either side of the car by four men in scarlet coats. Ten more servants completed her immediate retinue. Then came a chest full of sacrificial utensils, and two carriages containing a lady, who seems to have acted as a sort of duenna to the priestess, and the Mikado's messengers, surrounded by attendants in number suited to their rank. Close behind them were borne two chests full of food-offerings, and four containing gifts from the Mikado intended for those members of the Fujihara family who attended on the occasion. Seven carriages carried the female servants of the priestess, each of them being a lady of rank, and therefore accompanied by half-a-dozen followers of both sexes. Two high officials of the provincial government of Yamashiro awaited the procession at a convenient point, and conducted it to the spot chosen for the ceremony of purification. A member of the Nakatomi tribe presented the nusa, consisting of a white wand with hemp-fibre hanging from its upper end, the symbol of the primitive offerings of greater value, and a diviner read the purification ritual. After the ceremony was over, refreshments were served out, and the Mikado's gifts distributed. The priestess then returned to her official residence.
On her journey to the temple of Kasuga, the priestess was preceded by various priests, diviners, musicians, cooks, and other functionaries of inferior grade, who set out one day earlier in the charge of an officer of the Ministry of Religion. At the boundary of the province of Yamato she was received by officers of the Provincial Government, who accompanied her to the temporary building erected for her accommodation on the bank of the Saho-gaha. During the day the rite of purification was performed on the western side of the temple, and the offerings placed in readiness for the final ceremony. At dawn on the following day officials of the Ministry of Religion superintended the cleaning of the shrine by a young girl (mono imi) who had been carefully guarded for some time previous from con-
