association with genuine deities. The same objects, after their association with the God has been forgotten and they are blindly adored as if they were themselves Gods, form a third class of fetishes. The sword of the shrine of Atsuta is an example. Probably originally an offering and then a shintai, it is still worshipped, for no known reason except, perhaps, an empiric belief in the efficacy of prayers addressed to it. Implements of trade, honoured for the help which they render to man, are a fourth class. To these we may add a fifth, consisting of stones, sticks, feathers, &c., worshipped for their imaginary virtues or for no definite reason at all.
The indiscriminate application of the term fetish to objects of all these five classes is highly inconvenient, especially when we come to discuss the question whether fetishism is a primitive form of religion. The answer depends entirely on the kind of fetish which is intended. If the word is used at all, it would be better to confine it to the last three of these classes.
The Sun-Goddess is described as the Ruler of Heaven and as "unrivalled in dignity." She wears royal insignia, is surrounded by ministers, of whom the Court of the Mikado is the obvious prototype, and is spoken of in terms appropriate to personages of sovereign rank. She is selected as the ancestor from whom the Mikados derive their descent and authority. Yet she is hardly what we understand by a Supreme Being. Her power does not extend to the sea or to the Land of Yomi. Her charge as Ruler even of Heaven was conferred on her by her parents, and did not by any means involve absolute control. When grossly insulted by her younger brother, instead of inflicting on him condign punishment, she hid in a cave, from which she was partly enticed, partly dragged, by the other deities. This is not the behaviour of a Supreme Being. The punishment of the culprit and other important celestial matters are determined, not by the fiat of the
