times a new deity making his appearance from nobody knows where.
The polytheistic character of Shinto is intimately connected with the weakness of the Central Government of Japan during the period of its development. Or perhaps it may be more correct to say that it is another manifestation of the same want of national cohesion.[1] The ancient Mikados were anything but autocrats. Their authority was almost always overshadowed by the influence of ministers who struggled among themselves for the direction of the power nominally vested in the sovereign. The Central Government had little effective jurisdiction beyond the capital and the five home provinces. No wonder that under these circumstances local deities retained their vitality and prestige.
Monotheism was an impossibility in ancient Japan. But we may trace certain tendencies in this direction which are not without interest. A nation may pass from polytheism to monotheism in three ways: Firstly, by singling out one deity and causing him to absorb the functions and the worship of the rest; secondly, by a fresh deification of a wider conception of the universe; and thirdly, by the dethroning of the native deities in favour of a single God of foreign origin. It is this last, the most usual fate of polytheisms, which threatens the old Gods of Japan. Weakened by the encroachments of Buddhism and the paralyzing influence of Chinese sceptical philosophy, they already begin to feel
The rays of Bethlehem blind their dusky eyne.
Our business, however, is with the past, not with the future. The first of the three paths which lead to monotheism is illustrated by the tendency to ascribe to several of the Shinto deities a certain superiority over the others. The Sun-Goddess, Kuni-toko-tachi, the first God in point of time
- ↑ "The different peoples conceived and developed this divine hierarchy pari passu with their own approximation to political unity" (Goblet d'Alviella, Hibbert Lectures). Aristotle recognized the same principle.
