"great gift or offering." Yorodzu-dama no Kami is not the God of ten thousand spirits, but the God of ten thousand offerings.
It is a curious circumstance that in later times the mitama par excellence were the phallic Sahe no Kami. Their festival was formerly called the mitama matsuri. It is now known by the Chinese equivalent Goriōye.
In a few cases the mitama is in duplicate, a nigi-mitama, or gentle spirit, and an ara-mitama, or rough spirit.[1] In the Idzumo Fudoki a man who is praying for revenge calls upon the nigi-tama of the Oho-kami (great deity) to remain quiet, and asks the ara-tama to attend to his petition. The legendary Empress Jingo was attended on her expedition to Korea by two such sea-god mitama, one to guard her person, the other to lead the van of her army. But we hear little of this distinction in the older records. The aragami-matsuri (rough-God-festival) of later days was a sort of saturnalia when license was permitted to servants.
The Kojiki and Nihongi do not theorize about the mitama. Hirata's statement that they do not distinguish between the utsushi-mi-mi (real-august-body)[2] and the mitama of the Gods is, as the case of Ohonamochi shows, not quite correct. But there is much foundation for it. In one myth, for example, the Sun-Goddess in handing over the divine mirror to Ninigi, enjoins on him to regard it as her mitama, and in another version of the story to look upon it as herself.
Another indication of an advance towards spirituality in the older Shinto literature is the distinction which is made between araha-goto (public things) and kakure-goto (hidden things), the former term being applied to temporal and the latter to spiritual matters, namely, the service of the unseen Gods. Mystery is not the vital element of religion. It depends on what we know, not on what we
