24 MYTHOLOGY AND RELIGIOUS RITES. 
The good who keep his commandments, will through him obtain forgiveness 
of sin and life everlasting ; but the wicked will be cast into hell for a time 
proportioned to their sins. After a suitable expiation has been made, 
Amida’s mediation will procure for them permission to return to the earth, 
to inhabit first the body of some animal and then that of a human being, 
and thus to have an opportunity to secure for themselves, by a more virtuous 
life, a happier fate in the land of spirits. 
The sect of Syuwntoo, which professes the morality of Confucius, is wr 
distinct from the above creeds, and numbers among its adherents chiefly 
the great and the learned. Here, as in China, its only object is the incul- 
cation of a virtuous life in this world, without any reference to a future; 
for it teaches that the soul of the departed is absorbed into the all-pervading 
power, as a drop of water ito the ocean. It teaches also that the original 
ruler of the universe, but who was not its creator, is a spiritual and perfect 
being, and the world which he governs eternal. Men and animals are the 
productions of Jn-Jo and the five elements. The professors of this creed 
have no temples or ceremonial worship; they only celebrate the days set 
apart for the commemoration of their departed friends and relations. 
When we take into consideration the different religious creeds of Japan, 
with their diversity of doctrines and traditions, and the manner in which 
new gods are added to their list, it will not appear strange to find that a 
host of idols are worshipped there. There are not less than 3,132 Cami 
enumerated ; 492 of these were created spirits, and 2,640 are canonized 
mortals. Besides those mentioned already before, we will only add here the 
following : Syu-took-dar-si ( pl. 5, fig. 2), and Koobo-dar-si ( fig. 3); the idols 
of Mumero-maro and Matsvo-maro (fig. 5); Cama Tenzin (fig. 6); Tsyoo- 
bon-ge-syoo (fig. 'T); Tsyoo-bon-tsyoo-syoo (fig. 8); and Kong-goo-kaino- 
dai-nitsi (fig. 9). The idols chiefly selected as objects of worship in the 
temples are: Man-da-rano-mida ( pl. 4, fig.1); Hookai-syooye-yuge-tsintsua 
( fig. 8); Kokuwuzoo-basats (fig. 9); Sitsi-tsi-montsyoo (fig. 10); Ye-kwan- 
soo-tsyoo (fig. 11); TLsen-mui (fig. 12); Hoo-syoo-ni-yoraa (fig. 18); figs. 
14 and 15 are only house-gods, idols worshipped in domestic circles by par- 
ticular families. A few other idols will be found on pl. 6, viz. fig. 1, 
Tsigo-montsyoo: fig. 2, LItsi-tsi-kin-lin ; and jig. 3, another whose name 
has not been ascertained. 
To avoid the confusion that must necessarily attend the worship of so 
great and diversified a number of idols, and to give to each his share of 
worship, they have been divided into sections, and one or several assigned 
to each province and district in the empire. 
The great diversity with which these different idols are worshipped in 
their respective temples, requires also a great number of vessels and instru- 
ments, each appropriated to its own particular use. Among these are censers 
(pl. 5, figs. 18, 19, and 20a@b); vases for flowers (jigs. 21, 22, and 23); 
ornamented candlesticks, used only at ceremonies in the temples (jigs. 
94-97); various utensils employed during the service (jigs. 28-34); and 
musical instruments ( figs. 35 and 36).. Pl. 6, figs. 12 and 13, are some 
other vases, and jigs. 14 and 15 other utensils belonging to the service of 
244 
