Treatise 7: Deities of Heaven and Earth VII: Shrines II: The Palace

¶There are twenty-three deities enshrined in the Jingikan (Department of Deities), all of whom are worshipped in the western courtyard of the Jingikan.

¶The deities worshipped by the Mikannagi (shrine maidens of the Palace) number eight seats: Kamimusubi-no-Mikoto, Takamimusubi-no-Mikoto, Tamatsumemusuhi-no-Kami (Note: also written with other characters; the first character of the name may also be written with a different character), Ikumusuhi-no-Kami (Note: also written with other characters; one character of the name may also be written differently), Tarumusuhi-no-Kami (Note: also written with other characters), Ōmiyanome-no-Kami, Miketsukami (Note: also written with other characters), and Kotoshironushi-no-Kami. (Source: Engishiki)

¶In ancient times, Ōnamuchi-no-Kami offered the land to the Heavenly Ancestors, and had his son Kotoshironushi-no-Kami lead the eight hundred myriad kami to protect the Imperial Grandchild. The Imperial Ancestress was pleased with this sincerity and decreed that offerings and ceremonial regalia be prepared, and had the various kami serve in the rites. She herself also set up the Heavenly Himorogi (sacred precinct of branches) and the Heavenly Iwasaka (sacred boundary of rock) and worshipped on behalf of the Imperial Grandchild. When the Imperial Grandchild descended to the Central Land of Reed Plains, she handed the Himorogi to the two deities Ame-no-Koyane-no-Mikoto and Ame-no-Futodama-no-Mikoto, and had them continue the rites in accordance with the old precedent. (Source: Nihon Shoki; the Kojiki is also consulted)

¶When the Great Ancestor (Emperor Jinmu) ascended the throne, he first followed the divine command, set up a Himorogi, and enshrined the eight deities together. (Source: Kogo Shūi) Kamimusubi-no-Kami and Takamimusubi-no-Kami are the deities who truly cast heaven and earth and brought forth all things. (Source: Nihon Shoki; the preface to the Kojiki) Ikumusuhi-no-Kami is a child of Takamimusubi-no-Kami (Source: Shōjiroku); together with Tamatsumemusuhi-no-Kami and Tarumusuhi-no-Kami, these deities, as gods who govern life and destiny, protect the person of the Emperor and assist the long endurance of the imperial throne. (Source: Engishiki) Ōmiyanome-no-Kami is a child of Futodama-no-Mikoto, and with good words and beautiful speech she delights the heart of the Palace and presides over preserving harmony between sovereign and subjects. (Source: Kogo Shūi, Engishiki) Miketsukami is probably Toyouke-no-Ōkami, a deity who presides over the Emperor's meals and also calms and stabilizes the palace buildings. (Source: Toyuke-gū Gishikichō, Engishiki, the Yamato Hongi cited in the Shaku Nihongi) Kotoshironushi-no-Kami presides over the protection of the imperial court. (Source: Kojiki) When the Jingikan was established, a Himorogi was set up within that office, called the Hasshin-den (Hall of the Eight Deities), and worship there has continued through the generations.

¶The deities worshipped by the Ikasuri-no-Mikannagi (the shrine maiden of the Ikasuri) number five seats: Ikuwi-no-Kami, Sakuwi-no-Kami (Note: one character of the name may also be written differently), Tsunagaewi-no-Kami (Note: one character of the name may also be written differently), Hahiki-no-Kami, and Asuha-no-Kami; five deities are worshipped. (Source: Engishiki; for the Hall of the Eight Deities, the Hyakurenshō, Hyakuryō Kunyōshō, and Shoshinki are followed) Ikuwi, Sakuwi, and Tsunagaewi appear to have been named in praise of the blessings of well water; their divine name is Kimata-no-Kami, a child of Ōnamuchi-no-Kami, and this is the deity Mii-no-Kami (Deity of the August Well). Hahiki-no-Kami and Asuha-no-Kami are both children of Ōtoshi-no-Kami, and appear to preside over the palace courtyard and the roads of travel. (Source: Kojiki; from "It seems" onward the Man'yōshū is also consulted) Together with Mii-no-Kami they are called the Ōmiyadoko-no-Mitama (Spirits of the Great Palace Ground). (Source: Kogo Shūi)

¶The deities worshipped by the Mikado-no-Mikannagi (the shrine maiden of the Gates) number eight seats, called Kushiiwamado-no-Kami and Toyoiwamado-no-Kami, with two seats enshrined at each of the four gates. (Source: Engishiki) These two deities are also children of Futodama-no-Mikoto; together they are called Ama-no-Iwatowake-no-Kami, preside over the calming and guarding of the palace gates, and are called Mikado-no-Kami (Deities of the August Gates). (Source: with reference to the Kojiki and the Kogo Shūi)

¶The deities worshipped by the Ikushima-no-Mikannagi (the shrine maiden of Ikushima) number two seats: Ikushima-no-Kami, also named Ikukuni, and Tarushima-no-Kami, also named Tarukuni. They preside over calming and governing the ten thousand lands, ruling the barbarians of the four quarters, and bringing both inner and outer realms into submission to the imperial civilizing influence. (Source: Engishiki) These are the Ōyashima-no-Mitama (Spirits of the Great Eight Islands). (Source: Kogo Shūi)

¶In general, one of each kind of Kannagi is appointed, and each is chosen from among commoner women capable of the duty. For the Ikasuri-no-Mikannagi, a girl of the Miyakenoshita Kuni-no-Miyatsuko clan is chosen. (Source: Engishiki)

¶In the first year of Jōgan (859), the deities Kamimusubi, Takamimusubi, Tamatsumemusuhi, Ikumusuhi, and Tarumusuhi, who had been without rank, were each granted Junior First Rank. Soon afterwards all were advanced to Senior First Rank. (Note: in this entry of the original text, Ikumusuhi-no-Kami is not mentioned, which is probably an omission.) To the deities from Ikuwi downward, Junior Fourth Rank Upper was granted in every case. Ikushima-no-Kami and Tarushima-no-Kami were soon advanced to Senior Fourth Rank Lower. (Source: Sandai Jitsuroku)

¶Under the regulations of the Engi era, the eight deities and those below them were all classed as great shrines and received the offerings of the Shido Kanpei (Four-Times-a-Year Official Offerings). A festival was also held each year at the end of autumn. The offerings used included pure five-colored silk, thread, and floss, shizuri cloth, chōyō cloth (tax cloth), paper, mulberry-fiber cloth, hemp, hoe-shaped coins, sake, grain, beans, fish and shellfish, and salt made from seaweed. For the eight deities, one Mikannagi each was also appointed in the Empress's household and the Crown Prince's household to perform the rites. A festival was also held on the day of the Chinkon (Spirit-Pacifying) rite in midwinter, with one seat of Ōnaobi-no-Kami added to the worship, and the Empress's and Crown Prince's households followed the same practice.

¶There are three deities enshrined in the Kunaishō (Ministry of the Imperial Household). One seat, the Sono-no-Kami Shrine, is in the south, and two seats, the Karakami Shrine, are in the north. (Source: Engishiki; the north-south positions follow the Jōgan Gishiki. Note: north of the present Samegai-Takatsuji there is a Kōjin shrine, which is the old site. That place was until recently called Karakami-chō, but is now renamed Kōjin-chō. Added for reference.) Sono-no-Kami is the deity Ōmononushi-no-Mikoto, and Karakami is the two deities Ōnamuchi-no-Kami and Sukunahikona-no-Kami (Source: Yamato-sha Chūshinjō. Note: a certain book cited in the notes of the present text says, "The two deities, having already finished making this country, departed to the Eastern Sea. Afterwards they returned again in order to save the people. In ancient times foreign lands were called Kara, so these two deities are called Karakami." But this is in fact an old tale of the Ōarai Shrine in Hitachi, and before the Saikō era there would have been no such theory. The Kojiki says that among the children of Ōtoshi-no-Kami there is Karakami, and this shrine may have enshrined that deity jointly; perhaps that is why it has this name. Added for reference). The origin of its founding is unknown. It is told that when Emperor Kanmu moved the capital, the Zōgūshi (Palace Construction Commissioner) tried to move this shrine to another place, whereupon the deity possessed a person and declared, "I shall remain just as I am, and calm and protect the imperial house," and so worship has continued at the old site. (Source: the headnotes to the Gōke Shidai, the Kojidan, the Chirinkuzu [Chirifukuro])

¶In the first year of Tenpyō-Jingo (765), twenty households of fief-people in Sanuki were offered to Sono-no-Kami and ten households to Karakami. (Source: Shinshō Kyakuchokufu)

¶When Emperor Montoku ascended the throne, Junior Fifth Rank Lower was granted to the two deities Sono-no-Kami and Karakami, and the Sono-no-Kami festival was held for the first time. (Source: from "for the first time" onward, the Iroha Jirui-shō is followed) In the first year of Saikō (854), both were advanced to Junior Third Rank. The following year, both were ranked among the Myōjin (famous deities). In the first year of Jōgan (859), both were further promoted to Senior Third Rank. (Source: Sandai Jitsuroku)

¶Under the regulations of the Engi era, both shrines were classed as Myōjin great shrines and received the Shido Kanpei. The tax goods, rent, and rice of the fief households in Sanuki were assigned to repair expenses, and one fief-servant was appointed as shrine keeper. The festival days were the days of the Ox in the second and eleventh months. The second-month festival was held after the Kasuga Festival, and the eleventh-month one before the Niinamesai (First-Fruits Festival). The ceremony was established in the Jōgan era.

¶At dawn on the day, the Jingikan leads the Kanbe (shrine attendants), Urabe (diviners), and Kashikime (cooks) to the sacred courtyard and prepares the offerings. The Kamon-ryō (Bureau of Court Mats) sets out seating. The Jingikan first takes its place at the South Hall and sets up a table before the shrine building. When that is done, the Naishi (female officials) take their seats, then the ministers, then the officials of the various offices, each in turn. When the Jingikan has finished presenting the sacred food offerings, the Kanbe take sakaki branches and stand in the central courtyard, and the garden fires are set. The minister summons the Meshitsukai (messenger), who answers "Yes" and takes up his position. The minister orders the Jibu-no-jō (Secretary of the Ministry of Civil Administration) to be summoned, and the Jibu-no-jō enters and takes his position. When the minister says, "Summon the singers," the Secretary answers "Yes," and leads in the musicians, singers, and female singers and seats them. The minister calls the messenger, who enters and takes his position. When the minister says, "Present the sacred horses," the messenger answers "Yes," leads in the sacred horses, and lines them up in the courtyard. The minister orders the Ōkura-no-jō (Secretary of the Ministry of the Treasury) to be summoned, and the Ōkura-no-jō enters and takes his position. The minister orders that headdresses and mulberry-fiber streamers be bestowed, following the ordinary ceremony. When that is done, the Mikannagi performs a double bow in two stages, and the Jingikan bows together with her. The Mikannagi recites the norito (liturgy). When that is done, two sets of hand-clapping are performed. The Sukē (Vice-Director) of the Jingikan summons two koto players and two flute players, and all enter and take their seats. The koto and flutes are played in turn, and song and dance begin. The Mikannagi offers the Yudate (hot-water) dance. Next, eight Kanbe rise to dance. When this is finished, they proceed to the North Hall and perform the same ceremony as at the South Hall. When the rites are finished, they return to the South Hall. The Vice-Director summons the koto players and orders them to play in a changed mode. Those of the rank of Jō (Secretary) and above dance the Yamato-mai, and next one Kunai-no-jō (Secretary of the Imperial Household), then the Chamberlains, then the Udoneri (palace attendants), and then the Ōtoneri (great attendants), each dancing two at a time. When that is done, a meal is bestowed. When the meal is finished, the Jingikan performs three sets of hand-clapping. Sake is poured around three times, and another set of hand-clapping is performed. The ministers and those below them leave in order. The Jingikan leads the Mikannagi, Monoimi (ritual abstainers), and Kanbe in song and dance, and the Kagura is performed in both halls. The Miki-no-tsukasa (Sake Bureau) presents sake, and the Tonomoribe of the Tonomo-ryō (Bureau of Palace Maintenance) provide the garden fires. When the matter is over, all withdraw. (Source: Jōgan Gishiki)

¶The offerings included silk, five-colored cloth in purple and scarlet, patterned silks such as kyōkechi and shikechi, pale green and red-tempered silk, tempered thread, fine cloth, mulberry-fiber cloth, bells, five-colored beads, rice and beans, coins, sake, and tachibana fruit. The Meryō (Bureau of Horses) presented two white horses it had raised. (Source: Engishiki)

¶By the reign of Emperor Suzaku, there were occasions when those of Sangi rank and above claimed to have business and did not attend the rites. (Source: Hokuzanshō) In the second year of Eihō (1082), Urabe-no-Sukune Kanemune, Jingi-no-Daijō (Senior Secretary of the Jingikan) and Miyaji (head priest) of the shrine, reported: "The main shrine has gone twenty years without repair. The damage is severe, and the rites cannot be performed. We humbly request that an imperial edict be issued promptly and that a separate work schedule be established for its repair." (Source: Chōya Gunsai) In the second month of the second year of Daiji (1127), the main shrine was struck by fire. The date of the festival was postponed until the sixteenth of the following month. The sacred treasures were placed in a temporary hall. (Source: Chūyūki) By the reign of Emperor Takakura, the shrine building had tilted and collapsed, so a tent (Aku, a curtain) was erected to hold the festival, a seat for the Shōkei (presiding minister) was set at the South Gate, and the Geki (Secretaries) waited outside the fence wearing broad hats. When the sacred horses were presented, the presiding minister rose from his seat to avoid them. (Source: Kikki) Such was the state of its decline and the disorder of its rites.

¶In the reign of Emperor Antoku, the main shrine was caught up in the fires of war. In the fourth year of Bunji (1188), the monk Kakushō of the Ichijō-in memorialized requesting its repair, and in the second year of Kenkyū (1191), the Retired Emperor Go-Shirakawa had the shrine buildings repaired and dedicated sacred treasures, beginning with sacred garments and including mirrors, bells, swords, halberds, bows, and arrows. (Source: Genyōki)

¶In the reign of Emperor Hanazono, Tanba had become impoverished and could not send up the festival goods, so at the time of the festival the officials concerned were merely made to prepare a modest amount. (Source: Hanazono-tei Gyoki) In the eleventh month of the tenth year of Ōei (1403), the shrine officials reported: "Recently there was a death pollution at the main shrine, and the shrine officials privately performed prayers of apology. We beg that the government promptly perform purification, after which the festival may be held." (Source: Yoshida-ke Hinamiki)

¶There are three deities enshrined in the Daizenshiki (Office of the Palace Kitchens). They are called the Miketsukami Shrine, the Hono-ikazuchi-no-Kami Shrine, and the Takabe-no-Kami Shrine. (Source: Engishiki) Miketsukami is probably Ame-no-Futodama-no-Mikoto (Note: from "probably" onward, the Kogo Shūi is consulted); Hono-ikazuchi-no-Kami is Toyohi-no-Muraji, ancestor of the Wakayue; and Takabe-no-Kami is Iwakamutsukari-no-Mikoto, ancestor of the Takahashi-no-Ason.

¶When Emperor Keikō made a progress through the eastern provinces and reached Ukishima in Awa, Iwakamutsukari-no-Mikoto led his followers, enshrined the Awa-no-Ōkami as Miketsukami, had Toyohi-no-Muraji strike fire to make the sacred fire (Imibi), and served up the imperial meal. When Iwakamutsukari-no-Mikoto died, the emperor decreed: "The Niinamesai and the imperial meals were all presided over by Iwakamutsukari-no-Mikoto. Enshrine his spirit in the Kashiwade-no-tsukasa (Office of Imperial Meals), and let offerings be made there forever through the generations." (Source: Honchō Getsuryō, Seiji Yakuryaku, Nenjū Gyōji Hishō; all cite the Takahashi Ujibumi) This shrine probably originated from this.

¶In the first year of Jōgan (859), Junior Third Rank was granted to Miketsukami, who held Senior Fourth Rank Lower, and Junior Fifth Rank Upper to Hono-ikazuchi-no-Kami, who held Junior Fifth Rank Lower. Soon afterwards Junior Fifth Rank Lower was granted to Takabe-no-Kami, who had been without rank. (Source: Sandai Jitsuroku)

¶Under the regulations of the Engi era, all were classed as small shrines, and festivals were held in spring and autumn. However, for Miketsukami the days used were the first Bird days of mid-spring and midwinter. The offerings included thin five-colored coarse silk, shizuri cloth, mulberry-fiber cloth, hemp hoes, rice, beans, sake, salt, fish and shellfish, and seaweed.

¶There are six deities enshrined in the Miki-no-tsukasa (Sake Bureau). They are called the Ōmiyanome-no-Kami Shrine (four seats) and the Sakadono-no-Kami Shrine (two seats). (Source: Engishiki)

¶The four seats probably enshrine the four deities Ōmiyatsuhime, Ōmiyatsuhiko, Ōmiketsuhiko, and Ōmiketsuhime. (Source: the Miyame-no-matsuri offering text of the second year of Tenji, cited in the Shissei-sho Shō) Under the regulations of the Engi era, all were classed as great shrines and received the Shido Kanpei. The regular festival used the Horse days of the middle months of spring and winter, and was conducted by a Kannushi (shrine priest). The offerings were coarse silk, including five-colored silk in purple and scarlet, shizuri cloth, floss and thread, mulberry-fiber cloth, hemp, sake, grain, salt, fish, and fruit. (Source: Engishiki) The Miyame Festival that the households of retired emperors and princes of later ages held on the first Horse day of the first and twelfth months is a remnant of this. (Source: Hyōhanki, Taifuki, Iroha Jirui-shō)

¶The two seats enshrine Sakamizuo-no-Kami and Sakamizume-no-Kami. (Source: Engishiki) In the reign of Emperor Nintoku, Maro and Yamagahime, ancestors of the Sakabe-no-Kimi, presided over sake-brewing. Maro was given the name Sakamitsuko, and Yamagahime the name Sakamitsume. (Source: Shōjiroku) Later they were worshipped as the Mikidukuri-no-Kami (Deities of Sake-Making). (Source: Gengenshū)

¶In the first year of Jōgan (859), both were granted Junior Fifth Rank Lower. In the third year (861), they were advanced to Junior Fifth Rank Upper. (Source: Sandai Jitsuroku) Under the regulations of the Engi era, both were classed as small shrines, and festivals were held in spring and autumn. The offerings included thin five-colored coarse silk, silk in purple and scarlet, shizuri cloth, plain silk, mulberry-fiber cloth, hemp, fish and shellfish, seaweed, sake and salt, and rice and beans.

¶There is one deity enshrined in the Moitori-no-tsukasa (Office of Drinking Water). It is called the Naruikazuchi-no-Kami Shrine. (Source: Engishiki) It probably enshrines Ame-no-Oshikumone-no-Mikoto. Oshikumone-no-Mikoto followed the Imperial Grandchild down to Tsukushi, asked the heavenly deities for water, and presented it. The government of the office of drinking water begins here. (Source: the Ame-no-Kami-no-Yogoto in the Taiki)

¶Under the regulations of the Engi era, it was classed as a small shrine, and festivals were held in the two seasons of spring and autumn. The festival goods included thin five-colored coarse silk, shizuri mulberry-fiber cloth, hemp hoes, sake, salt, rice, beans, shellfish, and seaweed.

¶In addition, there are one hundred and five seats of deities worshipped by various offices that are not recorded in the official registers.

¶The Nuidono-ryō (Bureau of Sewing) has three seats. They are called Mikushigedono-no-Kami, Nuidono-no-Kami, and Chakushu-no-Kami. Under the regulations of the Engi era, festivals were held each year on the first Hare days of early summer and midwinter.

¶The deities of the Gohonmyō-sai (Rite of the Personal Star) of the Onmyō-ryō (Bureau of Yin-Yang) number twenty-five seats. The festival is held about six times a year.

¶The deities of the Sangen-sai (Festival of the Three Primes) number nine seats. The festival is held about three times a year.

¶The kamado deities (hearth gods) of the Ōi-ryō (Bureau of Rice-Cooking) number eight seats. (Source: Engishiki) They probably enshrine eight cauldrons as deities (Source: Nihon Shoki; the Sandai Jitsuroku and Engishiki are also taken into account), and are called Ōyashima-Kamado-no-Kami Imibi-Takenushihi-no-Mikoto. In the second year of Saikō (855), Junior Fifth Rank Lower was granted. (Source: Montoku Jitsuroku. Note: the present text says that in the first year of Tenan Junior Fifth Rank Lower was granted again, but this is probably an interpolated passage.) Under the regulations of the Engi era, festivals were held in spring and winter. In the Daizenshiki there are also four seats each of Kamado-no-Kami and Anakura-no-Kami (deities of the cellar), and four seats of Kamado-no-Kami are also enshrined in the Miki-no-tsukasa. All hold festivals in spring and autumn. (Source: Engishiki) The Kamado deities are in fact Okitsuhiko-no-Kami and Okitsuhime-no-Kami. (Source: Kojiki) In later ages, the high nobles and ministers held the Takujin-sai (House Deity Festival) on the last days of the fourth and eleventh months. The house deity is none other than the Kamado deity. (Source: Shōyūki, Gonki, Meigetsuki, Akihiro-ō-ki, Nenjū Gyōji Hishō)

¶The Tonomo-ryō (Bureau of Palace Maintenance) has twenty-three seats: four seats of the Ryōke, three each of Kamadono and Matsuyama, and thirteen of Sumiyama, with festivals held in spring and autumn. (Source: Engishiki)

¶The Oribe-no-tsukasa (Weaving Office) has two seats. They are called Tatsumi-no-sumi-no-Kami (Deity of the Southeast Corner) and Inui-no-sumi-no-Kami (Deity of the Northwest Corner). In the third year of Gangyō (879), both were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. (Source: Sandai Jitsuroku)

¶The Ō-kamado deities (August hearth deities) of the Naizenshi (Palace Table Office) number three seats. They are Hirano-no-Kami and Imibi-no-Kami, both of which enshrine cauldrons as deities. Niwabi-no-Kami (Deity of the Garden Fire) takes a kana (a kind of cauldron) as its deity. (Source: Nihon Kiryaku, the private record of Kurōdo Nobutsune cited in the Chūyūki, Shōyūki, Masukagami) It is called Niwabi-no-Sumegami. (Source: Montoku Jitsuroku) In the third year of Tenpyō (731), the Jingikan reported: "We wish the August Hearth Deity of the Garden Fire to partake permanently in the Shijisai (Four-Season Festivals)." (Source: Shoku Nihongi) In the second year of Saikō (855), Junior Fifth Rank Lower was granted to Niwabi-no-Kami. In the first year of Tenan (857), Junior Fifth Rank Lower was also granted to Imibi-no-Kami. (Source: Montoku Jitsuroku. Note: the present text also records that Junior Fifth Rank Lower was granted to Niwabi-no-Kami, but this is probably an interpolated passage.) In the first year of Jōgan (859), Niwabi-no-Kami was advanced to Junior Fifth Rank Upper. In the ninth year (867) and the second year of Gangyō (878), it was advanced a further rank to Senior Fifth Rank Upper. (Source: Sandai Jitsuroku)

¶Under the regulations of the Engi era, each month the Onmyō-ryō was made to select one Mizunoto day on which to worship the two deities Niwabi-no-Kami and Hirano-no-Kami. In the seasonal months of summer and winter, once the Ōtono-hogai (Great Palace Blessing) was finished, the Miyaji was sent to the Naizenshi to worship the two deities Imibi-no-Kami and Niwabi-no-Kami, and the Empress's household followed the same practice. At the Niinamesai, a Kashikidono (cooking hall) was first built and Imibi-no-Kami was calmed and worshipped. On the first of each month the two deities Imibi-no-Kami and Niwabi-no-Kami were worshipped, always performed by the Miyaji. The Empress's and Crown Prince's households followed the same practice on the first of the month, except that Imibi-no-Kami alone was not worshipped. (Source: Engishiki)

¶In the third year of Kōhō (966), Niwabi-no-Kami was promoted to Junior Third Rank. In the fourth year of Tentoku (960), the imperial residence was struck by fire. The two deities Hirano-no-Kami and Niwabi-no-Kami were moved and enshrined in the kitchen of the Reizei-in, but for Imibi-no-Kami, whose sacred cauldron had been burned, a new one was prepared. (Note: from "but" onward, the Seikyūki is followed.) The rites were conducted by Nagon and officials below them, and the Miyaji proclaimed the norito. In the first year of Eikan (983), the cauldrons of Hirano-no-Kami and Niwabi-no-Kami were stolen by thieves, so a new cauldron for Hirano was cast and placed in the office. (Source: Shoku Nihongi)

¶Hirano-no-Kami is served at the Mizunoto Festival, Imibi-no-Kami at the Jinkonjiki, and Niwabi-no-Kami at the ordinary imperial meals. (Source: the private record of Kurōdo Nobutsune cited in the Chūyūki, Masukagami) In the third year of Chōtoku (997), the emperor fell ill. Divination declared, "There is a curse from a deity." The Miyaji Urabe-no-Kanenobu was therefore ordered by edict to perform purification at his office. Kanenobu reported: "Since Eikan, Hirano-no-Kami has had no shrine building and has been kept in a cupboard within the office, so the Mizunoto Festival has been performed before Niwabi-no-Kami. This is the reason for the curse." An edict was therefore issued to build a shrine building and have the Mizunoto Festival offered as of old. (Source: the private record of Kurōdo Nobutsune cited in the Chūyūki; Kanenobu's surname follows the genealogy of the Matsuo shrine family) After that, the Mizunoto Festival finally ceased. (Source: Masukagami)

¶In the second year of Hōji (1248), the office was struck by fire and all the August Hearth Deities were burned. In court deliberations it was said: "The old vessels of the three seats were relics from the age of the gods, and now all are lost. Nothing could be more inauspicious." The Jingikan was therefore made to examine precedents, and new ones were cast by imperial edict. (Source: Hyakurenshō, Masukagami)

¶Under the old regulations, each time an emperor ascended the throne a new August Cauldron was cast and placed in the office, and this too was called a Kamado deity. When he abdicated, it was moved to a separate hall. (Source: with reference to the general sense of the Sakeiki, Geki Nikki, Yōkōki, and Sankaiki) After that the old vessels were always used and none was made anew. In the reign of Emperor Go-Horikawa there was discussion of making new ones but it was not realized, and only in the fourth year of Kangen (1246) were new ones cast. (Source: Yōkōki)

¶When the Son of Heaven made a progress elsewhere for some reason, the Kamado deity was always borne to accompany him. (Source: Nihon Kiryaku) In the ceremony, the officials concerned go to the office and the various guards attend. The Miyaji first performs purification, covers the cauldron with raw silk, and carries it. Guardsmen line up on its left and right. The Miyaji presents the meal and the Tenzen (Master of Meals) serves. The presiding minister, the Nagon, the Ben (Controllers), the Geki, the Shi (Recorders) and others all follow on foot. When the move is finished, purification is performed again. (Source: with reference to the Seikyūki and Shōyūki)

¶There are also fourteen seats of Sono-no-Kami (garden deities). (Note: these are separate from the Sono-no-Kami enshrined in the Kunaishō.) Kyōhoku-no-Sono has two seats, one of which is a deity of the Fifth Rank. Nagaoka-no-Sono, Nara-no-Sono, and Hatsukashi-no-Sono each have three seats. Yamashina-no-Sono, Nagi-no-Sono, and Mandokoro-no-Sono each have one seat, all of them deities of the Sixth Rank. Festivals are held in spring and autumn. (Source: Engishiki)

¶The Sakagame-no-Kami (deities of the sake jars) of the Miki-no-tsukasa number three seats. They are called Ōmura-no-Tōji-no-Kami, Omura-no-Tōji-no-Kami, and Tsugimura-no-Tōji-no-Kami. (Source: Montoku Jitsuroku, Sandai Jitsuroku, Engishiki) They probably enshrine sake jars as deities. (Source: Zoku Kojidan) In the third year of Saikō (856), the two deities Ōmura-no-Tōji and Omura-no-Tōji, who held Junior Fifth Rank Lower, were made to partake in the spring and autumn festivals. (Source: Montoku Jitsuroku) In the first year of Jōgan (859), Junior Fifth Rank Upper was granted to Ōmura-no-Tōji. In the eighth year (866), Junior Fifth Rank Lower was granted to Tsugimura-no-Tōji, who was made to partake in the festivals of the two seasons. (Source: Sandai Jitsuroku) In the reign of Emperor Ichijō, the jar of Ōmura-no-Tōji spontaneously pulled itself from the ground and fell over, and people took it for an ill omen. Soon afterwards the emperor died. In the reign of Emperor Sanjō, a great wind destroyed the office, and the jars of all three deities were broken. (Source: Zoku Kojidan)

¶The deity Miketsu-no-Kami of the Enchi-shi (Office of Gardens and Ponds) has one seat. In the third year of Jōgan (861), Junior Fifth Rank Lower was granted. (Source: Sandai Jitsuroku)

¶The deity Mii-no-Kami (well deity) of the Moitori-no-tsukasa has one seat, and festivals are held in spring and autumn. The Miiki-no-Mii-no-Kami has one seat. For the Miiki-no-Mii, one well within the palace or within the capital is chosen, and every year in the Doyō period before winter the Mugetsu-no-Obito clan is made to dredge it and perform the rite. At dawn on the first day of spring, a member of that clan draws water and delivers it to the office to be presented, after which this well is abandoned and never used again. There are also nineteen seats of Hiike-no-Kami (deities of the ice pond), who are worshipped in midwinter. There are nine places of Hiike-no-Kaze-no-Kami (wind deities of the ice pond): five in Yamashiro and one each in Yamato, Kawachi, Ōmi, and Tanba, with a festival held each time in winter when the temperature rises and the ice grows thin. All of these fall under the jurisdiction of the Moitori-no-tsukasa. (Source: Engishiki)

¶The left and right Meryō (Bureaus of Horses) each have one seat. The Sameryō (Left Bureau of Horses) has Ikuma-no-Kami, who was granted Junior Fifth Rank Lower in the third year of Gangyō (879). (Source: Sandai Jitsuroku) In the first year of Engi (901), in prayer for the recovery of an ailing imperial horse, he was advanced one rank. (Source: Nihon Kiryaku, the endnotes of the Fusō Ryakki) In the third year of Tentoku (959), he was promoted to Senior Third Rank. The Umeryō (Right Bureau of Horses) has Home-no-Kami, who was granted Junior Fifth Rank Lower in the third year of Engi (903). (Source: Shoshin Kongenshō)

¶Within the capital there are three seats.

¶There are two shrines enshrined at Nijō in the Left Capital. One seat enshrines Futonorito-no-Mikoto (Note: also written with a different character), and the other seat enshrines Kujimachi-no-Mikoto. (Source: Engishiki. Note: the Kojidan says that the Futonorito shrine is south of Kasuga and west of Muromachi. On consideration, both are north of Sanjō Bōmon and east of Bōjō.) They are the deities Futonorito-no-Kami of Soekami District and Kushimachi-no-Kami of Tōchi District in Yamato, moved and enshrined here (Source: Shinsen Kamiuraki), and are called the Urabe-no-Kami (Deities of Divination). (Source: Shinshō Kyakuchokufu) Whenever a Miura (imperial divination) is performed, these two deities are always worshipped, and they are called Uraniwa-no-Kami (Deities of the Divination Ground). (Source: the Kōnin Shiki cited in the Honchō Getsuryōki, Engishiki, Kojidan)

¶In the first year of Daidō (806), nine households of divine fief in Yamashiro were established. (Source: Shinshō Kyakuchokufu) In the first year of Jōgan (859), both were granted from Junior Fifth Rank Upper to Senior Fifth Rank Lower. (Source: Sandai Jitsuroku) In the third year of Engi (903), Futonorito-no-Kami was advanced to Junior Fourth Rank Upper. (Source: Nihon Kiryaku) When the Engishiki was established, both were classed as great shrines and received the Shido Kanpei and the Ainame-sai. (Source: Engishiki) In the first year of Jōhei (931), Futonorito-no-Kami was advanced to Junior Third Rank. In the third year of Tengyō (940), he was promoted to Senior Third Rank. (Source: Nihon Kiryaku. Note: the lower part of the present text also says that Third Rank was posthumously granted, but this is probably an interpolated passage.)

¶There is one deity enshrined at Shijō in the Left Capital, called the Hayabusa Shrine. (Source: Engishiki. Note: the Sandai Jitsuroku says "it is within the Suzaku-in." On consideration, it is south of Shijō Bōmon and west of Bōjō. Because "hayabusa" and "tandoku" (erysipelas) have similar readings, it was later corrupted into being regarded as a Kasagami, a deity of skin sores.) In the second year of Jōgan (860), Junior Fifth Rank Lower was granted. In the seventh, tenth, and sixteenth years it was repeatedly advanced in rank, rising to Junior Fourth Rank Upper. (Source: Sandai Jitsuroku) Under the regulations of the Engi era, it was classed as a great shrine and received the Shido Kanpei. (Source: Engishiki) In the third year of Tengyō (940), it was advanced from Senior Fourth Rank Upper to Junior Third Rank. (Source: Nihon Kiryaku)

¶Those not recorded in the official registers.

¶The Munakata Shrine has three seats and is at Ichijō in the Left Capital. (Source: Sandai Jitsuroku, Shosha Kongenki, Shoshinki. Note: both the Doki and the Shūgaishō say it is south of Konoe and west of Higashi-no-Tōin.) It was established by enshrining a branch of the Munakata-no-Kami of Chikuzen. (Source: Sandai Jitsuroku) Fujiwara-no-Fuyutsugu founded it. (Source: Doki) In the first year of Jōgan (859), it was advanced from Junior Second Rank, Eighth Order of Merit, to Senior Second Rank. In the sixth year (864), Junior First Rank was added. (Source: Sandai Jitsuroku) In the first year of Kenji (1275), it received the Shido Kanpei. (Source: Shosha Kongenki, Shoshinki)

¶The Ame-no-Iwato-hiraki-no-Kami Shrine is at Ichijō in the Left Capital. (Note: the Shosha Kongenki says "it is the same shrine as the Munakata deity.") A great rock is worshipped as the deity. (Source: from "worshipped" onward, the Kazan-in-ke Ki is followed) In the seventh year of Jōgan (865), Junior Third Rank was granted.

¶The Goryō Shrine enshrines the spirits of Emperor Sudō, Imperial Prince Iyo, his mother of the Fujiwara clan, and further Tachibana-no-Hayanari and Funya-no-Miyatamaro. In the fifth year of Jōgan (863), earlier than this, a great epidemic had spread and many of the people died young. It was rumored in the world that "the vengeful spirits of Emperor Sudō and the others are causing curses." People inside and outside the capital region vied to pay homage to the Buddha and recite sutras, or to offer song and dance, praying that the calamity would cease, and called this the Goryō-e (Goryō Assembly). At this time, because the epidemic spread again, the court set up seats for the spirits in the Shinsen-en garden, had the Utaryō (Bureau of Court Music) compose music, selected attendant boys and children of good families to perform dances, and held the Goryō-e for the first time. Fujiwara-no-Ason Mototsune and others were charged with overseeing it. The event was extremely grand. In the end a shrine was built and the spirits were worshipped there. In the seventh year (865), an edict was issued: "It is forbidden to gather bands of followers under the pretext of the Goryō-e and engage in mounted archery." (Source: Sandai Jitsuroku) Later, Kibi Naishinnō, wife of Prince Nagaya, Fujiwara-no-Hirotsugu, and Sugawara-no-Ason Michizane were added as accompanying deities, and the shrine was called the Hasshō Goryō (Goryō of the Eight Places). (Source: Shosha Kongenki, Shoshinki) It is divided into upper and lower shrines, of which the upper shrine is outside the capital. (Source: Shoshinki, Yamashiro Meishōshi. Note: the upper shrine is now in the Goryō Grove north of the Shōkokuji, and the lower shrine was in Goryō-chō south of Takatsukasa, but was later moved to Kyōgoku-Kasuga.) In the second year of Genchū (1385), the Northern Lord (the emperor of the Northern Court) advanced its rank by one step and granted Senior First Rank. (Source: Shoshinki)

¶The Tsunofuri Shrine and the Hayabusa Shrine (Note: "Hayabusa" is also written with other characters) are both at Sanjō in the Left Capital. (Source: Shosha Kongenki, Kasuga Kenjinki. Note: according to these two books and the Shūgaishō, they stood south of Nijō, east of Nishi-no-Tōin, at the Higashi-Sanjō mansion, but are now extinct.) These two deities were originally at the Kasuga Shrine in Yamato. The deity worshipped in its inner precinct was called Awakara Myōjin (Note: one character of "Awa" may also be written with a different character), and this is the Hayabusa deity. (Source: Shosha Kongenki, Shoshinki, Kasuga-sha Ki) These two shrines were established as branches from there, and are therefore called descendant deities of the Kasuga Shrine. (Source: Kasuga Kenki) In the second year of Tengyō (939), Hayabusa-no-Kami, who held Senior Sixth Rank Upper, was advanced to Junior Fifth Rank Upper. (Source: Nihon Kiryaku) In the first year of Eien (987), Junior Fourth Rank Lower was granted to both. (Source: Nihon Kiryaku, Fusō Ryakki) In the third year of Kankō (1006), they were advanced to Senior Second Rank. (Source: Nihon Kiryaku, Hyakurenshō) In the sixth year of Kyūan (1150), they were promoted to Senior First Rank. (Source: Shosha Kongenki) In the second year of Ninpei (1152), officials were sent to dedicate white mulberry-fiber offerings, sacred horses, and bugaku dance, and Kagura was performed. On that day, a Shishō (clerk) of the Jingikan attended in full dress at the shrine building. (Source: Hyōhanki)

¶The Nakayama Shrine is in the Left Capital and is also called Isonokami Myōjin or Ishigami. It was originally enshrined within the Reizei-in. In the fifth year of Eishō (1050), it was moved to another place. (Source: Hyakurenshō, Kojidan. Note: it is now south of Rokkaku and east of Inokuma.) The following year, Junior Third Rank was granted. In the first year of Tengi (1053), it received official offerings. A festival is held every year on the middle Bird day of the fourth month and the first Bird day of the eleventh month. (Source: Morotsugu Nenjū Gyōji, Nenjū Gyōji Shō, Kuji Kongen)

¶The Hanazono Shrine is in the Right Capital. (Note: the Yamashiro Meishōshi says "it is now east of the Hōkongōin.") In the fourth year of Chōwa (1015), a great epidemic spread in the capital. The common people built a shrine beside the Hanazono temple and worshipped the plague deity. The court finally dedicated sacred treasures and ten rows of Bureau horses and held a Goryō-e, having the Six Guards carry it out. (Source: Shōyūki, Hyakurenshō) Those of discernment judged this to be an excessive form of worship. (Source: Shōyūki)

¶The Gojō Tenjin Shrine is at Rokujō in the Left Capital. (Source: Shūgaishō. Note: the present text says it is south of Gojō and west of Nishi-no-Tōin.) The monk Kūkai founded it. (Source: Shosha Kongenki, Shoshinki) It is said to enshrine Sukunahikona-no-Mikoto. (Source: Shoshinki) In the second year of Shōji (1200), it was advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower. (Source: Hyakurenshō) In the reign of Emperor Go-Murakami, the Kannushi Fujiwara-no-Kunisada petitioned the Northern Lord (the emperor of the Northern Court): "Since Shōji the divine rank has been advanced many times. This shrine ought in effect to be at Senior Second Rank, and we beg that one further step be added." Urabe-no-Kanetoyo said: "Since Shōji, the rank has not advanced more than three times. This shrine should be at Junior Fourth Rank Upper; how could it reach Second Rank?" Nevertheless, by imperial edict Junior Second Rank was granted. (Source: Shosha Kongenki, Shoshinki)