Under the direct influence of such a cult, other objects appealed to the imagination or served the temporary purpose of the worshipper as _ex-voto_ to hang up in the shrines, such as the mushroom, awabi, various other shells and possibly the fire-drill. It is only in the decay of the cultus, in the change of view and centre of thought compelled by another religion, that representations of the old emblems ally themselves with sensualism or immorality. It is that natural degradation of one man's god into another man's devil, which conversion must almost of necessity bring, that makes the once revered symbol "obscene," and talk about it become, in a descending scale, dirty, foul, filthy, nasty. That the Japanese suffer from the moral effluvia of a decayed cult which was once as the very vertebral column of the national body of religion, is evident to every one who acquaints himself with their popular speech and literature. How closely and directly phallicism is connected with the god-way, and why there were so many Shintō temples devoted to this latter cult and furnished with symbols, is shown by study of the "Kojiki." The two opening sections of this book treat of kami that were in the minds even of the makers of the myths little more than mud and water[13]--the mere bioplasm of deity. The seven divine generations are "born," but do nothing except that they give Izanagi and Izanami a jewelled spear. With this pair come differentiation of sex. It is immediately on the apparition of the consciousness of sex that motion, action and creation begin, and the progress of things visible ensues. The details cannot be put into English, but it is enough, besides noting the conversation and union of the pair, to say that the term meaning giving birth to, refers to inanimate as well as animate things. It is used in reference to the islands which compose the archipelago as well as to the various kami which seem, in many cases, to be nothing more than the names of things or places. Fire-myths and Ritual.