at a funeral is the hotoke. It is not certain, however, that the element ke of this word is not of Chinese origin. China, always far in advance of Japan in spirituality, has exercised a profound influence on the development of Japanese ideas regarding spiritual matters.
Another material conception of the life or soul is contained in a poem of the Manyōshiu, in which a fisherman named Urashima is related to have found his way to the Toko yo no kuni, or "Eternal Land." When about to return to earth he received from his wife a casket, with the injunction that he must not open it. He does open it, upon which his life or soul comes out and flies away like a white cloud to the "Eternal Land." He dies soon after. But this is a poetic fancy, open to strong suspicions of Chinese inspiration.
There is a ceremony called iki-mitama (living soul), which consists in paying respect to an absent parent, &c., as if he were present. Another similar practice is that of kage-zen (shadow-food), in which a meal is set out for an absent member of the family, especially when it is not known whether he is dead or alive. The term iki-su-dama (living spirit) is applied to the angry spirit (double?) of a living person, which is supposed to work a curse, sometimes unknown even to himself. Su-dama are defined as the essences of woods or mountains, which assume a metamorphosed form—elves, as we should say. All these are comparatively modern ideas.
The Shinto Dō-itsu, a modern Shinto manual, frankly adopts the Chinese views of the soul. A manual of this sect has the following: "The kom-paku are in China the animal and rational souls. When a man dies, his kon goes up to Heaven and his haku returns to Earth. Man at birth derives his breath (or life) from Heaven and Earth. Therefore when he dies it returns to Heaven and Earth. The kon is the yang or male, positive spirit; the haku is the yin or female, negative spirit (tama). In everything there is
