Chapter Fifteen. Kitsune
By every shady wayside and in every ancient grove, on almost every hilltop and in the outskirts of every village, you may see, while travelling through the Hondo country, some little Shinto shrine, before which, or at either side of which, are images of seated foxes in stone. Usually there is a pair of these, facing each other. But there may be a dozen, or a score, or several hundred, in which case most of the images are very small. And in more than one of the larger towns you may see in the court of some great miya a countless host of stone foxes, of all dimensions, from toy-figures but a few inches high to the colossi whose pedestals tower above your head, all squatting around the temple in tiered ranks of thousands. Such shrines and temples, everybody knows, are dedicated to Inari the God of Rice. After having travelled much in Japan, you will find that whenever you try to recall any country-place you have visited, there will appear in some nook or corner of that remembrance a pair of green-and-grey foxes of stone, with broken noses. In my own memories of Japanese travel, these shapes have become de rigueur, as picturesque detail.
In the neighbourhood of the capital and in Tokyo itself-sometimes in the cemeteries - very beautiful idealised figures of foxes may be seen, elegant as greyhounds. They have long green or grey eyes of crystal quartz or some other diaphanous substance; and they create a strong impression as mythological conceptions. But throughout the interior, fox-images are much less artistically fashioned. In Izumo, particularly, such stone-carving has a decidedly primitive appearance. There is an astonishing multiplicity and variety of fox-images in the Province of the Gods - images comical, quaint, grotesque, or monstrous, but, for the most part, very rudely chiselled. I cannot, however, declare them less interesting on that account. The work of the Tokkaido sculptor copies the conventional artistic notion of light grace and ghostliness. The rustic foxes of Izumo have no grace: they are uncouth; but they betray in countless queer ways the personal fancies of their makers. They are of many moods - whimsical, apathetic, inquisitive, saturnine, jocose, ironical; they watch and snooze and squint and wink and sneer; they wait with lurking smiles; they listen with cocked ears most stealthily, keeping their mouths open or closed. There is an amusing individuality about them all, and an air of knowing mockery about most of them, even those whose noses have been broken off. Moreover, these ancient country foxes have certain natural beauties which their modem Tokyo kindred cannot show. Time has bestowed upon them divers speckled coats of beautiful soft colours while they have been sitting on their pedestals, listening to the ebbing and flowing of the centuries and snickering weirdly at mankind. Their backs are clad with finest green velvet of old mosses; their limbs are spotted and their tails are tipped with the dead gold or the dead silver of delicate fungi. And the places they most haunt are the loveliest - high shadowy groves where the uguisu sings in green twilight, above some voiceless shrine with its lamps and its lions of stone so mossed as to seem things born of the soil - like mushrooms.
I found it difficult to understand why, out of every thousand foxes, nine hundred should have broken noses. The main street of the city of Matsue might be paved from end to end with the tips of the noses of mutilated Izumo foxes. A friend answered my expression of wonder in this regard by the simple but suggestive word, 'Kodomo', which means, 'The children'
Inari the name by which the Fox-God is generally known, signifies 'Load- of-Rice.' But the antique name of the Deity is the August-Spirit-of- Food: he is the Uka-no-mi-tama-no-mikoto of the Kojiki.  In much more recent times only has he borne the name that indicates his connection with the fox-cult, Miketsu-no-Kami, or the Three-Fox-God. Indeed, the conception of the fox as a supernatural being does not seem to have been introduced into Japan before the tenth or eleventh century; and although a shrine of the deity, with statues of foxes, may be found in the court of most of the large Shinto temples, it is worthy of note that in all the vast domains of the oldest Shinto shrine in Japan - Kitzuki - you cannot find the image of a fox. And it is only in modern art - the art of Toyokuni and others - that Inari is represented as a bearded man riding a white fox. 
Inari is not worshipped as the God of Rice only; indeed, there are many Inari just as in antique Greece there were many deities called Hermes, Zeus, Athena, Poseidon - one in the knowledge of the learned, but essentially different in the imagination of the common people. Inari has been multiplied by reason of his different attributes. For instance, Matsue has a Kamiya-San-no-Inari-San, who is the God of Coughs and Bad Colds - afflictions extremely common and remarkably severe in the Land of Izumo. He has a temple in the Kamachi at which he is worshipped under the vulgar appellation of Kaze-no-Kami and the politer one of Kamiya- San-no-Inari. And those who are cured of their coughs and colds after having prayed to him, bring to his temple offerings of tofu.
At Oba, likewise, there is a particular Inari, of great fame. Fastened to the wall of his shrine is a large box full of small clay foxes. The pilgrim who has a prayer to make puts one of these little foxes in his sleeve and carries it home, He must keep it, and pay it all due honour, until such time as his petition has been granted. Then he must take it back to the temple, and restore it to the box, and, if he be able, make some small gift to the shrine.