=Circumambulation=.--The Brahmanic and Buddhist ceremony of _pradakchina_, that is, going round a holy object with one's right side turned to it, is not found in Shinto. The principle, however, on which it rests--namely, that of following or imitating the course of the Sun--is recognized in the Jimmu legend. Jimmu says:[191] "If I should proceed against the Sun to attack the enemy, I should act contrary to the way of Heaven.... Bringing on our backs the might of the Sun-Goddess, let us follow her rays and trample them down." It is difficult to reconcile with this a passage in the _Kojiki_[192] where it is counted unlucky for the Mikado to travel from East to West, because in so doing he must turn his back upon the Sun. Horses presented to shrines were led round them eight times. FOOTNOTES: [189] See a contribution by Mr. S. Tuke to the Japan Society's _Transactions_, vol. iv., 1896-7, and a paper by the present writer in the _T.A.S.J._ for December, 1899. Mr. B. H. Chamberlain holds a different view, which is stated in the _Journal_ of the Anthropological Institute, 1895, and in 'Things Japanese,' fourth edition. [190] See Index, _Rokkon Shōjō_. [191] _Nihongi_, i. 113. [192] Chamberlain's _Kojiki_, p. 312. CHAPTER XI. MORALS, LAW, AND PURITY. In the previous chapter we dealt with the positive side of religious conduct. We have now to examine its negative aspect, namely, those prohibitions which fall under the general description of morality and ceremonial purity. =Morals=.--Before proceeding to examine the relation of morals to religion in Shinto, let us note some general considerations. Right conduct has three motives: first, selfish prudence; second, altruism, in the various forms of domestic affection, sympathy with others and respect for their rights, public spirit, patriotism and philanthropy; and third, the love of God. Conduct which is opposed to these three sanctions is called in the case of the first folly, of the second crime, and of the third sin; to which are opposed prudence, morality, and holiness. With the infant and the savage the first motive predominates. With advancing age in the individual, and civilization in the race, the second and third assume more and more importance. All but the lowest grades of animals have some idea of prudential restraint. Many are influenced by the domestic affections, while the higher, and especially the gregarious species, have some rudiments of the feeling of obligation towards the community, on which altruistic morality and eventually law are based. But in the lower animals, and even in many men, the religious sanction is wanting.