of the conditions under which such truths as it contains became revealed. The deification of the Sun and the recognition of the fact that there is love for mankind in the warmth and light which proceed from him was a truly magnificent idea in a world destitute of religion. The Izanagi myth, by which so many of the Gods were assigned a common parentage, was a brilliant conception, paving the way towards monotheism. Musubi, the God of Growth, marks a further stage of progress in this direction. To these may be added such few and vague glimpses as were caught of the truth that offences against our neighbour are also displeasing to the Gods. But we have no knowledge of the circumstances attending these discoveries or of the persons who made them. The only true seer of whom the old records tell us anything was an unfortunate man who in A.D. 644 taught his countrymen to worship—albeit in the form of a caterpillar—the God of the Everlasting World, the God of Gods, and suffered death in consequence.
The seer is not equally clear sighted at all times. He has temporary enhancements of lucidity due to conditions which are very imperfectly understood. Some are of a physical nature. The moderate use of certain drugs and stimulants is an acknowledged help towards producing such exalted states of mind. Music, quiet, sympathy, voluntary concentration of mind (lapsing sometimes into the hypnotic trance, or something resembling it), general abstemiousness, and occasional fasting, are all aids of recognized value which are not neglected by the individual, compact of common clay, who vainly aspires to fill the high office of interpreter between Gods and men.
The Japanese word for inspiration is Kangakari, which means God-attachment, and is nearly equivalent to our "possession." It is indicative of the passive attitude claimed by the seer in all countries, with an earnestness which, however genuine, notoriously does not exclude the possibility of error. The most transparent bodies deflect
