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Toyouke-hime
Toyouke-hime
Toyouke-hime
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Toyouke-hime
Goddess of food and grain
Other namesLuxuriant food princess
Major cult centreChōkaisan Ōmonoimi Shrine
Toyouke Daijingu
Genealogy
Parents

Toyouke-hime (豊宇気毘売, Toyouke-bime; lit. "Luxuriant Food Princess")[1] is the deity (kami) of food and grain in Japan.[2] Originally enshrined in the Tanba Province[a], it is said she was called to reside at the Outer Shrine (外宮, Gekū) of Ise Shrine in the 5th century, during the reign of Emperor Yūryaku, to offer sacred food to Amaterasu, the ruling kami and sun goddess.[3] She is worshipped as a secondary kami at Chōkaisan Ōmonoimi Shrine.

Toyouke-Ōmikami (r: 5th row from the top) is a granddaughter to Izanagi by her father Wakumusubi, who was born while Izanami was still alive (based on Kojiki).

While now popular as Toyouke-Ōhmikami,[3] her name has been transcribed using Chinese characters in several manners including Toyouke bime no kami (豊宇気毘売神) in the Kojiki,[3][4] while there is no entry about her in the Nihon Shoki.

Several alternative transcription and names are attributed to this goddess including Toyouke-Okami, Toyouke-Ōmikami, Toyoukebime no kami (豊受気媛神),[5] Toyuuke no kami (登由宇気神),[3][6] Toyouka no Menokami (止与宇可乃売神),[b] Toyuke no Ōkami (等由気太神),[3][7] and Toyohirume (とよひるめ). A male and female pair thought to be identical to Toyouke-Ōhmikami: the god Ōmonoimi (ja:大物忌神), who is enshrined on Mount Chōkai in Yamagata Prefecture, the northernmost post of the Yamato Kingship, and the goddess Toyooka-hime (豊岡姫).[3][c]

There is a separate shrine dedicated to Toyouke-Ōmikami no ara-mitama (豊受大御神荒魂) called the Taka-no-miya (多賀宮) inside the Gekū.

Mythology

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In the Kojiki, Toyouke-hime is noted as the daughter of Wakumusubi and granddaughter of Izanami. After the tenson kōrin, she became enshrined in the “outer shrine in Watarai”.[3] The uke (受) in her name refers to food, making her the kami of food and grains.[3] This is why she has come to be conflated with Inari Ōkami and Ukanomitama in the same way as other food-related kami such as Ōgetsu-hime (Ukemochi).[5]

The head priest of Toyouke Daijingu submitted Toyukegū Gishikichō (止由気宮儀式帳; Protocols of the Toyuke Shrine) to the Department of Divinities in 804,[7] in which it is told that Toyouke-hime had originally been in Tanba Province.[5] It records that Amaterasu came to Emperor Yūryaku in a dream and told him she alone was not able to supply enough food and needed him to bring Toyuke-no-Ōkami (等由気大神), the kami of divine food, from Manai Pond in Hiji Village, Tanba Province.[3]

In the lost fudoki Tango no Kuni Fudoki (丹後国風土記) is a story explaining the origin of Nagu Shrine (奈具神社, Nagu Jinja) in which eight heavenly women were bathing in Manai Pond atop the hill Hijiyama in Hiji Village, Tanba Province. An elderly couple then hides one of the women's clothes, preventing her from returning to the heavenly realm.[3] The woman lives in the elderly couple’s home for a while making sake that cures all ills, but she is chased from the house after about ten years. After wandering for some time, she settles in Nagu Village.[8] This woman is Toyoukanome-no-Mikoto (豊宇賀能売命), another name for Toyouke-hime.[3]

Another lost fudoki, Settsu no Kuni Fudoki (摂津国風土記), tells that Toyouka no Menokami (止与宇可乃売神) was on the mountain of Inakuradake in Settsu Province for a short time.[3][d]

Faith and rituals

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The original location

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In Mineyama Town, Kyōtango, Kyoto prefecture, there is a well Seisuido (清水戸) and a story of the now lost half-moon-shaped rice paddy Tsukinowa den (月の輪田). They are believed to be the site where Toyouke had soaked rice seeds to encourage germination and planted the first rice.[9] The Hinumanai Shrine [ja] (比沼麻奈為神社) is mentioned in Engishiki dating back to Heian period, as Taniwa (田庭) literally meaning the Garden of Rice Paddies. That ancient place name is thought to have changed over time to Taba (location of rice paddies), then to Tamba/Tanba (丹波).

On the slope of the Kuji Pass, there is a shrine dedicated to Ōkami, as well as Hoi no dan, the ruin of a sacred well Ame no manai of Takamagahara: That well was entered both in Kojiki and Nihonshoki, and was also the highest title given to water bodies. The shrine's auspicious spirit is said to be in the cuboid (盤座, Iwakura), which has been worshiped as Ōmiae-ishi (大饗石).

There is a shrine named Moto-Ise Toyouke Daijingu [ja] in Ōemachi, Fukuchiyama City[3] to the south of Naiku of Moto-Ise uphill the Funaokayama. Its name literally means former Ise, where the priesthood has been inherited by Kawada clan, the further relative of the Fujiwara clan.

Amaterasu and Toyouke

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Emperor Sujin appointed imperial daughter Princess Toyosuki-iri (豊鍬入姫命, Toyosuki-iri hime) as a Saiō to serve "as a cane for Amaterasu" to find a new location to reside, and dispatched Toyosuki-iri to travel from present day Nara to neighboring areas. It is said that on the route, several locations hosted the spirit of Amaterasu by building her shrines, while Tango had the first of such shrines among the list of relocation sites. Those shrines honor Amaterasu as their main kami are:

In addition, Toyouke-Ōmikami is worshiped at many branches of Ise shrines called Shinmei shrines, along with Amaterasu,[5] and separate shrines are often built on the property of regular shrines for Toyouke-Ōmikami. There are also Inari shrines where they build altars for Toyouke as well.[5]

According to the discipline of Ise Shintō (Watarai Shintō) originated by a priest at Geku named Watarai Ieyuki (度会家行), Toyouke-Ōmikami is recognized as the first divine being which appeared in this world. In their idea, Toyouke is also identical to Ame no minakanushi and Kuni no tokotachi. In this sect of Shinto, Geku, or the shrine of Toyouke-Ōmikami, is treated as ranked higher than Naiku, or the shrine of Amaterasu.[10]

Omonoimi

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Mt. Chokai

Omonoimi no Kami [ja; simple] is the God of Chōkaisan Ōmonoimi Shrine and Mount Chokai.[11][12] There are shrines that enshrine Omonoiminokami in various other places in the Tohoku region, including Chōkai gassan ryōsho-gu [simple].

Omonoimi no kami is considered possibly identical to Toyouke-hime[e][3]

He is associated with industrial growth.[13]

Every time Mount Chōkai erupted his rank increased.[14][12]

See also

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Footnotes

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References

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Bibliography

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Toyouke-hime

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Toyouke-hime (also known as Toyo'uke-ōmikami or Toyoukehime no ) is a major revered as the of , , , and , responsible for providing sustenance and provisions to both humans and the gods. In , she is depicted as the daughter of Wakumusubi, a born from Izanami's excrement following the birth of the fire god , emphasizing her origins in the primal forces of creation and nourishment. Her name derives from "toyo," meaning bountiful or abundant, and "uke," signifying , reflecting her role as the provider of plentiful grains, particularly , essential for and rituals. According to the (712 CE), the oldest extant chronicle of , Toyouke-hime was dispatched by , the sun goddess, to accompany her grandson Ninigi during his descent from the heavens to rule over the earthly realm, tasked with preparing daily food offerings to ensure the divine entourage's well-being. This mythological role underscores her function as a of foodstuffs, presenting meals to and symbolizing the sacred bond between agriculture and imperial divinity. Historically, her cult originated in the Tanba region (modern-day ), where she was enshrined before being relocated to Ise in response to an oracle received by (5th century CE), establishing her as the central of the Gekū (Outer Shrine) at the Ise Grand Shrine complex. Toyouke-hime's worship at Ise involves unique rituals, such as the daily higoto asa-yu omike ceremony, where sacred meals are prepared and offered to her, mirroring her mythological duties and reinforcing principles of purity and renewal through periodic shrine rebuilding every 20 years (shikinen sengū). Over time, she has been syncretized with other food-related deities, including no Kami (the food goddess slain by Susanoo), Ōgetsuhime (goddess of food), (rice spirit), and Toyoukanome, reflecting evolving interpretations of abundance in medieval Ryōbu Shinto, where she was also linked to lunar and water aspects as a counterpart to . This identification extends to her association with , the popular fox deity of rice and prosperity, highlighting her enduring influence on Japanese and .

Etymology and Names

Alternative Designations

Toyouke-hime is most commonly designated as Toyouke no Ōmikami in traditions, reflecting her status as a revered at the Ise Grand Shrine's Outer (Gekū). This form appears prominently in shrine records and rituals, emphasizing her role as a provider of sustenance. An alternative rendering, Toyuke Ōkami, is attested in early ritual texts, including the Toyukegū gishikichō compiled in 804 CE, which details the protocols for the Outer and uses "Toyuke" as a variant for the enshrined . In shrine contexts, she is often referred to as Toyouke Daijin, a title highlighting her divine authority over agriculture and essentials, as seen in designations for the Toyo'uke-daijingu complex. Historical documents like the , presented to the court in 927 CE, list her as Toyouke-ōmikami among the registered deities of major shrines, confirming her integration into imperial practices. An English epithet, "Luxuriant-food Princess," translates her name's connotation of abundant provisions, used in scholarly discussions of her attributes. Regional variants, such as Otoyoke no Ōkami, appear in localized traditions tracing her origins to , though less standardized in central texts.

Linguistic Analysis

The name Toyouke-hime (豊受姫) in ancient Japanese can be etymologically decomposed into its key components, reflecting linguistic conventions for denoting divine attributes. The prefix toyo- (豊) derives from terms signifying "luxuriant," "abundant," or "bountiful," commonly applied to describe prosperity in natural resources and growth. The element uke (受 or 食, often linked to uka 宇迦) refers specifically to "" or "sustenance," evoking agricultural yields such as and other staples essential to sustenance. Appended to these is the suffix -hime (姫), a gendered meaning "princess" or "noble maiden," frequently used in Shinto nomenclature to indicate female of exalted status. This linguistic structure interprets Toyouke-hime as the "Princess of Abundant Food" or "Bountiful Sustenance Maiden," symbolizing her oversight of agricultural abundance and the provision of daily necessities like clothing, shelter, and nourishment. The name underscores themes of in crop production and , aligning with her mythological in ensuring the earth's for welfare, as seen in associations with cultivation and food offerings in practices. Such etymological emphasis on plenitude highlights how deity names often encode functional domains, linking divine identity to vital aspects of . Scholarly analyses draw parallels between Toyouke-hime and similar naming patterns among food-related kami, particularly Ōgetsu-hime (大宜都比売), another goddess of nourishment and grains whose name incorporates ō- (大, "great") with getsu (宜都, relating to food or harvest) and the same -hime suffix to denote feminine divinity. These shared elements—abundance prefixes combined with sustenance roots and gendered endings—illustrate a broader Shinto convention for female harvest deities, where linguistic forms emphasize nurturing and prolific qualities. Later traditions and scholarly analyses equate Toyouke-hime with Ōgetsu-hime or Ukemochi (保食神), reflecting syncretic developments that preserve core semantic ties to fertility and provisioning.

Mythology

Account in the Kojiki

In the Kojiki, compiled in 712 CE, Toyouke-hime appears as the daughter of Wakamusubi no Kami, a deity born from the excrement of no Mikoto while she was dying from burns inflicted during the birth of the fire god . This lineage establishes Toyouke-hime as a granddaughter of no Kami and no Mikoto, the primordial creator deities who churned the ocean to form the Japanese islands and gave birth to numerous . Positioned as a third-generation deity within the Kojiki's creation sequence, emerges shortly after the separation of heaven and , linking her to the foundational stages of where natural elements and productive forces take shape. Her role centers on association with and nourishment, symbolizing the provision of bountiful that sustains life, and she forms part of the divine pedigree that produces subsequent agricultural deities essential to human prosperity. The text offers only a brief reference to Toyouke-hime, embedding her solely within this genealogical context without any elaborated narrative, myths of her exploits, or descriptions of her interactions with other .

Regional Legends

Regional legends portray Toyouke-hime with human-like attributes, emphasizing her descent from the divine realm and her role in fostering earthly prosperity through and protection. One prominent tale from provincial describes her bathing in the sacred Manai spring located in Hiji of Tanba Province (modern-day ), where she loses her heavenly robe, symbolizing her permanent transition to the mortal world and her embodiment of abundance in food and sustenance. This narrative, echoed in fragments of the Tango no Kuni , draws on the motif of celestial maidens descending after a similar robe incident, highlighting her early exploits as a bridge between heavenly and earthly domains. Following this descent, legends recount Toyouke-hime establishing residence in the village of Nagu (in present-day ), where she adopts a more terrestrial form as Toyokanome-no-mikoto, a kami of cereals, and imparts knowledge of and to the local inhabitants, thereby ensuring their survival and cultural development. These stories underscore her compassionate, human-like guidance in transforming barren lands into fertile ones, aligning with her parentage as the daughter of Wakamusubi in the accounts. Connections to the provincial gazetteers further expand her lore, with surviving fragments of the Settsu no Kuni associating her with the region around Nagu village.

Historical Context

Origins in Tanba Province

Toyouke-hime's cult is traditionally traced to Tanba Province, corresponding to parts of modern-day , where she served as the central deity of local veneration focused on sustenance and prosperity. Shrine records identify her original enshrinement at Manai in Hiji village, a site linked to natural springs and agricultural fertility, suggesting early worship tied to the land's resources. This geographical rooting underscores her role in a rural, agrarian context, distinct from later imperial integrations. Early textual references to Toyouke-hime in Tanba appear in historical compilations predating widespread national narratives, portraying her as a guardian of and daily provisions essential to rural communities. The Nihon Shoki (720 CE) describes an oracle during Emperor Yūryaku's reign (c. 457–479 CE) commanding her shrine's relocation from Hiji no Manai in Tanba to Ise, implying established local devotion as a provider of sacred meals and harvest abundance. These accounts highlight her pre-imperial significance as a ensuring sustenance amid the province's reliance on farming. In the cultural milieu of ancient Tanba, Toyouke-hime's worship aligned with the region's longstanding agricultural traditions, particularly cultivation that flourished from the (c. 300 BCE–300 CE) onward. Archaeological surveys in Tanba reveal Yayoi-era settlements with paddy fields and storage facilities, indicating intensive wet- farming that formed the economic backbone of local society. Her attributes as a likely resonated with these practices, fostering rituals for crop fertility and communal feasting, though specific pre-relocation ceremonies remain inferred from broader regional patterns of agrarian spirituality.

Integration into Ise Shrine

Toyouke-hime, revered initially in Tanba Province, underwent a significant relocation to Ise in the mid-5th century CE during the reign of Emperor Yūryaku (r. 457–479 CE), an event dated approximately 1,500 years ago. This transfer marked her integration into the central Shinto sanctuary complex, transitioning her worship from a regional context to a national one under imperial auspices. The relocation was prompted by an imperial decree, which directed the establishment of the Gekū (Outer Shrine) at Ise specifically for Toyouke-hime. The primary motivation was to secure a reliable provision of sacred foods and offerings for the Naikū (Inner Shrine), thereby supporting the rituals and sustenance needs of the central shrine dedicated to Amaterasu. This act centralized her role in imperial religious practices, enhancing the logistical and symbolic framework of the Ise complex.

Worship and Rituals

Dedicated Shrines

The primary site for the veneration of Toyouke-hime is the Gekū (Outer Shrine) of the Ise Grand Shrine, located in Ise City, , . Formally known as Toyouke Daijingu, this shrine is dedicated to Toyo'uke-no-Omikami and was established approximately 1,500 years ago during the reign of , following a divine to supply sacred foods, clothing, shelter, and other essentials for the main deity at Naikū. The architecture follows the ancient shinmei-zukuri style, characterized by elevated floors, gabled roofs covered in thatch, and unpainted cypress wood joined without nails or paint to embody simplicity and impermanence. Its historical significance is underscored by the shikinen sengū tradition, in which the entire shrine complex is rebuilt every 20 years on an adjacent site to renew its spiritual purity and craftsmanship, a practice that has continued since the . Within the Gekū grounds, the smaller Takanomiya shrine enshrines the ara-mitama (rough or protective spirit) of Toyouke-Ōmikami, serving as an auxiliary site for worship focused on and . Situated atop a small hill accessible by stone steps, it features modest in harmony with the surrounding , though historical records on its precise founding remain incomplete and sparse. Smaller shrines dedicated to Toyouke-hime exist in the Tanba region (modern-day and Hyōgo Prefectures), including the original site at Manai in Hiji, from where she was relocated to Ise; these often serve local communities but lack detailed records on their establishment or architectural specifics.

Ritual Practices

The Higoto asa yu omike , a central daily dedicated to Toyouke-hime, is conducted twice each day—once in the morning and once in the evening—at the Outer Shrine (Gekū) of Ise Jingu. This practice, ongoing for over 1,500 years, involves presenting meticulously prepared offerings symbolizing sustenance and abundance, including three servings of freshly harvested , dried , raw and cooked fish, sea and land , fruits, salt, and , all sourced from lands affiliated with the shrine. The offerings are arranged on lacquered trays and carried in procession to the deity's presence, underscoring the practical role of Toyouke-hime in providing nourishment. Preparatory steps for these ceremonies include through ablutions and the use of sacred sakaki branches to cleanse the space and participants, ensuring spiritual purity before engaging with the . Invocation chants, recited by priests in archaic Japanese, call upon Toyouke-hime by her epithets like Toyouke-no-Ōmikami, invoking her benevolence for prosperity in and daily provisions; these prayers emphasize rhythmic intonation to harmonize human efforts with divine will. Seasonal rites in traditions derived from Toyouke-hime's original worship in Tanba Province incorporate harvest festivals that express communal gratitude for abundance in food, clothing, and shelter. These ceremonies typically occur in autumn and involve offerings of newly harvested crops, woven fabrics, and symbolic representations of housing materials, accompanied by processions and communal feasts to honor the goddess's provision of life's essentials.

Theological Associations

Relationship with Amaterasu

Toyouke-Ōmikami, the of food and agriculture, serves as the primary provider of sacred meals, known as o-heie, to -Ōmikami at the Inner Shrine (Naikū) of Ise Jingū. This role originated from a divine to around the 5th century CE, in which Amaterasu requested Toyouke's assistance to ensure her nourishment through daily offerings of rice, fish, and other staples prepared at the Outer Shrine (Gekū). These provisions are essential for Amaterasu's rituals, underscoring Toyouke's function as a supportive in sustaining the sun goddess's divine presence. In the hierarchical structure of Ise Jingū, Toyouke occupies a subordinate yet indispensable position relative to , reflecting the 's service to the imperial lineage embodied by the sun goddess. Enshrined separately at Gekū, approximately six kilometers from Naikū, Toyouke's placement symbolizes her dedicated role in attending to 's needs without overshadowing the central ancestral deity. This arrangement, established around 1,500 years ago, positions Toyouke as a companion summoned specifically to aid , integrating her worship into the shrine's dual system. Symbolically, Toyouke represents earthly sustenance and abundance, complementing 's heavenly light and solar authority in cosmology at Ise. While embodies the imperial and cosmic order, Toyouke's domain of bountiful food—derived from her name, meaning "bountiful food"—provides the material foundation for divine rituals, harmonizing the terrestrial and celestial realms. This duality forms a core principle of Ise's theological framework, where Toyouke's offerings ensure the continuity of 's protective influence over . Toyouke-hime exhibits syncretic identifications within tradition, particularly with Omonoimi no , the protective deity of Mount Chōkai associated with abundance and growth. Scholarly analyses consider Omonoimi no possibly identical to Toyouke-hime, reflecting a close relational or equivalent status, as evidenced by their joint enshrinement at Chōkaisan Ōmonoimi Shrine, where Omonoimi embodies aspects of her domain over plentiful resources. She also demonstrates strong parallels with other food and agriculture kami, including Ukemochi no Kami, the goddess of sustenance and nourishment; Ukanomitama no Kami, the spirit of rice and harvest; Ōgetsuhime, the goddess of food; Toyoukanome; and Inari Ōkami, the multifaceted deity of prosperity and fertility. These associations frequently result in mergers during folk worship practices, where Toyouke-hime's attributes of bountiful food production overlap with their roles in ensuring agricultural abundance and daily provisions. Under the influence of medieval Ryōbu Shinto, Toyouke-hime was further identified as a counterpart to , incorporating lunar and water aspects that complemented the sun goddess's solar symbolism. This syncretic evolution intensified in the post-Heian period, as Toyouke-hime's essence blended into the broader agricultural pantheon through practices like kanjō (re-enshrinement), fostering localized interpretations that emphasized shared themes of and industry while maintaining distinction from Amaterasu's solar and imperial focus. Her foundational service in provisioning highlights this complementary dynamic in the divine network.
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