Ko-dama.—The echo is called in Japan Ko-dama, or tree spirit.
House-Gods.—Our knowledge of these deities is chiefly derived from a norito in the Yengishiki.[1] One part of this ritual speaks of Yabune, which may be either singular or plural ; but further on in the same document we find Yabune Kukunochi and Yabune Toyo-uke-hime. Perhaps an original single deity has been split up into a wedded pair by a process of which Shinto affords other examples. Ya is "house," and fune, which usually means "ship," may also be applied to other wooden vessels, such as troughs or tubs. The ya-bune is therefore the shell[2] of the house. Kukunochi, as we have just seen, is the name of the Tree- God. Toyo-uke-hime, which means abundant-food-lady, has been identified with the Food-Goddess; but it is more probable that the prefix yabune was intended to distinguish her from that deity, as the same prefix made of Kukunochi a distinct God from the ordinary Tree-God. The functions of these Gods was to guard the palace building from harm of all kinds. No doubt each household had also its Yabune no Kami. Hirata, in his Tamadasuki, gives a prayer to this deity intended for general use.
The Oho-toma-hiko and Oho-toma-hime of the Nihongi and the Oho-ya-hiko of the Kojiki are also House-Gods. Nothing is known of them.
A certain sanctity attached to the central pillar of the house, called Daikoku-bashira or Imi-bashira (sacred pillar). The Daikoku-bashira is worshipped in some places on the I4th of the 1st month by offerings of rice-ears, flowers, rice bags, &c. The date indicates a connexion with the phallic Sahe no Kami.[3]
Privy-God.—There is in modern times a God of the privy, who has no particular name, sex, or mythic record.
