narrative is a Moon-God, and that his eighty brothers are the stars. I think it will be found to contain foreign and later elements, and that the introduction of Ohonamochi's name is merely accidental. The Nihongi passes it over in silence. The shintai of Ohonamochi is a necklace of jewels. His nigi-tama, or gentle spirit, is represented by a mirror, the shintai of the ara-tama, or rough spirit, being a spear.
Asuha.—An obscure deity, called Asuha no kami, said to be the child of Oho-toshi, the Harvest-God, is referred to in one of the norito. Motoöri fails to identify him or her. Hirata thinks that Asuha is for ashiba, that is, foot-place, and that it means the plot of ground on which the dwelling stands. He mentions a practice by persons whose friends were absent on pilgrimages of making a model of a house with a thatched roof to which they offered tea and rice every morning. They could not tell him what God it was whom they wished to propitiate. Hirata had no doubt that it was Asuha. He quotes an old poem which says: "Until he returns, I will pray to the God Asuha of the middle of the courtyard." Sir E. Satow calls Asuha no kami the "guardian deity" of the courtyard. I do not deny that this conception existed. But we must not lose sight of the earlier phase of thought in which the courtyard is itself the deity.
Other Earth-Gods.—Another obscure earth-deity is Haigi no kami, said to be the God of the space between the door of the house and the outer gate. The soil of the earth is deified under the names of Uhijini, Suhijini, and Hani-yasu-hime, personifications of mud, sand, and clay respectively. The two former are just mentioned in myth. Hani-yasu means "clay easy," the latter adjective indicating its plastic quality. Clay was probably deified because it forms the material for the Kamado, or kitchen-furnace, and is therefore deserving of gratitude for its service in restraining the unruly element fire. The water-gourd was deified for the same reason.
