significant that the Gods of water-distribution (mikumari), that is, the river-Gods, are specially distinguished as their recipients. Similar human effigies, gilt or silvered, formed part of the oho-harahi, or absolution offerings. In this case they were intended as ransom for the offenders whose ritual guilt was to be expiated. They were touched with the lips or breathed upon before being offered. Peach- wood or paper effigies might be substituted, and in later times articles of clothing or anything which had been in contact with the person to be absolved. These last were called nade-mono (rub-thing) or aga-mono (ransom-thing). When in danger of shipwreck the hair might be cut off and offered, on the principle of a part for the whole, as ransom to the Dragon-God. The Kogo-jiui applies the term aga-mono to the hair and nails of Susa no wo, which were cut off by the other Gods. The principle of ransom is also illustrated by the following extract from the Shinto Miōmoku (1699):—
"At the festival of Nawoye, held at the shrine of Kokubu in the province of Owari on the nth day of the 1st month, the Shinto priests go out to the highway with banners and seize a passer-by. They wash and purify him, and make him put on pure clothing. He is then brought before the God. A block, a wooden butcher's knife, and chopsticks for eating flesh are provided. Separately a figure is made to represent the captive. It is placed on the block with the captured man beside it, and both are offered before the God. They are left there for one night. The next morning the priests come and remove the man and the effigy. Then they take clay, and, making it into the shape of a rice-cake, place it on the captives back, hang a string of copper cash about his neck, and drive him away. As he runs off, he is sure to fall down in a faint. But he soon comes to his senses. A mound is erected at the place where he falls down, and the clay rice-cake deposited on it with ceremonies which are kept
