112 CEREMONIAL INSTITUTIONS. 



among the Innnits (Esquimaux), who have uo chiefs, and 

 therefore no visits expressing political allegiance, there are 

 occasional journeys with gifts to the graves of departed 

 relations. In 85 instances of such periodic journeys per 

 formed by various peoples, savage and semi-civilized, were 

 given. And in 144 we saw how, in subsequent stages, 

 these grow into quasi-religious and religious pilgrimages. 



Here, from the usages of more advanced peoples, may 

 be given two examples showing how close is the relation 

 between these visits paid to the deified and undeified dead, 

 and visits paid to the living. Describing the observances 

 on All Saints Day in Spain, Rose writes &quot; This festival is 

 observed for three days, and . . . the streets are filled with 

 holiday-makers. Yet none of these forget to walk down to 

 the house of their dead, and gaze on it with respect.&quot; And 

 then in Japan, where sacred and secular are but little differ 

 entiated, these visits made to gods, ancestors, superiors, and 

 equals, are intimately associated. Says Koempfer: 



&quot; Their festivals and holidays arc days sacred rather to mutual 

 compliments and civilities, than to acts of holiness and devotion, for 

 which reason they call them also rebis, which implies as much as vis 

 iting days. It is true, indeed, that they think it a duty incumbent 

 on them, on those days, to go to the temple of Tensio Dai Sin, the 

 first and principal object of their worship, and the temples of their 

 other gods and deceased great men. . . . Yet the best part of their 

 time is spent with visiting and complimenting their superiors, friends, 

 and relations. &quot; 



As further proving how important in super-ceremonious 

 Japan is the visit as a mark of subordination, while it also 

 discloses a curious sequence from the Japanese theory that 

 their sacred monarch rules the other world as well as this 

 world, let me add an extract showing that the gods them 

 selves pay visits. 



&quot;All the other kamis or gods of the country are under an obliga 

 tion to visit him [the Mikado, the living kami] once a year, and to 

 wait upon his sacred person, though in an invisible manner, during 

 the tenth month . . . which is by them called Kaminatsuki, that is, 



