according to the Nihongi, Ame no mi naka nushi, and in Idzumo, Ohonamochi have been in turn exalted to a unique position by their adherents. But, for reasons which will appear when we come to examine these deities more closely, none of them really deserves the title of Supreme Being. Max Müller's opinion that "the belief in a Supreme Being is inevitable "is not borne out by the facts of Shinto.
The second path, which leads to monotheism through a more comprehensive conception of the universe, is exemplified by the Creator deities, Izanagi and Izanami, personifications of the male and female principles of Nature, and still more so by Musubi, the God of Growth, which might conceivably have developed into a Pantheistic Supreme Being. But philosophic abstractions of this kind are unfitted for human nature's daily food. Musubi never acquired much hold on the people, though at one time his worship held a very prominent place at the Court of the Mikados. He eventually split up, first into two, then into a group of deities, and finally became almost wholly neglected.
The Nihongi, under the date A.D. 644, gives the following account of a blind and abortive movement towards a supreme monotheistic deity which claims from us a measure of sympathy:—
"A man of the neighbourhood of the River Fuji, in the East Country, named Ohofube no Ohoshi, urged his fellow-villagers to worship an insect, saying: 'This is the God of the Everlasting World. Those who worship this God will have long life and riches.' At length the wizards [kannagi] and witches [miko] pretending an inspiration of the Gods, said: 'Those who worship the God of the Everlasting World will, if poor, become rich, and, if old, will become young again.' So they more and more persuaded the people to cast out the valuables of their houses, and to set out by the roadside sake, vegetables, and the six domestic animals. They
