the human form.[1] Some serve as milestones, and some are erected at the outskirts of villages to keep away the demon small-pox. These figures are called the Opang Chang-gun, or Generals of the Five Quarters. The name is Chinese, but the deities themselves may nevertheless be of Korean origin. If the ancient Japanese had rude figures of this kind it would explain the use of hashira, pillar, as a numeral for Gods. I am rather disposed, however, to surmise that the use of this term was really owing to the fact that the symbols of divinity most familiar to the ancient Japanese were the phallic emblems set up everywhere by the roadsides. The term wo-bashira, applied to the phallic end-post of the parapet of a bridge, contains the same element.[2]
There is a tendency in Japan, as in other countries, for the token of the God to become regarded, firstly, as the seat of his real presence, and, secondly, as the God himself. Many persons do not distinguish between the mitama and the shintai, and some go so far as to confound the latter with the God's utsushi-mi, or real body. This is a form of idolatry. The shintai may even be erected into an independent deity. The mirror, which is the shintai of the Sun-Goddess, is the object of a separate worship, under the name of Ame kakasu no kami. Even at the present day religious honours are paid to this mirror or its representative.[3] The sword Futsu no mitama has shrines dedicated to it. Another sword, called Kusanagi, has been worshipped for centuries at Atsuta, near Nagoya. It was this sword which Susa no wo found in the tail of the great serpent slain by him to rescue the Japanese Andromeda, and sent as an offering to his sister the Sun-Goddess.
