866. An envoy was sent to Ihashimidzu with an offering of shields, spears, and saddles to the God Hachiman Bosatsu. It is explained that of three saddles two only have been sent; the third is to be despatched by a later opportunity. He is asked to guard the Mikado by day and by night and to watch over the affairs of the Empire. 866. A fire having destroyed one of the gates of the Palace, the diviners said that it portended sickness to the Imperial person with disasters by conflagration and battle. After some delay, caused by various pollutions, the Mikado sent an envoy to the shrine of the Sun-Goddess at Ise with prayer to avert these calamities, and more especially to send down a sweet rain on the land which was then suffering from drought. 868. Envoys were sent to Hirota and Ikuta praying the Gods of these places that earthquake shocks attributed to them should cease. A patent of rank was sent to them, and they were besought to bless the Mikado and the country. Thanks were also given for a good harvest. 874. Inari was raised in rank and prayed to for many blessings, of which some do not apparently belong to the province of a Rice-God. For an account of Shinto festivals at the present day, Mr. B. H. Chamberlain's 'Things Japanese' or Capt. Brinkley's 'Japan and China' may be consulted. Their nearest counterpart is the carnival of Southern Europe. The Chinjiu Matsuri, or annual festival of the local patron deity, is everywhere a great event, with processions, dramatic performances, wrestling, fireworks, races, new clothes for the children, &c. FOOTNOTES: [219] "Un rite est un assemblage de symboles groupés autour d'une idée religieuse ou d'un acte religieux, destiné à en rehausser le caractère solennel ou bien à en développer le sens."--Reville, 'Prolegomènes.' [220] See Index, _Yufu_. [221] Have we here one of those human representatives of the grain so familiar to us in European folk-lore? See Mr. Frazer's 'Golden Bough.' [222] See Index for these deities. [223] No. 14 of the _Yengishiki_. [224] The Mikado. [225] See above, p. 255. [226] Sir Ernest Satow says that sleeping in a house being regarded as the sign of ownership, a pillow (_makura_) is often placed in the shrine as a symbol of the God's presence. [227] That is, wearing the garb of a priest who makes offerings. [228] Probably the same as Ame no hohi, from whom the Miyakko claimed descent. [229] The same as the Miyakko. [230] Ohonamochi. [231] That is, to surrender the civil jurisdiction. [232] It is to be understood that after he had enshrined his _nigi-tama_, or gentle spirit, in Yamato, Ohonamochi himself, or perhaps his _aratama_, or rough spirit, retired to Idzumo. [233] Explained to mean "in the discharge of my mediatory function." [234] For a more detailed discussion of this ritual, see Sir E. Satow in _T. A. S. J._, vol. ix. pt. ii. p. 183. [235] See above, p. 270. [236] The Nakatomi. [237] See Index for these two deities. [238] See Index.