Any good anagrams for mishaguji?

Mishaguji (ミシャグジ), also known as Misakuji(n), Mis(h)aguchi or Mishakuji among other variants (see below), is a deity / deities or spirit(s) that featured in certain religious rites formerly practiced in the Upper Shrine of Suwa, one of the two shrines that comprise the Suwa Grand Shrine complex in Nagano Prefecture (historical Shinano Province). In such ceremonies, the Mishaguji were 'summoned' by one of the shrine's high-ranking priests, the Kan-no-Osa (神長, also Jinchō) or Jinchōkan (神長官), into persons or objects that would act as their vessels (yorishiro) for the duration of the ritual, being then 'dismissed' upon its completion. In addition to playing a role in Suwa Shrine's religious rites, the Mishaguji are also enshrined in 'Mishaguji Shrines' (御社宮司社 Mishaguji-sha) found throughout the Lake Suwa region and its vicinity. Worship of kami with similar-sounding names are also attested in various localities throughout east and central Japan; indeed, such deities have been speculated to be related to the Mishaguji. The exact nature of the Mishaguji is a matter of debate. Medieval documents from the Upper Shrine seem to imply them to be lesser gods or spirits subordinate to the shrine's deity, Suwa Daimyōjin (a.k.a. Takeminakata), with post-medieval sources conflating them with Suwa Daimyōjin's children; indeed, 'Mishaguji' was often interpreted as an epithet of these gods during the early modern period. In addition, outside of Suwa Shrine the Mishaguji were also worshiped as, among other things, god(s) of boundaries and tutelary protectors (ubusunagami) of local communities. In this regard they are functionally similar to the guardian gods known as Dōsojin or Sai-no-kami. Upon becoming the focus of intense study during the modern period (especially during the postwar era), various theories as to the origins and original nature of Mishaguji worship and its relation to Suwa Shrine began to be put forward by local historians and other scholars. One theory for instance claims that they were originally deities of fertility or agriculture, another proposes that the Mishaguji were viewed as spirits that inhabited sacred rocks or trees, while yet another claims that 'Mishaguji' originally denoted an impersonal, empowering force in present in nature analogous to the Austronesian concept of mana. As phallic stone rods (石棒 sekibō) dating from the Jōmon period and similar prehistoric artifacts are employed as cult objects (shintai) in some Mishaguji-related shrines in Suwa and other areas, a number of authors have speculated that Mishaguji worship may ultimately originate from Jōmon religious beliefs. A few even surmise that the Mishaguji were already being worshiped in Suwa before the cult of Takeminakata - claimed here to be a later import - was introduced into the region; the appearance of the Mishaguji in the Upper Shrine's rites are seen by these scholars to be a relic of original local beliefs. These assumptions, however, have recently come into question.

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