Japan: An Attempt at Interpretation | Page 7

considered first in any study of Japanese social evolution.
The evolutional history of ancestor-worship has been very much the same in all countries; and that [23] of the Japanese cult offers remarkable evidence in support of Herbert Spencer's exposition of the law of religious development. To comprehend this general law, we must, however, go back to the origin of religious beliefs. One should bear in mind that, from a sociological point of view, it is no more correct to speak of the existing ancestor-cult in Japan as "primitive," than it would be to speak of the domestic cult of the Athenians in the time of Pericles as "primitive." No persistent form of ancestor-worship is primitive; and every established domestic cult has been developed out of some irregular and non-domestic family-cult, which, again, must have grown out of still more ancient funeral-rites.
Our knowledge of ancestor-worship, as regards the early European civilizations, cannot be said to extend to the primitive form of the cult. In the case of the Greeks and the Romans, our knowledge of the subject dates from a period at which a domestic religion had long been established; and we have documentary evidence as to the character of that religion. But of the earlier cult that must have preceded the home-worship, we have little testimony; and we can surmise its nature only by study of the natural history of ancestor-worship among peoples not yet arrived at a state of civilization. The true domestic cult begins with a settled civilization. Now when the Japanese race first established itself in Japan, it does not appear to have [24] brought with it any civilization of the kind which we would call settled, nor any well-developed ancestor-cult. The cult certainly existed; but its ceremonies would seem to have been irregularly performed at graves only. The domestic cult proper may not have been established until about the eighth century, when the spirit-tablet is supposed to have been introduced from China. The earliest ancestor-cult, as we shall presently see, was developed out of the primitive funeral-rites and propitiatory ceremonies.
The existing family religion is therefore a comparatively modern development; but it is at least as old as the true civilization of the country, and it conserves beliefs and ideas which are indubitably primitive, as well as ideas and beliefs derived from these. Before treating further of the cult itself, it will be necessary to consider some of these older beliefs.
The earliest ancestor-worship,--"the root of all religions," as Herbert Spencer calls it,--was probably coeval with the earliest definite belief in ghosts. As soon as men were able to conceive the idea of a shadowy inner self, or double, so soon, doubtless, the propitiatory cult of spirits began. But this earliest ghost-worship must have long preceded that period of mental development in which men first became capable of forming abstract ideas. The [25] primitive ancestor-worshippers could not have formed the notion of a supreme deity; and all evidence existing as to the first forms of their worship tends to show that there primarily existed no difference whatever between the conception of ghosts and the conception of gods. There were, consequently, no definite beliefs in any future state of reward or of punishment,--no ideas of any heaven or hell. Even the notion of a shadowy underworld, or Hades, was of much later evolution. At first the dead were thought of only as dwelling in the tombs provided for them,--whence they could issue, from time to time, to visit their former habitations, or to make apparition in the dreams of the living. Their real world was the place of burial,--the grave, the tumulus. Afterwards there slowly developed the idea of an underworld, connected in some mysterious way with the place of sepulture. Only at a much later time did this dim underworld of imagination expand and divide into regions of ghostly bliss and woe .... It is a noteworthy fact that Japanese mythology never evolved the ideas of an Elysium or a Tartarus,--never developed the notion of a heaven or a hell. Even to this day Shinto belief represents the pre-Homeric stage of imagination as regards the supernatural.
Among the Indo-European races likewise there appeared to have been at first no difference between gods and ghosts, nor any ranking of gods as greater [26] and lesser. These distinctions were gradually developed. "The spirits of the dead," says Mr. Spencer, "forming, in a primitive tribe, an ideal group the members of which are but little distinguished from one another, will grow more and more distinguished;--and as societies advance, and as traditions, local and general, accumulate and complicate, these once similar human souls, acquiring in the popular mind differences of character and importance, will diverge--until their original community of nature becomes scarcely recognizable." So in antique Europe, and so in the Far East, were