Treatise 4: Deities of Heaven and Earth IV: Rituals I

¶The origin of sacrificial rites is extremely ancient. When the Heavenly Ancestor (Tenso) dwelt in the Plain of Heaven (Ama-no-hara), it was probably then that the Niiname (first-fruits festival) and the Kamumiso (festival of the sacred garments) were first performed. When the Heavenly Ancestor hid herself in the Heavenly Rock Cave, the many deities were fearful and awestruck; they laid out offerings of cloth (heihaku), intoned norito prayers, and prayed and made apology. All the ritual observances of later ages derive from this. Even while leading troops, Emperor Jinmu purified his own person and performed the rites, and when he came to the throne he cultivated those ceremonies still further. The civil and military ministers all took part in the rites. In the reign of Emperor Suizei, Kamuyaimimi-no-Mikoto, as the Emperor's elder brother, assisted the sovereign and presided over the rites of the deities of heaven and earth. Through the two reigns of Sujin and Suinin, the ceremonial of the rites was brought ever more fully into order. Successive emperors inherited it, and the seasonal rites of the four seasons became the regular state ceremonies. From the Taihō era to the Engi era, the institutions can be clearly established from the historical records.

¶In general, the rites of the deities of heaven and earth (tenjin chigi) are divided into three classes: Great Rites (taishi), Middle Rites (chūshi), and Lesser Rites (shōshi). The Daijōsai that accompanies an accession is a Great Rite; the Kinensai (prayer for the harvest), the Tsukinami-no-Matsuri (monthly rite), the Kannamesai (festival of first-fruits at Ise), the Niinamesai (harvest festival), the Kamo festival, and the like are Middle Rites; and the Ōimi-no-Matsuri, the Wind Deity festival, the Hanashizume-no-Matsuri (flower-pacifying rite), the Saikusa-no-Matsuri, the Ainame-no-Matsuri, the Mitamashizume-no-Matsuri (spirit-pacifying rite), the Hoshizume-no-Matsuri (fire-pacifying rite), the Michiae-no-Matsuri, the Sonokara-kami-no-Matsuri, and the festivals of Matsuo, Hirano, Kasuga, Ōharano, and the like are Lesser Rites. Other rites performed as circumstances require are called extraordinary rites (rinji-sai). Every rite has its norito; for the Tonosai (building rite), the Monsai (gate rite), and similar rites, the Inbe clan recites the norito, while for all other rites the Nakatomi clan recites it. The norito for extraordinary rites is composed on each occasion by the office in charge, presented to the court before the rite, and performed only after the appropriate disposition. Of all rites, none is weightier than the Daijōsai. The Way of revering the deities and honoring the ancestors, and the meaning of repaying one's origins and returning to the beginning, are entirely contained in it. For that reason it is set here at the head of these sections. Next are recorded the regular rites of the four seasons, and after that the forms of the extraordinary rites. However, for festivals such as those of Kamo, Sonokara-kami, and Matsuo, where the matter concerns a single shrine, all are listed under the entry of the respective shrine and are not set out here. Moreover, because norito are lengthy, they are not given in full; only those whose origins can be examined, and those of elegant diction, are recorded, as an aid to reference.

¶The Daijōsai is the rite in which, on his accession, the Son of Heaven offers the new grain, worships the Heavenly Ancestor Amaterasu-Ōmikami, and at the same time entertains the deities of heaven and earth listed in the register of rites; this is called the Ōnie (Daijō). It is also called the Niiname. (Note: Reference was made to the Ryō no Gige, the Nihon Shoki, the Daijōe Shinsen Hiki, the Eiwa Daijōe-ki, the Zoku Jinnō Shōtōki, the Yogawari-shō, and the Nenjū Gyōji Shōzoku-shō. In remote antiquity the Daijō was probably not distinguished from the accession. The Kuji Hongi says that at Emperor Jinmu's accession Ame-no-Tomi-no-Mikoto presented the mirror and sword, the Heavenly Regalia, and Ame-no-Taneko-no-Mikoto recited the felicitations (yogoto) of the heavenly deities. For that reason the Nihon Shoki records the accession but does not record the Daijō. Only in the case of Emperor Seinei was the Daijō performed in the year after the accession, and there must surely have been some separate reason for this. When Zhongzong of Tang ascended the throne in the first month of his first year, the Nihon Ketsushaku says, "In the eleventh month, on the Mizunoto-U day, the Daijōsai was performed; the great rite of a ruler, once in a lifetime, began here." On this basis, it was probably with Empress Jitō that the accession and the Daijō were separated. Empress Jitō modeled many of her ceremonial regulations on the institutions of Tang; having likewise fixed the accession ceremony after the Tang model, she presumably could not help making it different in form from the Daijō. After this, the great ceremony came at last to be divided into two. However, no clear evidence has been obtained, so this is added for reference.) Thereafter, the rite performed once for each reign is called the Daijō, and that performed every year is called the Niiname. (Note: According to this book, the first year of Emperor Tenmu records that the Daijō was performed, while the fourth and fifth years record the Niiname. The distinction between Daijō and Niiname probably began in Tenmu's reign. The Genpei Seisuiki says, "The once-per-reign Daijō began in the time of Emperor Tenmu," and the Eikyō Daijōe-ki says, "The Daijō of Emperor Tenmu was the beginning of this assembly." These all indicate that the Daijō and the Niiname were separated and became a fixed institution. Moreover, according to the Hokuzanshō there are the terms "accession Daijō" and "annual Daijō," so that while the Daijō and the Niiname were distinguished, both together were sometimes called Daijō. It may also be that "Daijō" is an abbreviation of "Ō-Niiname." The senmyō (imperial proclamations) of the Shoku Nihongi contain the term "Ō-Niiname," which proves this. This too is added for reference.)

¶For the Daijō, two provinces and districts are determined by divination (bokujō), and the provincial governors are made to serve in the rite. One is called Yuki, "pure" (written with characters meaning "purification and abstinence"), and the other is called Suki, "next" (the secondary one). (Note: From the divination onward, the national histories beginning with the Shoku Nihongi were consulted. The annotation in this book writes the first with characters meaning "purification and abstinence" and reads it "Yuki"; "next" is read "Suki." Various books write them with other characters, as Yuki and Suki, or in other orthographies, but all are the same.)

¶In ancient times, when the Heavenly Ancestor was in Takamanohara, she first obtained the seeds of the grains. By her command they were planted in the Heavenly Narrow Fields and the Long Fields, and from the new rice taken there the Daijō was performed in the New Palace. (Note: From "the Daijō was performed" onward, the Kojiki was consulted.) Such is the origin of the Daijō. When the August Grandchild (Sumemima) was to descend to the Central Land of Reed Plains (Ashihara-no-Nakatsukuni), the Heavenly Ancestor gave the ears of rice from the Sacred Garden (Yuniwa), which she herself had tended, to the two deities Ame-no-Koyane and Ame-no-Futodama, who presented them to the August Grandchild. The August Grandchild fixed his capital in Tsukushi, determined there by divination the provinces of Yuki and Suki, harvested the rice of the Sacred Garden and performed the Daijō, and for the first time established such offices as the Mononobe, the Sakatsukuri-no-ko (brewers), the Sakanami, and the Michinomi-no-Kimi. (Note: Nihon Shoki. From "determined by divination" onward, the Heavenly Felicitations (Amatsu Yogoto) quoted in the Taiki Betsuki.) When Emperor Jinmu came to the throne, Ame-no-Tomi-no-Mikoto led the Inbe kindred and presented the mirror and sword, the Heavenly Regalia; Ame-no-Taneko-no-Mikoto recited the felicitations of the heavenly deities; the two clans of Ōtomo and Kume guarded the palace gates; and the Mononobe clan set up spears and shields to array the ceremonial guard. The ritual of the Daijō was probably fixed at this time. (Note: Kuji Hongi and Kogo Shūi. The Narisuke-ō Ki says, "It began with Empress Jitō that the Nakatomi clan recited the felicitations," but this is probably an error.)

¶In the eleventh month of the second year of Emperor Seinei, he sent Iyo-no-Kumebe-no-Odate to collect offerings for the Daijō.

¶In the eleventh month of the first year of Empress Kōgyoku, on the Hinoto-U day, the Empress performed the Niiname. The Crown Prince and the ministers each also performed the Niiname themselves.

¶In the eleventh month of the first year of Emperor Tenmu, the Daijō was performed. (Note: From Emperor Tenmu onward, following the Fusō Ryakki.) In the twelfth month, gifts were bestowed, in graded amounts, on the Nakatomi and Inbe clans who had served at the Daijō, on the shrine officials, and on the district officials and laborers of the two provinces of Harima and Tanba. In particular, the district officials were each granted one grade of rank. (Note: Nihon Shoki.)

¶Under the Taihō regulations, if the sovereign received the abdication and acceded in or before the seventh month, the Daijō was performed in that year; if in the eighth month or later, it was performed the following year. For the date, the last U day of mid-winter (the eleventh month) was used; if there were three U days, the middle U day was used. The rite was conducted exclusively by the provincial governors of the Yuki and Suki provinces (Note: "Suki" is written with a different character here). (Note: Ryō no Gige, Shoku Nihongi, Jōgan Gishiki, Engishiki.)

¶In the eleventh month of the second year of Hōki, on the Mizunoto-U day, the Emperor went in procession to the Daijōkan (Grand Council of State) and performed the Daijō. On the Tsuchinoto-Tori day he went to the kitchen of the Yuki province, and on the following day he went again to the kitchen of the Suki province.

¶At the Daijō held for Emperor Kanmu's accession, the two provinces of Yuki and Suki presented various rare goods and performed songs and dances of their local customs. On the Tsuchinoto-Mi day a banquet was given to those of Fifth Rank and above; court music (gagaku) and Ōuta songs were performed, and stipends were granted in graded amounts. (Note: Shoku Nihongi.)

¶In the third year of Daidō, an edict forbade the performers of miscellaneous music at the Daijōe to adorn themselves with goods in the Tang style. (Note: Nihon Kōki.) Afterwards, however, "marker mountains" (shimeyama) were built with the utmost labor, the eight-row dance (hachiitsu) was performed, and the great expense of the music began from this time. (Note: Ruijū Kokushi.)

¶At the Daijō of Emperor Saga, all the provincial governors and officials of the rank of jō (third-ranking provincial officer) and above who took part in the service, whether in residence in their provinces or holding their posts in absentia, had their court ranks raised.

¶In former times, in the reign of Emperor Monmu, the shrine officials and provincial governors were for the first time granted rewards, and this later became customary. But only stipends were given; ranks were not raised. In the reign of Empress Kōken, ranks were for the first time granted to provincial officials of the rank of suke (assistant governor) and above. People said, "At this time the discipline of the court is somewhat lax, and so the provincial governors ingratiated themselves and received special favor." In the time of the Deposed Emperor (Haitai, that is Emperor Junnin), one rank was conferred on the chief official of each of the two provinces, but this did not yet become a settled institution. After the Kōnin era, the raising of ranks finally became a permanent custom. Men of discernment criticized it as causing great loss to the public interest and as merely breeding private grievances. (Note: following the Ninna book quoted in the Nenjū Gyōji Hishō.)

¶At the accession of Emperor Junna, the Minister of the Right Fujiwara-no-Ason Fuyutsugu and others memorialized: "Successive emperors have performed the Daijō one after another, and the people of the realm have run about in service until the common people are exhausted. The showy decorations should be discontinued, and simplicity and economy should be observed." This was followed. Accordingly an order was issued: "Fujiwara-no-Ason Otsugu, Dainagon (Major Counsellor), and Yoshimine-no-Ason Yasuyo, Chūnagon (Middle Counsellor), and others shall be Inspectors (kengyō), and the offices of the Ministry of Civil Affairs (Jibushō) shall be the place for conducting the proceedings. However, for the divination of the Purification Courtyard, the Ministry of the Imperial Household shall serve as the Yuki office and the Ministry of Central Affairs as the Suki office, and the ritual ground shall, as usual, be at Kitano. No articles ornamented with gold, silver, or carving whatsoever shall be used; simplicity is to be observed with every effort. The marker mountains shall be made of sakaki branches, decorated with tachibana wood and cotton streamers (yū), and the characters for Yuki and Suki shall be written and raised at the treetops. The regular tax rice (shōzei) to be used shall be 100,000 bundles for each of the two provinces, and, on the request of the provincial governors, 50,000 bundles shall be added for each. The porters who carry the baggage shall also each be supplied with provisions for the journey." (Note: Ruijū Kokushi.)

¶Emperor Ninmyō was especially fond of luxury. (Note: Honchō Monzui.) At his divine banquet, Tang music was used for the first time, and the construction of the stage was already carried to the height of ostentation. (Note: Jinchi Yōroku and Taigenshō.) And the two marker mountains of Yuki and Suki were each built in the shape of a mountain. Upon them were set images of sun and moon, auspicious clouds, paulownia and bamboo, the qilin and the phoenix, immortals, and the like. For the marker mountain of the music, a great elephant and a mahout were fashioned; on the elephant's back a small platform was placed, on which two figures of boys held up a screen, and behind the screen a mechanism was arranged. Each time the dancers came forward, the name of their music was displayed. The beauty of its construction was ingenious and without equal. From Yuki there were presented in addition forty folding screens, and from Suki two tables each of kazashi flowers and wagon (six-string zithers), ten cabinets (zushi), and twenty folding screens. Yuki presented still other goods; a banquet was given to the assembled ministers, and songs and dances were performed. Ranks were conferred and stipends granted, and the whole lasted about five days. (Note: Shoku Nihon Kōki.)

¶By the Jōgan era, the ritual of the rites had been set out clearly in written regulations, and its institutions can be known in detail. In the year when the Son of Heaven accedes, the Minister, upon receiving the imperial command, summons the Jingikan (Office of Deities) and determines by divination the provinces and districts of Yuki and Suki. At once a writ (fu) is sent down to those provinces, and then two each of Dainagon and Chūnagon and one Sangi (Councillor) are appointed Inspectors of the two offices of Yuki and Suki. For the conduct of affairs there are one man of Fourth Rank for each, three men of Fifth Rank, four men of the rank of hangan (judge) or above from the various offices, five men of the rank of sakan (clerk) or below, and one each of kanshō (official custodian), shibu (messenger), and jikichō (attendant). Next, the Inspectors and those below summon the Jingikan and have the Yuki and Suki offices of proceedings, the Omi-no-in (Court of Abstinence), and similar sites determined by divination, choose an auspicious day, and begin work on them. The commencement too is determined by divination of the day and hour. At once the two bureaus of the Daigakuryō (University) and the Takumiryō (Bureau of Craftsmen) are ordered to make the seals for the two offices together. Next the Inspectors order the offices concerned to present Ōtoneri (palace attendants), shishō (clerks), the sons of san'i (those awaiting appointment) who are qualified by rank (ishi), and selected laborers (yobo). Next the persons in charge of the Receiving Office, the Ritual Ground Office, the Omi Office, the Craftsmen's Office, the Women's Craft Office, the Music Office, the Folk Music Office, the Yamato Dance Office, the Great Kitchen Office, and the like are designated. Next the Inspectors and those below lead the Jingikan, the provincial governors of the two provinces of Yuki and Suki, and the district officials of Yamashiro province to perform the Great Purification (Ōharae) at the Arami River. The ritual ground is determined by divination at Kitano, markers are set up at its four corners, and the district officials of the two districts of Kadono and Otagi are made to guard it. Next the mountains and fields from which timber for the Daijōkyū (Great Palace of the Daijō) is to be taken, and the sites of the Omi-no-in and the Imperial Well (Mi-i), and the various facilities such as the receiving and craftsmen's offices, are determined by divination. Next the Naishi (court ladies) take up their duties at the Women's Craft Office. Next the persons in charge of the ritual ground determine the inner courtyard, the outer courtyard, the garment courtyard, and the sites for the miscellaneous halls, and begin first by building the miscellaneous sheds of the outer courtyard.

¶In the early part of the eighth month, the Messengers of the Great Purification (Ōharae-no-tsukai) are determined by divination and dispatched throughout the realm. In the latter part of the month they are dispatched again, in a second round, to the Kinai and the nearby provinces. When this is done, the envoys who bear offerings of cloth to the deities of heaven and earth set out. Next the shishō of the Ministry of the Imperial Household are sent to Kawachi, Izumi, Owari, Mikawa, and Bizen to oversee the manufacture of the vessels and implements offered to the deities. Next the Jingikan determines by divination the Messengers of the Rice-Pulling (Nukiho-no-tsukai). One is called the Inanomi Urabe and the other the Negi Urabe; they are reported to the court and dispatched. When the envoys arrive in the province, they lead the provincial officials and perform the Great Purification in the Purified District (Imukōri). Next the envoys and the provincial officials together determine by divination the site of the Inanomi-dono (Rice-Grain Hall) and six tan of the Imperial Field (Mita); cotton streamers are hung on sakaki branches and set up at the four corners, and laborers guard it. Next fifteen persons in all are designated: the Sakatsukuri-no-Otome (brewing maiden), the Inanomi-no-Kimi, the Ō-Sakanami, the Ō-Tame-Sakanami, the Kobashiri, the Aizukuri, the Yakihai, the Takigitori, and the like. These are called Mononobe-bito. Twenty singers (men) and twenty singers (women) are also designated. When the rite of pacifying the site of the Inanomi-dono is finished, the envoys take the purified hoes and sickles, cut grass and trees and dig the postholes, and begin building the halls of the Purification Courtyard (Imuin).

¶In the early part of the ninth month, the Jingikan appoints one Shinshu (shrine priest) of the Kanhatori Shrine as Messenger of the Divine Garments (Kanhatori-no-tsukai). He is sent to Mikawa, gathers the shrine households (kanbe), and has the chief weavers, the weaving women, and the craftsmen determined by divination. Next the Emonfu (Headquarters of the Gate Guards) orders the Hyōgoryō (Bureau of Armaments) to present the sacred shields (kamitate) and war halberds (tatakai-hoko) to be set up at the south and north gates of the Daijōkyū. (Note: The Tatenui clan of Tanba make the shields, and the Inbe clan of Kii make the halberds.) The provinces are also ordered to present Mononobe, Kadobe (gatekeepers), Katarabe (reciters), and the like. Next the Jingikan sends Urabe (diviners) to the three provinces of Kii, Awaji, and Awa to oversee the manufacture of the yukamono (various articles offered to the deities); these are delivered to the ritual ground and distributed to the two provinces. However, the coarse cloth (aratae) and cotton streamers (yū) of Awa are delivered to the Jingikan. On the days when these envoys head for the capital, the provinces along the way sweep the roads and receive them with respect. In the middle of the month, one chief and one deputy, and two hangan and two sakan, are appointed to take charge of the garments for the Misogi (Imperial Purification). Next the Minister orders the Jingikan and the Onmyōryō (Bureau of Yin-Yang) to determine by divination the place and the day of the Misogi. In this month the Rice-Pulling Messengers, being on the spot, lead the provincial and district officials and the Mononobe-bito and perform a purification at the water's edge. They pull the rice of the Imperial Field and dry it in the Purification Courtyard. Of this, the four bundles pulled first are stored separately in the august storehouse of tall thatch to be used as shitogi rice (rice for the divine offerings). (Note: the "four characters" follow the Engishiki.) The remainder is used as material for white sake and black sake. Next, leading the Mononobe-bito, they enter the Purification Hall (Imudono) for the first time. They worship eight deities: Mitoshi-no-Kami, Takamimusubi-no-Kami, Niwataka-hi-no-Kami, Mikura-no-Kami, Ōmiyanome-no-Kami, Kotoshironushi-no-Kami, Asuha-no-Kami, and Hahiki-no-Kami. Next fourteen bundles of the august rice are placed in seven karabitsu (Chinese-style chests), one chest forming one load (ika), wrapped in matting to the form of a box, and the remainder is placed in a number of baskets. (Note: the number depends on the amount of rice.) One bundle is placed in each chest, two chests make a load, and cotton streamers and sakaki are inserted above. When this is done, the gate of the ritual ground is shut, and they go out onto the road for the capital. In the procession, four kondei (guardsmen) each hold a staff of plain wood and stand ranged on left and right. Four shitei (young men) holding sakaki with cotton streamers follow them. The Negi and Urabe line the roadside, the Inanomi-no-Kimi wearing a wreath (kazura) of cotton follows them, the karabitsu chests and baskets of august rice follow, five Mononobe men follow them, and those in charge of the arrangements line the roadside. Four shitei and four kondei follow. The brewing maiden rides in a palanquin along the road, followed by nine Mononobe women, one shosei (scribe), and the district and provincial officials, all on horseback. The Inanomi Urabe follows. In the latter part of the month, on reaching the ritual ground in the capital, the officials and provincial governors stand at the gate holding purifying hemp, pour salt water over the august rice and the various articles to purify them, and store them in a temporary shed outside the courtyard. Next the site of the Inanomi-dono is pacified. The brewing maiden first sweeps the ground with a purified hoe and also digs the postholes at the four corners of the courtyard fence. Next the Inanomi Urabe, leading the brewing maiden and the provincial and district officials, goes to the mountains, worships the mountain deity, and takes timber. The provincial governor, leading the Negi and the brewing maiden, goes with the district officials to the fields, worships the field deity, and cuts thatching grass. In each case the brewing maiden begins the work with a purified axe or sickle, and the laborers complete it. Next the Inanomi Urabe has the brewing maiden make the first stroke with the purified hoe, the Mononobe follow, and the laborers finish it. When the work is done, laborers are sent to carry the materials, and the building of the miscellaneous halls of the inner courtyard begins.

¶In the early part of the tenth month, the Kyōshiki (Capital Office) and Yamashiro province are ordered to sweep the roads and the site of the Misogi, and next the officials in charge of the order of proceedings, before and after, are appointed. On the day before the Misogi, the office concerned sets up in the Misogi place two dark-blue awnings (aku, temporary shelters hung with curtains) of five jō, side by side, and within them places a Hyakushichō (curtained dais) as the seat for the Misogi; at a distance of three jō a fence-screen (kakishiro) of dark-blue cloth is hung. Inside and outside its gate dappled curtains are hung, and at a distance of four jō an awning of five jō is set up as the Crown Prince's place of purification. At a distance of two jō an awning of five jō is set up as the waiting place for the Jingikan. The awnings of the Imperial Princes and those below, of the chamberlains and above, and of the various offices are set in order. At dawn on that day the Jingikan presents offerings of cloth to the deities along the road. The duties of the offices concerned and the order of the Misogi procession are described in detail in the Treatise on Rites and Music. When the Son of Heaven has arrived at the Misogi place, the Crown Prince comes on foot. At the proper hour the Jingikan recites the norito of purification. When that is finished, the Emperor goes in procession to the place of the serving of food. Garments and quilts are granted in graded amounts to those of Fifth Rank and above who attended. The Son of Heaven's carriage returns to the palace. During this ten-day period the Messenger of the Divine Garments, leading the chief weavers, weaving women, and craftsmen, arrives with the tribute thread delivered from the Kanhatoribe. Next they worship the eight deities respectively, and next dig the ground and set up small sacred sake jars. Next the Inanomi Urabe and Negi Urabe, leading the brewing maiden and the Mononobe-bito, worship the six deities: those of the hearth, the well, Yamazumi, Okami, Okami (written with different characters), and water. Next they set up the jars of Ōtame sake of the Purification Courtyard. Next the Negi Urabe and the district officials, leading the brewing maiden and the Mononobe-bito, begin to dig the Imperial Well and the Maidens' Well of the ritual ground. At this time the maiden first digs the Imperial Well with the purified hoe, then the Negi digs the Maidens' Well with a hoe, and the Mononobe laborers finish it. Next the august rice and the various articles are moved into the inner courtyard and stored. Next the august rice is pounded, and next the sake of the Lesser Purification Courtyard (Koimiin) is brewed. In the middle of the month they worship the deity of the Ōtame Sake Hall and brew the Ōtame sake. Next the Messenger of the Divine Garments, the provincial governors, and the persons in charge of the ritual ground, leading the chief weavers and weaving women, pacify the site of the Kanhatori Courtyard. At once the two provinces jointly build the Kanhatori Courtyard; the brewing maiden takes a hoe and first begins to dig the postholes at the four corners, and the laborers complete the work. Next the timber for the Daijōkyū is taken. The Negi Urabe and the provincial governors, leading the brewing maiden and the Mononobe-bito, go to the mountains and worship the mountain deity. Moreover, to cut thatching grass, the Inanomi Urabe, the Miyaji (shrine ritualist), the Negi, the Urabe, and the provincial and district officials, leading the brewing maiden and the Mononobe men, go to the fields and worship the field deity. In each case the brewing maiden begins the work with an axe or sickle, and the laborers finish it. These materials are carried to the ritual ground and set down; the Mokuryō (Bureau of Carpentry) is ordered to present skilled craftsmen, who are made to build the plank flooring of the imperial seat in the Buraku-den. The Emonfu sweeps the Buraku-in, the Kyōshiki sweeps the roads and bridges, and the heads (chōja) of the various clans submit lists of those of dignified bearing fit to serve as Kashiwade-be (attendants of the table). Next the Daijōkan sends writs to the provincial governors of the capital region and the provinces, announcing the periods of lesser abstinence (sansai) and strict abstinence (chisai) and the various taboos. (Note: The taboo words are such as calling "death" "recovering" (naoru), "illness" "resting" (yasumu), "weeping" "dripping salt" (shiotaru), "blood" "sweat," and "flesh" "mushroom" (kusabira).) In the latter part of the month the brewing of the august sake begins in the outer courtyard; next the three provinces are made to present the august offerings of food (mi-nie); next ashes of medicinal herbs are mixed into the august sake; and next the offerings of food for the assembly hall are presented. Various vessels for offering in the two offices are also presented, and are sent together to the various offices such as the Naizenshi (Palace Kitchen Office). Next the miscellaneous goods of the Crown Prince's Household (Tōgūbō) are presented and sent to the Shuzengen (Office of the Table). Seven days before the rite, the site of the Purification Hall (Imudono) of the Daijōkyū is pacified. In this rite, the officials of the Jingikan, the Nakatomi, and the Inbe, in order, lead the provincial governor of Yuki, the Inanomi Urabe, the Negi Urabe, the brewing maiden, the Yakihai, and the others to carry out the duties. The Miyaji performs two double bows and recites the norito. Suki follows the same procedure. When the rite of pacification is finished, the maidens of the two provinces each hold a sakaki branch with cotton streamers, strike and purify the four corners of the shrine hall and the gate area, and, taking purified hoes, begin digging the postholes at the four corners of the august hall. After that, the various craftsmen begin the construction all at once and complete it in five days. The Nakatomi and Inbe, leading the Mikannagi (shrine maidens) and others, then worship the hall and the gate. Next garments are granted to the Mononobe-bito, the Kotori (supervisors) of the marker mountains, and the porters.

¶On the day before the rite, the office concerned sets up, in front of the Shōkō-den and the Kenshō-dō, one awning of seven jō each, set lengthwise, as seats for the persons of the Lesser Abstinence. In front of the Kishō-dō two awnings of five jō are set crosswise, the west one as the seat of those of Sangi rank and above and the east one as the seat of those of Fifth Rank and above. About two jō north of the west awning, the Crown Prince's light awning is set up. In front of the Shūshiki-dō two awnings of five jō are set up, the east one as the seat of the Imperial Princes and the west one as the seat of those of Fifth Rank and above. North of the Kairyū-den one awning of five jō is set crosswise as the seat of the Naishi. At dusk of that day, those of Sangi rank and above go to the Ministry of the Imperial Household, and abstinence garments (imigoromo) are granted to the officials in charge, beginning with the Haku (Director) of the Jingikan.

¶At dawn on the U day, the Jingikan distributes offerings of cloth to the deities on the table of the Kinensai. On this day the Nakatomi official, leading the Urabe, determines by divination at the Ministry of the Imperial Household the persons of Lesser Abstinence from the various offices. When that is finished, they each return to their own houses, bathe, put on abstinence garments, and assemble again. Separately, one official each of the Nakatomi and Inbe, leading officials of the Nuidono (Sewing Office), the Ōkura (Ministry of the Treasury), and others, place the quilt and the single robe in the Yukiden of the Daijōkyū. Leading officials of the Kura (Palace Storehouse), they place the august garments and the silk cap (bokutō) in the Kairyū-den. The various guards' offices arrange the ceremony, and the various offices lay out the articles of dignity, in the same manner as for the New Year's Day ceremony, except that the Hyōbushō (Ministry of Military Affairs) and the Hyōgoryō take no part. Two men each of the Isonokami and Enoi clans, leading forty Uchi-no-Mononobe, set up shields and halberds at the south and north gates of the Daijōkyū and take their places on the stools (agura) under the shields. One man each of the Tomo and Saeki clans take places separately on the stools beside the inner left and right of the south gate, and the Konoe (Palace Guards), Hyōe (Guards), and Emon guards, each leading the ranks of their staffs, separately guard the Daijōkyū. The Kadobe control the entry and exit of the various gates. The Hayato-no-tsukasa (Office of the Hayato), leading the Hayato, stands in separate places before the Chōshū-den and, waiting for the gates to open, gives their cry. The Suke and Jō (assistant director and secretary) of the Ministry of Central Affairs, leading the Ōtoneri-ryō (Bureau of Palace Attendants) and the attendants (toneri), and the Suke and Jō of the Ministry of the Imperial Household, leading the Tonomori-ryō (Bureau of Palace Maintenance), Kanimori-ryō (Bureau of Mats), and other bureaus and their Tonobe and Kanimori, all wear court dress, hold the articles of dignity, and stand in rows divided left and right. The Ministry of Ceremonial (Shikibushō) sets the position tablets (han'i) of the Crown Prince and those below in the courtyard outside the south gate of the Daijōkyū.

¶Before the hour of the Monkey (Saru), the Tonomoryō serves the bath water. At the proper hour, the envoys of Yuki and Suki, carrying the offerings, set out together from the ritual ground for the Daijōkyū. The order of the procession is as follows. Two Kanbe (attendants) of the Jingikan on each side, holding sakaki with cotton streamers, lead the way; two Kanhatori chiefs holding sakaki, seventy-two Kanhatori men, and fifty Kanhatori women, all holding sake-kashiwa (sacred oak leaves), follow. One man of the Jingikan holding a shaku (ceremonial tablet) stands in the center of the road. Next one Kanhatori-no-Sukune; next the table of the Nigitae (fine cloth garments), carried by two Kanhatori. Next the Kuni-no-Sakiyuki (provincial vanguard), ten on each side, all holding white staffs. (Note: From the Kuni-no-Sakiyuki onward, Suki follows in the same way.) Two men carrying the hot water, flanked by the Kotori, carried by porters (yobo). Next one Shurai (master of ceremonies) on each side; next one Shidaishi (marshal of the order); next one marker mountain, drawn by laborers and flanked by the Kotori.

¶Next the officials of the proceedings and the provincial and district officials, together with those of their kin who are of Fifth Rank and above, holding staffs of plain wood, advance divided left and right. Next one Inanomi Urabe is in the center; next one brewing maiden rides in a palanquin of plain wood, borne by palanquin bearers, flanked by the Kotori holding staffs of plain wood. Next one palanquin of the august rice, borne by porters and flanked by the Kotori. (Note: All the articles that follow are likewise.) Next one Inanomi-no-Kimi; next the stands for the august meal, eight separate tables, and the stand for the august sake, one separate table; next two Shurai; next one Shidaishi; next two jars of black sake (kuroki), two jars of white sake (shiroki), eight loads of yukamono, one load of fire-drills, four pestles, two winnowing baskets, ten loads of firewood, and four loads of fire stands. Next two Shurai and one Shidaishi; next four loads of torches, four loads of earthen braziers, two loads of oak leaves, one load of food mats and floor coverings, one set of Korean-style stoves, and six jars of august water. Next one Negi Urabe; next the provincial and district officials of Sixth Rank and below, holding staffs of plain wood, advance divided left and right. Next one table of sake cups and ten pots (hotogi) of black sake. Next two Shurai and one Shidaishi; next ten pots of white sake and ten decorated jars of sake. Next the Kashiwade-be, sixteen on each side; next ten palanquins of Kurashiro (offerings for the storehouse). Next the Kashiwade-be, sixteen on each side; next five palanquins of Kurashiro; next two Shurai and one Shidaishi; next five palanquins of Kurashiro; next the Kashiwade-be, sixteen on each side; next ten palanquins of Kurashiro. Next the Kashiwade-be, sixteen on each side; next five palanquins of Kurashiro; next two Shurai and one Shidaishi; next five palanquins of Kurashiro; next the Kashiwade-be, sixteen on each side; next one hundred pots of sushi of assorted fish. Next two Shurai and one Shidaishi; next ten palanquins of fruit and sweets for viewing, and one hundred chests of cooked rice. Next two Shurai and one Shidaishi; next one hundred "take" each of sake and of assorted fish and vegetables. Next two Shurai and one Shidaishi; next the rear guard, ten on each side. They join at the great road of Seventh Avenue (Shichijō) and come out onto Suzaku Avenue.

¶At that time the party of the Jingikan and the Kanhatori comes forward from the Yuki procession and stands in the center of the great avenue. The two provinces separate, Yuki ranging on the left and Suki on the right, and halt before the Suzaku Gate. Before this, one Inbe man of Awa, holding sakaki with cotton streamers, leads the way, and four men carry the table of the Aratae garments; they go out in advance and wait. When the offerings arrive, they come forward and stand in line behind the table of the Nigitae garments. The Emonfu opens the three gates of Kaishō-mon, Ōten-mon, and Suzaku-mon, in the same manner as for the New Year's Court ceremony (Gan'e). The offerings enter by the Ōten Gate. Inside the gate the Hayato rise from their stools and give their cry three times. One Nakatomi of the Jingikan, leading the Kanbe, holds the purifying hemp and salt water and purifies the offerings and the various articles. One man of the Jingikan, leading the Kanhatori men and women, places the sake-kashiwa in the Kashiwayadono (Kitchen Hall) and withdraws. Next the Jingikan forms ranks divided left and right, leads the offerings of the two provinces, and comes to the outside of the south gate of the Daijōkyū. Then Yuki turns to the left and Suki to the right, and both come to the north gate. The Jingikan, leading the Kanhatori-no-Sukune, places the table of the Nigitae garments upon the divine seat in the Yukiden. Next one Inbe official likewise places the table of the Aratae garments. When this is done, they withdraw. The articles presented by the two provinces are stored in the Kitchen Hall.

¶When the Emonfu has closed the three gates, the Jingikan remains waiting at the left side of the north gate, and the brewing maiden first pounds the rice for the august meal. Next the Sakanami and others pound it in time with their singing. When the pounding is finished, the Tomo-no-miyatsuko strikes fire, Azumi-no-Sukune blows it into flame, and the Tomo-no-miyatsuko cooks the august rice. The Naizenshi, leading the Tomo-no-miyatsuko of the various clans, prepares the august meal. The officials of the Ministry of the Imperial Household, divided left and right, lead the Daizenshiki (Office of the Great Table) and the Mikinotsukasa (Sake Office) and arrange the offerings to the deities. One man each of the Takahashi-no-Ason and the Azumi-no-Sukune carry the takatsuki (pedestal dishes) and the tagasuki, and the Kashiwade-be stand in order, all enter the Daijōkyū, and advance together before the table. When they are in line, the first one makes his offering on the table, and the rest pass the offerings from hand to hand. When done, they withdraw. At the hour of the Rooster (Tori), the Tonomoryō lights lamps in the two courtyards of Yuki and Suki. One man each of the Tomo and Saeki-no-Sukune, each leading eight Kadobe, keep the garden fires (niwabi) burning outside the south gate all night. At the hour of the Dog (Inu), the Son of Heaven's palanquin proceeds to the Kairyū-den; he bathes, puts on the ritual garments, and comes barefoot to the Daijōkyū. (Note: "Barefoot" follows the Gōke Shidai.) On this night the cry clearing the way (keihitsu) is not given, and loud voices are especially forbidden. (Note: From "On this night" onward, following the Kanpyō Shiki quoted in the Gōke Shidai and the Hokuzanshō.) Along the path of his passage, the Ministry of the Treasury lays a single layer of cloth on the ground beforehand, and the palace does likewise. Two Suke of the Ministry of the Imperial Household advance on their knees from left and right and spread leaf-matting (hagomo) upon it. As the Son of Heaven proceeds on foot, two men of the rank of Kanimori-no-jō or above roll it up behind him. On the return the same is done. One Minister, leading the Nakatomi, Inbe, Mikannagi, and Sarume, goes ahead; two officials of the Tonomoryō hold torches to light the way; one Kurumamochi-no-Ason holds the sedge canopy (suge-no-kinugasa); and one each of Kobe-no-Sukune and Kasatori-no-Atai, kneeling, hold the cords of the canopy. The same is done on the return.

¶Once he has entered the main hall of Yuki, the officials of the Lesser Abstinence take their respective seats. Those of the Greater Abstinence (ōimi), however, remain outside the palace gate. One man each of the Tomo and Saeki-no-Sukune opens the south gate of the Daijōkyū. The Emonfu opens the south gate of the Chōdō-in; the officials of the Ministry of the Imperial Household lead the Kuzu people of Yoshino, players of the oak flute (narabue), to perform the ancient folk music. The provincial governor of Yuki leads the singers to perform the songs of the province (kuniburi), and one man each of the Tomo and Saeki-no-Sukune, leading the Katarabe, has them recite the ancient words (furukoto). The Crown Prince, the Imperial Princes, the Ministers, and those below take their seats in the lower places of the awnings. Those of Sixth Rank and below stand in order behind the Kishō-dō and Shūshiki-dō. When the officials first enter, the Hayato give their cry, and cease when all stand in line. When this is finished, the Kuzu perform the ancient folk music five times, Yuki also performs the songs of the province four times, and the Katarabe recite the ancient words in succession. Next the Hayato-no-tsukasa, leading the Hayato, enters outside the screen of the imperial seat and performs folk songs and dances. The Crown Prince and the officials in attendance below him take their places at the position tablets in the courtyard, kneel, and clap four times. When this is done, they withdraw. However, those of Fifth Rank and above retire and take their places in the awnings. At the first quarter of the hour of the Boar (I), the Son of Heaven himself offers the august meal to the Heavenly Ancestor and the deities. (Note: From "himself offers" onward, reference was made to the Ryō no Gige, the Daijōe Shinsen Hiki, the Eikyō Daijōe-ki, the Zoku Jinnō Shōtōki, the Yogawari-shō, and the Nenjū Gyōji Shōzoku-shō.)

¶In this rite, one Kashiwade and Tomo-no-miyatsuko holding a torch leads the way; next two Uneme (court maidens) and Asomi are ranged left and right; next one Miyaji and Urabe, wearing a wreath and a sash and holding a bamboo staff, is in the center of the road. One Mohitori holding a shrimp-fin basin (ebibire no tarai-bune) and one Mohitori-be holding the jar of tashiraka follow him; two Tensui (water officials) holding the cloth box and the knife box follow; eight Yoneme each holding offerings to the deities and miscellaneous articles for the august meal follow. One Takahashi-no-Ason of the Naizenshi holding abalone in broth follows, one Azumi-no-Sukune holding seaweed in broth follows, and six Kashiwade-be each holding offerings to the deities and miscellaneous articles for the august meal follow. Two Sakabe carry the sake table, and two others carry the table of black sake and white sake and follow. On arriving at the place of worship, the Tensui offers the august water.

¶When the Son of Heaven has finished washing his hands, he recites the norito and says: "I humbly address Amaterasu-Ōmikami and the deities of heaven and earth. By the great blessing of Amaterasu-Ōmikami and the imperial ancestral deities, the realm is peacefully governed, the five grains ripen abundantly, and, covering and enfolding all above and below, you have saved the multitude of the people." Then he takes the new grain, cooks it as rice, and respectfully makes the offering. Next the Baizen Uneme (serving maiden) spreads the matting for the deities' meal upon a short mat and waits inside the doorway. The Shiritori Uneme hands the matting for the august meal to the Baizen Uneme, who spreads it on the short mat before the Son of Heaven. Next the Shiritori takes the offerings and hands them all to the Baizen. The Baizen receives them and places them on the matting for the august meal. The august rice, raw fish, dried fish, vessels such as leaf plates (hirade), pedestal dishes with abalone in broth and seaweed in broth, and the august chopsticks are arranged in their proper order. Next the Shiritori again holds up an empty cup and pedestal dish and hands them to the Baizen, who places them beside the offerings. Next the Baizen removes the lids of the offering vessels, lays the chopsticks upon them, and presents a leaf plate to the Son of Heaven. The Son of Heaven himself heaps rice and side dishes upon it and hands it to the Baizen. The Baizen receives it and sets it upon the matting for the deities' meal. Next the Shiritori brings clear sake, and the Baizen pours it into a Motogashiwa (oak-leaf cup) and presents it to the Son of Heaven. The Son of Heaven receives it and pours it over the august meal of the deities. At this time the Baizen reports the norito text. When it is finished, the chopsticks are lowered and put in a box, and chopsticks are laid beside the remaining rice of the rite. The Son of Heaven bows his head slightly, claps his hands, utters "Yui" (Yes), and eats as usual. Next the august sake is brought; he claps his hands again, utters "Yui," bows his head slightly, and drinks it in eight sips. At the fourth quarter-hour, the august meal is removed. First the matting for the august meal is taken away, then the august meal of the deities. This is called the Yūbe-no-Mike (evening meal). (Note: From "On arriving at the place of worship" onward, following the Tennin Daijōe-ki, the Gōke Shidai, and the Dai-Daijōe Shinsen Kanaki. "Yūbe-no-Mike" follows the Miyaji Hiji Kuden.) When the ritual is over, he returns to the Kairyū-den, bathes, changes his garments, and proceeds to the main hall of Suki.

¶At the first quarter of the hour of the Tiger (Tora), the offering of the august meal is performed entirely as in the Yuki ritual. This is called the Akatsuki-no-Mike (dawn meal). (Note: "Akatsuki-no-Mike" follows the Gōke Shidai and the Miyaji Hiji Kuden. According to the Ryō no Gige, the Daijō means tasting the new grain and worshiping the deities of heaven and earth; in the morning the various deities taste together (ainame), and in the evening the new grain is offered to the Supreme Honored One (shison, the Emperor). The Ryō Kikigaki says, "The Supreme Honored One means Amaterasu-Ōmikami." On this basis, perhaps the evening meal of Yuki is offered solely to the Heavenly Ancestor, while the dawn meal of Suki is a general entertainment of the various deities. This is added for reference.)

¶On the Tatsu day, at the first quarter of the hour of U, he returns to the Kairyū-den, takes off the ritual garments and returns to the inner palace; the clearing cry and the attendant guards revert to the usual. The rite is now over, and the hundred officials withdraw. The Tomo and Saeki-no-Sukune close the gates of the Daijōkyū. At the second quarter, the Nakatomi and Inbe of the Jingikan, leading the Mikannagi and others, pacify and worship the halls of the Daijōkyū. When that is done, laborers from the two provinces are made to demolish them, and the site of the palace is pacified. At the fourth quarter, the Jingikan worships at the Jijū-den. Before this, the office concerned has swept the Buraku-in, the two provinces have each set up the august curtain-dais (michō) in the hall, and the various offices have made the decorations, in the same manner as for the New Year's Court ceremony. At the second quarter of the hour of Tatsu, the Son of Heaven's carriage proceeds to the Buraku-in. After a short stay at the Seisho-dō, he enters the curtain of Yuki. The office concerned opens the two gates of Buraku-mon and Giran-mon; the Crown Prince, the Imperial Princes, and those below, of Fifth Rank and above, take their places at the position tablets, and those of Sixth Rank and below enter after them and stand in line. The Nakatomi of the Jingikan, holding a sakaki branch, takes his place at the position tablet, kneels, and recites the felicitations (yogoto) of the heavenly deities. All the ministers kneel. The words are as follows.

¶"The Great Yamato-Neko Sumera-Mikoto, who rules the Great Eight Islands as a manifest deity, says before me that he will fix the felicitations of the heavenly deities as words of praise.

¶"Through the deities who dwell in the Plain of High Heaven, Kamuro-gi and Kamuro-mi, the sovereign's own ancestral deities, the eight million deities were assembled, and the August Grandchild began affairs in the Plain of High Heaven, and entrusted to him the rule of the Land of Rice-Ears of the Fertile Reed Plain as a peaceful land, to be governed tranquilly, seated upon the lofty seat of the heavenly succession, with the heavenly august meal as a long and enduring meal, that for a thousand years and ten thousand years he should rule the rice-ears peacefully and serenely and for ever. After he had been so entrusted, and after he had descended from heaven, Ame-no-Koyane-no-Mikoto, the distant ancestor of the Nakatomi, served before the August Grandchild, and had Ame-no-Oshikumone-no-Kami ascend to the Heavenly Futakami (twin peaks); and before Kamuro-gi and Kamuro-mi he reported that he had received the charge. He had been told to say: 'As for the water for the August Grandchild's august meal, we wish to offer it by adding the water of heaven to the water of this present land.' Following this command, Ame-no-Oshikumone-no-Kami, riding the floating clouds of heaven, ascended to the Heavenly Futakami and reported before Kamuro-gi and Kamuro-mi. Thereupon they set up heavenly jeweled combs, and from the setting sun until the shining of the morning sun they intoned the great norito of the heavenly norito, and said: 'If you chant thus, then, as you wait, many ears will spring up like young wild garlic. From their roots the heavenly spring water will well up. Let him partake of it as heavenly water.' So they entrusted it. As thus entrusted, the rice-ears of the land governed by the sovereign were served by the Urabe of the four provinces through the divination of Futomani; for Yuki, such and such a district of such and such a province, and for Suki, such and such a district of such and such a province, were purified and determined; and the Mononobe people, namely the Sakatsukuri-no-ko, Sakanami, Kobashiri, Haiyaki, Takigitori, Aizukuri, and Inanomi-no-Kimi, have come with purified bodies to the ritual ground of the Daijōe.

¶"On a U day in the eleventh month of this year, solemnly purified and in reverent caution, with bodies purified, they have served, and, having chosen and fixed the day and hour within the month, they present the offering. The august sake of Yuki and Suki, black and white, the Great Yamato-Neko Sumera-Mikoto will partake of as a long, distant heavenly august meal, both the broth and the contents, until they are dyed the color of red cinnabar, and he will pass the Toyo-no-Akari banquet in brightness; and the felicitations of the heavenly deities are fixed as words of praise. May the imperial ancestral deities also rejoice together in the Ainame rites of a thousand years and ten thousand years, and, worshiped long as a firm rock and as the evergreen, may they make the reign flourish ever more prosperous. From such and such a year onward, together with heaven and earth and the moon and sun, in the bright and shining reign, with root and tip never inclining, Nakatomi So-and-so, who serves with care as though holding a spear among thick-set spears, says that he will fix the felicitations as words of praise. And this too he says: that the Imperial Princes, the royal houses, the ministers, the hundred officials who serve the imperial court, and the multitude of the people of the four quarters of the realm gather, look upon it with reverence, and gladly receive it; and that, that they may serve both the imperial court and the long reign flourishing like the branches of the mulberry, he reverently, reverently begs that the prayers he offers be heard." (Note: From "The words are as follows" onward, following the Taiki Betsuki.)

¶When the recitation is finished, the Inbe presents the mirror and sword, the divine regalia; the Nakatomi and Inbe withdraw together, and the Imperial Princes and those below all rise. Next the Ben-no-Daibu (Controller) takes his place at the position tablet, kneels, and reports the list of the offerings of food presented by the two provinces. When that is finished he withdraws. The Crown Prince and the officials in attendance below him clap four times and withdraw in order. At this time the Minister, at the western end of the Sakon-no-jin (Left Guards' post), somewhat to the south, makes his thanks for the seat and then, ascending by the east staircase, takes his seat. The Ministry of the Imperial Household, leading the Daizenshiki and the Mikinotsukasa, takes up the offerings and sets them in rows advancing in the courtyard. When these are at once removed, the Crown Prince then ascends into the hall, goes to the east of the seat, faces west, thanks for the seat and the sake, and takes his seat. The Minister orders the Shōnagon (Lesser Counsellor) to summon the Daibu; the Shōnagon answers "Yui," goes out and summons them. The Imperial Princes and the officials in attendance below them answer "Yui." Those of Sangi rank and above enter first, and the various guards rise together. Next those of Fifth Rank and above enter, and the Roku (secretary) of the Shikibu (Ministry of Ceremonial) intones "Yōshi" (maintain your bearing). Next those of Sixth Rank and below enter, and the Shō (clerk) of the ministry likewise intones "Yōshi." Those of different ranks stand in overlapping rows; when they are in line, the Minister proclaims, "Take your seats," and the Imperial Princes and those below answer "Yui." When the thanks for the seat are finished, the Mikinokami (Director of the Sake Office) takes an empty cup and advances to hand it to the Kanju (senior member). (Note: The giving and receiving are both done kneeling.) He then withdraws two or three jō and stands facing north. When the thanks for the sake are finished, the Mikinokami takes the cup and returns to the place where the sake casks are. Those of Sangi rank and above are seated separately in the two halls of Ken'yō-dō and Shōkan-dō, and those of Sixth Rank and below are seated separately in the two halls of Kantoku-dō and Meigi-dō. When this is done, the various guards sit together. At the first quarter of the hour of the Snake (Mi), the august meal is offered. Next a meal is granted to those of Fifth Rank and above, and next the Benkan (Controllers' Office) distributes the offerings of the two provinces to the various offices. Yuki presents the fresh delicacies of the season. Next the provincial governor, leading the singers of folk songs, enters singing, and performs folk songs and dances. Next the music of the office concerned is performed, and when it ends they withdraw. Next the august kazashi (hair ornaments), wagon, quilts, and aoshi (garments) are presented. When that is done, the Son of Heaven returns to the Seisho-dō and proceeds to the curtain of Suki. The ritual is the same as above. Next, following the form of Yuki, the karabitsu chests of offerings are set out in rows in the courtyard before the hall. At the hour of the Rooster (Tori), stipends are granted: to those of Fourth Rank and above, one quilt each, and to those of Fifth Rank, one aoshi each. When this is done, he returns to the Seisho-dō.

¶On the Mi day, at the hour of Tatsu, he proceeds to the curtain of Yuki. The ritual is the same as on the Tatsu day. The people of Yuki perform the Yamato dance (Yamato-mai), and the Gagakuryō (Bureau of Court Music) plays music. At the hour of the Sheep (Hitsuji), he proceeds to the curtain of Suki. The ritual is the same as above. The karabitsu chests that are the stipend offerings of Suki are set out in rows in the courtyard before the hall. Next the august meal is served. Next the people of Suki perform the field dance (Ta-mai); next the august meal is again offered, and next the Gagakuryō plays music. At the hour of the Rooster, the granting of stipends is the same as on the Tatsu day. At the hour of the Boar, he returns to the Seisho-dō.

¶On the Uma day, at the hour of U, the curtains of the two provinces of Yuki and Suki are removed. The office concerned decorates the Takamikura (lofty throne) and builds a stage before the hall. At the proper hour, the Son of Heaven leaves the Seisho-dō and proceeds to the Takamikura of the Buraku-den. Next the Crown Prince, the Imperial Princes, and the officials in attendance below them enter. Next the two ministries of Shikibu and Hyōbu, leading those who are to receive conferral of rank, stand in the central courtyard. When ranks are conferred by imperial command, the office concerned adds to the august meal. The Shuzengen serves the meal of the Eastern Palace (the Crown Prince), and the Daizenshiki sends the meal for the assembled ministers. After one round of drinking (ikkon), the Kuzu of Yoshino sing and play the flute outside the Giran Gate and also present the august offerings of food. When that is finished, the two clans of Tomo and Saeki lead the dancers to perform the Kume dance. Next a man of the Abe clan performs the Kishi dance. Next the provincial governors of the two provinces of Yuki and Suki, leading the male and female singers, perform folk music. Next the Ōuta and the Gosechi dance are performed. When this is finished, the Crown Prince first rises from his seat and withdraws, and next the Imperial Princes and those below of Lesser Abstinence, of Fifth Rank and above, descend from the hall and stand in line. Next the court music of the Ministry of Civil Affairs, leading the musicians, performs the standing songs (tachiuta), and next the Kanhatori women present the Yamato dance of the release from abstinence (gesai). Next the Nakatomi and Inbe of the Jingikan, and the chamberlains of Lesser Abstinence and those below, down to the rank of banjō (rotating attendants), enter divided left and right. The Mikinotsukasa grants each person an oak leaf, they receive sake and drink it. When that is finished, they wear the oak leaves as wreaths and dance the Yamato dance. Sake and food are granted to the Daizen, Ōi, and Miki offices and to the two provincial governors. When that is finished, the abstinence garments are removed and ordinary dress put on. The Imperial Princes and those below are each granted stipends, make a double bow and withdraw, and return to the palace in palanquins. At this time the court nobles (kugyō) and those below who have been released from abstinence take their places at the seats of the Ministry of the Imperial Household. The Jingikan first performs the songs of release from abstinence, and the Gagakuryō follows. The Kunai-no-jō (Secretary of the Imperial Household) and the Jingi-no-jō (Secretary of the Jingikan) and others dance the Yamato dance. When that is finished, a meal is granted. They clap four times and each withdraw.

¶On the Hitsuji day, stipends are granted in graded amounts to the officials of Sixth Rank and below of the Jingikan and the various offices, and to the provincial and district officials and laborers of the two provinces, and above.

¶On the last day of the month (tsugomori), the Great Purification is performed at the Suzaku Gate, in the same manner as the rites of the two seasons (the sixth and twelfth months).

¶In the early part of the twelfth month, the Negi and Urabe are sent to the two Purified Provinces to worship the eight deities of the august meal. When that is finished, the Mononobe-bito and others are summoned and assembled, and a purification for release from abstinence is performed. In general, the cost of the miscellaneous expenses of the Daijōe was borne by the two Purified Provinces, each charged ten thousand bundles of regular tax rice (shōzei); the Purified Districts were charged miscellaneous goods from the tax of chō and yō; and the various circuits were ordered to present miscellaneous trade goods as assistance. Kii, Awa, and Awaji in particular present various offerings of food (nie), and Kawachi, Izumi, Owari, Mikawa, and Bizen present miscellaneous vessels. These are called the Imukame-no-Yukamono (yukamono of the purification jars). In addition, the offices concerned were made to present miscellaneous goods and vessels to supply the needs. (Note: Jōgan Gishiki.) The Engi regulations are also largely based on this. (Note: Engishiki.)

¶That the Nakatomi recites the felicitations and the Inbe presents the mirror and sword was the most important of the great rites and was never altered through the generations. (Note: Nihon Shoki, Kogo Shūi, and Ryō no Gige.) But from the Middle Ages onward the Inbe clan declined greatly and could no longer carry on the work of its ancestors. (Note: Kogo Shūi.) In the Tenchō era, someone memorialized: "The mirror and sword are important treasures, and they should not be entrusted to the Inbe." The court's deliberation followed this. For that reason this ritual was once discontinued. (Note: following the Kanpyō Shiki and the Tenkyō-ki quoted in the Hokuzanshō.) In the Jōgan era, the old system was probably restored. (Note: Jōgan Gishiki and Engishiki.)

¶In the reign of Emperor Go-Suzaku, the Inbe clan (Note: written with a different character in the source) came to serve in this matter. (Note: Gōke Shidai.) But afterwards this ritual finally lapsed, and only the recitation of the words remained. (Note: Gōke Shidai and the Tennin and Eiwa Daijōe-ki.) Moreover, from the reign of Emperor Ninmyō the decoration of the two markers of Yuki and Suki began and was carried to the height of extravagance. (Note: Shoku Nihon Kōki.) Successive reigns followed this, ever refining their ingenuity, and the construction became ornate; it was named the Shimeyama (marker mountain). Because images of the sun and moon were hung upon it, it was also called the Jitsugetsu-zan (Sun-and-Moon Mountain). When the rite was over, the laborers of the two provinces were made to draw it. The provincial governors and the Benkan (controllers) and others in charge of the proceedings followed it wearing the garments of Lesser Abstinence. Imperial family members, ministers, and commoners admired its elegance, vied to watch it, and in the end it became a regular custom. (Note: Reference was made to the Eiga Monogatari, the Chūyūki, the Yasutomi-ki, the Shōan and Eiwa Daijōe-ki, and the Yogawari-shō.)

¶As for the two provinces of Yuki and Suki, after Emperor Uda they were no longer determined by divination anew. When the two were to be fixed, only the Purified District was divined. (Note: Chūyūki.) After Engi, Ōmi was generally made Yuki, and Bitchū and Tanba were alternately made Suki. (Note: Gōke Shidai and Yogawari-shō.) As the government of the court declined and the provinces and districts no longer served in the rites, a system was established of levying the expenses on estates (shōen) and provincial offices (kokuga), to supply those costs. From the reigns of Emperors Shirakawa and Toba, this system alone was followed: three shō of rice per tan were levied, or cash was collected. But the provincial offices sometimes did not pay in full, and some estates refused, and later, again, contributions for reappointment (chōnin) and transfer (sennin) were solicited to make up the expense. (Note: Reference was made to the Tōji Monjo, the Hitachi Kamo-sha Monjo, the Hitachi Fuchū Sōja Monjo, the Hyōhan-ki, the Heikō-ki, and the Yōkō-ki.) Since its decline was such, the proceedings also largely departed from the old forms. Even when the Rice-Pulling Messengers came to a district, they were sometimes obstructed by the estate officials and could not carry out their task. In the worst cases, the ritual palace and the ritual ground were destroyed, and there were even deaths in the quarrels.

¶In the year of Emperor Takakura's accession, the office of proceedings memorialized: "The apportioning among the provinces of the costs of offerings for the rites is already set down in the regulations. The deadline ought not to be extended. But the provincial governors, pleading incidents, do not fulfill their duty. The great rite of a reign is delayed on this account. Following the precedents of Chōwa and Kanji, those who do not obey the orders should be subjected to the penalty of the Great Purification and removed from their present posts. Moreover, before the rites are finished, many people gather. They destroy the Daijōkyū and the ritual ground, and in the end cases of quarrels and injury arise. The Kebiishi (Police Commissioners) and warriors should be made to guard the palace." In every point this was approved by imperial command. (Note: Hyōhan-ki.)

¶After this, however, the decline became ever more severe, and many of the old customs were lost. After Emperor Go-Daigo moved south, the Daijōsai finally fell into disuse, and only the emperors of the Northern Court barely managed to perform the rite. (Note: Taiheiki and Zoku Jinnō Shōtōki.)

¶The Kinensai is so called because it prays that the calamities of the year may not arise and that the seasons may be favorable. (Note: Ryō no Gige.) In remote antiquity, when Ōtokonushi-no-Kami was farming his fields, he fed beef to the laborers who tilled them. Mitoshi-no-Kami was angered at this and sent locusts into his fields, and the seedlings withered at once. Ōtokonushi therefore had the Katakannagi and Hijikannagi (shamans) divine the matter. They declared: "Mitoshi-no-Kami is laying a curse. A white boar, a white horse, and a white cock should be presented to appease his anger." They followed these words. The deity then further taught them to make the handle of a reel from hemp stalks and to spin with it, to sweep with hemp leaves, to press down with figwort (gomanohagusa), and to fan with blackberry lily (karasu-ōgi). He also taught them to place leaves of Job's tears (hatomugi), Sichuan pepper (sanshō), and walnut, and salt and other articles, on the ridges of the field. Then the locusts were all gone, and the grain ripened abundantly. The Kinensai originates from this. (Note: Kogo Shūi.)

¶In the second year of Emperor Tenmu, it began to be held on the fourth day of the second month. (Note: Shio Nenjū Gyōji, Nenjū Gyōji Hishō, and Kuji Kongen. According to this book, the third year, the fourth day of the second month, Kinoe-Saru, is given; but when the calendar is calculated by the Chōreki, the Kinoe-Saru of the second month of the second year actually falls on the fourth. For that reason it is corrected here. Moreover, that the fourth day came to be used for this rite probably began at this time. However, from this time until about the Jōwa era there is no explicit statement in the histories, and it cannot be determined whether it was a regular observance.)

¶Under the Taihō regulations too, the second month was used. The hundred officials all assembled at the Jingikan and worshiped the deities of heaven and earth. (Note: Ryō no Gige and Ryō no Shūge.) The breakdown was: one seat for Mitoshi-no-Kami; eight seats for the deities worshiped by the Mikannagi; five seats for the Ikasuri deities; eight seats for the Mikado deities; two seats for the Ikushima deities; six seats each for the Miagata deities and the Yamaguchi deities; and four seats for the Mikumari deities; for all of these the Nakatomi recited the norito and the Inbe distributed the offerings of cloth. However, a separate norito was offered to the Great Shrine of Ise, and white horse, white boar, and white cock were especially added for Mitoshi-no-Kami. The shrine priests (kannushi), Negi, and Hafuribe of the various shrines all gathered in the courtyard of the rite, each received offerings of cloth, and presented them to their respective shrines. (Note: Engishiki. From "various shrines" onward, reference was made to the Ruijū Kokushi and the Ruijū Sandai Kyaku.)

¶In the seventeenth year of Enryaku, the shrines that were to be given offerings at the Kinensai were fixed. Since it was often troublesome for the Hafuribe of the provinces to come up to the capital to receive their offerings, in distant cases it was decided that goods of the province itself should be used. The distinction between offerings from the court (kanpei) and offerings from the provinces (kokuhei) began from this. (Note: Ruijū Kokushi.)

¶In the fourteenth year of Kōnin, it was decreed: "At the Kinensai, the office concerned is to complete preparations for all matters by the second mark of the hour of Tatsu. At the third mark, those of Sangi rank and above are to take their places and conduct the rite." (Note: Nenjū Gyōji Hishō.)

¶On the fourth day of the second month of the ninth year of Jōwa, envoys were sent to present the Kinen offerings of cloth to the Great Shrine and the various shrines. (Note: Shoku Nihon Kōki.)

¶On the fourth day of the second month of the first year of Jōgan, the rite was held. From this time the fourth day was made the regular date. (Note: Sandai Jitsuroku. From "From this time" onward, reference was made to the Jōgan Gishiki and the Engishiki.)

¶In its ritual, first, fifteen days beforehand, eight Inbe and two each of smiths and carpenters are assigned to make the implements offered to the deities. One official of the Jingikan or Inbe supervises this work. At dawn on the day of the rite, the office concerned prepares all matters, and the Jingikan sets out the offerings of cloth in the Purification Courtyard. The Kyōshiki offers one white cock, and Ōmi offers one white boar. The men of the Jingikan, leading the Mikannagi and others, enter by the middle gate, take their places in the west building facing east with the north as the senior side. The Minister and those below enter by the north gate and take their places inside the gate. The Geki (Secretary) announces that preparations are complete. The Minister and those below rise and take their seats in the north building, the Minister facing south, those of Sangi rank and above facing west, and the royal princes facing east, with north the senior side in all cases. The Minister has the toneri summoned through the Suke of the Shikibu, and the Suke, leading the officials, enters by the south gate and takes his place in the south building facing north with the east as the senior side. The Mikannagi descend and take their places in the courtyard in front of the west building. The Left and Right Bureaus of Horses (Meryō) lead twenty-one august horses. (Note: According to the Engishiki, one horse each was added for the Great Shrine and the Watarai Shrine, and for the Yamaguchi deities of Takamimusubi, Ōmiyanome, Amakashi, Asuka, Iware, Osaka, Hase, Yoshino, Kose, Kamo, Taima, Ōsaka, Ikoma, Tsuge, and Yabu, and the Mikumari deities of Yoshino, Uda, Katsuragi, and Takitani, in all nineteen shrines, making twenty-one horses in total.) They stand at the east end of the south building. Two Shō (clerks) of the Jingikan, leading the Hafuribe, enter by the south gate and stand at the south end of the west building. The men of the Jingikan descend and take their places in front of the building, and the Minister and those below and the various offices do likewise. The Nakatomi comes forward to his place in the courtyard and recites the norito. The words are as follows.

¶"I say: you gathered kannushi and hafuribe, all of you hear. Through Kamuroki-no-Mikoto and Kamuromi-no-Mikoto, the sovereign's own ancestral deities who dwell in the Plain of High Heaven, I offer words of praise to the shrines of heaven and the shrines of the land. I speak before the imperial ancestral deities.

¶"In the second month of this year, wishing to pray for abundance in the august harvest (mitoshi), I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise, like the morning sun rising in glory. I speak before the imperial deities of the august harvest.

¶"The deep-set fields' august rice, which the imperial ancestral deities have entrusted, we shall till, bathing hands and elbows in muddy water and drawing the mud up around our thighs. If the august rice of the deep-set fields is entrusted by the imperial ancestral deities as great-bearing ears and splendid ears, then we shall set out the first fruits as a thousand ears and eight hundred ears, set the sake jars (motai) high, fill and line up the bellies of the jars, and fix words of praise both over the broth and over the ears.

¶"What grows on the broad plains is sweet greens and bitter greens. What dwells in the blue sea-plain is fish of broad fins and fish of narrow fins, down to the weeds of the offing and the weeds of the shore. As garments, bright cloth, shining cloth, soft cloth, and coarse cloth, we shall fix as words of praise.

¶"Before the imperial deities of the august harvest, preparing a white horse, a white boar, a white cock, and things of many colors, I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise. The Great Mikannagi fixes the words of praise. I speak before the imperial ancestral deities.

¶"Naming the names Kamimusubi, Takamimusubi, Ikumusubi, Tarumusubi, Tamatsumemusubi, Ōmiyanome, Ōmikeitsukami, and Kotoshironushi, if we fix words of praise, then we shall worship the reign of the Sumemima-no-Mikoto as a long reign, firm as a rock and as the evergreen, and bring blessing to an ever more prosperous reign. Therefore, as Kamuroki-no-Mikoto and Kamuromi-no-Mikoto, the sovereign's own ancestral deities, I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise. The Mikannagi of Ikasuri fixes the words of praise. I speak before the imperial ancestral deities.

¶"Naming the names Ikui, Sakui, Tsunagai, Asuha, and Hahiki, if we fix words of praise, then, planting thick palace pillars on the bedrock beneath the ground where the imperial deities dwell, and raising high the chigi (forked roof-finials) in the Plain of High Heaven, serving the fresh and splendid palace of the Sumemima-no-Mikoto, concealed as the heavenly shade and the sun's shade, they rule the lands of the four quarters as a peaceful land, tranquilly; therefore I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise. The Mikannagi of the Mikado fixes the words of praise. I speak before the imperial ancestral deities.

¶"Naming the names Kushiiwamado-no-Mikoto and Toyoiwamado-no-Mikoto, if we fix words of praise, then, standing like a cluster of firm rocks at the gates of the four quarters, opening the august gate in the morning and closing the august gate in the evening, watching for hateful ones who might pass in and out from below, guarding as night-guard and day-guard; therefore I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise. The Mikannagi of Ikushima fixes the words of praise. I speak before the imperial ancestral deities.

¶"Naming the name Ikukuni-Tarukuni, if we fix words of praise, then the many islands, the islands where the imperial deities dwell, as far as the toad (tanigu) crawls, as far as the foam of the tide lingers, with narrow lands widened and steep lands made level, are governed without any of the many islands falling away. As the imperial ancestral deities have entrusted this, I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise.

¶"I speak separately. I speak before Amaterasu-Ōmikami, who dwells in Ise. The lands of the four quarters that the imperial deities look out upon, to where the walls of heaven stand, to the limit where the land recedes, to where the mist of the blue clouds hangs, to where the white clouds sink down; on the blue sea-plain, with poles and rudders never dry, to wherever the prow of a boat can reach; filling the great sea-plain with ships without ceasing; and on the roads over land, binding the cords of the loads tight, treading on rocks and tree roots, as far as the hooves of horses reach, with long roads unbroken, ever standing; narrow lands widened, steep lands made level, and distant lands drawn in as though casting eighty ropes over them. The first-fruit tribute that the Great Imperial Deity draws near, pile up before the Great Imperial Deity like a mountain range, and receive the rest in peace.

¶"And I say that we shall worship the reign of the Sumemima-no-Mikoto as a long reign, firm as a rock and as the evergreen, and bring blessing to an ever more prosperous reign. Therefore, as Kamuroki-no-Mikoto and Kamuromi-no-Mikoto, the sovereign's own ancestral deities, removing the precious things as though pulling out their very roots, I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise. I speak before the imperial ancestral deities who dwell at Miagata.

¶"Naming the names Takechi, Katsuragi, Tōchi, Shiki, Yamanobe, and Sofu, we bring the sweet greens and bitter greens that grow in these six Miagata, and have the Sumemima-no-Mikoto partake of them as a long and distant august meal; therefore I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise.

¶"I speak before the imperial ancestral deities who dwell at Yamaguchi. Naming the names Asuka, Iware, Osaka, Hase, Unebi, and Miminashi, the great trees and small trees that stand growing on the far mountains and the near mountains are cut out from root to tip and brought specially, and serve the fresh and splendid palace of the Sumemima-no-Mikoto, concealed as the heavenly shade and the sun's shade, and they rule the lands of the four quarters as a peaceful land, tranquilly; therefore I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise.

¶"I speak before the imperial ancestral deities who dwell at Mikumari. Naming the names Yoshino, Uda, Tsuge, and Katsuragi, if we fix words of praise, then if the imperial deities draw near the august rice of the deep-set fields, as great-bearing ears and splendid ears, we shall fill and line up the bellies of the jars with first fruits, both ears and broth, for the imperial deities, and the Sumemima-no-Mikoto will partake of the remainder as morning meal and evening meal, as ears of the color of red cinnabar; therefore I say that I will fix the precious offerings of cloth of the Sumemima-no-Mikoto as words of praise.

¶"I speak separately. On the weak shoulders of the Inbe, a thick sash being hung, the offerings of cloth that they have served with purified bodies, let the kannushi and hafuribe receive without error, and hold up and present them." (Note: From "The words are as follows" onward, following the Engishiki.)

¶At the end of each section, the Hafuribe intone "Yui." When the reading is finished, he withdraws. The Jingikan claps twice. Next the Minister and those below, those of Fifth Rank and above, the various offices, those of the rank of shukan (secretary) and above, and the Hafuribe also do likewise. When that is done, each returns to his original place. The Haku proclaims the distribution of the offerings of cloth, and two Shi (recorders) each take a tally, stand divided at the west end of the table facing east. Two Inbe, leading two Kanbe, advance and stand flanking the table, supervising the distribution of the offerings of cloth. The Shi proclaim in order. The Mikannagi and the Hafuri of the various shrines all intone "Yui." The Kanbe take the offerings of cloth and distribute them. The offerings for the Great Shrine are set on a separate table, and envoys are dispatched to present them. (Note: "A separate table" follows the Engishiki.)

¶Under the Engi regulations, the deities worshiped at the Kinensai number 3,132 seats, of which 737 seats receive offerings from the court. Of these, 304 seats receive offerings placed on top of the table, and 433 seats receive offerings placed beneath the table. The provincial offerings number 2,395 seats. The governors and those below assemble and carry out the rite, and the goods for the offerings of cloth all use regular tax revenue (shōzei). (Note: Engishiki.)

¶The Tsukinami-no-Matsuri (monthly rite) presents offerings of cloth to the deities worshiped at the Kinensai, and its meaning is the same as the Kinensai. However, because in remote antiquity the worship of the household deities of the common people was performed every month, it is called by this name. (Note: Ryō no Gige and the Nenjū Gyōji Utaawase Taii.)

¶Under the Taihō regulations, it was performed only in the months of the summer and winter seasons, still using the old name. The hundred officials assembled at the Jingikan and performed it. (Note: Ryō no Gige.)

¶In the regulation of the fourteenth year of Kōnin, it was provided: "Before the fourth mark of the hour of U, the office concerned shall complete preparations. At the first mark of the hour of Tatsu, those of Sangi rank and above shall take their seats and conduct the rite." (Note: Nenjū Gyōji Hishō. The Kuji Kongen says that the Tsukinami-no-Matsuri began in the time of Emperor Saga, but this is an error. In Emperor Saga's time only the hour was fixed.) Before this the date was not fixed either, but at about this time it came to be fixed on the eleventh. (Note: the Kōnin Shiki quoted in the Honchō Gatsuryō, and the Engishiki.)

¶In the Jōgan era, its ritual was fixed. Five days before the rite, the implements offered to the deities are made and prepared. On the day of the rite at the first quarter of the hour of U (Note: in the last month of winter, the twelfth month, the first quarter of the hour of Tatsu is used), the office concerned carries out all matters, and in other respects it is the same as the Kinensai. However, the Kyōshiki and Ōmi do not offer a cock or boar. (Note: Jōgan Gishiki.)

¶Under the Engi regulations, the deities worshiped are fixed at 304 seats, with offerings of cloth set on the table for all. The Niinamesai is the same. (Note: Engishiki.)

¶By the Kannin era, the Shōkei (presiding minister) sometimes did not attend the rite, giving as reason some incident, and had the Benkan perform the duties in his place. (Note: Sakeiki.)

¶In the second year of Daiji, the Jingikan suffered a fire. After discussion, it was decided to use the Chūwa-in. (Note: Chūyūki and Hyakurenshō.)

¶By the Nin'an era, the shrine officials of the various shrines often did not take their seats, and sometimes would not even receive the offerings of cloth. (Note: Gumaiki.) By the Bunji and Kenkyū periods, many provinces no longer sent up the goods for the offerings. Even when an imperial rescript (senji) was issued to press them, they only ever reported shortfalls. (Note: Gyokukai.)

¶The Jinkonjiki-sai is the rite in which, when the distribution of offerings at the Tsukinami-no-Matsuri is finished, the Son of Heaven proceeds to the Chūwa-in and himself entertains the Heavenly Ancestor and the deities; this is called Jinkonjiki. (Note: Jōgan Gishiki, Gōke Shidai, and Kuji Kongen.) In all the rites the two clans of Takahashi and Azumi are always made to attend. (Note: following the Takahashi-uji Bun quoted in the Honchō Gatsuryō.) This probably preserves an old precedent from remote antiquity. If the Son of Heaven does not himself perform the rite, the officials in charge, that is, the Jingikan, are made to act in his place. (Note: Ruijū Kokushi, Saikyūki, and Gōke Shidai.)

¶In the sixth month of the ninth year of Enryaku, because of the imperial mourning (ryōan), the rite was held in the office quarters (sōshi) of the Jingikan, avoiding the palace. (Note: Shoku Nihongi.)

¶In the seventh year of Kōnin, it was decreed: "For the Sangi of the Lesser Abstinence of the Jinkonjiki, only a single man is determined by divination. If that man has an incident, a vacancy immediately arises. From now on several men shall be determined by divination to provide for such vacancies. The Niinamesai shall follow this."

¶In the tenth year, it was again decreed: "From now on, one man of Chūnagon rank or above, one Sangi, and two Ben shall be fixed. If no one of Chūnagon rank or above is among those chosen by divination, two Sangi shall be fixed. The Niinamesai is the same." (Note: Saikyūki.)

¶In the eleventh year, the regulations were promulgated: "In general, for the Lesser Abstinence of the Jinkonjiki and the Niiname, one man of Chūnagon rank or above and one Sangi are to be chosen; on a day of lesser abstinence (sansai) the Geki records the names and refers them to the Jingikan, which divines on them. Next, the chamberlains (jijū) of Fifth Rank and above are led by the Suke of the Ministry of Central Affairs to the Jingikan to be determined by divination. When that is finished, the Ministry of Central Affairs reports it all to the throne. For those of Sixth Rank and below in the various offices and the Nyoju (women attendants), on a day of strict abstinence (chisai), each office records the list of names and sends it to the Ministry of the Imperial Household. At once the Jingikan finishes the divination of them, and each returns home and bathes. After evening they enter the palace and attend to their service. All miscellaneous articles to be offered at the Jinkonjiki are referred to such offices as the Naizenshi and the Mondo-no-tsukasa. The men of the Jingikan, leading the Kanbe, enter the palace twice, morning and evening, to attend to the service." (Note: the Kōnin Shiki quoted in the Honchō Gatsuryō, and the Engishiki.)

¶In the fourteenth year, the hours of the day of the rite were fixed: "At the first mark of the hour of the Dog (Inu), he proceeds to the Purification Courtyard. (Note: in the twelfth month, the hour of the Rooster is used.) At the second mark of the hour of the Tiger, he returns to the palace. (Note: in the twelfth month, the hour of U is used.) At the first mark of the hour of U, the Jingi officials of the Ministry of the Imperial Household wait at the Enisei Gate. At the second mark, they knock on the gate. He enters the Anden and holds the rite. (Note: in the twelfth month, the hour of Tatsu is used.) This shall be the permanent custom." (Note: Saikyūki and Nenjū Gyōji Hishō.)

¶In the twelfth month of the sixth year of Jōgan, the Emperor proceeded to the Ministry of the Imperial Household and himself performed the rite. (Note: Sandai Jitsuroku.)

¶In the thirteenth year, it was decreed: "In all cases the Lesser Abstinence shall consist of one Imperial Prince, one man of Chūnagon rank or above, and one Sangi. If no one of Chūnagon rank or above is among those chosen by divination, two Sangi and three men of the rank of Shōnagon or above shall be fixed. If there are fewer than two of Sangi rank or above, four chamberlains shall be fixed. The Niinamesai shall follow this." (Note: the Jōgan Shiki quoted in the Honchō Gatsuryō and the Onomiya Nenjū Gyōji, and the Jōgan Gishiki.) In its ritual, first, three days beforehand, the Ministry of Central Affairs selects the Udoneri (inner attendants) who can attend. On the day before the rite, one Suke and one Jō, leading the Shishō and Shōshō, take their seats in the south building of the Jingikan, inspect the Jiji-jū (junior chamberlains) and above, and the Roku takes the tallies and counts the persons. All the Daibu intone "Yui." When that is done, the Roku takes the sealed list of the Imperial Princes and divines in the office. He returns to his original seat. Next the Suke, leading the Daibu, goes to the office and divines the Minister and those below. When that is finished they each withdraw. At dawn on that day, the Tonomoryō serves the bath water, and at the hour of Tatsu, one Suke or Jō holds the list of the persons of the Lesser Abstinence of Jiji-jū rank and above, and refers it to the Naishi to be conveyed to the Emperor. When the Tsukinami-no-Matsuri is finished, one each of the Fuku and Jō of the Jingi, leading the Miyaji and the senior Urabe (chōjō), go to the Ministry of the Imperial Household and determine by divination those of Sixth Rank and below who are able to attend in the Lesser Abstinence. When that is done, the Jingikan goes up to the Chūwa-in. At the hour of the Rooster, the Jingikan decorates the Shinka-den, makes the central three bays of the hall the divine seat, and lays long mats. The two bays to the west of it are the august seat; long mats are laid and one raised platform (yuka) is placed. In the west eave, a platform for the august bath-house (Oyudono) is set up. Seats for the women officials attending the rite are set at the east of the hall. Seats for the Naishi and the women officials below them are set in the north eave, seats for the attendants of the upper hall in the east corridor, and seats for the Mizushidokoro (Imperial Food Office), the Kusuri-no-tono (Pharmacy), the Mondo-no-tsukasa and others in the north hall. Seats for the Jingikan, the Ministry of the Imperial Household, the Naizenshi, and the Uneme-no-tsukasa are set in the east eave hall. Seats for the Imperial Princes and those below of the Lesser Abstinence are set in the west eave hall, and seats for the Imperial Princes and those below of the Greater Abstinence in the awning outside the Chūwa Gate. (Note: From "At the hour of the Rooster" onward, following the Engishiki.) The offices of Naizen, Miki, Mondo and the like receive the august provisions (kugo) and attend at the place of the rite. The Jingikan receives the offerings to the deities presented by the Daizen, Mokkō, Ōi and other offices and bureaus, and has the Kanbe and Urabe prepare the offerings. At the first quarter of the hour of the Dog, the Son of Heaven's palanquin proceeds to the Purification Courtyard. The Tonomoryō serves the bath water, and the Nakatomi and Inbe, leading the Mikannagi, attend the Ōtono-hogai (rite of blessing the great hall). The Konoe open the gates. The Kanimori-ryō and the Nyoju lay the august mats in the shrine hall. The divine seat faces west and the august seat faces east. (Note: From "divine seat" onward, following the Engishiki.) When that is done, they withdraw and the gates are shut. The Tonomoryō serves the august bedding, and the Kanimori-ryō grants the women officials mats within the sleeping quarters. (Note: In the twelfth month, the Nuidono-ryō grants quilts to men and women.) At the first quarter of the hour of the Boar, the dawn meal (Akatsuki-no-Mike) is offered. At the fourth quarter, the meal is removed. The order in which the meal is offered is generally the same as at the Daijōsai. When it is over, the Konoe open the gates. The Ōtoneri enter and clear away the august mats. When the ritual is over, he takes off the ritual garments and returns to the palace, and at once the Ōtono-hogai is performed. The Ben-no-Daibu, leading the persons of the Lesser Abstinence, goes to the Ministry of the Imperial Household, takes his seat at the place of release from abstinence, and receives a meal. When the meal is finished, the various offices clap, pass the sake three times around, and clap again. When this is done they withdraw." (Note: Jōgan Gishiki.) The fixed regulations of Engi also follow the system before them. (Note: Engishiki.)

¶After the first year of Tennin, the ritual of the sovereign performing the rite himself lapsed and was no longer observed. In the first year of Chōshō there was a discussion about restoring it. But owing to circumstances it was abandoned. The Gon-Dainagon (Provisional Major Counsellor) Fujiwara-no-Saneyuki and others were made to act in his place. (Note: Chūyūki.) At the time, men of discernment repeatedly gave their opinions, seeking the restoration of the sovereign's own performance of the rite, but in the end it could not be put into practice. (Note: Zoku Honchō Monzui and Chūyūki.) It was in the first year of Kyūan that the old form was first restored. (Note: Hyakurenshō.)

¶The Kamimisosai is the rite in which each year the Kanbe are made to weave garments of fine cloth (nigitae) and garments of coarse cloth (aratae) and these are presented to the Heavenly Ancestor; it is so called because its ritual is the weightiest. (Note: Ryō no Gige and Engishiki.) In former times, when the Heavenly Ancestor was in the Plain of Heaven, she first opened the way of sericulture, and from the Sacred Weaving Hall (Imihatadono) herself had the Heavenly Weaving Maiden (Ame-no-Hataorime) weave the divine garments. (Note: Nihon Shoki and Kojiki. The old record quoted in the Jinmei Hisho and the Jingū Zatsureishū both say, "The Heavenly Ancestor began the work of sericulture and had Ame-no-Yachijihime-no-Mikoto weave the divine garments." On this basis the Heavenly Weaving Maiden is probably Yachijihime. Ame-no-Tanabatahime mentioned in the text below may also be another name for her. Both were probably named after the craft of weaving. This is added for reference.) She probably presented them to the heavenly deities to repay the blessing of the deities. When the Heavenly Ancestor hid herself in the Heavenly Rock Cave, Naga-shirahano-Kami made blue offering cloth (nigite), Tsukuimi-no-Kami made white offering cloth, Ame-no-Hazuchio-no-Kami wove patterned cloth (ayanuno), and Ame-no-Tanabatahime-no-Kami wove garments of fine cloth, and these were presented to the Heavenly Ancestor to console the heart of the deity. The Kamimisosai is probably based on this. (Note: Kogo Shūi.)

¶When the August Grandchild descended to Tsukushi, Ame-no-Tanabatahime accompanied him with the tools of weaving. In accordance with the precedent of the heavenly palace, she served in that task. (Note: following the old record quoted in the Jinmei Hisho.) That the deities valued garments was because they prayed that there be no people in the realm suffering from the cold.

¶When Emperor Suinin transferred the worship of the Heavenly Ancestor to Ise, he built the two weaving halls (hatadono) of Kanhatori-ori and Kanoomi (Kan-omi), and had the descendants of Ame-no-Tanabatahime weave the divine garments to be offered at the rites. (Note: Yamatohime-no-Mikoto Seiki and Jingū Zatsureishū.) This ritual was suspended in the time of Emperor Kōtoku but was restored in Tenmu's reign. (Note: following the Hatadono Gishikichō quoted in the Jinmei Hisho.) Service continued in the generations after this, but the ritual was lost and discontinued. (Note: Ryō no Gige, Daijingū Gishikichō, and Engishiki.)

¶Under the Taihō regulations, the rite was performed on the fourteenth day of the first month of summer (the fourth month) and of the last month of autumn (the ninth month). (Note: Ryō no Gige. "The fourteenth day" follows the Daijingū Gishikichō and Engishiki.) For the rite of the last month of autumn, an envoy of Fifth Rank was dispatched to present offerings of cloth. (Note: Ryō no Shūge.) After this, however, only the Daijingū-shi (Chief Priest of the Great Shrine) was made to perform the rite. (Note: Daijingū Gishikichō and Engishiki.) Its regulations are described in detail in the entry on the Great Shrine.

¶The Kannamesai is the rite in which sake is brewed from the new rice and rice cooked, and offered to the Great Shrine of Ise; it is called by this name. (Note: Reference was made to the Daijingū Gishikichō, the Toyuke-gū Gishikichō, and the Engishiki.)

¶Under the Taihō regulations, the rite was performed in the last month of autumn, on the day of the Kamimisosai. (Note: Ryō no Gige.) In general the deities of all the shrines of the realm are offered new grain in mid-winter (the eleventh month), but the Grand Shrine of Ise performs it first, in order especially to honor it. (Note: following the sense of the Daijingū Gishikichō, the Toyuke-gū Gishikichō, and the Engishiki.)

¶On the eleventh day of the ninth month of the fifth year of Yōrō, the Emperor proceeded to the Uchi-no-Yasumidono and dispatched the envoy bearing offerings of cloth. (Note: Shoku Nihongi.) From this time, each year at dawn on this day the Emperor proceeded to the rear hall (kōden) of the Daigokuden and dispatched an envoy to present offerings of cloth to the Great Shrine, and this became the regular custom. (Note: the Kōnin Shiki quoted in the Onomiya Nenjū Gyōji, and the Engishiki.) For that reason it is called the Reihei (regular offering). (Note: Sandai Jitsuroku and Gōke Shidai.) If there was some circumstance, the Shōkei performed it in his place. (Note: Hokuzanshō and Gōke Shidai.)

¶In the Jōgan era, its ritual was fixed. Four days before the rite, the Geki seals a list of four men of royal clans of Fifth Rank and above and has the Jingikan divine on it. The Jingikan records the result, seals it, and gives it to the Geki. The Geki receives it and comes before the Minister. When it is unsealed, the person determined by divination is summoned and given his commission. At dawn on that day, the Kanimori-ryō goes to the Hasshō-in and sets the august seat in the exact center of the third bay from the east of the Koyasumidono, lays leaf-matting beneath the east wall as the place for setting down the offerings of cloth. One sheet of laid reed screening (okisu) is set outside the north wall of the first bay from the west, and leaf-matting for the wrapped offerings is spread in the second bay. On its left and right long mats are laid as the seats for those who wrap the offerings. The seat of the Naishi is set beneath the north wall of the third bay, and to the south of it, somewhat to the east, a long mat is laid as the seat of the Ishi (gate attendant). Seats for those of Sangi rank and above are set in the east corridor, seats for the Shōnagon and Benkan in the north corridor, seats for the Geki and Shi somewhat behind and to the west of these, and behind them the seats of the Shishō and Kanshō. At dawn, one official of the Kurayō (Bureau of the Palace Storehouse), leading two Kurabe, waits holding the goods for the offerings. Four persons beginning with the Naishi bring the wrapped offerings out of the Greater Palace, and the official takes them and sets them on the leaf-matting. The offerings for the Great Shrine are placed to the north and those for the Toyuke Shrine to the south. The Roku of the Ministry of Central Affairs, leading the Shōshō, places the position tablets in the southeast courtyard of the Koyasumidono. The Son of Heaven's palanquin proceeds to the hall, and, by imperial command, the toneri and the Shōnagon-dai enter. By imperial command the Nakatomi and Inbe are summoned, and the Shōnagon intones "Yui" and withdraws. He calls the Nakatomi and Inbe. The Nakatomi wears a wreath of cotton, and the Inbe hangs a sash of cotton. (Note: From "wears a wreath of cotton" onward, following the Geki Nikki and the Gōke Shidai.) They each take their places at the position tablets. The Nakatomi takes the front tablet and the Inbe the rear tablet. One Shiritori (rear-bearer) follows the Inbe, enters, and stands. When the imperial command is given before the Inbe, he intones "Yui," ascends the hall, kneels, and claps four times. First he hands the offerings for the Toyuke Shrine to the Shiritori, claps four times again, and then takes the offerings for the Great Shrine himself and returns to the position tablet. When this is done, the imperial command is given before the Nakatomi. The Nakatomi intones "Yui," ascends the hall, and kneels waiting. The command says, "Respectfully recite the norito and present it." The Nakatomi intones "Yui," returns to the position tablet, and they withdraw together. After a time the Son of Heaven's carriage returns to the palace, with the clearing of the way but without the shouting. On the same day, the envoy sets out from the Jingikan. On the twentieth, he returns to the Naishi and reports back. (Note: Jōgan Gishiki.)

¶The offerings of cloth for this rite are presented by the Kurayō. For the Great Shrine: brocade, one bolt each for the two sides; twill (aya) of deep purple, light purple, scarlet, medium green, yellow, and white, one bolt each. For the Watarai Shrine: medium scarlet, light-blue-yellow (hanadaki), and black silk (haku), one bolt each. The Jingikan presents to the two shrines three bolts of coarse silk (ashiginu), eight bundles of thread, one tan and one jō of Shizu cloth (shizununo), as well as two saddles and four horses. The envoy, a royal clan member of Fifth Rank or above, and one official each of the Jingikan, Nakatomi, and Inbe, are granted ceremonial attire of the proper color (tōjiki), and the five persons who hold the offerings and the three attendants are each granted one tan of cloth for pure garments. (Note: Engishiki.)

¶In general, the day of the rite is the seventeenth for the Great Shrine, (Note: Daijingū Gishikichō.) and the sixteenth for the Watarai Shrine. (Note: Toyuke-gū Gishikichō.) Its ritual is described in detail in the entry on the Great Shrine.

¶The Niinamesai, since its meaning is no different from the Daijōsai, was in ancient times also called the Daijō. In general, when the Son of Heaven is about to partake of the new rice, he first entertains the deities of heaven and earth with it, and it is called by this name. (Note: Nihon Shoki, Kojiki, and Ryō no Gige.)

¶In the fifty-third year of Emperor Keikō, Iwakamutsukari-no-Mikoto, ancestor of the Kashiwade-no-Omi, served at the Niiname. At this time Toyohi-no-Muraji, ancestor of the Wakayue-no-Muraji, struck fire, named it "taboo fire" (imibi), and cooked rice. Also, corresponding to the Ōyashima (the islands of Japan), eight men and eight women were designated to serve in this task. The ritual of the Niiname is first seen at this time. (Note: following the Takahashi-uji Bun quoted in the Honchō Gatsuryō and the Nenjū Gyōji Hishō.)

¶In the fortieth year of Emperor Nintoku, at the banquet of the Niiname, sake was granted to the Myōbu (court ladies) of inner and outer rank.

¶In the eleventh month of the third year of Emperor Seinei, a banquet of the Niiname was held for the ministers in the great courtyard (Ōba), and cotton and silk were granted. (Note: From "Seinei" onward, reference was made to the Ruijū Kokushi.)

¶In the ninth month of the fourth year of Emperor Tenmu, for the Niiname, the Yamada District of Owari was determined by divination as Yuki (purified) and the Kasa District of Tanba as Suki (next). In the tenth month, offerings of cloth were presented to the deities of the Niiname. On the Tsuchinoto-U day of the eleventh month of the fifth year, the Niiname was performed. On the Kanoto-Mi day, a meal was granted to the ranked persons of the hundred offices. On the Hinoto-Tori day, stipends were granted to the shrine officials and provincial governors. (Note: Nihon Shoki.)

¶The Taihō regulation: "The offices concerned in the capital shall conduct the rite every year, and the date shall be the same as for the Daijōsai. However, the provinces and districts are not determined by divination." (Note: Ryō no Gige.)

¶In the Kōnin era, the hour of the day of the rite was fixed. For that of the twelfth month, it is the same as the Jinkonjiki-sai. (Note: Nenjū Gyōji Hishō.) The detailed regulations of the ritual were also fixed. In the Tenchō era, further refinements were added. (Note: Dairishiki.) In the Jōgan era these were revised, and its ritual was first brought into order.

¶On the U day, the Son of Heaven proceeds to the Shinka-den and holds the rite; the ritual is the same as the Jinkonjiki-sai. (Note: From "On the U day" onward, following the Seiji Yakuryaku, the Kinpishō, and the Kuji Kongen.) On the Tatsu day, a banquet is granted. The office concerned decorates the Buraku-in beforehand and sets the august seat in the Buraku-den. In its second bay from the east the seat of the Crown Prince is set; somewhat to the south of the third and fourth bays, the seats of those of Sangi rank and above of the Greater Abstinence; and in the eave to the south of that, the seats of those of Sangi rank and above of the Lesser Abstinence. Seats for those of Fifth Rank and above are set in the two halls of Ken'yō-dō and Shōkan-dō, and for those of Sixth Rank and below in the two halls of Kantoku-dō and Meigi-dō. The Jō of the Shikibu, leading the Shishō and Shōshō, sets up markers (shime), builds a stage before the hall, and sets the awning of the musicians at its southeast corner. At the fixed hour, the Kanimori-ryō sets the seats of the Suke of the Shikibu and those below, down to the Shōshō, on the platform west of the Kōrei Gate. The Suke and those below take their seats and inspect those of Fifth Rank and above. The Ministry of Central Affairs places the position tablet for the senmyō (imperial proclamation) north of the stage, with the ordinary position tablets south of it. The Son of Heaven's carriage then proceeds to the Seisho-dō, and the various guards put on simplified attire. The Jō and Roku of the Shikibu, divided east and west into ranks, enter by the two gates of Reisei-mon and Sūken-mon and stand in line inside the Buraku Gate. The Danjō-no-jō (Secretary of the Board of Censors), leading the Shishō and Daishō, divides east and west. Two Shishō of the Shikibu, taking tallies, count those of Fifth Rank and above, and all intone "Yui" and stand in line. Those of Sixth Rank and below also advance divided east and west and stand in line outside the Reisei and Sūken Gates. At this time the Son of Heaven's carriage proceeds to the Buraku-den. The Naishi takes the box of rank certificates (iki) and sets it before the Minister's seat. At once she goes to the east balustrade and summons the Minister. The Minister goes to the western end of the Sakon-no-jin, thanks for the seat, ascends by the east staircase, and takes his seat. The Crown Prince also ascends by the east staircase, faces west, thanks for the sake, and takes his seat. The office concerned opens the two gates of Buraku-mon and Giran-mon. Two Ishi go out by the Seiki Gate and stand divided north and south of the Hōshun Gate. The Minister summons the Ōtoneri, and the toneri intone "Yui." The Shōnagon enters by the Hōshun Gate, takes his place at the position tablet, and the Minister orders the Daibu who are delayed. The Shōnagon intones "Yui," goes out by the east door of the Giran Gate, stands outside the screen curtain and calls them. The Imperial Princes and those below, those of Fifth Rank and above, all intone "Yui," and next those of Sixth Rank and below also intone "Yui." The Imperial Princes and those below of the Lesser Abstinence, those of Sangi rank and above, all enter. As they approach the gate, the various guards all rise. Next those of Fifth Rank and above of both the Lesser and Greater Abstinence enter, divided east and west. The Roku of the Shikibu steps forward on the left and right inside the screen curtain and intones "Yōshi." The Imperial Princes and those below take their places at their respective markers. When they are in line, the Minister orders, "Take your seats," and all intone "Yui." When the thanks for the seat are finished, the Mikinokami takes an empty cup, kneels, and hands it to the Kanju. The Kanju receives it and they make a double bow together. When the Imperial Princes and those below have finished thanking for the sake, the Mikinokami kneels, receives it, and returns to the place of the sake casks. Those of Sangi rank and above take their seats in order. Next those of Fifth Rank and above and of Sixth Rank and below take their seats, divided east and west. When that is done, the various guards all sit. The Roku of the Shikibu, taking tallies, oversees the order of seats of those of Fifth Rank and above, and the Shishō finish recording the attendance of those of Sixth Rank and below of the various offices. When the Naizenshi serves the august meal, the nearby guards all rise. When the meal is finished, they sit. Next the Shuzengen serves the meal of the Crown Prince, and the Daizenshiki serves the assembled ministers. When one round of sake (ikkon) is finished, the Kuzu of Yoshino present the august offerings of food outside the Giran Gate and perform songs and flute. When that is done, the Daibu who is the Ōuta Bettō (director of the Ōuta), leading the singers (utakō), takes his seat. When the seats are settled, the Ōuta and the Gosechi dance are performed. When the dance is finished, the Crown Prince leaves his seat and stands. Next those of Fifth Rank and above of the Lesser Abstinence also leave their seats and descend and stand, and next the Imperial Princes and those below of the Greater Abstinence also all descend and stand. The Crown Prince performs the bowing dance (haibu) and returns to his original position, and the Minister and those below do likewise. When that is done, the court music of the Ministry of Civil Affairs, leading the musicians, performs the standing songs. The Kanimori-ryō sets up a stand for the stipends in the courtyard, the Ministry of the Treasury places the stipend goods upon it, and the Ben-no-Daibu reports the number. At this time the Geki takes the attendance list and the document stating the stipend regulations, and the Naiki (Secretary of the Palace) holds up the document of the senmyō, and together they present them to the Minister. The Minister receives them and refers them to the Naishi. When the conveying of them to the Emperor is finished, the Minister chooses one man of Sangi rank or above, hands him the document of the senmyō, and when he has received it and returned to his seat, the assembled ministers descend and stand. The Senmyō-no-Daibu (reader of the proclamation) descends, takes his place at the position tablet, and reads the senmyō. The Crown Prince and those below intone "Yui" and perform the bowing dance. When that is finished, stipends are granted. The officials of the Lesser Abstinence promptly release themselves from abstinence at the Ministry of the Imperial Household, in the usual ritual. (Note: Jōgan Gishiki.) The ritual of the Ōuta and the Gosechi dance is described, in general, in the Treatise on Rites and Music.

¶In general, the dancing girls (maihime) of the Gosechi dance are presented by the court nobles. For the Daijōsai and the Niinamesai there are respective fixed numbers, but since there is no conferral of rank at the Niinamesai, people all tried to avoid it, and no one came forward voluntarily to present a daughter. In the Kanpyō era, because this meant a lapse of the divine rites, a system was fixed in which the nyōgo (consorts) of the court nobles presented them in turn. But the expense was heavy, and all found it hard to present them. In the Engi era, men of discernment sought to reduce the number, and it was decided to select two women from good families to fill the post. They were generously given seasonal clothing (jifuku) and monthly allowances (getsuryō), and replaced every ten years. (Note: Honchō Monzui.)

¶In the regulation of the sixth year of Jōhei, for granting stipends at the Niiname, 1,870 bolts of silk, 8,720 ton of cotton floss offered by the Dazaifu, 130 bolts of silk from Tajima, and 2,300 ton of cotton from Izumo were allotted. However, for the Imperial Princes and court nobles, it was decided to grant them with the tribute of Awa. (Note: Tonoki.)

¶In the first year of Anna, the Sangi Fujiwara-no-Nariyoshi (Narito) and Fujiwara-no-Fuminori and others memorialized: "From the Ministers down to those of Sangi rank, the fief stipends (hōroku) have always had grades. But the public duties have no special difference. For example, in presenting a Gosechi dancer, even the highly placed exhaust their property; how much more those of lower station. For that reason, even when the two-portion annual appointment (nenkyū) was solicited, not a single person responded. We request that a special two-gō be granted so that the expense can be supported." It was therefore decreed: "The presenting of Gosechi dancers shall not be limited to the Sangi; the Dainagon and Chūnagon and above shall likewise take on this task. From now on, a person of Sangi rank or above who presents a dancer shall without fail be granted the two-gō in the following year. However, a Dainagon or Chūnagon or above whose turn for the two-gō falls in a given year shall transfer it to another year. This is fixed as the regular custom." (Note: Seiji Yakuryaku.)