Page:Shinto, the Way of the Gods - Aston - 1905.djvu/272

262 outstretched. Even at the present day the stewards who prepare the Mikado's food cover their mouths with a white paper mask. The Nihongi states that when Izanagi washed in the sea in order to remove the pollutions of Yomi, he "blew out" and produced a number of deities, among which were the Great God of Remedy and the Great God of Offences. But the action of the Sun-Goddess and Susa no wo in producing children by crunching various objects and then "blowing away" the fragments, and of Izanagi's creation of the Wind-God by pufting away the mists, requires further explanation. These myths were probably the work of a person who had only a vague idea of the precise nature of the efficacy of this act, and regarded it simply as attended with some magical power. Spitting, primarily a mark of disgust, then practised with the object of purification, is finally done simply "for luck."

Ransom. The notion of expiating ritual guilt by giving ransom (aga-mono) is familiar to the Japanese. The more intimately the objects offered are connected with the person of the offender, the more effectual is the sacrifice. Susa no wo is said to have expiated his offences by the loss of his hair and of his finger and toe nails. Among objects of ransom presented by the Mikado at purification ceremonies clothing is the most important. The Mikado was measured with great ceremony for suits of garments. Bamboo sticks were used for this purpose, which were broken to the required lengths. Hence the ceremony was called yo-ori (joint-break). The clothing when made was placed in a vase, and set before the Mikado by a Nakatomi woman. He breathed on it thrice, and then returned it to be taken away by the Urahe (diviners) and thrown into a stream. Other ransom offerings were human figures of iron, wood, or leather, and swords, which were similarly treated.

A special mi-aganahi no matsuri (august-ransom-celebration) was inaugurated in 814 for the sake of the Mikado,