"Shinto (the Way of the Gods)" by W. G. Aston. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.
Оглавление
W. G. Aston. Shinto (the Way of the Gods)
Shinto (the Way of the Gods)
Table of Contents
ADDENDA
Preface
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
1. GODS OF INDIVIDUALS AND GODS OF CLASSES
2. GODS OF ABSTRACTIONS
CHAPTER VIII
I. DEIFIED INDIVIDUAL MEN
II. GODS OF CLASSES
III. GODS OF ABSTRACT HUMAN QUALITIES
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
INDEX
Footnote
Отрывок из книги
W. G. Aston
Published by Good Press, 2021
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Hirata thinks that Gods (and men too) have two doubles, the nigi-tama and an ara-tama mentioned above. These he distinguishes from the Zentai no mitama, or "spirit of the entire body." But he admits that these distinctions are not recognized in the old Shinto. There is no limit to the subdivision of the mitama. Hirata explains that the deity is like a fire, which may be communicated to a lamp or to firewood while the original fire remains the same. "But the world knows not this." In other words, this is a philosophic refinement too subtle for the popular taste.
While the old records rarely distinguish between the God's real body and his mitama, in later times the mitama is often confounded with the mitama-shiro (spirit-token), or shintai (god-body) as the concrete representative of the God is called. Even in the Nihongi there is a case in which a sword is called Futsu no mitama. The Kiujiki calls the mirror of the Sun-Goddess her mitama. The Shinto Miōmoku (1699) says that Futsu no mitama is the sword of the great deity of Kashima, and speaks of the Toyo-uka no mitama (the Food-spirit) as being, or residing in, a stone. Hirata himself calls a stone idol the mitama of the God, and speaks of the Sun-Goddess's mitama as going backward and forward between Ise and the sky. The unspiritual vulgar naturally find it hard to distinguish between the spirit of the God and its concrete representative.
