Etymology helps us little in determining Susa no wo's character. The ordinary derivation connects his name with the verb _susamu_, to be impetuous. Hence the "Impetuous Male" of English translators. It agrees well with the rainstorm conception of this deity. There is at the present day a festival celebrated in his honour at Onomachi in Bingo, described as follows by a Japanese writer: "The procession is a tumultuous trial of speed and strength. Bands of strong men seize the sacred cars, race with them to the sea, and having plunged in breast-deep, their burden held aloft, dash back at full speed to the shrine. There refreshments are served out, and then the race is resumed, the goal being the central flag among a number set up in a large plain. Their feet beat time to a wildly shouted chorus, and they sweep along wholly regardless of obstacles or collisions." The ceremony here described is no doubt intended as a dramatic representation of the impetuous character of the God. The _susamu_ etymology derives some support from a comparison of that of Woden, from _vatha_ (the modern German _wuthen_), to go violently, to rush, and of Hermes, from δρμάω; but it is after all questionable. It implies a noun _susa_, impetuosity, which does not exist. Moreover, one of Susa no wo's wife's names was Susa no yatsu mimi, where it is not disputed that Susa is the name of a town in Idzumo. There is a legend which represents Susa no wo as giving his name to this place and allowing his _mitama_ to rest here. Susa no wo would therefore be simply the male (God) of Susa, a territorial title (of Tsukiyomi?) for which there are many parallels in Japanese mythology.[111] The _shintai_ of Susa no wo, or rather of his supposed modern representative, Godzu Tennô, is a _naginata_, or halbert. But there is some reason to think that the great festival of Goriōye, now held in his honour at Kioto, was originally that of the Sahe no kami, and that the _hoko_ or _naginata_ carried in procession on this occasion is a substitute for an older phallus. =Tsukl-yomi=.--This God, although worshipped in many places, Ise and Kadono amongst others, is hardly one of the greater gods of Japan. The usual derivation of his name is from _tsuki_, moon, and _yomi_, darkness. It is to be observed, however, that this _yomi_ is often written with a character which implies a derivation from _yomu_, to reckon, a word which contains the same root as _yubi_, finger. "Moon-reckoner" is not an inappropriate name for a luminary which is recognized in so many countries as a measurer of time. Tsuki-yomi was represented at Ise as a man riding on a horse, clad in purple and girt with a golden sword. Another _shintai_ of his was a mirror. Live horses were offered to him annually. The _Kiujiki_ mentions a Moon-God among the suite of Ninigi when he descended to earth, and states that he was the ancestor of the _agata-nushi_ (local chiefs) of Iki. This was probably a local Moon-deity.