guardians, like the Buddhist Niō. They are a later introduction.
The Gods are sometimes represented as assuming animal form. Kushiyatama no Kami changes into a cormorant, Koto-shiro-nushi into a wani (sea-monster or dragon) eight fathoms long. The God of Ohoyama takes the form of a white deer. The most usual form assumed by deities is that of a snake, serpent, or dragon. Ohonamochi, in his amours with a mortal princess, showed himself to her as a small snake. In the Yamato-dake legend, there is a mountain-deity who takes the shape of a great serpent. At the command of the Mikado Yūriaku, the God of Mimuro was brought to him by one of his courtiers. It was a serpent. Water-Gods are usually serpents or dragons.
Totemism.—I find no distinct traces of totemism in ancient Japan. Tattooing, which some have associated with this form of belief, existed as a means of distinguishing rank and occupation. The most probable derivation of the tribal name Kumaso is from kuma, bear, and oso, otter. A very few surnames are taken from names of animals. Dances, in which the performers represented various animals, were common.
The piecemeal immigration of the Japanese race from the continent of Asia must have done much to break up their original tribal system and to destroy any institutions associated with it.
The law of exogamy, with which totemism is connected, was very narrow in its operation in ancient Japan.[1]
- ↑ See Index—'Incest.'
