=Functions of Gods.=—The two great classes of deities, Nature-gods and Man-gods, have a tendency mutually to encroach on each other’s functions, so that ultimately they become assimilated under the one general term Kami. As we have seen above, the Sun-goddess does not confine herself to her function as a giver of light and heat, but does many things characteristic of a magnified human being. Susa no wo, the Rain-storm, provides mankind with useful trees. He and his wife are regarded as gods of wedlock. Inari, the Grain-god, is a comprehensive answerer of prayer from a petition for a good harvest to one for the restoration of stolen property. On the other hand, a genuine deified man like Temmangu may send rain in time of drought. An obscure deity, known as Suitengu, is worshipped in Tokio at the present day as a protector against the perils of the sea, burglary, and the pains of parturition. Almost any Kami, whatever his origin, may send rain, bestow prosperity in trade, avert sickness, cure sickness or sterility, and so on, without much discrimination of function. CHAPTER III MYTH =Character of Japanese Myth.=—Japanese myth covers much the same ground as the myths of other countries. We have the explanatory myth, invented in order to account for some custom or rite, some natural phenomenon, a name of a place or person, etc. There is an abundance of highly frivolous, revolting, childish, and unmeaning—to us at least—matter, and the various versions of the stories which have come down to us are often wholly inconsistent with one another. From the sketch of the mythical narrative which is given below, many details of this description have necessarily been omitted. There are, however, two leading ideas by which Japanese myth is redeemed from summary condemnation as a mere farrago of childish nonsense. In the first place, it is permeated by the conception of the so-called inanimate universe as being in reality instinct with sentient life. The old Shintoists had not grasped the more general and philosophic notion of the Immanence of Deity in all things. With their limited scientific knowledge this was impossible. But they had the same idea in a more desultory, fragmentary way. To them, the Sun, the Wind, the Sea, were _Kami_ who could hear and answer prayer, and exercise a providential care over mankind. But the synthesis of these and other aspects of nature and humanity into one divine whole is necessarily wanting. The second idea which inspires Japanese myth corresponds to our European notion of the divine right of kings, which, apart from the accident of heredity, is not such a negligible quantity as is sometimes supposed. The Mikados are represented as deriving their authority, whether as high-priests or sovereigns, from their ancestor, the Sun-goddess, and have, therefore, a divinely ordered right to the reverence and obedience of their subjects.