The myths which represent Izanagi as flinging down his garments during his flight from Yomi, and washing away in the sea the pollution contracted by his visit there, and describe the expiatory offerings exacted from Susa no wo, presume an acquaintance with the ceremony of which the Oho-harahi _norito_ forms a chief part. The _Nihongi_ informs us, under the legendary date A.D. 200, that after the sudden death of the Mikado Chiuai, his widow and successor Jingō commanded her ministers "to purge offences and to rectify transgressions," while in the parallel passage of the _Kojiki_[249] details are given of these offences, which, as far as they go, are identical with those enumerated in the Oho-harahi itself. Great Purifications are mentioned as having been performed in 676, 678, and 686. The Japanese scholar Mabuchi ascribes the present Oho-harahi _norito_ to this last-named period. In substance it must be very much older. The chief ceremony was performed in the capital twice yearly, on the last days of the sixth and twelfth months. These dates are not chosen arbitrarily. There is a natural impulse at the close of the year to wipe out old scores and to make a fresh start with good resolutions. The _tsuina_,[250] or demon-expelling ceremonies, of the last day of the year, described below, are prompted by a similar motive. Tennyson gives expression to this feeling in his 'In Memoriam':-- "The year is dying in the night, Ring out, wild bells, and let him die. * * * * * Ring out the false, ring in the true, * * * * * Ring out the want, the care, the sin, * * * * * Ring out old shapes of foul disease." The summer celebration of the Oho-harahi is analogous to the custom of lustration, or bathing on St. John's Eve, formerly practised in Germany, Italy, and other countries. The Chinese had an Oho-harahi, defined by Mr. Giles in his 'Chinese Dictionary' as "a religious ceremony of purification performed in spring and autumn, with a view to secure divine protection for agricultural interests." The Ainus of Yezo have a similar ceremony.[251] The Oho-harahi was not confined to the last days of the sixth and twelfth months. It was performed as a preliminary to several of the great Shinto ceremonies, notably the Ohonihe, and on other emergencies, such as an outbreak of pestilence,[252] the finding of a dead body in the Palace (865), the officiating of a Nakatomi who had performed Buddhist rites (816), &c.