It is usually the offerings of food which are deified. Jimmu is said to have directed that the food-offerings to Taka-musubi should be called Idzu-uka no me (sacred-food-female), which is another name for Uke-mochi. In a work of the eighth century the Sun-Goddess is said to have appeared to the Mikado Yūriaku in a dream. She complained to him of her loneliness at Ise, and directed that "Aga mi ketsu no kami" should be sent for to Tamba in order to keep her company. This was the legendary origin of the worship of the Food-Goddess in the outer shrine (Geku) of Ise. As Motoöri points out, Aga mi ketsu no kami means "the deity of the food offered to me." But in this last instance the offering and the deity of the offering are no longer identical. It was usual for the participants in the ceremony to consume the food offered to the Gods. We are told that Jimmu "tasted the food of the sacred jars." The Mikado at all times followed this rule, notably at the _Nihiname_, or harvest festival, when he partook of ordinary food with, but after, the Gods. He does not "eat the God," but only associates himself with the deity as his table-companion--a very simple and intelligible form of communion. It is on the same principle that in modern times pilgrims to Ise buy from the priests and eat the rice which has been offered to the Gods. There is some confusion in regard to Ukemochi. Her aliases are very numerous, if, indeed, we ought not to reckon some of them as distinct deities. No doubt food was deified over and over again in many places. The etymology of most of her names is sufficiently transparent. They contain the element _ke_ or _ka_, "food." One of these, namely 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 rainstorm 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.