This movement reached a climax in the eighteenth century, when a reaction set in. Kada, Mabuchi, and other patriotic scholars, resenting the undue preponderance allowed to Chinese thought, did their utmost, by commentaries and exegetical treatises, to recall attention to the monuments of the ancient national literature, such as the Kojiki, Nihongi, and Manyōshiu, which had been so long neglected that they were in great part unintelligible even to educated men. Under their pupil and successor Motoöri (1730-1801), this movement assumed a religious character. His patriotic prejudices were offended by the foreign elements which he found in the Ryōbu and other prevailing forms of Shinto, while the Sung doctrine of a "Great Absolute " was not only odious to him on account of its alien origin, but failed to satisfy his soul-hunger for a more personal object of worship. He therefore turned back to the older form of Shinto. To its propagation by lectures and books he devoted many years of his life, and not without success. He had numerous followers among the more educated classes.
Motoöri's principal work is the Kojiki den, a commentary on the Kojiki, in which he loses no opportunity of attacking everything Chinese and of exalting the old Japanese customs, language, and religion in a spirit of ardent and undiscriminating patriotism. He seems to have been wholly blind to the fact that the exotic faiths and philosophies, whose intrusion into Shinto he so bitterly resented, contain elements far otherwise valuable to mankind than the ritual of the Yengishiki and the old-world myths of the Kojiki.
His pupil Hirata (1776-1843) was less of a literary man and more of a theologian than his master. In a long life he wrote numbers of books, amounting to hundreds of volumes, and delivered innumerable lectures urging the claims of the old Shinto. His teaching was so successful that it at last drew upon him the attention of the Shōgun's Government, who, finding that their own authority was
