Page:Shinto, the Way of the Gods - Aston - 1905.djvu/40

30 ''floated towards him and said: 'Were I not here, how couldst thou subdue this land? It is because of my presence that thou hast been able to accomplish this mighty task.' 'Who art thou?' asked Ohonamochi. It replied and said: 'I am thy spirit (tama) of good luck, the wondrous spirit.' Then said Ohonamochi: 'True; I know, therefore, that thou art my spirit (tama) of good luck, the wondrous spirit. Where dost thou now wish to dwell?' The spirit answered and said: 'I wish to dwell on Mount Mimoro, in the province of Yamato.' Accordingly he built a shrine in that place and made the spirit to go and dwell there. This is the God of Oho-miwa."''

The distinction between the God and his spiritual double so clearly indicated in this extract is often neglected and the deity of Miwa spoken of simply as Ohonamochi. The same uncertainty as to the spiritual character of the God is reflected in his names Oho-kuni-nushi (great-country-master) and Oho-kuni-dama (great-country-spirit), and in a legend told of him in the Kojiki, where he is corporeal enough to have a child by a mortal woman and yet sufficiently spiritual to pass through a keyhole.

In the Idzumo Fudoki, Susa no wo speaks of the village of Susa as the place where his mitama was settled, that is to say, where a shrine was dedicated to him. The Nihongi states that Izanami's mitama was worshipped at Kumano with music and offerings of flowers. In a modern book the Hi no mitama (spirit of the Sun) is not the Sun-Goddess, but a separate deity of a lower class.

The element tama enters into the names of several deities. The Food-Goddess is called either Ukemochi no Kami or Uka no mitama. But the meaning "spirit" is not applicable in every case in which a God's name contains this element. Futo-dama, for example, the name of the supposed ancestor of the Imbe priestly corporation, probably means