of kindly recognizing the more popular Shintō gods for lower avatars of its own. Under this generous adoption on the one hand, and relegation to an inferior place in the national pantheon on the other, very little, ostensibly, was left of Shintō,—just enough to swear by.

Lost in the splendor of Buddhist show, Shintō lay obscured thus for a millenium; lingering chiefly as a twilight of popular superstition. At last, however, a new era dawned. A long peace, following the firm establishing of the Shogunate, turned men's thoughts to criticism, and begot the commentators, a line of literati, who, beginning with Mabuchi, in the early part of the eighteenth century, devoted themselves to a study of the past, and continued to comment, for a century and a half, upon the old Japanese traditions buried in the archaic language of the Kojiki and the Nihongi, the history-bibles of the race. As science, the commentators' elucidations are chiefly comic, but their practical outcome was immense. Criticism of the past begot criticism of the present, and started a chauvinistic movement, which overthrew the Shogunate and restored the Mikado—with all the irony of fate, since these littérateurs owed their existence to the patronage of those they overthrew. This was the restoration of 1868. Shintō came back as part and parcel of the old. The temples Buddhism had usurped were purified; that is, they were stripped of Buddhist ornament, and handed over again to the Shintō priests. The faith of the nation's springtime entered upon the Indian summer of its life.

This happy state of things was not to last. Buddhism, and especially the great wave of western ideas, proved submerging. From filling one half the government, spiritual affairs were degraded, first to a department, then to a bureau, and then to a sub-bureau. The Japanese upper classes had found a new faith; and Herbert Spencer was its prophet.

But in the nation's heart the Shintō sentiment throbbed on as strong as ever. A Japanese cabinet minister found this out to his cost. In 1887, Mori Arinori, one of the most advanced Japanese new-lights, then minister of state for education, went on a certain occasion to the Shrines of Ise, and studiously treated them with disrespect. It was alleged, and apparently on good authority, that he trod with his boots on the mat outside the portal of the palisade, and then poked the curtain apart with his walking-stick. He was assassinated in consequence; the assassin was cut down by the guards, and then Japan rose in a body to do honor, not to the murdered man, but to his murderer. Even the muzzled press managed to hint on which side it was, by some as curious editorials as were ever penned. As for the people, there were no two ways about it; you had thought the murderer some great patriot dying for his country. Folk by thousands flocked with flowers to his grave, and pilgrimages were made to it, as to some shrine. It is still kept green; still to-day the singing-girls bring it their branches of plum blossoms, with a prayer to the gods that a little of the spirit of him who lies buried there may become theirs: that spirit which they call so proudly the Yamato Kokoro, the heart of old Japan.

For in truth Shintō is so Japanese it will not down. It is the faith of these people's birthright, not of their adoption. Its folklore is what they learned at the knee of the race-mother, not what they were taught from abroad. Buddhist they are by virtue of belief; Shintō by virtue of being.

Shintō is the Japanese conception of the cosmos. It is a combination of the worship of nature and of their own ancestors. But the character of the combination is ethnologically instructive. For a lack of psychic development has enabled these seemingly diverse elements to fuse into a homogeneous whole. Both, of course, are aboriginal instincts. Next to the fear of natural phenomena, in point of primitiveness, comes the fear of one's father, as children and savages show. But races, like individuals, tend to differentiate the two as they develop. Now, the suggestive thing about the Japanese is, that they did not do so. Filial respect lasted, and by virtue of not becoming less, became more, till it filled not only the whole sphere of morals, but expanded into the sphere of cosmogony. To the Japanese eye, the universe itself took on the paternal look. Awe of their parents, which these people could comprehend, lent explanation to dread of nature, which they could not. Quite cogently, to their minds, the thunder and the typhoon, the sunshine and the earthquake, were the work not only of anthropomorphic beings, but of beings ancestrally related to themselves. In short, Shintō, their explanation of things in general, is simply the patriarchal principle projected without perspective into the past, dilating with distance into deity.

That their dead should thus definitely live on to them is nothing strange. It is paralleled by the way in which the dead live on in the thought of the young generally. Actual personal immortality is the instant inevitable inference of the child-mind. The dead do thus survive in the memories of the living, and it is the natural deduction to clothe this subjective idea with objective existence.

Shintō is thus an adoration of family wraiths, or of imputed family wraiths; imaginaries of the first and the second order in the analysis of the universe. Buddhism with its ultimate Nirvana is in a sense the antithesis of this. For while simple Shintō regards the dead as spiritually living, philosophic Buddhism regards the living as spiritually dead; two aspects of the same shield.

The Japanese thus conceive themselves the great-grandchildren of their own gods. Their Mikado they look upon as the lineal descendant of Niniginomikoto, the first God Emperor of Japan. And the gods live in heaven much as men, their children, do on earth. The concrete quality of the Japanese mind has barred abstractions on the subject. The gods have never so much as laid down a moral code. "Obey the Mikado," and otherwise "follow your own heart" is the sum of their commands; as parental injunctions as could well be framed. So is the attitude of the Japanese toward their gods filially familiar, an attitude which shocks more teleologic faiths, but in which they themselves see nothing irreverent. In the same way their conception of a future life is that of a definite immaterial extension of the present one.

To foreign students in consequence, Shintō has seemed little better than the ghost of a belief, far too insubstantial a body of faith to hold a heart. To ticket its gods and pigeon-hole its folk-lore has appeared to be the end of a study of its cult.

Nor is its outward appearance less uninvitingly skeleton-like. With a barn of a building for temple, a scant set of paraphernalia, and priests who are laymen most of the time, its appearance certainly leaves something to be desired. For in all save good Puritan souls, the religious idea craves sensuous setting. Feeling lies at the root of faith, and a fine mass at the root of feeling. Sense may not be vital to religion, but incense is.