Page:Shinto, the Way of the Gods - Aston - 1905.djvu/344

334 nexion") was in Hirata's mind when he used the somewhat cryptic phrase, "Magic (majinahi, or magic, means etymologically mixture) is so called because it mixes the spirit (tama) of that which is here with the body of that which is there." We have seen that the phallus, as a symbol of robust animal life, was used to exorcise evil things, whether demons or diseases. Roof-tiles impressed with a symbol (bubbles) which is indicative of water, are used at the present day as a charm to protect houses from fire. The deification of the gourd, the clay and the water-plant, no doubt, points to a previous magical use as preventives of conflagration. Rice, perhaps as a representative of the kteis, is used for several magical purposes. In one of the Fudoki, unhulled rice is scattered broadcast by Tsuchigumo, to disperse a strange darkness which turned day into night.

The Talisman.—When the meaning of the symbol is altogether obliterated or unknown, we have the Talisman. It is not clear what was meant by the "tide-ebbing" and "tide-flowing" jewels given by the Sea-God to Hohodemi, or even that they had any meaning at all. A sort of scarf (hire) was much used as a talisman. In the Kojiki we are told of a scarf, which, when waved thrice, quieted snakes. Another kind gave protection against wasps and centipedes. The Nihongi has the following account of magical practices, suggested apparently by some acquaintance with the art of acupuncture:—