As time passed, they left the shrines and began working independently in secular society. Miko once performed spirit possession and takusen (whereby the possessed person serves as a "medium" ( yorimashi) to communicate the divine will or message of that kami or spirit also included in the category of takusen is "dream revelation" ( mukoku), in which a kami appears in a dream to communicate its will) as vocational functions in their service to shrines. These spellings of miko were commonly used in the titles of ancient Japanese nobles, such as Prince Kusakabe ( 草壁皇子, Kusakabe no Miko or Kusakabe no Ōji). The term is not to be confused with miko which means "prince", "princess" or "duke", and which is otherwise variously spelt '御子' ("august child"), '皇子' ("imperial child"), '皇女' ("imperial daughter", also pronounced himemiko), '親王' ("prince") or '王' ("king", "prince" or "duke"). 'Miko' was archaically written '神子' (literally "kami", or "god" + "child") and '巫子' ("shaman child"). The Japanese words 'miko' and ' fujo' ("female shaman" and "shrine maiden" respectively) are usually written "巫女" as a compound of the kanji '巫' ("shaman"), and '女' ("woman"). Miko also use bells, drums, candles, gohei, and bowls of rice in ceremonies. Traditional miko tools include the Azusa Yumi ( 梓弓, "catalpa bow"), the tamagushi ( 玉串) (offertory sakaki-tree branches), and the gehōbako ( 外法箱, a "supernatural box that contains dolls, animal and human skulls. The garment put over the kosode during Kagura dances is called a chihaya ( 千早). In Shinto, the color white symbolizes purity. The traditional attire of a miko is a pair of red hakama ( 緋袴) (divided, pleated trousers), a white kosode (a predecessor of the kimono), and some white or red hair ribbons.
The hair is tied in a ponytail with a white and red hair ribbon. The miko's attire consists of a white kosode and red hakama.
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