The element _tama_ enters into the names of several deities. The Food-Goddess is called either Ukemochi no Kami or Uka no mitama.[13] But the meaning "spirit" is not applicable in every case in which a God's name contains this element. Futo-dama, for example, the name of the supposed ancestor of the Imbe priestly corporation, probably means "great gift or offering." Yorodzu-dama no Kami is not the God of ten thousand spirits, but the God of ten thousand offerings. It is a curious circumstance that in later times the _mitama_ par excellence were the phallic Sahe no Kami. Their festival was formerly called the _mitama matsuri_. It is now known by the Chinese equivalent _Goriōye_. In a few cases the _mitama_ is in duplicate, a _nigi-mitama_, or gentle spirit, and an _ara-mitama_, or rough spirit.[14] In the _Idzumo Fudoki_ a man who is praying for revenge calls upon the _nigi-tama_ of the _Oho-kami_ (great deity) to remain quiet, and asks the _ara-tama_ to attend to his petition. The legendary Empress Jingo was attended on her expedition to Korea by two such sea-god _mitama_, one to guard her person, the other to lead the van of her army. But we hear little of this distinction in the older records. The _aragami-matsuri_ (rough-God-festival) of later days was a sort of saturnalia when license was permitted to servants. The _Kojiki_ and _Nihongi_ do not theorize about the _mitama_. Hirata's statement that they do not distinguish between the _utsushi-mi-mi_ (real-august-body)[15] and the _mitama_ of the Gods is, as the case of Ohonamochi shows, not quite correct. But there is much foundation for it. In one myth, for example, the Sun-Goddess in handing over the divine mirror to Ninigi, enjoins on him to regard it as her _mitama_, and in another version of the story to look upon it as herself. Another indication of an advance towards spirituality in the older Shinto literature is the distinction which is made between _araha-goto_ (public things) and _kakure-goto_ (hidden things), the former term being applied to temporal and the latter to spiritual matters, namely, the service of the unseen Gods. Mystery is not the vital element of religion. It depends on what we know, not on what we do not know. Still, there perhaps never was a religion which did not betray some feeling that what we know is only an infinitesimal portion of that infinite sum of knowledge for which mankind is possessed with an eternal yearning. Religion, though not based in mystery, must always proceed, like other knowledge, from the known towards the unknown. A good deal, however, that is mysterious in religion is of our own making. Hirata, when he can find no way out of the difficulties arising from his crude, literal-minded anthropomorphism, constantly resorts to the time-honoured expedient of declaring his problems mysteries which transcend human intelligence, exclaiming, "Oh! how wonderful! Oh! how strange! Oh! how strange! Oh! how wonderful!"