(5) These facts serve to show a moral and religious basis for the Japanese love of cleanliness and the scrupulous care with which these people of "the luxuriant central land of the ears of fresh rice" study to keep their bodies, their houses, their temples, and their whole domain free from all manner of physical impurity. =18. Other Ritual Services.= Other rituals for other occasions and purposes furnish nothing of a different character or of exceptional importance that we need here give further attention to their various contents and suggestions. There are, in the voluminous _Yengishiki_, rituals for the service of the gods of Kasuga, for the service of the goddess of food, and of the gods of the wind, and for the service of particular temples. Some of these services are occasions of grand ceremonial display. The place, the day, the hour, and all the details of the service are arranged beforehand. The procession of those who take part is ordered with extreme precision and made in every way magnificent. Various orders of officials move along in separate ranks. The priestess, accompanied by many mantled attendants, is drawn in a car, and on either side four men in scarlet coats carry a silk umbrella and a huge, long-handled fan. The female attendants and servants of the priestess, each a lady of rank, follow in seven carriages. Chests filled with sacrificial utensils and food offerings, the messenger of the Mikado and his attendants of rank, have their assigned places in the procession. Upon arriving at the temple enclosure, the priestess alights from her car or palanquin, passes into the courtyard behind curtains so held by her attendants as to hide her from the gaze of the crowd, enters her private room and changes her traveling dress for the sacrificial robes. Meantime the Mikado's presents and all the other offerings are duly placed on the tables and in the various chapels prepared for them and the high officers of State take their seats within the temple enclosure. All the prescribed forms are observed with scrupulous care, and the ritual is read. In many services harpists, flute-players, singers, and dancers perform their several tasks. At the conclusion of the services the company clap their hands and then separate. The priestess changes her robes again for her traveling dress, and returns to her lodging in like stately procession as she came to the shrine. The mirror, sword, bow, and spear, which are mentioned in the rituals as presents offered to the gods at the great festivals, doubtless have their symbolical significance, and like the three divine insignia of sword, precious stone, and mirror--the regalia or symbols of Japanese power and glory--have doubtless their mythic connection with prehistoric traditions; but these belong to the study of Japanese antiquities rather than to the religious elements of Shinto.[34]