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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
The Shintō Faith
By Lafcadio Hearn (1850–1904)
From ‘Glimpses of Unfamiliar Japan’

ONCE more we are journeying through the silence of this holy land of mists and of legends; wending our way between green leagues of ripening rice, white-sprinkled with arrows of prayer, between the far processions of blue and verdant peaks whose names are the names of gods. We have left Kitzuki far behind. But as in a dream I still see the mighty avenue, the long succession of torii with their colossal shimenawa, the majestic face of the Guji, the kindly smile of the priest Sasa, and the girl priestess in her snowy robes dancing her beautiful ghostly dance. It seems to me that I can still hear the sound of the clapping of hands, like the crashing of a torrent. I cannot suppress some slight exultation at the thought that I have been allowed to see what no other foreigner has been privileged to see,—the interior of Japan’s most ancient shrine, and those sacred utensils and quaint rites of primitive worship so well worthy the study of the anthropologist and the evolutionist.  1
  But to have seen Kitzuki as I saw it is also to have seen something much more than a single wonderful temple. To see Kitzuki is to see the living centre of Shintō, and to feel the life pulse of the ancient faith, throbbing as mightily in this nineteenth century as ever in that unknown past whereof the Kojiki itself, though written in a tongue no longer spoken, is but a modern record. Buddhism, changing form or slowly decaying through the centuries, might seem doomed to pass away at last from this Japan to which it came only as an alien faith; but Shintō, unchanging and vitally unchanged, still remains all-dominant in the land of its birth, and only seems to gain in power and dignity with time. Buddhism has a voluminous theology, a profound philosophy, a literature vast as the sea. Shintō has no philosophy, no code of ethics, no metaphysics; and yet by its very immateriality it can resist the invasion of Occidental religious thought as no other Orient faith can. Shintō extends a welcome to Western science, but remains the irresistible opponent of Western religion; and the foreign zealots who would strive against it are astounded to find the power that foils their uttermost efforts indefinable as magnetism and invulnerable as air. Indeed, the best of our scholars have never been able to tell us what Shintō is. To some it appears to be merely ancestor worship, to others ancestor worship combined with nature worship; to others again it seems to be no religion at all; to the missionary of the more ignorant class it is the worst form of heathenism. Doubtless the difficulty of explaining Shintō has been due simply to the fact that the sinologists have sought for the source of it in books: in the Kojiki and the Nihongi, which are its histories; in the Norito, which are its prayers; in the commentaries of Motowori and Hirata, who were its greatest scholars. But the reality of Shintō lives not in books, nor in rites, nor in commandments, but in the national heart, of which it is the highest emotional religious expression, immortal and ever young. Far underlying all the surface crop of quaint superstitions, and artless myths, and fantastic magic, there thrills a mighty spiritual force, the whole soul of a race, with all its impulses and powers and intuitions. He who would know what Shintō is must learn to know that mysterious soul in which the sense of beauty, and the power of art, and the fire of heroism and magnetism of loyalty, and the emotion of faith, have become inherent, immanent, unconscious, instinctive.  2
  Trusting to know something of that Oriental soul in whose joyous love of nature and of life even the unlearned may discern a strange likeness to the soul of the old Greek race, I trust also that I may presume some day to speak of the great living power of that faith now called Shintō, but more anciently Kami-no-michi, or “The Way of the Gods.”  3

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