Treatise 6: Deities of Heaven and Earth VI: Shrines I: Ise Shrines and the Naishidokoro

¶In ancient times the successive emperors worshipped Amaterasu-Ōmikami in the main hall of the palace, made her divine virtue manifest, and ruled over the realm. In the reign of Emperor Sujin, out of awe and reverence for the divine power, the Great Deity was moved to a separate shrine and an imperial princess was made to tend her worship; this at length became a permanent institution. He also established the heavenly shrines and the earthly shrines, and made offerings to the many deities far and wide. Amaterasu-Ōmikami is the ancestor and the source of the imperial house, and nothing equals her in dignity. The other deities are, as it were, children and subjects; they cannot presume to stand beside the Great Deity, and it was thus that the system of worship was brought into order. The so-called heavenly and earthly shrines were all dedicated to those who had rendered service to the realm from ancient times; their descendants served the court generation after generation, were granted fiefs and revenue-districts, and maintained the worship. When there was a matter of state, the court distributed offerings (heihaku) and held rites. For deities whose merit was especially great, the court itself always conducted the worship. Systems of sacred lands and shrine households (kanbe) were also established so that the ceremonial would be generously supported. This is how the teaching of reverence for the deities came to spread widely through the realm.

¶After the reforms of the Taika era, not a foot of land was any longer granted to the senior ministers and old families of successive generations. Of those who were descendants of the deities and yet were still able to keep up the worship of their ancestors, there were truly few. Under the system of the Taihō Code, official shrines were divided into three grades, great, middle and small, all placed under the Jingikan (Department of Deities) and worshipped by officials. Yet among the famous deities of the realm there were some that came to be worshipped by unsuitable persons. At that time the registers recording the deities still had no clear authority. It was only in the Tenpyō era that a register of the deities was first compiled; but because the Nakatomi clan monopolized its administration, some critics blamed it for unfairness in what was kept and what was dropped. Around this time the court honored the Buddhist Law, and Buddhist monks freely used sophistry to belittle the deities. Deity and Buddha were almost confused with each other, and the merits and efficacy of the deities were gradually buried and lost. Nevertheless, among the deities of the realm there were many that proved efficacious in response to prayers, or showed particularly remarkable efficacy, and were newly ranked among the official shrines. In the Gangyō era, the deities of the realm receiving official offerings numbered 3,134 seats. In the Kanpyō era, the shrines taking part in particular in the Kinensai (Prayer for the Harvest), the Tsukinamie (Monthly Festival) and the Niinamesai (First-Fruits Festival) came to number 558.

¶When the Engishiki was compiled, the registers of the Jingikan for the most part followed the Gangyō system while further fixing the grades, which were called Myōjin Taisha (Famous Great Shrines), Taisha (Great Shrines) and Shōsha (Small Shrines). The great shrines numbered about 492 seats, of which 304 seats took part in the offerings from the Jingikan placed on tables (anjō kanpei) at the Kinensai, Tsukinamie, Niinamesai and other rites, and of these 72 seats took part in the Ainamesai. All the rest took part in the provincial offerings (kokuhei) of the Kinensai, and all other shrines were classed as small shrines. Of these, 433 seats took part in the offerings from the Jingikan placed below the tables (ange kanpei) at the Kinensai, and all the rest took part in the provincial offerings of the Kinensai. However, the so-called great shrines and small shrines were for the most part recorded only by the name of the shrine, and very few had the name of the deity and the origin of its efficacy clearly confirmed. There were also many shrines where it was unclear which deity was worshipped. In later ages, the shrines of the realm were appropriated by Buddhist forces, had their names changed, and saw dubious rites arise one after another, so that in some cases even the names of the shrines could hardly be identified. That the decline of the Way of the Deities reached such a point is truly lamentable.

¶Only the Ise Daijingū alone has preserved its existence solemnly through ten thousand generations, and to this day has not altered the rites of its worship. That the official registers list it side by side with the shrines of the provinces and districts is merely a matter of the form of the registers. Therefore we now place it at the head of the deities of the realm in order to show its dignity. As for the Naishidokoro, although it is not recorded in the codes and regulations, successive courts revered it in exactly the same way as the Grand Shrine, so it is introduced here as well. The shrines of the Home Provinces and the Seven Circuits are listed in order below. Even those not recorded in the official registers are included together with the rest if they appear in the histories. Where the name of a deity can be proved, even if it comes from a recent book, it has been searched out widely and adopted as material for investigation.

¶The Ise Daijingū (Ise Grand Shrine). The Grand Shrine consists of three seats; it stands on the bank of the Isuzu River in Uji Village, Watarai District, and enshrines the Heavenly Ancestor Amaterasu-Ōmikami. Its sacred body is the Yata-no-Kagami (Eight-Span Mirror), and two deities, Ame-no-Koyane and Ame-no-Futodama, are enshrined together with her. Ame-no-Koyane is on the left and has a bow as his sacred body. Ame-no-Futodama is on the right and has a sword as his sacred body. (Note: this follows the Nihon Shoki, the Daijingū Gishikichō, the Engishiki and the Yamatohime-no-Mikoto Seiki. Regarding the accompanying deities, the Kojiki says that a single seat, Omoikane-no-Kami, is enshrined, but this is doubtful. The Gishikichō says "Ame-no-Tajikarao-no-Kami is on the left and Yorozuhata-Toyoakitsu-no-Mikoto is on the right," but the shrine of Tajikarao is in Sana Prefecture, and it is not fitting that he be enshrined here. It is also doubtful that a goddess called Toyoakitsu-hime has a sword as her sacred body. For these reasons these are not adopted. The divine command recorded in the Nihon Shoki says "Koyane and Futodama should attend within the hall"; from these words it is clear that the two deities should not be separated from each other. Moreover, the Yamatohime-no-Mikoto Seiki, the record of a pilgrimage to the Grand Shrine in the ninth year of Kōan (1286), and one version in the Shosha Kongenki all make Koyane and Futodama the deities of the adjoining hall (aidono); this probably captures the true situation, so we follow it. The Chinza Hongi says "In ancient times Koyane and Futodama were the deities of the adjoining hall, but from the reign of Yūryaku onward Tajikarao and Toyoakitsu-hime replaced them, and Koyane and Futodama came to attend at the Toyouke Shrine." But this theory does not appear in the old histories, so it is added here for the time being merely as a reference.)

¶The Watarai Shrine consists of four seats; it stands seven ri west of the Grand Shrine, at Yamadahara in Numaki Village, and enshrines Miketsukami, Toyouke-no-Ōkami. Its sacred body is the Mafutsu-no-Kagami, and she is the deity who presides over the food of Amaterasu-Ōmikami. Morning and evening she cooks the sacred meal (mike) and offers it to the Grand Shrine. There are three accompanying deities, called the Mitomo-no-Kami, all of them goddesses. (Note: the Gishikichō says that besides the garments and cloaks offered to the three accompanying deities, nine sacred skirts (mo) are offered, which proves that they are goddesses. Their names, however, cannot be established. The Yamatohime-no-Mikoto Seiki, the Chinza Hongi and the Jinmei Hisho all say "Ninigi-no-Mikoto is on the left and has a mirror as his sacred body; the two deities Ame-no-Koyane and Ame-no-Futodama are on the right, Koyane having a ceremonial baton (shaku) and Futodama a jewel as their sacred bodies," but this seems to derive from the forced interpretation of later persons and is therefore not adopted here.)

¶In the beginning, the Heavenly Ancestor founded her enterprise in the Plain of Heaven; her divine virtue and bright spiritual power spread through heaven, earth and the four directions, and she was called Amaterasu-Ōmikami. When her rule was to extend to the Central Land of Reed Plains, she personally bestowed the three sacred treasures on the Imperial Grandson. Taking up the treasure mirror in particular, she commanded: "Regard this as my own divine spirit; to look upon it is the same as looking upon me." She also added the spiritual power of Hi-no-Kuma-no-Ōkami and Toyouke-no-Ōkami. (Note: the passage from "added" onward follows the Kojiki, the Shaku Nihongi, and the Taiwa Hongi and Yamatohime-no-Mikoto Seiki as cited in the Myōmonshō. On examination, there are three sacred mirrors: one is the divine spirit of the Heavenly Ancestor, one is the spirit of Kunikakasu-no-Ōkami, and one is the spirit of Toyouke-no-Ōkami. The Ōwa Hongi says: "Three ceremonial mirrors (iwai-no-kagami) and one set of small bells were brought down at the descent of the Heavenly Grandson. One mirror is the divine spirit of Amaterasu-Ōmikami, named Amakakasu-no-Ōkami, and is now worshipped at the Iso Shrine in Ise. One mirror is the earlier spirit of Amaterasu-Ōmikami, named Kunikakasu-no-Ōkami, and is now worshipped at the Nagusa Shrine in Ise. One mirror and the small bells are the Miketsukami, the deity of the emperor's food, and are now worshipped at the Anashi Shrine in Makimuku." On examination, the part from "Makimuku" onward seems to contain errors and omissions. For a deity called Miketsukami, there is no other deity to whom it can be assigned but Toyouke-no-Ōkami. Moreover, the Yamatohime-no-Mikoto Seiki says "Toyouke-no-Ōkami has the Mafutsu-no-Kagami as her spiritual form, and it is the round mirror among the three mirrors of the age of the gods." From this it is clear that the one mirror in the Hongi is Toyouke-no-Ōkami, and that the small bells belong to the deity of Anashi. Furthermore, the Jingū Zatsureishū cites the Jingūki as saying: "Of the three divine mirrors, one is in Ise, one in Kii, and one in the Naishidokoro." The mirror of the Naishidokoro was a copy made in the reign of Sujin. If so, the mirror of the Naishidokoro mentioned here is known to be a mistake for the mirror of the deity of the emperor's food. Also the Geki, cited in the Shaku Nihongi, says: "There are three Idokoro. One place has the ceremonial mirror, which is the Great Deity of Ise. One place has a round form about six sun long. One place has the mirror of the Great Deity of Kii." The Nihon Kiryaku too mentions "three Kashikodokoro." The characters for "Idokoro" and "Kashikodokoro" have the same reading, and refer to the Naishidokoro. All of these are copies, but from them the number of the old mirrors can be known. As for the one mirror that is round and six sun long, it is not clear to which deity it belongs, but in light of the Ōwa Hongi and the Yamatohime-no-Mikoto Seiki it is clearly that of Toyouke-no-Ōkami. This is added together as a reference.) The Imperial Grandson and his successors received it generation after generation, venerated it as a divine spirit, kept it in the same hall and on the same dais, and it was always at their side. The ministers' service to it was exactly the same as the ritual in heaven. When the Great Founder ascended the throne at the Kashihara Palace, the sacred regalia were enshrined in the main hall. The ritual was of the utmost solemnity, and the respectful and careful reception of them did not change through the ages.

¶In the reign of Emperor Sujin, he came to feel awe and reverence for the divine power. In the sixth year of his reign he built a sacred enclosure (himorogi) of Shikatsuki at Kasanui Village in Yamato, moved the mirror and sword there, and made the worship solemn. He made the Imperial Princess Toyosukiirihime-no-Mikoto tend the worship. (Note: following the Nihon Shoki and the Kogo Shūi.) Afterwards it was moved to the Yosa Palace in Tanba, where Miketsukami was enshrined. (Note: the passage from "enshrined" onward follows the Chinza Hongi.) It then returned to Yamato and rested at the Itsukaki Hongū. Before long it was moved to the Nagusa Hama Palace in Kii Province, and Kunikakasu-no-Ōkami too remained there for a long time. (Note: the passage from "Kunikakasu" onward follows the old records of the Kii Kuni-no-Miyatsuko house.) It was then moved to the Nakata Hama Palace in Kibi. It returned again to Yamato and rested at the Minesurage Palace of Mimuro in Miwa. Emperor Suinin had the Imperial Princess Yamatohime-no-Mikoto tend the worship in place of Toyosukiirihime. After that it moved to the Aki Palace at Uda and to the Shinohata Palace. At last it entered Iga and rested at the Ichimori Palace, the Anaho Palace and the Abe Tsuge-ue Palace. It then moved to the Kōka Hikumo Palace and the Sakata Palace in Ōmi, the Ikuragawa Palace in Mino, and the Nakashima Palace in Owari. Turning, it reached Ise, and rested at the Kuwana Noshiro Palace, the Suzuka Oyama Palace, the Ichishi Fujikata Katahi Palace, the Iino Takamiya, the Take Sasamue Palace and the Iso Palace. It then moved to the Yata Tanakami Palace in Uji. At this time Ōta-no-Mikoto, the distant ancestor of the Uji Tsuchigimi, came and said: "By the bank of the Isuzu River there is good land. The mountains and rivers are pure and miraculous, and it is fit to be fixed as sacred ground." Just then there was a divine oracle: "This is the land I saw in the Plain of Heaven. Now I wish to dwell here." Yamatohime-no-Mikoto was greatly pleased and recited this ritual prayer: "This is the land where the morning sun comes to meet; the land where the evening sun comes to meet; the land where the sound of waves is not heard; the land where the sound of wind is not heard; the land where the sound of bows, arrows and arm-guards (tomo) is not heard; the land where the Great Heart rests in peace." Thereupon she built the Itsuki-no-Miya (Abstinence Palace) in this place, named it the Isuzu Palace, and also called it the Watarai Palace. This is the Grand Shrine. (Note: this follows the Nihon Shoki, the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki.) The offices of Saikan (festival officials), Ōkannushi (Chief Priest), Negi (priest) and Monoimi (abstinent child attendant) were established to manage the rites. The Yahiro-dono (Hall of Eight Fathoms) was erected, where sacred garments were woven and offered. Lands for fish and salt were set aside, and sacred fields and shrine households were fixed so that the morning and evening meals could be offered. The Kandachi-no-Tsukasa (Office of the Shrine Compound) was also established to oversee the general administration. (Note: following the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki.)

¶In the reign of Emperor Keikō, Yamato-takeru-no-Mikoto bore the sacred sword and pacified the eastern lands. After this, the sacred sword was kept for a long time in Owari. (Note: following the Nihon Shoki.)

¶In the reign of Emperor Yūryaku, there was a divine oracle: "I am not happy dwelling here alone, and I am not at ease receiving my meals. You should bring Miketsukami from Tanba." Messengers were therefore sent to welcome the deity, who was enshrined at the Outer Shrine (Gekū) of Watarai. (Note: "Outer Shrine" follows the Kojiki.) It was called the Watarai Shrine, also the Toyouke Shrine. (Note: following the Toyukegū Gishikichō and the Yamatohime-no-Mikoto Seiki.)

¶When Emperor Temmu raised his army, he worshipped the Shrine from afar. On his accession he made the Imperial Princess Ōku serve at the Shrine. (Note: following the Nihon Shoki.) From this time on it became the regular practice to appoint a Saiō (High Priestess) at each emperor's accession. (Note: following the Engishiki and the Saigūki.) In the thirteenth year he rebuilt the Shrine and expanded the old system (Note: following the old records of the Shrine and the Daijingū Zōjiki as cited in the Entairyaku), and thereafter rebuilding every twenty years became a permanent custom. (Note: following the Daijingū Zōjiki and the Daijingū Reibun.)

¶In the summer of the fifth year of Empress Jitō, officials were sent to present offerings and announce the building of the Fujiwara Palace. In winter envoys were again sent to present the tribute from Silla. (Note: following the Nihon Shoki.) From then on, on accession, at the Daijōsai, and at auspicious omens or calamities, envoys were always sent to make announcements. Whether to drive away armed disturbances, to report the discourtesy of foreign countries, or to pray for the safety of the embassies to Tang China, envoys were always dispatched, and it is said that the pen of the national histories recording this never ceased. (Note: following the national histories from the Shoku Nihongi onward.)

¶In the first year of Tenpyō (729), the Monoimi and Uchindo of the Watarai Shrine, while offering the sacred meal to the Grand Shrine as usual, came into contact with pollution along the way. Before long the emperor fell ill, and envoys were sent to pray. By imperial order a new Mikeden (Hall of Sacred Meals) was built on the grounds of the Watarai Shrine, seats for the Grand Shrine, the Watarai Shrine and the accompanying deities were established there, and the sacred meals were offered morning and evening. (Note: the passage from "established" onward follows the Daidō Honki.) As a result, the ceremony of carrying the sacred meal to the Shrine was discontinued. (Note: following the Daijingū Zōjiki.)

¶In the fifth year of Tenpyō Shōhō (753), the Sadaiben (Senior Controller of the Left), Ki-no-Ason Iimaro, was ordered to set up markers at the boundaries of the sacred land.

¶In the tenth year of Enryaku (791), robbers burned the main hall, the treasury hall, the gates, the fences and other structures of the Grand Shrine. (Note: following the Shoku Nihongi.) The sacred body was therefore moved to the mountaintop. (Note: following the Daijingū Zōjiki.) In the twenty-third year (804), the Negi and Miyaji presented the Gishikichō of the two shrines. From these the institutions of the Shrine could for the first time be examined. (Note: following the Daijingū Gishikichō and the Toyukegū Gishikichō.)

¶The sacred land of the Grand Shrine extends in the east to the mountains of Ishii, Akagi, Asama, Tsuge and Odare, in the north to the sea islands, in the south to Shima, Mount Ukura and Nishikiyama Slope, and in the west to Shimohi Brook in Iitaka District. This is called the outer boundary (enkai). The inner boundary (kinkai) extends as far as the Isobe River in Iino District. The Grand Shrine has nineteen precincts, divided into inner and outer precincts. Outside its main south gate it faces the Isuzu River; on a sandbar in the river a bridge was laid and a stone platform built, where a seat for the deity Toyouke was set up as the place where the sacred food offerings are prepared at each of the three seasonal festivals (Sansetsusai). There are four precincts of separate shrines (betsugū), called the Aramatsuri Shrine, the Tsukiyomi Shrine, the Izawa Shrine, the Takihara Shrine and their paired shrines (narabi-no-miya). The subordinate auxiliary shrines (sessha) number about forty, of which twenty-five are recorded in the official registers. (Note: following the Daijingū Gishikichō.) The Watarai Shrine has six precincts, likewise divided into an inner and an outer precinct. It has one precinct of a separate shrine, called the Taka Shrine. The auxiliary shrines number about twenty-four, of which sixteen are recorded in the official registers. (Note: following the Toyukegū Gishikichō.)

¶In the fourth year of Kōnin (813), the wife of Kannushi Mafusa, Ōuchindo of the Watarai Shrine, gave birth beneath the jeweled fence (tamagaki). The court sent envoys to offer apologies and prayers. From this time on, women who were with child were forbidden for all time to enter the shrine precincts. (Note: following the Daijingū Zōjiki.)

¶In the fifth year of Kanpyō (893), for fear of fire, it was forbidden to build houses within forty jō outside the fence of the Watarai Shrine. (Note: following the Jingū Zatsureishū.)

¶In the eleventh year of Engi (911), the Negi of the two shrines petitioned: "We ask that the accompanying deities of the two shrines also take part in the offerings placed on tables at the four annual rites (shido)." This was granted. (Note: following the Kōji Sata-bumi and the Jinmei Hisho.)

¶In the fourth year of Enchō (926), the near and far boundaries of the Watarai Shrine were fixed. Forty jō outside the great fence of the Shrine form the inner boundary. In the east it extends to Akamine and Hide-no-Fuchi, in the south it is limited by Miyayama, in the west it extends to Awao-no-Oka and Yamahata-no-Fuchi, and in the north it is limited by the Miya River. This is the outer boundary. Markers were set up to show the boundaries, and pollution was strictly forbidden. (Note: following the Jingū Zatsureishū.) In the fifth year (927), robbers entered the main hall of the Grand Shrine and stole wall-hangings of silk, silk thread and other things. An envoy of the court came to offer apologies and prayers. Purification penalties were imposed on the Miyaji and those below him, and some were removed from their current posts. (Note: following the Daijingū Zōjiki.) In this year the regulations were fixed. They largely followed the precedents of Enryaku, with some additions and deletions. The accompanying deities of the two shrines were all ranked among the great shrines and continued as before to take part in the official offerings of the four annual rites. Princes, ministers and those below were not permitted to make offerings to the Great Deity carelessly. When the Three Empresses or the Crown Prince wished to make offerings, a report to the throne was to be made each time. Within the Grand Shrine and the Watarai Shrine, the bearing of weapons was forbidden. (Note: following the Engishiki.)

¶In the reign of Emperor Suzaku, the Grand Shrine came to be called the Inner Shrine (Naikū) and the Watarai Shrine the Outer Shrine (Gekū). (Note: following the Nihon Kiryaku. This book says "in the fifth year of Tengyō (942), the ranks of the Negi of the Inner and Outer Shrines were conferred," and the name "Inner and Outer Shrines" first appears here. The Jinmei Hisho says "in the reign of Emperor Murakami the names Inner and Outer Shrines were first fixed," but this is probably an error.)

¶In the fourth year of Chōgen (1031), on the day of the Tsukinamie of the Inner Shrine, the deity of the Aramatsuri Shrine possessed the Saiō and revealed the disrespectful conduct of Fujiwara-no-Sukemichi, Saikū-no-Kami (Director of the Saigū Bureau). The court sent envoys to offer prayers and sentenced Sukemichi and others to exile. (Note: following the Nihon Kiryaku, the Shōyūki, the Sakeiki and the Daijingū Zōjiki.)

¶In the first year of Chōryaku (1037), the Inner Shrine was rebuilt. Special ornamentation was added to the katsuogi (billet roof-logs), the aoriita (mud-guard boards), the muchikakegi (whip-hanging pegs) and other parts of the main hall. It was completed the following year, and the transfer of the deity (senkū) was about to be held. The Miyaji and others disputed with the Saishu (Chief Festival Officer), Fujiwara-no-Sukekuni, and argued that they should not take part in the ceremony. Sukekuni forced through the ceremony of transfer, but his kinsmen and followers burst into the main hall, some seizing brocades and damasks and others damaging the sacred treasures. The following year the Negi, Uchindo and others led the shrine people (kantami) to the capital and lodged a complaint. In the court's deliberations it was decided "to exile Sukekuni to Izu." It was then decreed: "Hereafter, whoever presents offerings to the two shrines must always deposit them in the Eastern Treasury Hall (Higashi-no-Hōden). Furthermore, except for the Kannamesai and special offerings, the main hall must not be opened carelessly."

¶In the first year of Chōkyū (1040), there was a violent storm. The main hall and treasury hall of the Outer Shrine, the sacred fence (mizugaki), the gates and other structures all fell down. A flood overflowed and reached the shrine grounds. The sacred body was therefore moved to the Mikeden, the sacred treasures to the Mishine-no-Mikura, and the silk thread to the Shikitsurai-no-Mikura, and the morning and evening sacred meals were offered at the Gehei-den. (Note: following the Hyakurenshō and the Daijingū Zōjiki.) The emperor was alarmed and thought of going in person to the Shrine to pray. But as there was no precedent, he said to Fujiwara-no-Sukefusa: "I intend to go and make the offering myself, but I do not know what the divine will may be. There is no precedent for a personal worship visit, but might the imperial progresses to various shrines be applied by analogy?" Sukefusa considered that "it is a grave matter and difficult to carry out lightly." The emperor too was concerned about so distant a journey, and in the end it was not realized. (Note: following the Sukefusa-ki as cited in the Hyakurenshō.)

¶In the first year of Kōhei (1058), the Outer Shrine was rebuilt. The following year, at the request of the Zōgūshi (Shrine Construction Commissioner), special ornamentation was added, in imitation of the Inner Shrine, to the gilt fittings of the main hall and to its railings, steps, pillars and so on. (Note: following the Daijingū Zōjiki.)

¶In the third year of Jōryaku (1079), the outer precinct (geiin) of the Inner Shrine suffered a fire. The seals and keys, and the documents and registers of successive generations, were all reduced to ashes. (Note: following the Fusō Ryakki and the Hyakurenshō.)

¶In the third year of Nin'an (1168), the lodging of the Negi of the Inner Shrine caught fire, and the fire spread to the inner, middle and outer precincts. The sacred body was therefore moved to the Imiyaden. (Note: following the Gumaiki and the Jingū Zatsureishū.) Earlier, on the day of the transfer in the Ninpei era, the Negi Tsunenaka, being foolish and ignorant of precedent, removed the old sacred garments and placed them in the Gehei-den. According to tradition, "the sacred garments are an object of the Heavenly Palace of the remotest antiquity, neither silk nor cotton, in color like lacquer or madder, in shape resembling a child's garment." The shrine officials all turned pale with fear. Before long Tsunenaka and his sons, all the male children, died. Soon afterwards this fire occurred, and the sacred garments were burned as well. When the hundred officials heard of it they were greatly alarmed. (Note: following the Gumaiki.)

¶In the first year of Yōwa (1181), Kumano monks sided with the Minamoto, entered the two villages of Yamada and Uji, burned houses of the people and seized their goods. They also set fire to Futami Village. The Taira in turn levied military provisions on the Three Divine Districts (Sanshin-gun) and seized the households of the people. It is said that this was an upheaval such as had never occurred in the more than eleven hundred years since the deity had been enshrined. (Note: following the Azuma Kagami.)

¶The ceremonial rank of the two shrines had in each successive reign been raised and never reduced. (Note: following the Chūyūki.) All the vessels offered to the deities were extremely rich, the rites were extremely solemn, and the ministers and people of the realm were not permitted to pray or present offerings. (Note: following the Gishikichō of the two shrines and the Engishiki.) By this time the realm had fallen into great disorder and the system had entirely collapsed. In the end the sacred taxes (shinzei) ceased to be paid, and even the worship began to report shortages. When Minamoto-no-Yoritomo raised his army, he privately offered sacred kitchens (mikuriya), offerings and horses, and repeatedly made prayers. His sons Yoriie and Sanetomo and others likewise presented sacred lands and offerings one after another, and thus the court's strict ritual of reverence for the deities was entirely abandoned. (Note: following the Azuma Kagami.)

¶Earlier, the rebuilding of the two shrines too had no longer been carried out as prescribed. Costs were levied from the provinces for the construction, and this was called yakubukumai (corvée-labor rice). It was imposed uniformly, excepting the three shrine estates and the lands of the three-generation petitions (sandai kishōchi). But the great temples frequently claimed that there was no precedent and some refused to comply. The kanbe of the construction office also behaved violently and arbitrarily, and their encroachment on and oppression of the local people became still more severe in this period. (Note: following the Daigoji Zōjiki, the documents of the Kashima Shrine, Yoshida Shrine, Tōdaiji, Tōji and others, and the Azuma Kagami.) Such was their decline.

¶In the first year of Ninji (1240), the Mikoshi-yadori-den (Palanquin Lodging Hall) in the outer precinct of the Inner Shrine and the lodgings of the Negi and Uchindo caught fire. The sacred body was moved to Minamiyama. (Note: following the Hyakurenshō, the Heikōki and the Jinji Gubuki.) In the third year (1242), a madman climbed onto the main hall of the Outer Shrine. The veranda (sunoko) and steps that he had trodden on were therefore rebuilt. (Note: following the Hyakurenshō and the Jinji Gubuki.)

¶In the fourth year of Einin (1296), the Negi of the two shrines were about to lodge a joint complaint that "the sacred kitchens (mikuriya) are in violation of precedent." On that occasion the Negi of the Outer Shrine newly added the character for "Sumera" (imperial) to his signature. The Negi of the Inner Shrine argued: "The Outer Shrine ought not to be called 'Sumera.'" At this point a dispute arose between the two shrines. The Outer Shrine submitted a memorial stating as follows. "Examining the Engishiki, the Jingū Hongi and other works, 'Sumera' is an honorific title of both the Inner and Outer Shrines and a title common to the deities. The solemnity of its origin cannot be exhausted in words. In the ritual prayers of the Engi Jingi-shiki there is 'Toyouke-Sumera-Ōkami.' In addition, the characters for 'Sumera' were used in the imperial proclamations (senmyō) of the Enkyū, Jōhō, Jōryaku, Kanji and other eras. Both in the articles of the Shiki and in the proclamations, many precedents remain. Therefore we write the character for 'Sumera' in keeping with old authority; how can it be called a new practice? Yet the Inner Shrine arbitrarily raises objections. Which is right and which is wrong, we beg you to judge clearly." The Inner Shrine reported to the throne as follows. "Amaterasu-Ōmikami is the ancestor and the source of the imperial house, and nothing equals her in dignity. The other deities are, as it were, children and subjects; how could they presume to stand beside her? That being so, who other than the Great Deity could be called 'Sumera'? Moreover, they arbitrarily cite proclamations from Enkyū onward as collateral proof of a new practice; but if the basis lacks reason, then even though the character appears in the proclamations of various shrines, it is not fitting to use it in lawsuits of shrine officials. Furthermore, that the Nihon Shoki, the Gishikichō and other works do not write the character 'Sumera' for the deity Toyouke is surely for good reason. Yet now, without seeking an imperial ruling, to change the old regulations on their own authority is truly unreasonable. We ask that this be stopped." The Outer Shrine submitted a further memorial as follows. "Respectfully considering: the Inner and Outer Shrines are both ancestors and sources, and there is no gradation in their honorific titles. The shrines of the realm are children and subjects, and there are ranks of position and title among them. The two Great Deities are the spiritual nobility of heaven and earth and the great origin of the sun and moon. They spread virtuous transformation between heaven and earth and nurture the myriad things for long ages. They share their virtue with yin and yang and stand above all the deities. They are truly the first ancestors of ruler and subject and the ancestral temples of the four seas. Therefore, when the court reveres the two shrines, there is no high or low in the ritual codes. As for the use of 'Sumera,' its source arises in the Heavenly Ancestor and was transmitted to the royal house; when virtue equals heaven and earth it is applied, and when righteousness equals the Great Void it is applied. For this reason, in the Jōgan and Engi shiki, in the proclamations of Enkyū and Jōtoku, and in the Jingū Hiki, the Asuka Hongi, the Yamatohime Seiki and the Hōki Hongi, that the main shrine (the Outer Shrine) is everywhere called 'Sumera' is not a violation of precedent. Furthermore, in the Nihon Shoki, the Kogo Shūi, the Kojiki, the ritsuryō and kyaku, the Enryaku and Engi honkei, and the proclamations of Tenchō and Jōgan, neither shrine is called 'Sumera.' How can one discard the one and discuss the other? Moreover, memorials originally have no fixed form, and each age has its own suitable shape. Looking at the memorials of Engi, Enchō, Tengyō and Jōgen, each differs from the others. Toyuke is sometimes written as Toyouke, and in such cases the forms were used or discarded as the occasion required, and no fixed standard was ever adopted. Why should it be otherwise for the character 'Sumera' alone? We beg you to seek the sacred judgment and decide right and wrong." The Inner Shrine submitted a further statement. "The Outer Shrine's memorial says 'the Inner and Outer Shrines are both ancestors and sources, and there is no gradation in honorific titles,' and so on. But the Nihon Shoki does not record the enshrinement of the Outer Shrine. According to the Fudoki, the Outer Shrine is the deity who presides over the sacred meals (mike) of the Inner Shrine; how can she be called an ancestor and source? And it says 'when the court reveres the two shrines, there is no high or low in the ritual codes,' and so on, but from the offerings to the plan of the halls and the number of the sacred treasures, there are differences in everything. This is clearly seen in the Enryaku Gishiki and the Engishiki. How can it be said there is no high and low? The Engi Gyoki as cited in the Chōkan Kanmon contains a passage that the Grand Shrine and the Toyouke Shrine are as ruler and subject, and from this too one can see the principle that there are not two suns in heaven or two kings on earth. It also says that 'in the Jōgan and Engi shiki, the Enkyū and Jōtoku proclamations, and the Jingū Hiki and others, the Outer Shrine is everywhere called Sumera,' and so on; but the reason various deities are in the proclamations sometimes called 'Sumera' is that all are descendants of Heaven. It is merely so that on the day of the rites the various proclamations may be offered and read aloud and reverence be fully expressed. As for memorials to the throne, the shrines are not permitted to use the title, since their ranks of dignity differ. Furthermore, the Yamatohime Seiki, the Hōki Hongi and the like that the Outer Shrine cites: by whom were they compiled, that they should be taken as evidence? The rest too are all private records of the Outer Shrine and cannot be taken as authority." After this, the two sides continued to argue one after another, running to several dozen memorials. The court, holding that matters of the ancestral shrine were grave, in the end left the matter undecided. (Note: following the Kōji Sata-bumi.)

¶In the reign of Emperor Go-Daigo, earlier, people throughout the realm, whether of high or low station, had been privately visiting the Shrine and presenting offerings, and because the Nottoshi (ritual-prayer reciter) of the Outer Shrine served both shrines at once and obtained much money and cloth, the Negi of the Inner Shrine had always been dissatisfied with this. By this time they appealed that "a Nottoshi be placed at each of the two shrines and the money and cloth be divided equally." But because the Negi of the Outer Shrine had their own arguments, the matter could not be contested and was dropped. Such was the disorderly state of affairs. (Note: following the Nottoshi Sata-bumi.)

¶In the reign of Emperor Kameyama, the disturbances of the Northern and Southern Courts were encountered, and even the regular ceremonies could not be held. The Negi of the Outer Shrine bore the sacred treasures to the capital and appealed that the transfer of the shrine had been delayed. The Northern Court's retired emperor Go-En'yū sent the Saishu to console and admonish them, and had them sent back. (Note: following the Goshinshin'in Kampakuki.) Their decline too had reached its extreme.

¶Now, under the system of construction and transfer, the main hall, the treasure hall and the Gehei-den are all built with new timber. The other precincts use new and old timber together. The Zōgūshi (Shrine Construction Commissioner) was at first appointed with one chief, one deputy and one Jō (third-rank official), and two Sakan (clerks). (Note: the passage from "at first" onward follows the Daijingū Gishikichō.) Later it became one commissioner, one Jō and one Sakan, and for the commissioner and the Jō the two clans Nakatomi and Inbe were used. Supplies were drawn from the sacred taxes, and laborers (chōshō) and workers from fief households were employed. For provisions the sacred taxes were used directly, and if they were insufficient, the regular land tax (shōzei) was used. When the commissioner arrived, he first chose an auspicious day and worshipped at the two shrines. (Note: the passage from "when the commissioner arrived" onward follows the Gishikichō of the two shrines.) Next the Yamaguchi Festival is held. For its offerings are used iron figurines, mirrors, halberds, long knives, adzes, sickles, thin silk of five colors, cotton fiber (yū), hemp, and goods such as rice, sake, salt, dried bonito, abalone, assorted dried fish, assorted seaweed, chickens and eggs. Next comes the rite of felling the central pillar (shin-no-mihashira) of the main hall. Next the building ground is pacified with a rite. The offerings are all modeled on the Yamaguchi Festival, though the vessels used are added to or subtracted from as the case requires. All the rites are held on auspicious days, each with its ritual prayer read. When they are finished, the Monoimi first lay their hands to the work, and only after that do the laborers go to their respective tasks. (Note: the passage from "generally" onward follows the Gishikichō of the two shrines.) Next the Monoimi sweep clean the building ground, and the Negi set up the pillars. Next the hall site is built up, the main hall is covered and hidden with curtains of dark blue cloth, and laborers are forbidden to look at it carelessly. Next a rite is held for making the funashiro (boat-shaped container), and its offerings are likewise roughly modeled on the Yamaguchi Festival. One set of funashiro made for the Grand Shrine measures seven shaku three sun in length (Note: in some copies of the Daijingū Gishikichō "three" is written as "five"), five shaku seven sun inside, two shaku five sun in width, with five sun deducted inside, two shaku one sun in height, with seven sun deducted for the inner depth. One set of hishiro (cylindrical container) is two shaku one sun in height, with seven sun deducted for the depth, two shaku in diameter, with three sun seven bu deducted for the inner diameter. One set of funashiro for the Watarai Shrine is seven shaku five sun in length, five shaku eight sun inside, nine sun in depth, the rest being the same as the Grand Shrine (Note: the Toyukegū Gishikichō writes "six shaku in length, two shaku four sun in width"). One set of hishiro is one shaku five sun in both diameter and height (Note: the Toyukegū Gishikichō writes "one shaku in height, seven sun in diameter"). Including the accompanying deities of the two shrines and the Taka Shrine, there are five sets of funashiro in all, and their manufacture differs in each case. Further, items such as a Japanese zither (wagon), lampstands, a Chinese chest (karabitsu) to hold keys, an offering-table (tenpei-an), a platform (yuka), a ceiling and short platforms (tanshō) are made and supplied to the two shrines. The sacred body of the Great Deity is placed in the hishiro, put into the funashiro and set on the platform. The deity Toyouke is treated in the same way. Before this, in the West Compound of the Jingikan, the sacred treasures and the ceremonial furnishings are made. There are twenty-one kinds of sacred treasures: two each of gilt-bronze rakuta, hemp-thread boxes (oke) and kanae cauldrons; one each of silver-bronze rakuta, boxes and cauldrons; 24 azusa-wood bows; 1,490 war arrows (soya); 760 arrows; one each of the Tamamaki sword and the Sugaru sword; 20 miscellaneous swords; 24 small quivers (himeyuki); 20 bulrush quivers (kamayuki); 24 each of leather quivers, arm-guards (tomo) and shields; 24 halberds; and one kite-tail zither (tobi-no-o-koto). The ceremonial furnishings, for the Grand Shrine, are: two each of purple canopies (kinugasa) and sedge-hat canopies; two silk curtains for the wall; one silk hanging covering the top of the ceiling; two silk curtains for the inner mosquito net; one each of fine-cloth lined hangings and silk lined hangings for the canopy and for the base-cloth under the platform; two sets of ikikukuri silk coverlets; one set each of small-medallion brocade coverlets, small-pattern purple coverlets, small-pattern scarlet coverlets and a house-shaped frame (yakata); one bolt of small-pattern scarlet silk; three sets of plain silk coverlets; one set of five-medallion brocade coverlets; one each of fine-cloth lined hangings and silk lined hangings for the spread platform; two each of small-pattern purple robes and dark blue robes; four each of plain silk robes and plain silk skirts; two skirts of purple gauze; six purple sashes; eight each of silk scarves and plain silk layered garments; four each of fine-cloth towels and plain silk towels; twenty sashes; two pairs of brocade shoes; eight pairs of brocade socks; eight pairs of plain silk stockings; one comb-box; two mirrors; eight purple threads for tying the topknot; eight lengths of kamiate silk; one ryō three bu of white jewels; two brocade pillows; and 23 tan and 3 jō of cloth spread along the sacred path. For the two accompanying deities there is one silk and one bag each; the bag for the deity on the left is seven shaku two sun long and two widths wide, and that for the deity on the right is four shaku two sun long and of the same width, and each holds the sacred body. For the two treasure halls there is one silk canopy each, and for the four-bay gate one canopy each. (Note: the passage from "together stored" onward follows the Daijingū Gishikichō.) For the Watarai Shrine: one each of purple canopies and sedge-hat canopies; two wall hangings; one hanging covering the top of the ceiling; two mosquito-net hangings; one each of canopy, door-top hanging (togami), wall hanging, silk lined hanging and fine-cloth lined hanging for the base-cloth; one set of plain silk coverlets; two sets each of sashi-guruma and brocade coverlets and of small-twill plain silk coverlets for the inner lining of the funashiro; one set each of plain silk coverlets and small-twill purple coverlets for the top covering; one each of scarlet brocade robe, dark blue robe, small-twill green robe, silk robe, Kure brocade robe, small-twill purple robe, small-twill plain silk robe, scarlet robe and scarlet skirt; two each of plain silk skirts and dark blue skirts; one each of silk skirt, Kure brocade skirt, small-twill purple skirt and shizu skirt; four silk scarves and layered garments; two each of plain silk towels and fine-cloth towels; four plain silk stockings; two pillows; one comb-box; four purple threads for hair-tying; two purple sashes; two pairs each of brocade socks and brocade shoes; 18 tan of tribute cloth spread along the sacred path; and one curtain (man). For the three accompanying deities there are three sets each of plain silk and silk coverlets, three plain silk robes, six silk robes and nine silk skirts. There are two silk canopies for the treasure halls (Note: "treasure halls" follows the Toyukegū Gishikichō), three canopies for the three gates, two halberds, two shields, two bows, two quivers (yanagui), sixty arrows and two arm-guards. When the manufacture of these is finished, envoys, namely a Ben (Controller), a Taifu (Senior Officer), a Shi (Clerk), a Shishō (Scribe), a Kanjō and a Shibu from the Jingikan, with the Shi, Shishō, Kanbe and Urabe of the Jingikan, are dispatched to deliver them to the Shrine. The transfer is held in the ninth month of each regular year. On the fourteenth day the Watarai Shrine is adorned, and on the fifteenth the sacred body is transferred. On that day the Grand Shrine is adorned. On the sixteenth the sacred body is transferred. (Note: following the Engishiki.)

¶As for the ceremony, at the Grand Shrine, at the Hour of the Snake (Mi) on the fifteenth, the Saiō first goes to the Sotokawara-den Precinct and boards a hand-carried palanquin (koshigoshi). On reaching the outside of the gate of the old shrine she descends from the palanquin and proceeds to the space between the jeweled fence and the sacred fence. Two Nyoju (female attendants) accompany her. The Miyaji takes the great jeweled sprig (futotamagushi) and the wreath of cotton fiber (kazura-yū) and waits at the third gate. One Nyoju receives them and presents them to the Saiō. The Saiō puts on the wreath of cotton fiber and takes the great jeweled sprig. When the worship is finished she withdraws and returns to the detached palace (rikyū). On the sixteenth the ceremonial furnishings are first purified, and one prince (ō), an official of the rank of Jingikan Suke (Assistant Director) or above, and one each of the Nakatomi and Inbe enter, together with the Miyaji, the place of the great jeweled sprig in the outer precinct. At the Hour of the Dog (Inu), the Negi, Uchindo and the men and women of the hitogaki (human fence) perform purification and ablutions (harae-misogi) facing the river. Each is given a robe of abstinence (akashi-no-kinu). At the Hour of the Boar (I), they carry the furnishings together to the old shrine, enter the middle gate of the inner precinct, have the Nakatomi read the ritual prayer, and report the reason for the transfer. When this is finished, the Nakatomi and the Miyaji take the furnishings, go to the new shrine, and wait below the steps of the main hall. At this time the Ōmonoimi (Chief Monoimi) first ascends, followed by the Negi; they open the door of the main hall, light lamps in the four corners inside, insert the furnishings and withdraw. The envoys, however, enter the Naorai-in outside. The Miyaji summons the hitogaki and has them take such items as the silk fence (kinugaki), canopies and the great jeweled sprigs, and stand divided to left and right. The Miyaji leads them to below the steps of the main hall of the old shrine and spreads cloth along the sacred path. The Ōmonoimi first ascends, the Negi follow, open the door, light lamps and open the funashiro. The Negi lift the sacred body reverently and transfer it; the accompanying deity on the left is transferred by the Uji Ōuchindo, and that on the right by the father of the Ōmonoimi. The Negi go first, followed by the Uji Ōuchindo and the Ōmonoimi's father, and then by the various Uchindo and Monoimi, and the hitogaki draw the silk fence and hold the canopies as they advance to the Tamagushi Gate of the new shrine, where they halt and give a cry like a cock's crow three times. Entering the gate of the sacred fence they halt and do the same again. They then advance to below the steps and halt, though the Nakatomi remains at the Tamagushi Gate. The Negi and the others then place the sacred body in the main hall and present the furnishings at the sacred dais (mitokoshiro). When this is finished they withdraw, take their seats for reading the ritual prayers, make eight bows and withdraw, and the envoys too return to the Naorai-in. The Negi lead the various Uchindo and offer the sacred food of Yukiyuki. (Note: following the Daijingū Gishikichō.) At the Watarai Shrine there is no ceremony of worship by the Saiō; opening the door of the hall and opening the funashiro are all in the charge of the Negi, and the imitation of cock-crow is not done. Its accompanying deities are transferred by the Ōmonoimi and the Ōuchindo. (Note: following the Toyukegū Gishikichō.)

¶The morning and evening sacred meals are offered twice daily by the Negi, who lead the various Monoimi to the Mikeden. In the ceremony, the seat of the Great Deity is set up in the east of the hall, and the seats of the deity Toyouke and her accompanying deities in the west (Note: according to the main record, the seats of the accompanying deities are set one step lower). The Ōmonoimi has the Mikashiki-no-Monoimi cook the rice from the harvest field (nukiho-da), has the Mishioyaki-no-Monoimi burn salt, adds the sacred offerings (mie) of Shima, and presents them carrying them in his hands. The sacred water is four mari each, the sacred rice sixteen vessels, the sacred salt four tsuki, and the sacred offerings several, but for the accompanying deities half is deducted accordingly. When the offering is finished, the Negi recite the ritual prayer and pray. First they worship the Great Deity, then the deity Toyouke, then the accompanying deities. Each is worshipped with eight bows, and when finished they withdraw. (Note: with reference to the Toyukegū Gishikichō and the Daidō Honki.)

¶The regular annual rites are as follows: in the second month the Kinen (Prayer for the Harvest); in the fourth and ninth months the Kanmiso (Sacred Garments); in the sixth and twelfth months the Tsukinami (Monthly Festival); and in the ninth month the Kannamesai (Festival of First Fruits). On the day the envoy bearing offerings (heihakushi) for the Kinensai arrives, the Miyaji leads the envoy, first to the Watarai Shrine and then to the Grand Shrine. (Note: following the Engishiki.) As for the ceremony, at the Grand Shrine on the twelfth, the envoy and Miyaji enter the outer precinct together, with the Negi and Uchindo waiting. The Uji Ōuchindo hands two great jeweled sprigs to the Miyaji, who receives them with a clap of the hands. The Negi take four sprigs and the Uji Ōuchindo takes eight, and divided to left and right they walk in front, with the Miyaji following. The Uchindo carrying the offerings follow, then the Miumakai-no-Uchindo leading the horse, then the envoy, then the various Uchindo, and they enter the third enclosure and reach the stone station (han'i) where the ritual prayer is proclaimed. The horse is made to stand about two jō to the east of it, and the envoy, Miyaji, Negi and Ōuchindo face the main hall, kneel and take their places at the station. The Uchi-no-Monoimi stand divided east and west of the gate. The four fathers of the Uchi-no-Monoimi and the various fathers of the Uchindo and Monoimi go in about two jō inside the west jeweled-fence gate, and kneel and sit facing east. The Miyaji steps forward and reads the ritual prayer. When finished he takes his seat. The Uji Ōuchindo rises from his seat, receives the jeweled sprig held by the Miyaji and returns to his seat. The Negi summon the father of the Ōmonoimi, have him receive that sprig, and present it at the left of the third gate. The Negi also summon the Miyamori and the Monoimi's father, give them sprigs and have them present them at the right of the gate. They also order the father of the Jisai-no-Monoimi to receive the four sprigs held by the Uji Ōuchindo and present them at the left of the gate. When this is finished, they make a four-stage bow (yondan-hai), clap the hands briefly in two stages and make a one-stage bow. This is repeated twice. When finished they withdraw. They take their places at the station of the Aramatsuri Shrine, make a four-stage bow and clap briefly in two stages. When finished, the envoy and Miyaji go to the Naorai-den outside, and the Negi and Uchindo proceed to the Aramatsuri Shrine. The father of the Miya-no-Monoimi takes the key and goes first, then the Miya-no-Uchindo, then the Uji Ōuchindo carrying four jeweled sprigs, followed by the Negi, Ōuchindo and the various Uchindo, and they present the offerings in the main hall. When finished they withdraw. The envoy and Miyaji are given a banquet, clap twice, and are given gifts. They clap once in the manner of atode and withdraw to the Mikuriya. The following day offerings are presented to the various shrines and sanctuaries. (Note: following the Daijingū Gishikichō.) At the Watarai Shrine the ceremony is roughly the same. (Note: following the Toyukegū Gishikichō.)

¶The Kanmiso Festival has purification on the last day of the preceding month, and from the first of the festival month the Hattori clan weaves the nigitae robe and the Omi clan weaves the aratae robe. On the fourteenth they are offered at the Grand Shrine and the Aramatsuri Shrine. In the ceremony, the Miyaji, Negi and Uchindo lead eight weaving women (hataori-me), each dressed in a robe of abstinence and holding a jeweled sprig, and following the sacred garments they enter the Grand Shrine. The Miyaji reads the ritual prayer. When finished all make two-stage double bows, clap briefly in two stages, withdraw on their knees, make two-stage double bows, clap briefly in two stages and make one bow. When finished they withdraw. They then go to the Aramatsuri Shrine and offer the sacred garments in the same way as before. Only they make two-stage double bows and clap briefly in two stages and withdraw. For the offerings, at the Grand Shrine are used 24 bolts of nigitae robe; sixteen strands each of thread such as topknot thread, neck-jewel hand-thread, jewel-foot thread, jewel cord and tai-betsu cord; 64 strands of sewing thread; one long knife; sixteen each of short knives, awls, needles and halberd tips; two jeweled sprigs with thread attached; 80 bolts of aratae robe; and twenty each of knives and needles. The Aramatsuri Shrine is treated likewise, but with reduced quantities. On this day the Kasanui Uchindo and others present straw rain-capes and hats. Three sets go to the Grand Shrine, one to the Aramatsuri Shrine, two each to the three shrines Izanagi Shrine, Tsukiyomi Shrine and Takihara Shrine, one each to the Takihara Paired Shrine and the Izawa Shrine, two to the Asama Shrine, one each to the Sonai, Kamo, Tanoe, Kano and Izanami shrines, eight to the Watarai Shrine, and one each to the affiliated shrines and sanctuaries.

¶The Tsukinamie is held for the Watarai Shrine on the sixteenth and for the Grand Shrine on the seventeenth. In the ceremony, at the Grand Shrine, two days before the festival the Mikannagi-no-Uchindo plays the zither at the second gate at the Hour of the Boar and asks for the instruction of the deity. The next day purification is performed. After dusk the Negi lead the various Uchindo and Monoimi and set out the miscellaneous articles for the deity's use. When this is finished, the evening meal (yūge) is offered at the Hour of the Boar and the morning meal (asage) at the Hour of the Ox. The Negi and Uchindo perform song and dance. At dawn on the festival day the Saiō enters inside the Outer Jeweled-Fence Gate and takes her seat in the Eastern Hall. The Myōbu (court ladies) attend to left and right, and the Nyoju take their seats in the Western Hall. The Miyaji takes the wreath of cotton fiber, enters the Outer Jeweled-Fence Gate and kneels facing north. A Myōbu or Nyoju receives it and presents it to the Saiō. The Saiō receives it with a clap of the hands and puts it on as a wreath. The Miyaji again takes the great jeweled sprig, enters and kneels. A Myōbu receives it and presents it to the Saiō. The Saiō claps, takes it, enters the Inner Jeweled-Fence Gate carrying it, takes her seat, and then makes two-stage double bows. When finished she hands the jeweled sprig to the Myōbu. The Myōbu passes it to a Monoimi, who takes it and stands at the west end of the sacred-fence gate. The Saiō returns to her former seat, after which the Negi and the Uji Ōuchindo both put on robes of abstinence. The Miyaji puts on a robe of his proper color, and they take great jeweled sprigs together. The Negi and the Uji Ōuchindo divide to left and right and walk in front, with the Miyaji following. Next the offerings and miscellaneous articles and the horse line up in a row, and then the court's envoy advances, enters the Outer Jeweled-Fence Gate and kneels. First the Nakatomi is made to read the ritual prayer, and then the Miyaji does likewise. When finished, the great jeweled sprigs held by the Miyaji, Negi and Uji Ōuchindo are set up to the east and west of the gate. When finished, the Monoimi and Uchindo carry the offering tables (tsukue) into the sacred fence and place them in the Eastern Treasure Hall. The Saiō and the various officials below her make two bows, clap in the manner of yahirade (eight-stage clapping), then clap briefly and make two bows. This is repeated twice, and when finished they withdraw. The envoy, Miyaji and those below go to the Aramatsuri Shrine, make two-stage double bows and clap briefly in two stages, then withdraw to the Gesai-den and are given wine and food. When finished they clap once in the manner of atode, enter the Outer Jeweled-Fence Gate and present the Yamato dance (Yamato-mai). First the Miyaji, then the Negi, then the Ōuchindo, then the envoy bearing offerings, then the Kandzukasa (chief priest) of the Saiguū, then one person of the rank of Ryō-no-Jō (Third Officer of the Bureau) or above, then the wives of the Negi and Ōuchindo dance, in that order. When finished, the Saigū and four Nyoju present the Gosechi dance (Gosechi-no-mai), then the Torikona dance (Torikona-no-mai). At the Watarai Shrine it is carried out likewise. (Note: the passage from "Tsukinami" onward is with reference to the Gishikichō of the two shrines.) For the offerings at both shrines are used akahiki thread (akahiki-no-ito), and cotton fiber, hemp, rice, sake rice, sacred sake, assorted sacred offerings (zōnie) and the like, but at the Watarai Shrine the quantities are reduced.

¶The Kannamesai falls on the same days as the Tsukinamie, and its ceremony too follows that of the Tsukinamie. It differs, however, in that the kakechikara (hung first-fruit rice) presented by the Divine Districts, the shrine households, and the Kanhatori and Kanomi weavers is hung on the inner and outer jeweled fences. (Note: the passage from "Divine Districts" onward is with reference to the Gishikichō of the two shrines.) It also differs in that the Inbe is made to bear the offerings and the Nakatomi to read the ritual prayer. For its offerings, the Grand Shrine uses the sacred garments, tribute and first-fruit silk (chō-no-sakigin), five-colored offering silk, gate-hanging silk, thread, cotton, cloth, cotton fiber, hemp, dried abalone strips (kitai), boiled sea cucumber (iriko), dried bonito, abalone, salt, oil, seaweed, rice, sake rice and so on. The Watarai Shrine is treated likewise, though the quantities are reduced and silk for the Mikeden is added. The Tsukinamie of the two seasons and the Kannamesai are together called the Three Seasonal Festivals (Sansetsusai) (Note: in some copies "season" is written with a different character). The last day of the preceding month is the day of purification. On the day of the Naorai (concluding banquet), rewards are given to the Negi, Uchindo, Monoimi and others, in differing amounts. The miscellaneous vessels, pine, firewood, charcoal and the like for the festival arrangements are all provided from the labor services (zōyō) of the shrine households.

¶For articles offered at the rites that are not listed in the articles of the Shiki, they are to be supplied as before, and precedent must not be altered. (Note: following the Engishiki.)

¶Among the envoys presenting offerings (hōheishi), those serving at the Kinensai, Tsukinamie and Kannamesai are called regular festival envoys (kōrei-saishi). The others are called special envoys bearing offerings (rinji-heihakushi). (Note: following the Sandai Jitsuroku and the Engishiki.) For the presentation of offerings at the Kannamesai, the emperor invariably makes a progress to the Hasshōin. As for its envoy, the Daijōkan selects beforehand four princes of the Fifth Rank or above, and from among them one is fixed by divination (boku). The minister reports to the throne, hands over the proclamation (senmyō), and dispatches him together with the Jingikan, the Nakatomi and the Inbe. The envoys of the four annual occasions are provided by the Saishu. If there is an impediment, officials of the Jingikan and the various bureaus, and Nakatomi clansmen out of office (san'i) of the Fifth Rank or above are assigned. If those of the Fifth Rank or above have an impediment, persons of the Sixth Rank may be assigned. But when the Saiō first enters the Shrine, persons of the Fifth Rank or above must always be used.

¶As for gifts to the envoys, at the Kannamesai the offering envoy of the Fourth Rank (a prince) receives twelve bolts of silk, those of the Fifth Rank two bolts less, and the Nakatomi and Inbe are treated likewise. For those of the Sixth Rank and below, the Nakatomi, Inbe and Urabe each have reductions. For envoys of the Kinensai and Tsukinamie, those of the Sixth Rank and below receive six bolts, and the provincial governors in attendance (shijō) receive six bolts at the Fourth Rank, with those of the Fifth Rank, the Jō (third-rank officers), the Sakan (clerks) and the Shishō (scribes) reduced by one bolt each in order. Special envoys bearing offerings are roughly treated like those at the Kannamesai, and the provincial governors in attendance are again as above.

¶When envoys of the Kinensai and Tsukinamie enter the Shrine, the Urabe of the Shrine perform purification at the Take River, and if there is any neglect, their clothing is confiscated. When post-station envoys (ekishi) enter the boundary of the Shrine, they stop the sound of their bells on reaching Shimohi Brook in Iitaka District. (Note: following the Engishiki.) Later, the envoy of the Kannamesai in particular came to be called the Reihei-shi (envoy of regular offerings). Because he was chosen from among the princes, Nakatomi, Inbe and Urabe, he was also called the Four-Clan Envoy (Shishō-shi). To a special offering envoy one Kugyō (senior noble) was specially added, called the Kugyō Chokushi (imperial envoy of the senior nobles). (Note: with reference to the Gōke Shidai and the Nijūnisha Hon'en.) When a Kugyō is assigned as envoy, he observes abstinence and purification, avoids contact with monks, nuns and pollution, and no Buddhist images or implements may be kept in his house. (Note: following the Chōji Ninen Ise Hōheishi-ki and the Jishō Gannen Kugyō Chokushi-ki.)

¶As for the system of the divine domain (shinryō), in the two reigns of Sujin and Suinin, imperial princesses were made to seek a place to enshrine the Great Deity. The Kuni-no-Miyatsuko of Kii, Kibi, Ōyamato, Iga, Ōmi, Mino, Ise and other provinces through which she passed presented sacred land. The Agata-no-Miyatsuko of Kawamata, Ano, Ichishi, Iitaka, Sana and other places likewise presented sacred fields and shrine households, all of which were taken in as divine villages (kanmura). After the shrine grounds were fixed, a tract for sacred offerings (minie-chi) was placed in Shima, the Yuki-no-Kazuki women (divers) were appointed, and the area east of the Isobe River was further demarcated as the Divine Province (shinkoku), with a Kuni-no-Miyatsuko placed to administer it. (Note: this follows the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki. The passage from "further demarcated" onward follows the Daidō Honki.) At the Taika reforms of Emperor Kōtoku, it was established as Watarai District. Before long ten of its villages were separated to set up the Watarai Yamadahara Miyake, and the ten villages were used to set up the Takemura Miyake. Emperor Tenji took four villages of Take District and made them a public district (kōgun), establishing the Iino Takamiya Village Miyake. (Note: with reference to the Daijingū Gishikichō and the Daidō Honki.) From this time, the two districts of Watarai and Take were permanently made Divine Districts (shingun). (Note: following the Ryō no Shūge and the Ruijū Sandai Kyaku.) The Divine Districts, sacred fields and shrine households were placed under the general control of the Daijingū-shi (Chief Administrator of the Grand Shrine). (Note: following the Daijingū Gishikichō, the Engishiki and the Ruijū Sandai Kyaku.)

¶In the second year of Taihō (702), an edict declared: "The fief goods (fumotsu) of the Shrine are the sacred possessions of the deity. They are to be treated like articles offered for divine rites, and must not be carelessly defiled." It was also commanded: "For the garment expenses of the Shrine, the tribute (mitsugi) of the shrine households is to be used." (Note: following the Shoku Nihongi.)

¶In the Jinki era (724-729), the shrine fief households of the Shrine that were in Shima had about 130 taxable adult males (kachō). (Note: following the documents of the Shōsōin of Tōdaiji.)

¶In the fifth year of Hōki (774), it was decreed: "Temple fields, rank fields (iden), and the allotted fields (kubunden) of commoners of other districts that lie in the Divine Districts are all to be changed and granted in their own districts. However, the rank fields of the Negi and Hafuri are not covered by this." (Note: following the Jingū Zatsureishū.) It was also decreed: "The land rent (jishi) from the allotted fields of commoners who have fled from the Divine Districts, which had hitherto been mixed in with the regular land tax, is hereafter to be collected as sacred tax." (Note: following the Ruijū Sandai Kyaku.) In the sixth year (775), envoys were sent to repair the weirs and ditches of Watarai District, and also to inspect the cultivated land of the two districts of Take and Watarai. In the eleventh year (780), 1,023 shrine fief households (shinpu) were restored to their original state. (Note: following the Shoku Nihongi.)

¶In the twentieth year of Enryaku (801), the provincial governor of Ise reported: "The officials of the Divine Districts (shingunshi), pleading divine rites, frequently neglect the tribute cloth (chō), labor tax (yō) and land tax. We ask that they be punished outside the sacred precincts." This was granted. (Note: following the Ruijū Kokushi and the Ruijū Sandai Kyaku.) In this year the rule was fixed that the fief households of the Shrine would not be altered or reduced. In the twenty-fourth year (805), the Miyaji reported: "The Grand Shrine is the most honored shrine of the realm. Yet now the provincial governors, treating it like the other shrines, inspect its account books and seize and store its sacred goods. This is improper. We ask that it be stopped according to old precedent." This was followed. (Note: following the Ruijū Sandai Kyaku.)

¶In the first year of Daidō (806), the sacred fiefs in Yamato, Iga, Ise, Shima, Owari, Mikawa and Tōtōmi were fixed at 1,130 households. (Note: following the Shinshō Kyaku Chokufu.)

¶In the third year of Kōnin (812), it was decreed: "The commoners of the shrine households of the seven districts of Watarai, Take, Iitaka, Iino and others have often been punished in connection with the collection of the regular land tax, have already disrupted the rites of abstinence, and some have even fled and scattered. For this reason the loans of rice at interest (suiko) were stopped in former years. But since then they have come to borrow from wealthy people, and when it comes to repayment, interest of several times the principal is charged. Those who borrow are at fault, and those who repay are worn out. From next year, in addition to the sacred taxes, 133,000 bundles of regular-tax rice are to be lent out at interest, and the interest is to be used for the needs of the Saikū." (Note: following the Ruijū Kokushi.) In the sixth year (815), because the surplus of sacred taxes in the home province was very small, a rule was fixed for transferring the sacred taxes of other provinces to cover the miscellaneous expenses of the year. In the seventh year (816), following the old system, the lending of the regular land tax in the Divine Districts and the matter of punishment were stopped. In the eighth year (817), at the request of the provincial governor, the miscellaneous affairs of the Divine Districts were entrusted to the Miyaji, who was made to repair 93 shrines, 11 ditches, 8 ponds, one post-station, three main storehouses and 38 official buildings, to plant 218,796 mulberry and lacquer trees, and also to adjudicate the lawsuits of the commoners. In the twelfth year (821), the Jingikan reported: "In previous precedent, the Miyaji inspected and collected the field taxes of the Divine Districts and the taxes on the fields of the shrine households of seven places, and applied them to the needs of the rites, as had always been the custom. In the meantime, however, the provincial governor came to take part in the inspection and collection, and the rice used for the annual rites is about 41,190 bundles and one handful. Now the tax rendered from 131 households of the shrine households of other provinces is 5,250 bundles, and after deducting the regular annual expenses, only 1,585 bundles remain. The 35,000 bundles of tax produced in the home province are also applied to this, but the 4,650 bundles of rice still lacking are made up by borrowing regular-tax rice. Even if the tax rendered is divided up, it is immediately used to make up the shortfall. And because the payment of the remaining fief goods every year has become burdensome, we ask that the provincial governor's involvement be stopped. The Miyaji should be made to inspect and collect as before, allot it in advance to expenditures, and carry out the rites. However, borrowing regular-tax rice to make up shortfalls should be stopped permanently." It was decreed: "Let it be as requested." (Note: following the Ruijū Sandai Kyaku.)

¶In the twelfth year of Jōwa (845), by imperial order the Kami (Director) and Suke (Assistant Director) of the Saikūryō (Bureau of the Saigū) were made to supervise the miscellaneous affairs of the Shrine and the Divine Districts, and this became the regular practice. (Note: following the Shoku Nihon Kōki.)

¶In the second year of Jōgan (860), the provincial governors of Yamato, Iga, Ise, Shima, Owari, Mikawa, Tōtōmi and other provinces reported: "According to the kyaku of Enryaku, 'the fief households of the Shrine are not subject to alteration or reduction.' Yet the commoners under our administration say: 'When a death occurs among the shrine households, the name ought to be removed from the register according to the actual situation, but the provincial governors re-inspect and do not remove it, so that there is a name without substance. Although the number of adult males has already exceeded five or six, the governors call this "removed adult males," assign them to the official households, and collect labor and taxes from all of them. If they are late, they are punished.' Their situation is truly to be pitied. Even if the fief adult males of the Shrine are in surplus, we ask that they never be altered or reduced." It was decreed: "Follow this." (Note: following the Ruijū Sandai Kyaku.) In the reign of Emperor Uda, Iino District of Ise was offered for the length of one reign only. When Emperor Daigo acceded, it came to be offered permanently as sacred land. (Note: following the Ruijū Sandai Kyaku and the Engishiki.) Together with the two districts of Watarai and Take, previously fixed, they were called the Three Divine Districts (Sanshin-gun). (Note: following the Ruijū Sandai Kyaku.) Later they were called the Dōgo Sangun (Three Districts of Dōgo). Watarai District has 447 households, Take District 315 and Iino District 210. (Note: following the Jingū Zatsureishū.) In this year the Miyaji reported: "Although there is a Kebiishi in the province, no one who is not a divination-fed person (bokujiki) can enter the Divine Districts. As a result, the commoners of the Divine Districts frequently violate the law and prohibitions. We would like to choose, from among the shrine people, persons well versed in affairs and have them serve as envoys to investigate. However, no stipend will be provided, and they will be made to carry a ceremonial baton (shaku) and carry out the matter on a par with the Ōuchindo." This was granted. (Note: following the Ruijū Sandai Kyaku.)

¶Under the Engi regulations, the sacred fields (shinden) lie in Uda District of Yamato, Iga District of Iga, and the seven districts of Kuwana, Suzuka, Ano, Ichishi, Iitaka, Iino and Watarai in Ise, amounting to 36 chō and 1 tan in all. Of these, 5 chō and 4 tan of fields in Watarai District are set aside to be cultivated by the district officials of that district, and the harvested seedlings (naeko) are used for the Three Seasonal Festivals of the Grand Shrine and the morning and evening sacred meals of the Watarai Shrine. The others are leased at rents according to the local rate and applied to festival expenses. As for the shrine households in the home province, besides the Three Divine Districts there are 152 households in total in the six districts of Iitaka, Ichishi, Ano, Suzuka, Kawawa and Kuwana, and 201 households in total in Yamato, Iga, Shima, Owari, Mikawa and Tōtōmi. Their tribute cloth, labor tax and other miscellaneous goods are all inspected and received by the Miyaji and used as prescribed. However, the land rent (chiso) of the home province is stored in the official buildings where it is located and paid out as needed. For the tribute cloth, labor tax and field tax of the Three Divine Districts, the six places of shrine households, and the shrine households of the various provinces, the Miyaji inspects and receives them according to the tribute documents (chōmon) and tax registers transferred by the provincial governors. The state of inspection and receipt is entrusted to the provincial governors and forwarded to the two bureaus of Kazue (Bureau of Accounts) and Chikara (Bureau of Taxation). The regular land tax is not lent out in the Three Divine Districts, the six places of shrine households, or the shrine households of the provinces. The commoners of the Three Divine Districts and shrine households cannot take advantage of the rules of entry into official service (shusshin). However, those who enter service by hereditary privilege (on) are kept at the Shrine as they are. Records of their days of service (jōnichi) are sent to the Jingikan, but they must not be carelessly appointed to inner or outer offices. The fief attendants (shichō) are three at the Grand Shrine, two at the Toyouke Shrine, one each at the separate shrines, sixteen at the Mikuriya, forty-eight at the Saikū and ten with the Saishu. When damage to fields in the Three Divine Districts is inspected to fix fields that cannot be allotted, or when matters such as deaths by epidemic in the census registers (keichō) are handled, the Miyaji and the provincial governor do so together. When fields are granted across districts, they are granted mixed together in one place. Miscellaneous business is begun from Uji Village in Watarai District. The provincial governor first forwards the register, and divination-fed persons (bokujiki) take up the administration. If an envoy of the court comes, he is first made to stay outside the boundary of the Divine Districts, and is admitted after the divination. Otherwise, the business is carried out outside the boundary. If the ditches, ponds and weirs of the shrines, the post-stations and official buildings are damaged, or if mulberry, lacquer and so on have not been planted, the Miyaji's discharge certificate (geyu) is withheld in every case. (Note: following the Engishiki.)

¶In the third year of Tengyō (940), 200 households of Inabe District in the home province were offered, and ten households each in Owari, Mikawa and Tōtōmi were also offered. (Note: following the Shinshō Kyaku Chokufu, the Daijingū Zōjiki and the Jingū Zatsureishū. The Zōjiki gives this as an event of the fourth year, but this is probably an error.)

¶In the second year of Ōwa (962), 201 households of Mie District were offered. (Note: following the Nihon Kiryaku and the Jingū Zatsureishū.)

¶In the first year of Ten'en (973), 389 households of Ano District were further offered. (Note: following the Jingū Zatsureishū, the Ruijū Fusenshō and the Nihon Kiryaku.)

¶In the first year of Kannin (1017), Asake District was offered. Together with the two districts of Mie and Ano previously offered, they were called the Dōzen Sangun (Three Districts of Dōzen). (Note: following the Jingū Zatsureishū, the Ruijū Fusenshō and the Sakeiki. The Zatsureishū gives this as an event of the third year, but this is probably an error.)

¶In the first year of Chōryaku (1037), twenty-five households each were added in Mikawa, Ōmi, Mino and Kōzuke. (Note: following the Fusō Ryakki, the Jingū Zatsureishū and the Daijingū Zōjiki. The Zatsureishū and the Zōjiki both give this as an event of the second year.)

¶In the third year of Eishō (1048), twenty-five households each were further offered in Owari, Ōmi, Mino and Shinano.

¶In the first year of Bunji (1185), ten households each were offered in Iitaka District and in Owari, Mikawa and Tōtōmi.

¶At first, the shrine households offered by the provincial and district governors in the reign of Suinin were called the Original Shrine Households (hon-kanbe). Those newly offered by the court in the Tengyō era were called the New Shrine Households (shin-kanbe). Those further added around this time were called the Newly Added Shrine Households (shinka-kanbe). In all they numbered 413 households, scattered over 21 places and spanning seven provinces. Those called sacred kitchens (mikuriya) and sacred gardens (misono) also number more than 450 places. More than 300 are in the home province and the rest in other provinces. This was how rich the offerings of successive courts were. (Note: following the Jingū Zatsureishū.) But at that time, after the armed disturbances, warriors of the realm plundered the divine villages, and the responsible offices too, pleading some pretext, failed to send the sacred taxes. Although Minamoto-no-Yoritomo put the system somewhat in order, it could not be done as in former days. (Note: following the Azuma Kagami.)

¶Earlier, in the Tenryaku era (947-957), the Miyaji Ōnakatomi-no-Nakamasa offered three chō of fields in Inabe District to the Outer Shrine as fields for regular offerings (jōkuden). (Note: following the Daijingū Reibun.) In the Eikyū era (1113-1118), Taira-no-Kagemasa also offered the Ōba Mikuriya of Sagami to the Inner Shrine. (Note: following the Azuma Kagami and the Jinpōshō.) By this time Yoritomo revered the Shrine and offered the Mikuriya of Musashi, Ōkawado, Awa, Tōjō and others to the Outer Shrine, and the Mikuriya of Musashi and Iigura to the Inner Shrine. His son Yoriie further offered the Katakami Mikuriya of Suruga to the Inner Shrine. Taira-no-Masako (Hōjō Masako) offered the two villages of Aji and Inoshiri in the home province to the Inner Shrine and the two villages of Hawaka and Nishizono to the Outer Shrine. (Note: following the Azuma Kagami.) All of this arose from a spirit of reverence for the deities, but the system under which the Shrine forbade private offerings was thereby abandoned for good.

¶As for the system of separate shrines (betsugū), the separate shrine of the Grand Shrine is called the Aramatsuri Shrine, also called the Grand Shrine's Aramitama Shrine, and stands twenty-four jō north of the Grand Shrine. It enshrines the Aramitama (rough spirit) of the Great Deity and has a mirror as its sacred body. (Note: following the Daijingū Gishikichō and the Engishiki.)

¶The Izanagi Shrine consists of two seats and stands three ri north of the Grand Shrine (Note: it is now in Nakamura). It enshrines Izanagi-no-Mikoto and Izanami-no-Mikoto, and has a mirror as its sacred body. (Note: following the Engishiki. The sacred body follows the Yamatohime-no-Mikoto Seiki.) In the Nara period a Hafuri was appointed, and at first it stood within the precinct of the Tsukiyomi Shrine. (Note: following the Daijingū Gishikichō.) In the third year of Hōki (772), together with Tsukiyomi-no-Aramitama-no-Mikoto, it was ranked among the official shrines. (Note: following the Shoku Nihongi.) In the second year of Ninju (852), the shrine building collapsed in a calamity of wind and water, and it was rebuilt by moving it to Kawara-no-Sato in Uji Village. In the second year of Saikō (855), the sacred body was transferred. (Note: following the Jinmei Hisho and the Daijingū Zōjiki. "Kawara-no-Sato" refers to the Daijingū Nenjū Gyōji.) In the ninth year of Jōgan (867), the shrine was raised to the rank of a palace (miya) and came to take part in the Tsukinamie. (Note: following the Sandai Jitsuroku.) The following year the shrine building was repaired again and its former scale enlarged, but the Izanami Shrine was left as it was. (Note: following the Jinmei Hisho and the Jingi Hongen.)

¶The Tsukiyomi Shrine consists of two seats and stands three ri north of the Grand Shrine (Note: it is now east of the Izanagi Shrine). It enshrines Tsukiyomi-no-Mikoto and Aramitama-no-Mikoto. (Note: following the Daijingū Gishikichō and the Engishiki. In some copies "tama" is written with a different character.) The sacred body of Tsukiyomi-no-Mikoto is dressed as a man, riding a horse, wearing a purple robe and carrying a gold-mounted sword. Aramitama-no-Mikoto has a mirror as its sacred body. (Note: following the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki.) In the third year of Hōki (772), because of a curse by the deity, a horse was offered each year in the ninth month in the same manner as for the Aramatsuri deity, and Aramitama-no-Mikoto was also ranked among the official shrines. (Note: following the Shoku Nihongi.) In the second year of Ninju (852), there was a flood. It was rebuilt together with the Izanagi Shrine at Kawara-no-Sato in Uji Village. In the second year of Saikō (855), the sacred body was transferred. (Note: following the Jinmei Hisho and the Daijingū Zōjiki. "Kawara-no-Sato" refers to the Daijingū Nenjū Gyōji.) The following year the shrine building was rebuilt and its scale enlarged. However, the Aramitama Shrine was left as it was. (Note: following the Jinmei Hisho and the Jingi Hongen.)

¶The Takihara Shrine stands ninety ri west of the Grand Shrine (Note: the Gishikichō writes ninety-two ri), on the border of Ise and Shima (Note: it is now in Nojiri Village). It has a mirror as its sacred body and is the Distant Shrine (Tōnomiya) of the Great Deity. (Note: following the Daijingū Gishikichō and the Engishiki.) When Yamatohime-no-Mikoto first enshrined the Great Deity here, she had the shrine ground fixed at Ōunena. (Note: following the Yamatohime-no-Mikoto Seiki.) This shrine is probably a remnant of that. In the thirteenth year of Jōgan (871), the shrine caught fire. The Uchindo were given the penalty of the Great Purification (Ōharae) and removed from their posts. In the seventeenth year of Engi (917), a pollution of death arose in the Kandachi (shrine lodge) within the shrine. The Uchindo and others were therefore given the Middle Purification (Nakaharae). The main hall and the Kandachi were moved to a place more than three chō away.

¶The Takihara Paired Shrine (Takihara-no-Narabi-no-Miya) stands within the grounds of the Takihara Shrine (Note: on examination, the main shrine stands side by side with the west of the Takihara Shrine, hence the name Narabi-no-Miya, "paired shrine"). It has a mirror as its sacred body. It is a Distant Shrine of the Great Deity. (Note: following the Engishiki. The sacred body follows the Yamatohime-no-Mikoto Seiki.)

¶The Izawa Shrine stands eighty-three ri south of the Grand Shrine, in Izawa Village, Tōshi District, Shima (Note: it is now in Isobe Village). It has a mirror as its sacred body and is called a Distant Shrine of the Great Deity. (Note: following the Daijingū Gishikichō and the Engishiki.) In the sixth year of Jinki (729), the shrine households of Shima had six taxable adult males. (Note: following the documents of the Shōsōin of Tōdaiji.) In the first year of Daidō (806), the fief households of Shima were fixed at two households. (Note: following the Shinshō Kyaku Chokufu.) Under the Engi regulations, the four shrines Aramatsuri, Izanagi, Tsukiyomi and Takihara were all ranked among the great shrines and took part in the offerings of the four annual rites and the Kannamesai. The Aramatsuri Shrine took part in the Kanmiso Festival as well. The two shrines Takihara Paired Shrine and Izawa Shrine were both not listed in the official registers and took part only in the Kinensai and Kannamesai. In the reign of Emperor Antoku, Kumano monks attacked the Izawa Shrine, damaged the shrine building and plundered the sacred treasures. The sacred body was moved to the Inner Shrine. (Note: following the Jingi Hongen and the Gengenshū.)

¶The Kaze-no-Miya (Wind Shrine) is described in detail below.

¶The separate shrine of the Watarai Shrine is called the Taka Shrine (Note: in some copies "Taka" is written with a different character), and stands sixty jō south of the Watarai Shrine. (Note: following the Engishiki.) It enshrines the Aramitama of Toyouke-no-Ōkami. (Note: following the Toyukegū Gishikichō and the Engishiki.) Under the Engi regulations, it was ranked among the great shrines and took part in the offerings of the four annual rites and the Kannamesai. (Note: following the Engishiki.) Later the three shrines of Tsukiyomi, Tsuchi and Kaze were added, and the group was called the Four Separate Shrines (Shisho-no-Betsugū). (Note: following the Jingi Hongen and the Gengenshū.) These also appear together below.

¶The Saikū (Abstinence Palace of the Saiō) is in Take Village, Take District. (Note: following the Jingū Zatsureishū.) Emperor Sujin had the Imperial Princess Toyosukiirihime-no-Mikoto attend the Great Deity and seek a place for her shrine. When Emperor Suinin acceded, he had the Imperial Princess Yamatohime-no-Mikoto take her place, and this office was called Mitsue-shiro ("staff substitute"). This probably took the meaning of guiding and assisting. From the time of Emperor Keikō, imperial princesses served one after another, and it lapsed in the reign of Empress Suiko. (Note: the passage from "Keikō" onward is with reference to the Ichidai Yōki and the Saigūki.)

¶Emperor Temmu again had the Imperial Princess Ōku serve at the Shrine. She first lived in the Saikū at Hatsuse, and after observing abstinence and purification she was sent to Ise. (Note: following the Nihon Shoki.) This was the Itsuki-no-Naishinnō (Princess of Abstinence), also called the Saiō, and it finally became a law for all ages. The name Mitsue-shiro too did not fall into disuse. (Note: the passage from "and" onward follows the Sandai Jitsuroku, the Taiki and the Gyokukai.)

¶On an emperor's accession, the Saiō is first appointed. An unmarried imperial princess is chosen and fixed by divination. If there is no imperial princess, a Nyoō (princess of the blood) is chosen and fixed in order of generation (seiji). An envoy is sent to her house to inform her of the matter. One official of the rank of Jingi-no-Jō (Senior Secretary of the Jingikan) or above leads his subordinates and arrives together with the envoy. The Urabe perform the purification (harae). The Kanbe set up sakaki branches with cotton fiber attached on the four sides of the hall and at the inner and outer gates. After that, a day and hour are chosen, and the hundred officials perform the Great Purification. An envoy is sent to the Grand Shrine to announce it. Then a convenient place within the palace precincts is fixed by divination as the Shosai-in (First Abstinence Compound). The Saiō chooses a day and hour, performs ablutions (misogi), enters it and lives there, observing abstinence and purification. In the seventh month of the following year, a pure site outside the city is further divined, and the Nonomiya (Palace in the Fields) is built. In the early part of the eighth month an auspicious day is fixed by divination, purification and ablutions are performed facing the river, and she enters it. She continues her purification until the eighth month of the next year. In the early part of the ninth month a day is divined, ablutions are performed, and she enters the Saikū in Ise.

¶When the Saiō enters the Shosai-in, purification is performed facing the river. As for the ceremony, two days before the ablutions the Benkan (Controller) leads the Chief of the compound (In-no-Bettō) and those below, together with the Yin-Yang Bureau and the various offices, to the river and fixes the place. On the day, the Saiō sets out in a carriage, accompanied by twelve Hashiri-warawa (runner boys), twenty-four Kurumazoi (carriage attendants) and ten Torimono (bearers of articles). Prepared are three layers of Chinese chests for meals, three loads of miscellaneous vessels for meals, and ten layers of Chinese chests for washbasins, adornments, clothing, gifts and the like. Six Kashiwade-be (cooks), two Toneri (attendants), fourteen Nitori (baggage leaders), six Baijū (attendants) of the Kurōdo-dokoro (Chamberlains' Office), and the Naishi (female officials) and the female Bettō of the compound and those below all follow behind the carriage. The imperial envoy, a Sangi (Counselor), and one Chief of the compound each, two each of the Fourth and Fifth Ranks, and four of the Sixth Rank all serve as outriders. Two each of the Left and Right Konoe (Inner Palace Guards), Hyōe (Gate Guards) and Kadobe, and ten each of the Left and Right Kachō (squad leaders), attend. The officials of the Left and Right Kyōshiki (Capital Offices) lead soldiers to meet her. The provincial governor of Yamashiro leads the district officials and waits at the Kyōgoku road, and one Ben (Controller) and one Shi (Clerk), two Shishō (Scribes) and one Kanjō lead the various attending offices and conduct the rites at the place of ablutions. The Saiō arrives beneath the curtain, faces the flowing river and performs ablutions. The Nakatomi of the Jingikan presents hemp, and the Miyaji reads the purification words. When finished, a meal and gifts are immediately given to the imperial envoy and those below. After that she returns to the Shosai-in, a well for the meals is fixed by divination, and sakaki is set up. First the Ōtonohogai (Great Hall Blessing) is performed, then the gods of the sacred fire (imibi), the courtyard fire (niwabi), the sacred stove (mikamado) and the well are worshipped. On the first of each month the Courtyard Fire Festival is held, and on the last day purification is performed. At the compound there are placed two Bettō of the Fifth Rank (Note: one is a Myōbu), one each of Nakatomi, Inbe, Miyaji and Udoneri, two Ōtoneri, ten Miyatoneri, three each of Kashiwade-be and Tonomori-be, one Kashiki-be, three Mizu-be, one Sakabe, three Kanimori-be, two each of Uneme and Uchi-no-Nyoju, three wet-nurses, fourteen Miya-Nyoju, one Koza (child medium) (Note: a boy of the Kamo Agatanushi clan of Otagi District, Yamashiro, is used), two Hitaki-warawa (fire-tending children) (Note: a girl of the Hata clan of Kadono District, Yamashiro, is used), four Konryō, twelve Sōtei (able-bodied men) and eight Nyotei (female laborers). If she moves to the Nonomiya, four Kanbe (Note: two each of Nakatomi and Inbe), three Urabe, and two each of Araibito and Kawayabito are added, and the Udoneri, Ōtoneri, Miyatoneri, Kashiki-be, Sakabe, Uneme and Nyotei are also increased in number. When moving to the Nonomiya, she also receives ablutions at the water.

¶In the ceremony, the Saiō rides in a palanquin (koshi). There are eight palanquin chiefs (koshi-no-osa), forty palanquin bearers (kayochō) and twenty female horse riders (norimame-me); the imperial envoy is served by one each of Dainagon (Major Counselor) and Chūnagon (Middle Counselor), two Sangi, and four each of the Fourth and Fifth Ranks. When the ablutions are finished, a meal and gifts are given. When finished she returns, moves directly to the Nonomiya, and gifts are given again. The rest is the same as the earlier ablutions. At the Nonomiya the Saiō performs the various rites of the Kinensai, Tsukinamie, Chinkasai (Fire-Quelling Festival), Michiae-no-Matsuri (Road-Welcoming Festival) and Niinamesai, and the Great Purifications of the summer and winter closing months. (Note: at the two rites of the Kinensai and Tsukinamie at the Nonomiya, four seats of Ōmiyame-no-Kami, eight seats of Mikado-no-Kami, one seat each of Imibi-no-Kami and Niwabi-no-Kami, two seats each of Kamado-no-Kami and Mii-no-Kami, and one seat of Jishu-no-Kami, nineteen seats in all, are worshipped. At the Niinamesai, two seats of Imibi-no-Kami and Niwabi-no-Kami of the Kashikidono, two seats of Imibi-no-Kami and Niwabi-no-Kami of the Mōitori-be, and one seat each of Mikamado-no-Kami, Mikawa-no-Mizu-no-Kami and Sakadono-no-Kami of the Tonomori-be, Mike-no-Kami of the Kashiwade-be and Ōi-no-Kamado-no-Kami are added, making twenty-eight seats.) The other rites follow the above.

¶During the three years the Saiō is in the capital, on the first of every month she puts on a wreath of cotton fiber (yūkazura), enters the Itsukidono and worships the Great Deity from afar. The Bettō, Taifu and the other divination-fed persons all make two-stage double bows. However, she does not enter in the ninth, sixth and twelfth months. She enters on the sixteenth or seventeenth, and makes two-stage double bows and two-stage long clapping (naga-shiwade), but the Saiō does not clap. For the Saiō's entry into the Grand Shrine, an Officer of Attire (Sōzokushi) is selected and appointed in the early part of the fourth month. Two of the Fifth Rank (Note: one of Jingi-no-Suke or above and one of Ushōben or above), four of the Sixth Rank and below (Note: Sakan or above of the various offices), six Shishō of the various offices, ten miscellaneous messengers, forty miscellaneous craftsmen, twenty Nyoju each for joint work, and two Jikichō (duty attendants) work at the West Compound of the Jingikan. Before the fifth month, the officials and the Kandzukasa (Chief Priest) of the Saikūryō are selected and appointed. Before the seventh month, the other various offices are selected and appointed. One Ryō-no-Jō and one Shishō are sent to the Saikū and the province to prepare miscellaneous matters. In the seventh or eighth month, one Great Purification envoy (Ōharae-shi) is sent to each of the Left and Right Capitals, the Five Home Provinces and the Seven Circuits.

¶On the last day of the eighth month, the Great Purification is held within the palace. From the first to the thirtieth of the ninth month, in the capital region and in provinces such as Ise and Ōmi, the offering of lamps to the Pole Star, the ritual wailing for the dead (koai), and reburials are forbidden. When the appointed day arrives, the Saiō performs ablutions at the river, as in the earlier ceremony. The officials concerned set up the imperial seat beforehand in the rear hall of the Daigokuden, and the emperor takes his place there. No warning cries (keihitsu) are made. The Nakatomi of the Fifth Rank of the Jingikan presents the sacred hemp (minusa), and one Shi (Clerk) distributes hemp to the chamberlains of the Fifth Rank and above. At the appointed time the emperor's seat is moved to the main hall, and when the Saiō enters and takes her seat on the dais, the emperor himself places a small comb (ogushi) on her forehead and admonishes her: "Do not come again toward the capital." (Note: the passage from "himself placed" onward follows the Gōke Shidai.) When this is finished, she sets out at once.

¶The buildings, fences and the like inside and outside the Nonomiya are given to the Nakatomi of the Jingikan. The furnishings and ceremonial dress of the Idei-dono are given to the Nakatomi of the Kandzukasa. Miscellaneous articles within the main residential hall are given to the Inbe of the Kandzukasa. However, vessels of gold and silver and items such as cauldrons and jars are stored in the Saiō's own house. Escort officers (kansōshi) are fixed beforehand, one each of Sangi or Chūnagon, Ben, Shi and officials of the Sixth Rank and below. They are also made to enter in the train of the envoy of the Kannamesai. Besides these, a great many officials of the Saikū accompany the procession, and this is called the Saiō Gunkō (the Saiō's Procession). (Note: the passage from "called" onward follows the Gōke Shidai.) The lodging places on the road are the Ōmi provincial headquarters, Kōka and Tarumi, and Suzuka and Ichishi in Ise, five places in all, each provided with a temporary palace (tongū). First one Nakatomi is sent to Ōmi and Ise to perform purification. Whenever the Saiō on the road passes the borders of Yamashiro, Ōmi and Ise and the rivers of Seta, Suzuka, Shimohi and Take, two Kanbe and two Urabe are sent each time to pacify and purify in advance. The Saiō herself also performs ablutions. At the Saikū, the Saiō conducts the Kinensai, Tsukinamie, Niinamesai, Chinkasai, Michiae-no-Matsuri, Ōtonohogai, Miagai (Sacred Expiation), the Great Purification, the Imibi Festival and the Niwabi Festival, as she did in the capital. (Note: the deities worshipped at the Kinensai of the Saikū number 115 seats, of which 17 seats of great shrines, four seats of Ōmiyame-no-Kami, eight seats of Mikado-no-Kami, two seats each of Mii-no-Kami and Uraniwa-no-Kami, and one seat of Jishu-no-Kami are all within the Saikū. The other 98 seats of small shrines are in the two districts of Take and Watarai.)

¶On New Year's Day the Saiō worships the Grand Shrine from afar. When finished the south gate of the palace is opened. The Ryō-no-Kami and those below offer congratulations outside the gate. On the third, the Miyaji and others offer congratulations, and gifts are given to all. At the Three Seasonal Festivals she performs ablutions at the water and herself worships at the two shrines.

¶The Saikū is divided into three compounds: the inner, middle and outer. In the inner compound the Saiō resides, and the shrine building is also there. The middle compound is the location of the Saikūryō, and the Ryō-no-Kami resides there. The outer compound has fifty or sixty buildings, which are the official residences of the Kandzukasa and the Twelve Bureaus. All are surrounded by fences and moats. (Note: the passage from "divided into" onward is with reference to the Shinnin Benkanshō.) At the various gates, sakaki with cotton fiber attached is always set up and replaced every month. The shrine building of the inner compound is guarded with exclusive care by the Kandzukasa. If it is damaged, his stipend is confiscated. For the inner compound and the miscellaneous buildings of the various bureaus, after the works of the Zōgūshi (Construction Commissioner) are completed, the officials of the Ryō inspect them each season. If an official living there causes damage, his stipend is confiscated. If the officials of the Ryō neglect the inspection, the rule of reprimand is likewise the same as for the various bureaus. The courtyard of the middle enclosure is swept by the various bureaus at the end of each month, and the officials of the Ryō inspect it in turn. If there is neglect, the reprimand is the same as in the clause above. Pines and willows are planted in rows on the four sides of the moats and ditches, and the sweeping of the surroundings of the great fence and the great courtyard is overseen by the Kadobe-no-Tsukasa. If trees are broken or damaged, or sweeping is neglected, the officials are blamed likewise as in the clause above.

¶If the Saikū is damaged, the provincial governor repairs it. If the damage is severe, envoys are sent beforehand to have it repaired. The official buildings of the Saikūryō are repaired by order of the Miyaji. Of the forty-eight attendants (shichō), six are allotted to the construction of the Ryō and the kitchen. One official of the Ryō takes sole charge of this, inspecting and receiving the materials. Repairs are made according to the degree of damage. The register of expenditure (richiyō-chō) is submitted for the endorsement of the clerks of the Ryō. If minor damage is left unrepaired and allowed to grow into major loss, the officials in charge (kōtō) are punished. However, if unusual abnormal damage occurs, it is reported and dealt with each time. One hundred and thirty-two commoners from the shrine households are divided into shifts to serve as guards of the Saikū.

¶In the first year after the Saiō arrives at the Saikū, 700 bundles of regular-tax rice are set aside for use in the annual meals. The district pounds it every month and sends it to the Ryō. From the following year the rice of the provision fields (kuden) is used. The provision fields are two chō (Note: one chō in Take District and one chō in Watarai District), outer provision fields (gekuden) four chō (Note: three chō in Take District and one chō in Iino District), and reclaimed fields (konden) 27 chō, 8 tan and 117 bu (Note: 17 chō and 71 bu in Take District and 10 chō, 8 tan and 36 bu in Iino District). The land-rent rice (jishitō) of the other provision fields is inspected and delivered to the Ryō to cover shortfalls in its needs. The reclaimed fields are rented out at rents in line with local rates and applied to the Ryō's miscellaneous expenses. In addition, a boy of the Isobe clan of Futami Village in Watarai District is taken and made the Koza (child medium) by divination. The torch-bearer is a girl of this district chosen by divination. However, if there is a bereavement or they grow up, they are replaced at once.

¶In the language of the Saikū, there are words that are taboo and avoided. The Buddha is called Nakago, scriptures Somegami, a pagoda Araragi, a temple Kawarabuki, a monk Kaminaga, a nun Me-no-Kaminaga, and the Buddhist meal (toki) Katajiki; these are the "Inner Seven Words" (Uchi-no-Nanakoto). Death is called Naoru, illness Yasumi, weeping Shiotaru, blood Ase, striking Nade, meat (shishi) Kusabira and a grave Tsuchikure; these are the "Outer Seven Words" (Soto-no-Nanakoto). Among other taboo words, a hall is called Kōtaki and an upasaka (lay devotee) Tsunohazu. For persons of the rank of Zōshikinin and above who have come to blows with another in a brawl, the Upper Purification (Jōharae) is imposed. For officials of the Ryō, the various bureaus and men and women of the palace who perform Buddhist rites, or who commit secret adultery or clandestine marriage, the Middle Purification (Nakaharae) is imposed.

¶When the Saiō is to return to the capital, envoys are sent to present offerings, as at the beginning. If a national mourning (kokuai; the death of the emperor) or a parent's mourning occurs, one Nakatomi is sent to report the circumstances, and no offerings are presented. As for the welcoming envoys (hōgeishi), one each of the Fifth and Sixth Ranks are sent to wait at the border of Ōmi and Ise. One Ben, leading one Shishō and one Kanjō, also goes to the Saikū to supervise the departure and return. The Saiō's clothing, palanquins and the like are handed to the envoy by the government and sent along, and all are changed at the border. The clothing is given to the Inbe, and the palanquins and the like to the Nakatomi. One saddled horse is added for each. Their temporary palaces and provisions follow the precedent for going to the province. If she returns because of some accident, she does not use the road by which she first entered. When the Saiō returns to the capital, all miscellaneous articles are divided and given to the officials of the Ryō and those below, and to the commoners near the palace. The articles of the main residential hall are given to the Inbe, and those of the Idei-dono to the Nakatomi. However, vessels of gold and silver are stored in the Saiō's own house, and curtains, tents, cauldrons, jars and the like that should be kept long in use are all entrusted to the provincial governor to store and administer. (Note: following the Engishiki.)

¶At first, in the first year of Taihō (701), the Saikūshi (Saikū Office) was raised to a Ryō (Bureau), and its subordinate officials were treated as equivalent to Chōjō. (Note: following the Shoku Nihongi.) The officials of the Ryō include the Kami, Suke, Dai- and Shō-Jō, and Sakan, who administer the affairs of the Saikū. Under it are attached the Twelve Bureaus, including the Toneri, Kurabe, Kashiwade-be, Kashiki-be, Sakabe, Mizu-be, Tonomori-be, Kanimori-be, Uneme-be, Kusuri-be, Kadobe and Uma-be. There is also the Kandzukasa, who exclusively handles matters such as rites and purifications. (Note: following the Engishiki, the Ryō no Shūge, the Renchūshō and the Shūgaishō.) Its history is recorded in the Treatise on Offices (Shokkan-shi).

¶In the second year of Tenpyō (730), it was decreed: "Hereafter, the annual expenses of the Saikū shall all be drawn from government goods, and the tribute cloth and labor tax of the shrine households shall not be used."

¶In the eleventh year of Enryaku (792), it was decreed: "By old precedent the expenses of the Saiō's ablutions were supplied by the Divine Districts, but hereafter this is stopped. The Saikūryō shall make all preparations itself. For its expenses, 240 bundles of rice are to be set aside from the regular land tax and sent to the Ryō. In addition, the more than 3,000 kin of fodder (magusa) that the commoners of the Divine Districts presented each year for the annual needs of the Saikūryō is also to be stopped from now on. The shrine households are to cut it. Provisions for it are to be drawn from the regular land tax. All of these are to be permanent rules." (Note: following the Ruijū Sandai Kyaku.)

¶In the first year of Tenchō (824), because the Saikū was far from the Shrine and inconvenient in many ways, the site of the Rikyū-in (Detached Palace Compound) was fixed by divination, and the Saikū was moved and rebuilt there as a permanent Saikū. (Note: following the Ruijū Kokushi and the Shoku Nihon Kōki.)

¶In the sixth year of Jōwa (839), the Saikū suffered a fire, burning more than a hundred official buildings. The palace site at Take was therefore fixed by divination, and it was again made a permanent Saikū. (Note: following the Shoku Nihon Kōki.)

¶In the fifth year of Gangyō (881), 10,000 bundles of regular-tax rice of Ise were set aside and entrusted to the Miyaji, to be lent out at interest every year, and the interest was used to repair the miscellaneous buildings of the Saikū. In the seventh year (883), the number of laborers for building the Saiō's Nonomiya was reduced and fixed. Formerly it had been 3,015 craftsmen and 10,545 laborers, but now it was fixed at 1,465 and a half craftsmen and 5,272 and a half laborers. Earlier, the Mokukō-no-Gon-no-Daijō (Provisional Senior Secretary of the Bureau of Carpentry) Kura-no-Ason Arinaga had reported: "Respectfully examining the precedents, it says: 'Officials levied from the Home Provinces and from Ōmi, Mino, Tanba, Tajima, Harima and other provinces are to serve ten days each.' Yet the pronouncement of the Ubenkan (Right Controller's Office) says: 'In the way of completing an undertaking, fairness is foremost. How should the degree of preparation be bound to the regular standard?' Now Mino, Tajima, Harima and the like are rather far for going and returning, and the burden on the people is heavy. We ask that these three provinces be exempted for the time being, and the numbers increased or decreased according to circumstances. The buildings and the like to be built now are several times what they were before. The building works must be completed by the appointed date. The single-day labor units (tanku) now reduced already exceed half. We beg that merit be shown at this time and a precedent left for later ages." It was decreed: "Let it be as requested. Let it be made the regular practice."

¶In the second year of Ninna (886), by imperial order 1,000 koku each of regular-tax grain of Iyo and Sanuki were assigned to the Saikūryō. According to former precedent, after the Saiō entered the Shrine, 3,000 koku of regular-tax grain of Ise were used for the cost of the new residence, but this time they were applied to it. (Note: following the Sandai Jitsuroku.)

¶The Saikū was valued in ritual by successive courts, and, as stated above, it was set down in the Shiki at Engi. (Note: following the Engishiki.) As the discipline of the royal court gradually slackened, its system could no longer be carried out as before. Contributions for office purchase (jōgō, donations for sale of rank and office) were solicited to meet its costs. (Note: following the Chōya Gunsai and the Ruijū Daibunin.) And after Emperor Go-Murakami, it was never established again. (Note: following the Rekidai Kōki and the Kōei Gannen Daijingū Sankeiki.)

¶The Rikyū-in is in Uwanishi Village, Yuda Village, Watarai District. The Shrine's sacred kitchen (mikuriya), the Saiō's detached palace and the lodgings of post-station envoys together are called the Rikyū-in. (Note: with reference to the Jinmei Hisho, the Entairyaku and the Shinnin Benkanshō.) The sacred kitchen is also called the Chō (office), called the Kuriya-ke, and has a Chō-no-Mikura (tribute storehouse) and the lodging of the Miyaji. (Note: following the Jingū Zatsureishū.) Together it is called the Chōin (office compound). (Note: following the Jinji Gubuki.)

¶The detached palace is divided into inner and outer compounds. When the Saiō worships at the Shrine, she always lodges here on the way to and fro. (Note: following the Gishikichō of the two shrines and the Engishiki. With reference to the Entairyaku, the Shinnin Benkanshō and the Jinji Gubuki.) The inner compound has the Kawara-dono, and the outer compound has the Misogi-dono (Hall of Ablutions), and the Kujō-den and the Kandzukasa-dono have been added. (Note: following the Daijingū Zōjiki and the Jinji Gubuki.) The place where the officials of the Saikūryō lodge is called the Ryōshi-in. (Note: following the Daijingū Zōjiki.) The lodging house for post-station envoys is the place where imperial envoys stay and lodge. (Note: following the Gishikichō of the two shrines, the Engishiki and the Shinnin Benkanshō.) There are lodgings for the princes, Nakatomi, Inbe, Urabe and so on, and together they are called the Ekishi-in. (Note: following the Daijingū Zōjiki.)

¶At first Emperor Suinin built the Kandachi (shrine lodge) at Unitorihaka Village. In the reign of Emperor Kōtoku it was moved to Yamadahara in Watarai and renamed the Mikuriya. (Note: following the Daijingū Gishikichō.) Later the Saiō's detached palace and the lodgings of post-station envoys were added, and the name Rikyū-in arose. (Note: following the Jinmei Hisho and the Entairyaku. The Jinmei Hisho says the Rikyū-in is at Takagawara in Numaki Village, Watarai District, but it is probably not a different place.)

¶In the sixteenth year of Enryaku (797), the Miyaji reported: "The Mikuriya, the Saiō's detached palace, the lodgings of the various offices and so on were rebuilt in the Hōki era, and twenty-six years have already passed; all are damaged. In addition, being flanked by rivers to the north and south, floods frequently overflow and they have repeatedly collapsed. Although repairs have been made they are still not complete, and we therefore wish to move them to another place. However, the taxable adults of the Divine Districts have already exhausted their labor service. We ask that separate work rations (kōjiki) be granted." It was decreed: "Let it be as requested," and it was moved to the present site. (Note: following the Entairyaku.) The distance is said to be thirty-six chō from the Watarai Shrine to here, and the same from here to the Saikū. (Note: following the Shinnin Benkanshō.)

¶In the first year of Tenchō (824), the Saikū at Take was moved here and made the permanent Saikū. (Note: following the Ruijū Kokushi.) Fifteen years later it returned to its former state.

¶In the eighth year of Jōwa (841), the detached palace was built with the regular land tax of Ise and Owari. (Note: following the Shoku Nihon Kōki.)

¶Under the Engi regulations, the lodgings used when the Saiō visits the Shrine are to be repaired as damaged by the labor services of the shrine households and are not to be allowed to fall into ruin. The ten Anju (managers), one Shishō (supervisor), three Kagitori (key-keepers) and one Kuriya-me (kitchen woman) of the Mikuriya are all chosen from the commoners of the Three Divine Districts and the shrine households of the six places. (Note: following the Engishiki.) In later ages the system of repair by shrine households fell into disuse, and soliciting contributions (jōgō) to carry out the work finally became the custom. (Note: following the Chōya Gunsai.)

¶In the reign of Emperor Go-Murakami, the Northern Court's retired emperor Go-Kōgon, holding that roads were blocked and offering envoys could hardly pass because soldiers of the Southern Court filled the Divine Districts, intended to move the Rikyū-in to another place in accordance with the precedent of Enryaku, but this ended without being realized. (Note: following the Entairyaku.)

¶The Naishidokoro is within the palace. (Note: following the Nihon Kiryaku.) In the sixth year of Emperor Sujin, the divine mirror and the sacred sword were moved to Kasanui Village in Yamato, and the mirror and sword were further copied and, together with the Yasakani-no-Magatama, made the imperial emblems (mishirushi) that protect the person. They were kept on the same platform in the same hall, and this did not change through successive courts. These are the divine seal (shinji), the mirror and the sword presented on the day of accession. (Note: following the Nihon Shoki and the Kogo Shūi. With reference to the Kokon Chomonjū.) There are about three divine mirrors: one is Amaterasu-Ōmikami herself, one is Toyouke-no-Ōkami, and one is Hi-no-Kuma-no-Ōkami. (Note: following the Nihon Kiryaku. With reference to the Ōwa Hongi and the Yamatohime-no-Mikoto Seiki.) Later it was especially revered and enshrined in the Un'meiden (Note: the Gōke Shidai, the Kinpishō and the Jingū Zatsureishū all say "in the reign of Suinin, it was enshrined in a separate hall," but this is probably an error), and was called the Kashikodokoro (Note: in some copies "kashiko" is written with a different character, or read "osore"). Because the Naishi (female officials) were made to tend it, it is also called the Naishidokoro. (Note: with reference to the Nihon Kiryaku, the Shōyūki, the Gōke Shidai and the Kinpishō.)

¶In the Kanpyō era (889-898), the ceremony of the monthly offering (gekku) was first fixed. (Note: following the Kuji Kongen.) From then on, the presentation of offerings on the first of each month was called the regular offering (reiku). The offerings were fixed at twenty boxes. However, on an emperor's accession, when a rite was held on an auspicious day, twenty boxes were specially added. (Note: following the Gōke Shidai and the Kinpishō. On examination, the Heiki says: "On the night of the twenty-eighth day of the sixth month of the first year of Chōryaku (1037), forty offering boxes (tenki), of which twenty were of polished rice, four of paper, four of baked melon, peaches and cowpeas, four of eggplant, wakame seaweed and cockscomb, four of whipped abalone, dried sea bream, dried salmon and bonito, and four of sweetfish sushi, sweetfish-carp and crucian carp, were heaped on forty high-stemmed trays, and the court ladies passed them along and presented them." This is probably the offering at an accession. It is added as a reference.)

¶Whenever new articles of the season are obtained, they are always first presented to the Naishidokoro. The reverence paid to it is exactly the same as to the Shrine. The ritual of its divine rites also follows Ise. In ancient times sacred garments were also presented, but from the middle ages onward this ritual fell into disuse. (Note: following the Kinpishō.)

¶In the fourth year of Tentoku (960), in the year the inner palace suffered a fire, the divine mirror was damaged. The form of the sacred body of Amaterasu-Ōmikami did not change. The sacred body of Toyouke-no-Ōkami likewise escaped damage. It was provisionally enshrined at the Nuidono-ryō. (Note: following the Nihon Kiryaku and the Fusō Ryakki. With reference to the Ōwa Hongi and the Yamatohime-no-Mikoto Seiki.)

¶In the second year of Kankō (1005), it was damaged again. It was sent down to the various branches of learning to discuss recasting it, and just as the divine mirror was about to be placed in a new chest, a light like the sun suddenly shone forth. The senior nobles were all astonished at this divine wonder, and in the end left it as it was. The Sangi Fujiwara-no-Yukinari was sent to the Grand Shrine to present an imperial proclamation in the emperor's own hand. (Note: following the Nihon Kiryaku and the Shōyūki.)

¶In the first year of Chōkyū (1040), there was again a fire. The senior nobles fixed their deliberations and followed the precedent of Kankō. (Note: following the Hyakurenshō.) Commentators took the damage to the divine mirror as an omen of the court's decline. (Note: following the Kokon Chomonjū.)

¶In the Jōhō era (1074-1077), earlier, in the fourth year of Chōhō (1002), Kagura (sacred music and dance) had first been offered. (Note: the passage from "Chōhō" onward follows the Ichidai Yōki and the Gōke Shidai.) Afterwards it was held once every other year in the twelfth month, but by this time and afterwards it became the regular practice to hold it every year. (Note: following the Kinpishō and the Kuji Kongen. On examination, the Ainōshō says that the Kagura uses the day of the Rooster (Tori) in the last third of the eleventh month, the same day as the Special Festival (Rinji-sai), and that it began around the Kanpyō era, but as it does not agree with the other books it is not adopted here.) Its ceremony is described in detail in the Treatise on Rites and Music (Reigaku-shi).

¶In the Heiji disturbance (1159-1160), the divine mirror was violated by the rebels. The following year, its chest was newly made and the divine mirror was reverently placed in it. For the first time a three-night Kagura (sanya-kagura) was held. (Note: following the Hyakurenshō and the Jingū Zatsureishū.) Its proclamation says: "Unworthily, with a dim and foolish person, I have been graciously given the sacred regalia. Morning and evening I am careful and fearful, as one treading on thin ice. On the tenth day of the twelfth month of last year, an unforeseen event occurred, and the Naishidokoro was plundered by wicked men. By good fortune, relying on the spirits of the ancestral shrine, the royal law was not destroyed and the sacred regalia are unharmed, which I deeply rejoice in and find consoling. I have respectfully made a new chest and reverently placed it in it." (Note: following the Jingū Zatsureishū.)

¶In the second year of Juei (1183), Taira-no-Munemori fled west bearing the emperor and the sacred regalia. When the Taira were defeated, soldiers of the eastern provinces competed to board the imperial ship, took the Kashikodokoro and tried to open it to peep inside, but their eyes were dazzled and they could not see, and they stopped. (Note: following the Azuma Kagami and the Genpei Seisuiki.) When the divine mirror entered the capital, a three-night Kagura was held again, and it was called the Special Kagura (Rinji-Kagura). (Note: following the Hyakurenshō, the Kinpishō and the Kuji Kongen.) The emperor bathed and changed his clothing every day and worshipped the Grand Shrine and the Naishidokoro on the lime-plaster platform (ishibai-no-dan), making two-stage double bows, and his bearing in the ritual was most reverent. (Note: following the Kinpishō and the Nitchū Gyōji.) That successive emperors revered it so deeply may be said to embody well the intention of the Heavenly Ancestor in bestowing the mirror.