The etymology of the word _Mitama_ will repay examination. _Mi_ is simply a honorific prefix. _Tama_ contains the root of the verb _tabu_, to give, more often met with in its lengthened form _tamafu_. _Tama_ retains its original signification in _tama-mono_, a gift thing, and _toshi-dama_, a new year's present. _Tama_ next means something valuable, as a jewel. Then, as jewels are mostly globular in shape, it has come to mean anything round. At the same time, owing to its precious quality, it is used symbolically for the sacred emanation from the God which dwells in his shrine, and also for that most precious thing, the human life or soul.[11] The meaning of _tama_ is illustrated by the following story, which is related in the _Nihongi_ of Ohonamochi, the Creator or Kosmos-deity of Idzumo myth:-- "_Coming at last to the province of Idzumo, he spake and said; 'This Central Land of Reed-plains had been always waste and wild. The very rocks, trees, and herbs were all given to violence. But I have now reduced them to submission, and there is none that is not compliant!' Therefore he said finally: 'It is I, and I alone, who now govern this land. Is there perchance any one who could join with me in governing the world?' Upon this a divine radiance_[12] _illuminated the sea, and of a sudden there was something which floated towards him and said: 'Were I not here, how couldst thou subdue this land? It is because of my presence that thou hast been able to accomplish this mighty task! 'Who art thou?' asked Ohonamochi. It replied and said: 'I am thy spirit (tama) of good luck, the wondrous spirit.' Then said Ohonamochi: 'True; I know, therefore, that thou art my spirit (tama) of good luck, the wondrous spirit. Where dost thou now wish to dwell?' The spirit answered and said: 'I wish to dwell on Mount Mimoro, in the province of Yamato.' Accordingly he built a shrine in that place and made the spirit to go and dwell there. This is the God of Oho-miwa."_ [Illustration] [Illustration] The distinction between the God and his spiritual double so clearly indicated in this extract is often neglected and the deity of Miwa spoken of simply as Ohonamochi. The same uncertainty as to the spiritual character of the God is reflected in his names Oho-kuni-nushi (great-country-master) and Oho-kuni-dama (great-country-spirit), and in a legend told of him in the _Kojiki_, where he is corporeal enough to have a child by a mortal woman and yet sufficiently spiritual to pass through a keyhole. In the _Idzumo Fudoki_, Susa no wo speaks of the village of Susa as the place where his _mitama_ was settled, that is to say, where a shrine was dedicated to him. The _Nihongi_ states that Izanami's _mitama_ was worshipped at Kumano with music and offerings of flowers. In a modern book the Hi no mitama (spirit of the Sun) is not the Sun-Goddess, but a separate deity of a lower class.