In the family cult of the Buddhists a distinction is made between the
household Hotoke--the souls of those long dead--and the souls of those
but recently deceased. These last are called Shin-botoke, 'new Buddhas,'
or more strictly, 'the newly dead.' No direct request for any
supernatural favour is made to a Shin-botoke; for, though respectfully
called Hotoke, the freshly departed soul is not really deemed to have
reached Buddhahood: it is only on the long road thither, and is in need
itself, perhaps, of aid, rather than capable of giving aid. Indeed,
among the deeply pious its condition is a matter of affectionate
concern. And especially is this the case when a little child dies; for
it is thought that the soul of an infant is feeble and exposed to many
dangers. Wherefore a mother, speaking to the departed soul of her child,
will advise it, admonish it, command it tenderly, as if addressing a
living son or daughter. The ordinary words said in Izumo homes to any
Shin-botoke take rather the form of adjuration or counsel than of
prayer, such as these:--

'Jobutsu seyo,' or 'Jobutsu shimasare.' [Do thou become a Buddha.]

'Mayo na yo.' [Go not astray; or, Be never deluded.]

'Miren-wo nokorazu.' [Suffer no regret (for this world) to linger with
thee.]

These prayers are never uttered aloud. Much more in accordance with the
Occidental idea of prayer is the following, uttered by Shin-shu
believers on behalf of a Shin-botoke:

'O-mukai kudasare Amida-Sama.' [Vouchsafe, O Lord Amida, augustly to