[Question] The Conceptualisation of Yomi in Relation to Food

[Leonardo Wolfe]

Dear members,

I'm currently researching the conceptualisation of Yomi in Shintō mythology and have honed in on a particular passage within the Kojiki that translates as follows:

"My beloved wife, the country that you and I have created is not yet complete. Therefore, I want you to return."

Izanami replied, "It is a pity that you did not come sooner. I have eaten the food cooked in the stove of Yomi-no-kuni. Even so, it is an honor that my beloved husband has come to this country. Therefore, I will return. I will consult with the god of Yomi for a while. Please do not look at me during that time."

In relation to this, Kokugakuin University provides the following explanatory note:

Yomotsuheguhi

It is said that "Yomotsu" means Yomi-no-kuni, "to" means hearth = hearth, and "Yomotsuheguhi" means eating food cooked in the hearth of Yomi-no-kuni. It is said to be based on the belief of "eating together" that if you eat something from that world, you will become a being of that world, but the important thing is probably that you eat something cooked using the "fire" of that world. In the story, Izanami says that she has done "Yomotsuheguhi" but will consult with the Yomi-no-kami, so it may not seem like it has much binding power, but in the end, it seems that this "Yomotsuheguhi" is what led Izanami to take on the appearance in Yomi-no-kuni that is depicted later. Regarding the use of "to" to represent hearth, the genealogy of Ootohime-no-kami states that "Ootohime-no-kami. This is the one who is worshiped by all." is a reference. In the "Nihon Shoki", the fifth chapter of the Age of the Gods, Part 1, Book 6, it is written "the hearth of the spring," and in the seventh chapter of the same book it is written "Yomotsuheguhi."

As such, I'd like to find out which foodstuffs, and eating or cooking utensils, have been excavated from burial mounds, particularly those dating to the 7th and 8th centuries.

More crucially, I'd like to establish whether or not these foodstuffs were in their uncooked form, with the intention of the deceased cooking them, or if they were already cooked for the deceased to consume, thus assumedly avoiding confinement to Yomi.

Additionally, if you have, or know of, any other commentary on the conceptualisation of Yomi, particularly in relation to its function and role after death, then it would be greatly appreciated.

Sincerely,

Leonardo Wolfe

BSc (Hons) SOAS

Independent Researcher

Japanese Mythology and Folklore

[萬井 良大]

Dear Leonardo,

As for Yomotsuhegui, the word "Yomo" is a phonetic alteration of "Yomi." "Tsu" represents "of." "He" indicates "cooking stove." "Gui" is also a phonetic alteration of "kui 喰い," meaning "to eat."

A "he" (or "kamado" or "kama") is a traditional Japanese cooking stove made of clay or earthenware. It typically has a simple, box-like shape with one or more openings at the top where pots can be placed for cooking. Below the openings, there is a space for building a fire using wood or charcoal. The heat from the fire cooks the food in the pots above.

In Japanese, there is a saying, "Onaji kama no meshi o kuu," which means eating dishes cooked with the same kamado, denoting belonging to the same community. The essence of this expression lies in cooking with the same fire. The kamado is also often used as a metaphor for a family or clan.

Although the concept of "Yomotsuhegui" works in the opposite direction, there is a similar ritual called "shinjin kyoushoku 神人共食," where offerings prepared with the same fire are shared between gods and humans, signifying unity with the divine.

I hope this information is helpful to you.

Best wishes,

Yoshihiro Man'i

On 2024/06/04 4:57, Leonardo Wolfe wrote:
> Dear members,
>
> I'm currently researching the conceptualisation of Yomi in Shintō mythology and have honed in on a particular passage within the Kojiki that translates as follows:
>

> /"My beloved wife, the country that you and I have created is not yet complete. Therefore, I want you to return."/
>
> /Izanami replied, "It is a pity that you did not come sooner. I have eaten the food cooked in the stove of Yomi-no-kuni. Even so, it is an honor that my beloved husband has come to this country. Therefore, I will return. I will consult with the god of Yomi for a while. Please do not look at me during that time."/

>
> In relation to this, Kokugakuin University provides the following explanatory note:
>

> /Yomotsuheguhi/
> /
> /
> /It is said that "Yomotsu" means Yomi-no-kuni, "to" means hearth = hearth, and "Yomotsuheguhi" means eating food cooked in the hearth of Yomi-no-kuni. It is said to be based on the belief of "eating together" that if you eat something from that world, you will become a being of that world, but the important thing is probably that you eat something cooked using the "fire" of that world. In the story, Izanami says that she has done "Yomotsuheguhi" but will consult with the Yomi-no-kami, so it may not seem like it has much binding power, but in the end, it seems that this "Yomotsuheguhi" is what led Izanami to take on the appearance in Yomi-no-kuni that is depicted later. Regarding the use of "to" to represent hearth, the genealogy of Ootohime-no-kami states that "Ootohime-no-kami. This is the one who is worshiped by all." is a reference. In the "Nihon Shoki", the fifth chapter of the Age of the Gods, Part 1, Book 6, it is written "the hearth of the spring," and in the seventh
> chapter of the same book it is written "Yomotsuheguhi."/

>
> As such, I'd like to find out which foodstuffs, and eating or cooking utensils, have been excavated from burial mounds, particularly those dating to the 7th and 8th centuries.
>
> More crucially, I'd like to establish whether or not these foodstuffs were in their uncooked form, with the intention of the deceased cooking them, or if they were already cooked for the deceased to consume, thus assumedly avoiding confinement to Yomi.
>
> Additionally, if you have, or know of, any other commentary on the conceptualisation of Yomi, particularly in relation to its function and role after death, then it would be greatly appreciated.
>
> Sincerely,
>
> Leonardo Wolfe
> BSc (Hons) SOAS
>
> Independent Researcher
> Japanese Mythology and Folklore
>

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[Leonardo Wolfe]

Dear Yoshihiro,

Thank you for your kind reply. I appreciate the additional context that you've provided.

In relation to my original question, I have discovered this commentary which you, and/or others, may be interested in, however, it requires further investigation.

Kind regards,

Leo