Uka no mitama, or the spirit of food, should be mentioned, as it embodies a more advanced and spiritual conception of the nature of this deity.
The parentage of the Food-Goddess is variously given in different myths. One story makes her the daughter of Izanagi and Izanami, and another of Susa no wo. The latter is, perhaps, an expression of the idea that the rain-storm fits the rice-fields for producing grain.
After the Sun-Goddess, Uke-mochi is, perhaps (especially if we identify her with Inari), the most universally popular deity in Japan. She was one of the eight deities of the Jingikwan, and was worshipped at four of the twenty-two Greater Shrines, of which a list was made in 1039. There is abundant evidence that her cult was not confined to the State ceremonies. Hirata calls her an ihe no kami, or household deity.
The Sake (rice-beer) God is sometimes the same as the Food-Goddess, and at others Sukuna-bikona.
Inari.—Notwithstanding the difference of sex, and to some extent of function, the Rice-God Inari is generally recognized by the Japanese as identical with Uke-mochi. Inari, it is explained, is only the name of the locality of her best-known shrine near Kiôto, first established in 711. It is not to be doubted that in Japan the name of the place of his worship has frequently been converted into the name of the God. In the present case, however, it may be suspected that the reverse process has taken place. Might not Inari be ine, rice in a growing state, and ri, a termination implying personality?
Naturally Inari is much prayed to for agricultural prosperity. But, as so often happens, the functions of this God have been enlarged so as to make him a sort of general Providence who watches over all human concerns. In a recent Japanese novel he is supplicated by a wife to make her husband faithful; by a mother to cause her son to divorce an obnoxious daughter-in-law; by a wrestler for
