hoko. Now the Goriōye is a survival of the old festival in honour of the phallic Sahe no kami.
But in mythology one explanation does not necessarily exclude another and apparently contradictory one. Whether the myth-makers had in their minds the phallus conception of the tama-boko—and I am persuaded that they had—it is impossible in this connexion to ignore the function of the hoko, or spear, as a symbol of authority. Herbert Spencer[1] has shown how universally the spear has this meaning. Britannia's trident is a familiar example. Theseus, in the 'Hippolytus' of Euripides, speaks of "the land ruled by my spear." Lances or arrows are emblems of authority in Korea. In Japan itself there is an abundance of similar evidence. In the Nihongi we hear of local governors being granted shields and spears in token of authority. When Ohonamochi abdicates in favour of Ninigi he delivers over the Kuni-muke no hiro-boko, or land-subduing-broad-spear. The epithet Ya-chi-boko no kami, or God of eight thousand spears, applied to the same deity, has a similar symbolical meaning. The Empress Jingō set up her spear at the palace gate of the King of Silla, in Korea, as a token of conquest. A holly spear, eight fathoms long, was given to Prince Yamatodake when he was despatched on his expedition to subdue Eastern Japan.
It will be observed that the tama-boko as a phallus belongs to the generative conception of creation, and as a spear to the idea of it as a cosmic or regulating process:—
"The two deities having descended on Onogoro-jima erected there an eight fathom house with an august central pillar. Then Izanagi addressed Izanami, saying: 'How is thy body formed?' Izanami replied, 'My body is completely formed except one part which is incomplete.' Then Izanagi said, 'My body is completely formed and there is one part which is superfluous. Suppose that we supplement that which is
- ↑ 'Sociology,' ii. 177.
