If we remember the attributes of our own "Prince of Darkness," we shall not be surprised to find traces of a tendency to make of Susa no wo a personification of the evil principle. He is the arch offender of Japanese myth. The crimes committed by him against the Sun-Goddess agree closely with the so-called "celestial offences" of the Great Purification Ceremony. Hence his identification with the horned Godzu Tennô, a minister of the Buddhist hell. The _Shinto Miomoku_, which makes of him a Trinity under the name Sampô Kwôjin (three-treasure-rough-god), consisting of Kami Susa no wo, Haya Susa no wo, and plain Susa no wo, by the epithet "rough," recognizes the sinister aspect of his character. We may note the same element _ara_, rough, in the name of the Moon-god's shrine at Ise, namely, Aratama no Miya. Several of Susa no wo's acts have an unmistakably beneficent character, as his rescue of Inada hime, and his provision of useful trees for man. The modern worship of him as (with his wife) a deity of love and wedlock also recognizes a beneficent aspect of his nature. Hirata explains this contradiction by the theory that he is beneficent when his _nigi-tama_ (gentle spirit) is in the ascendant, and malignant when his _ara-tama_ (rough-spirit) gets the upper hand, as in the leading case of Jekyll and Hyde, reported by R. L. Stevenson. The female deity of Yomi, Sasura-hime, is called by Hirata a _waki-dama_ (side spirit, or double) of Susa no wo, forming with him a dual divinity, as in the case of the Wind-Gods.