Treatise 8: Deities of Heaven and Earth VIII: Shrines III: Yamashiro

Otokuni District (19 shrines)

Hazukashi-ni-imasu Takamimusubi Shrine

¶Also called the Deity of Hatsukashi (Hatsukashi-no-Kami) (Note: following the Shoku Nihongi. The character for "shi" is also written with other characters. It now stands at Hazukaishi-no-mori, between Furukawa village and Shimizu village). It enshrines Takamimusubi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶In the first year of Daidō (806), four households of fief were assigned to it in its home province (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), an imperial envoy was sent to present offerings and pray for the wind and rain to cease (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state and in the rain-praying rites (Note: following the Engishiki).

Otokuni-ni-imasu Hoikazuchi Shrine

¶Also called the Deity of Otokuni (Otokuni-no-Kami) (Note: following the Shoku Nihongi. Some say that it now stands in Inouchi village and is called Tsunonomiya). It enshrines Ōyamakui-no-Mikoto. Ōyamakui is a child of Ōtoshi-no-Kami. Long ago the deity entrusted its numinous power to a vermilion arrow (an arrow painted red) and made it the seat in which the deity dwells. For that reason the arrow is worshipped as the deity, called Narikabura-no-Kami, the Deity of the Humming Arrow, and was also named Hoikazuchi-no-Kami, the Deity of Fire-Thunder (Note: drawn from the Yamashiro no Kuni Fudoki as quoted in the Shaku Nihongi, the Kamo origin record quoted in the Shūchūshō, the Hata clan genealogy quoted in the Honchō Getsuryō, and the old Kamo records quoted in the Nenjū Gyōji Hishō. The account of a child of Ōtoshi-no-Kami and of the Humming Arrow Deity follows the Kojiki. Note: the Fudoki as quoted in the Shaku Nihongi says "the vermilion-painted arrow is enshrined at the main shrine," and the Hata clan genealogy as quoted says "the Togami arrow is the Deity of Matsuo; it is also used as a humming arrow." The two accounts seem slightly different, but one may suppose that of one and the same vermilion-painted arrow, when its use is spoken of it is called a humming arrow, and when its origin is spoken of it is called the Togami arrow, so that in fact they are the same object. This is added for reference).

¶In the second year of Taihō (702), an edict declared: "Because it has shown numinous efficacy in praying for rain, let it be the rule that it shares in the great offerings and the monthly offerings" (Note: following the Shoku Nihongi). In the seventh year of Tenpyō (735), six households of fief were assigned to it from its home province (Note: following the Shinshō Kyakuchokufu). In the fifth year of Hōki (774), because portents of wolves and foxes had appeared within the shrine precincts, an imperial envoy was sent to present offerings. In the third year of Enryaku (784), Ōnakatomi-no-Ason Morouo was sent, granted Junior Fifth Rank Lower, and ordered to repair the shrine building; this was because of the transfer of the capital (Note: following the Shoku Nihongi. Note: the Nihon Kiryaku says that Junior Fifth Rank Lower was granted in the thirteenth year of Kōnin, but this is probably an error through duplication, and so it is not adopted here). In the fifth year of Jōwa (838), offerings were presented to pray for fine weather. In the seventh year, prayer was again made for sweet rain and for the warding off of wind damage (Note: following the Shoku Nihon Kōki). Thereafter, in each reign, this was followed as a regular practice (Note: following the Shoku Nihon Kōki and the Sandai Jitsuroku). On the accession of Emperor Montoku, Junior Fifth Rank Upper was granted (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it was advanced to Junior Fourth Rank Lower. Soon afterwards sacred treasures and offerings were presented (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked among the major shrines of renowned deities and took part in the four seasonal offerings from the state and in the rain-praying rites (Note: following the Engishiki).

Ōtoshi Shrine

¶(Note: it now stands in Haikata village and is called Kayamori Myōjin.) It enshrines Ōtoshi-no-Kami (Note: following the Kojiki and the Engishiki). There are also Ōtoshi shrines in the provinces of Yamato, Izumi, Tōtōmi, Suruga, Tajima, Iwami and others, all of which enshrine this deity.

Ogura Shrine

¶(Note: it now stands on Mount Ogura in Enmyōji village.) Under the Engi regulations it was ranked as a major shrine together with Ōtoshi Shrine and took part in the four seasonal offerings from the state.

Tamade-yori-Matsuri-kitaru Sakatoke Shrine

¶It was originally called the Yamazaki Shrine (Note: following the Engishiki. Note: it now stands in the left hall of the Rikyū Hachiman at Yamazaki). Emperor Ninmyō also divided the enshrinement and established it at the Umenomiya in Kadono district. This is the deity known as Sakatokeko-no-Kami. In the sixth year of Jōwa (839), Junior Fifth Rank Lower was conferred. In the tenth year, it was ranked among the shrines of renowned deities. In the first year of Kashō (848), two chō of sacred-door rice land were assigned to it (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Yodo Shrine

¶(Note: "Yodo" is also written with a different character for "do." It now stands northwest of Yodo in Kii district, in Mizutare village, and is called Yodohime Myōjin, also Mizutare Myōjin.) It is the enshrinement, by transfer, of the deity Yotohime-no-Kami of Saga district in Hizen (Note: following the Mizutare-sha Engi). In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

Ōi Shrine

Ishitsukuri Shrine

¶(Note: it now stands within the Ōtoshi shrine hall in Haikata village.) Takemarini-no-Mikoto, sixth-generation descendant of Ame-no-Hoakari-no-Mikoto, was the ancestor of the Ishitsukuri-no-Muraji (Note: following the Shōjiroku and the Kuji Hongi), and this shrine probably enshrines this deity. In the first year of Jōgan, it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). There are also Ishitsukuri shrines in the provinces of Owari, Ōmi and others (Note: following the Engishiki), and presumably all of them enshrine the same deity.

Hashirida Shrine

¶(Note: it now stands in Okukaiinji village. The name Hashirida still survives as a small place-name within the village.)

Mitani Shrine

¶(Note: it now stands in Mitani valley in Jōdodani village.)

Kuninaka Shrine

Mukai Shrine

¶(Note: it now stands in Mukōmachi and is called Mukō Myōjin.) It enshrines Mukai-no-Kami, a child of Ōtoshi-no-Kami (Note: following the Kojiki and the Jingichō Tōchū. Note: the Kojiki writes "Mukai" with characters meaning "white day," which is an error. Here the Engishiki and the Jingi Shūi are followed). In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

Manda Shrine

¶(Note: there is now a grove called Manda-no-mori in Tsukiyama village, and some say this is the old site.)

Iwai Shrine

¶(Note: "i" is also written with the character for "imasu," and the readings are interchangeable. It now stands on Nishi-Iwakurayama and is said to be the tutelary deity of Konzōji temple.) In the fourth year of Gangyō (880), it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

Kamikawa Shrine

¶(Note: it now stands in Kamogawa village and is called Sumiyoshi Myōjin.)

Kuga Shrine

¶Also called the Deity of Okina-yorozuyo-tsugi (Note: following the Sandai Jitsuroku. Note: this work does not know for certain whether this deity is the same as the Kuga Shrine, but "Kuga" and "Okiga" share sounds. It is also written with other characters, all meaning the same. Because an older view takes Yorozuyo-tsugi to be this shrine, it is also listed here together with it. The shrine now stands in Shimo-Kuga village and is called Mori Myōjin). It enshrines Kamotakezunomi-no-Mikoto (Note: following local tradition). In the eighth year of Jōgan (866), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the sixteenth year, it was advanced to Junior Fifth Rank Upper.

Suhara Shrine

¶(Note: it is said that its old site is now at Suhara-no-mori in Tsukiyama village.) In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

Irino Shrine

¶(Note: it now stands in Kamiha village.)

Kōtari Shrine

¶(Note: it now stands in Kōtari village.) In the first year of Saikō (854), it was ranked among the officially recognized shrines (Note: following the Montoku Jitsuroku).

¶The fourteen shrines above were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

Kadono District (20 shrines)

Kadono-ni-imasu Tsukiyomi Shrine

¶(Note: it now stands in Matsumuro village.) It enshrines Tsukiyomi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). In the third year of Saikō (856), it was moved from the bank of the Kadono River to the southern hill of Matsuo. This was to avoid flood damage (Note: following the Montoku Jitsuroku). In the first year of Jōgan, Senior Second Rank was conferred. Soon afterwards an imperial envoy was sent to present offerings and pray for the wind and rain to cease (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). Its shrine officials included a Chief Officer, Negi, Gon-no-Negi, Hafuri and Gon-no-Hafuri, all of whom were descendants of Oshimi-no-Sukune, ancestor of the Iki-no-Agatanushi (Note: following the Matsuo Shake Keizu).

Konoshima-ni-imasu Amateru-Mitama Shrine

¶Also called the Deity of Konoshima (Note: following the Shoku Nihongi. "Konoshima" is also written "Koshima." It now stands in Uzumasa village and is called Konoshima Myōjin). It probably enshrines Ame-no-Hoakari-no-Mikoto, also named Amateru-Kuniteru-hiko-Ame-no-Hoakari-no-Mikoto (Note: following the Nihon Shoki, the Kuji Hongi and the Engishiki). In the first year of Daidō, nine households of fief were assigned to it in its home province (Note: following the Shinshō Kyakuchokufu). In the second year of Tenan (858), it took part in the four seasonal offerings from the state (Note: following the Jingikan Kanmon). In the first year of Jōgan, it was advanced at a stroke from Junior Fifth Rank Lower to Senior Fifth Rank Lower. Soon afterwards offerings were presented to ward off the calamity of wind and rain. Prayers for rain were also held in the seventeenth year and in the first year of Gangyō (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities; its state rites were based on the earlier regulations, and it also took part in the rain-praying rites (Note: following the Engishiki. Note: the Kōryūji Engi states that "in the sixth year of Jōhei (936) it advanced from Senior Fifth Rank Upper to Junior Fourth Rank Lower, in the fifth year of Chōhō (1003) it was granted Junior First Rank, and in the fourth year of Chōkyū (1043) it advanced to Senior First Rank," but since this is not found in other books, it is added here for reference).

Matsuo Shrine (2 seats)

¶(Note: it now stands in Kami-Yamada village. It was originally enshrined on the summit of Mount Matsuo and later moved to the foot of the mountain; that is the present site.) It enshrines Ōyamakui-no-Mikoto and Ichikishimahime-no-Mikoto (Note: following the Kojiki, the Hata Honkeichō and the Shoshinki). In the first year of Taihō (701), Hata-no-Imiki Tori built a shrine at Matsuo and then moved it to Matsuzaki Hio (also called Hizaki-no-mine). For Ichikishimahime-no-Kami, enshrined there, he set up an are and appointed an itsukiko, a consecrated child, to serve her. This was the beginning of the main sanctuary (Note: following the Hata Honkeichō, the Honchō Monshū as quoted in the Iroha Jirui Shō, and the Gōke Shidai). In the second year of Tenpyō (730), it was ranked among the major shrines (Note: following the Honchō Monshū, the old Kamo records and the Gōke Shidai). In the seventeenth year (745), offerings were presented to pray for the emperor's illness (Note: following the Shoku Nihongi). At the beginning of Jingo Keiun, two households of fief each were offered from its home province and from Inaba province, later increased to five households each (Note: following the Shinshō Kyakuchokufu). In the third year of Enryaku (784), because of the transfer of the capital, an official was sent to grant Junior Fifth Rank Lower and have the shrine buildings repaired. In the fifth year, it was advanced to Junior Fourth Rank Lower (Note: following the Shoku Nihongi). Later Junior Fourth Rank Upper was conferred and the Second Order of Merit was bestowed. In the twelfth year of Jōwa (845), it was advanced to Senior Fourth Rank Lower. In the fourteenth year, it rose to Junior Third Rank. In the third year of Kashō (850), horses of the Bureau of Horses were offered to pray for the emperor's illness (Note: following the Shoku Nihon Kōki). In the second year of Ninju (852), Senior Second Rank was added (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it was advanced to Junior First Rank. Soon afterwards officials were sent to present sacred treasures and offerings. In the seventh year, five tan of sacred rice land were dedicated. In the following year it rose to Senior First Rank, and later the First Order of Merit was conferred (Note: what follows "later" is from the Hata Honkeichō. Note: according to this work it was still of the Second Order of Merit in the eighth year of Jōgan, but in the fifth year of Gangyō (881) the hafuribe were made to submit the Honkeichō, so the Hata Honkeichō was probably presented about that time. From this, the conferral of the First Order of Merit seems to belong between the eighth year of Jōgan and the fifth year of Gangyō). In the fifth month of the fifteenth year, a portent occurred in which hail mixed with the rain. The Jingikan and the Onmyōryō both reported that "the Deity of Matsuo is working a curse." Offerings were therefore presented, and five richly adorned running horses were also offered in apology. In the fourth year of Gangyō, a prince of the royal clan was sent to present offerings and announce the completion of the Daigokuden (Note: following the Sandai Jitsuroku). In the fourth year of Enchō (926), those who had cut trees in the sacred ground were punished and their fault was examined (Note: following the Fusō Ryakki Uragaki). When the regulations were drawn up, it was ranked among the major shrines of renowned deities and took part in the four seasonal offerings from the state, the Ainame rite and the rain-praying rites. The portion of the Inaba fief's rice tax that the Jingikan had collected was discontinued and handed to the shrine officials to be used for the deity's food offerings (Note: following the Engishiki). In the second year of Tengyō (939), because prayer for the illness of the Empress Dowager had proved efficacious, sacred treasures and offerings were presented and running horses were offered in thanksgiving (Note: following the Geki Nikki). In the first year of Kankō (1004), the emperor's carriage visited in person, and imperial visits began from this (Note: following the Nihon Kiryaku, the Teiō Hennenki and the Ransho-shō. Note: the Ichidai Yōki, the Rekidai Kōki and the Kōnendai Ryakki all place this in the eighth year of Kankō. The Shūgaishō says "it began in the first year of Eiso (989); one account also says the first year of Kanna (985)," but both are probably errors). In the seventh year, because the following year fell on a sangō-yaku, a year of three conjoined misfortunes, sacred treasures and the Azuma-asobi were offered (Note: following the Nihon Kiryaku and the Ichidai Yōki). From the middle of the Enryaku era the main shrine was made the guardian of the capital, and so each reign has especially revered it. Whenever there was drought or epidemic, an imperial envoy was sent to present offerings, and the deity's power was manifest and its efficacy especially marked. High and low alike therefore revered and feared it and called it the Fierce Spirit (Note: following the Shoku Nihongi, the Shoku Nihon Kōki and the Sandai Jitsuroku; the Honchō Getsuryō, the Gyokukai and the Kikki were also consulted). Its festival became a regular annual observance after the Jōgan era (Note: following the Gōke Shidai. Note: the Matsuo festival does not often appear in the Sandai Jitsuroku. An entry on the suspension of the festival in the third year of Gangyō (879) shows that it was a regular one. In the fifteenth year of Jōgan, offerings and running horses were presented because the Deity of Matsuo had cursed, and the regular festival probably began there. What the Gōke Shidai says probably refers to this). The ceremonial of the festival was also fixed in the Jōgan years. Its day is the first Saru day of the fourth month. One Benkan and one Shi each go to the shrine to carry out the proceedings, and the Jingikan presents the offerings (Note: from "Benkan and Shi" onward follows the Engishiki). In the ceremony, on the previous day the responsible officials make the usual preparations. At dawn on the day itself, the provincial governor of the home province leads the district officials and mounted soldiers in serving the rite. The Ben and Shi, together with the left and right Shishō and Kanshō, take their seats at the place of proceedings. About ten feet in front of the middle gate a table is set; the Jingikan Shi has the Kanbe bear two bundles of offerings and place them on the table. The Hafuri and Negi step forward, take the offerings, and carry them into the shrine to present them. The Hafuri and Negi lead the people of the shrine households and distribute aoi-kazura, hollyhock garlands, to the mono-imi and the various offices. When this is finished, a meal is bestowed. When the meal is over, the officials clap three times, drink three rounds of wine, and clap once more. When this is done they withdraw (Note: following the Jōgan Gishiki). The offerings consist of such things as five-colored coarse silk, shitori thread and floss, paper-mulberry fibre, hemp and coins. In this month, on the day of the Kamo festival, there is also a rite concerning this shrine, which is to preserve the heart of love between parent and child (Note: from "in this month" onward follows the Hata Honkeichō). On that day the Kura-no-tsukasa presents offerings of thin five-colored silk, thread, bleached cloth, Aki paper-mulberry and hemp and the like. The Bureau of Horses offers two running horses. To the mono-imi, Negi and Hafuri alike, funds for their vestments are issued (Note: following the Engishiki). Since the Yōrō era the Hata-no-Imiki were made Hafuri, and so the Hata clan held the shrine's affairs in each generation (Note: following the Hata Honkeichō). Later the posts of Kannushi, Gon-no-Kannushi and others were established (Note: following the Tōji Monjo).

The Four Deities of the Hirano Festival

¶(Note: it now stands in Hirano village.) They are called Imaki-no-Kami, Kudo-no-Kami, Furuaki-no-Kami and Hime-no-Kami (Note: following the Jōgan Gishiki, the Engishiki and the Gōke Shidai). In the thirteenth year of Enryaku (794), they were newly enshrined (Note: following the Ruijū Sandaikyaku. The thirteenth year follows the Ichidai Yōki). The three shrines of Imaki, Kudo and Furuaki had originally been in Yamato province, but at this time, by the deity's instruction, they were moved and enshrined here (Note: following the Engishiki. Note: the Deity Hime was probably moved at the same time, but the Shiki does not record it, so this awaits later study). Ten households of fief were newly offered from its home province (Note: following the Shinshō Kyakuchokufu. Note: this work does not record the year of the offering of the fief, but it is entered here for the time being). Imaki-no-Kami probably enshrines Prince Junda of Kudara (Paekche), ancestor of the Takano clan of the posthumous Empress Dowager of Emperor Kanmu (Note: consulted from the Shoku Nihongi, the Shōjiroku and the Fukuro Zōshi). The three deities Kudo, Furuaki and Hime are probably deities of the Empress Dowager's mother, of the ancestor of the Ōe clan, and of that family (Note: the general sense of the Shoku Nihongi, the Engishiki and the Honchō Getsuryō was consulted). In the third year of Jōwa (836), Imaki-no-Kami, of Junior Fourth Rank Upper, was granted Senior Fourth Rank Upper, and the two deities Kudo and Furuaki were each advanced one grade and granted Junior Fifth Rank Upper. In the tenth year, one of the seats was ranked among the renowned deities (Note: it seems that the one seat was Imaki-no-Kami). In the first year of Kashō, Imaki-no-Kami was granted Junior Third Rank, the Deities Kudo and Furuaki Senior Fifth Rank Lower, and Hime-no-Kami, who had no rank, Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Ninju (851), a Sangi was sent as imperial envoy, and Imaki-no-Kami, of Senior Third Rank, was advanced to Junior Second Rank, the Deities Kudo and Furuaki, of Senior Fifth Rank Upper, to Junior Fourth Rank Lower, and Hime-no-Kami to Senior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan, each of the four deities was advanced one grade. Soon afterwards Ōwaza-no-Ason Otondo was sent to present sacred treasures and offerings. Imaki-no-Kami and Hime-no-Kami were each advanced one grade, and Kudo and Furuaki rose to Junior Third Rank. In the fifth year, Kudo, Furuaki and Hime were each raised one grade. In the following year, Imaki-no-Kami was advanced to Senior First Rank. In the seventh year, five tan of rice land in its home province were offered. Otondo was also sent to present shields, halberds and saddles and to pray for the long continuation of the imperial throne. In the fourteenth year, one chō of land in Kamibayashi district of the home district was assigned. In the seventeenth year, the surplus fields of Upper and Lower Konoshima were dedicated. In the fourth year of Gangyō, Prince Wa, of Junior Fourth Rank Lower, was sent to present offerings and announce the completion of the Daigokuden (Note: following the Sandai Jitsuroku). Under the Engi regulations, all four seats were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). In the second year of Tengyō, because prayer for the Empress Dowager's illness had proved efficacious, offerings, sacred treasures and running horses were presented in thanksgiving (Note: following the Geki Nikki). In the fourth year of Tengen (981), the emperor's carriage visited in person. This was the beginning of imperial visits (Note: following the Nihon Kiryaku, the Hyakurenshō, the Teiō Hennenki and the Ransho-shō). In the fourth month of the first year of Kanna (985), the Azuma-asobi and running horses were offered, an extraordinary festival was held, and it was established as a permanent rule. The manner of presenting its offerings was modeled on the Kamo festival (Note: following the Nihon Kiryaku, the Gōke Shidai, the Chōya Gunsai and the Kuji Kongen). In the seventh year of Kankō, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered (Note: following the Nihon Kiryaku). Generally the regular festival is held in the first month of summer (fourth month) and the mid-month of winter (eleventh month), on the first Saru day. It was fixed as a permanent rule in the Kōnin era (Note: following the Kōnin Shiki as quoted in the Honchō Getsuryō). In the Jōgan era its ceremonial was further fixed (Note: following the Jōgan Gishiki. Note: the Kuji Kongen says "the Hirano festival began in Jōgan" and the Ransho-shō says "it began in the first year of Ninju," but both are errors). On this day all officials of the Sangi rank and above assemble, and sometimes the Crown Prince himself presents the offerings. One each of the Ben, Geki, Shi, Shishō and Kanshō carries out the proceedings. After Emperor Kanmu, members of the royal clan, those who had been granted surnames, the Ōe clan and others all took part in the attendance (Note: following the Engishiki). In the early morning the emperor worships the deity from the third bay of the Seiryōden and dispatches the offering envoy (Note: following the Gōke Shidai). The responsible officials first go to the shrine building and carry out the proceedings as usual (Note: following the Engishiki). The Jingikan prepares the divine tables, a four-legged one for each deity, and also provides four-legged ones for the dance hall. The Kashiwade carry the tables, four men to each table. Two Urabe take sakaki branches and lead the way. On reaching outside the sacred gate, they divide left and right and kneel. Two men spread the food mats and enter; the Kashiwade carry in the tables and return. The Geki then calls the Nakatsukasa-shō and orders the attendance of Chamberlains and above. He also calls the Ōkimi-no-tsukasa and orders the attendance of the royal clan. He also calls the Mokuryō and orders the marker staves to be set up. As for any Chamberlain who does not attend, the Geki checks him. The Shi orders the various guard offices to prohibit any who would burst in. The Crown Prince reaches outside the east gate of the sacred precinct and dismounts, and the Nakatomi come out to meet him and present the sacred hemp. When this is finished he takes his seat at the outer chamber. One man steps forward, leads the Toneri who carry the offerings to the ritual ground, and hands the offerings to the Jingikan. When this is done the Crown Prince enters and takes his seat, and the imperial princes and the rest do likewise. The Yamabito, mountain men, wait outside the east gate. The koto master leads the kashiki-me, the cooks, who place wine and delicacies on the tables and meet them within the gate. Twenty Yamabito take sakaki branches, enter, stand before the tables and recite the congratulatory words. When this is done, four cooks step forward, take the sakaki branches, and return to their places. Koto songs then begin, and the cooks dance. When this is done, wine and delicacies are bestowed on the Yamabito and the rest. Then the koto master and cooks return to their former seats. The Yamabito stand divided to left and right, pile firewood in the courtyard and withdraw. At that time the Minister calls the Ōkura-no-jō and has him run out and stand in the courtyard. The Minister orders garlands and paper-mulberry fibre bestowed as in the usual ceremony. However, the Crown Prince's garland is passed on through the Master of the Crown Prince's Household, who presents it. When that is done the Kannushi takes his seat for the norito. The Bureau of Horses leads out the sacred horses and has them stand at the north end of the hall. The Kannushi bows twice, and the Crown Prince and all the rest also bow twice. When the Kannushi has finished reading the norito, the Crown Prince and the rest bow twice in two rounds and clap four times in four rounds. When that is done the Kannushi withdraws; then the Kanbe disperse the festival offerings; then the Bureau of Horses leads the sacred horses four times around the shrine, followed by the horses presented by the clansmen. The Crown Prince returns to his palace; then courtyard fires are lit to north and south; then the Jingikan Vice-Director calls two koto players and two flute players each and has them all take their seats. When the flutes have played through once, the koto master tunes the koto. Then the singers raise their voices and the Yamabito rise together and dance the Yamato dance. Next two Kannushi rise and dance, and one official of the rank of Suke or above, and two each of the Jijū, Uchi-toneri and Ō-toneri, perform the Yamato dance in turn. When that is finished, the Daizen supplies food to the Jingikan officials and below. When the meal is over, the officials clap three times, drink three rounds of wine, and clap once more. When this is done, the Geki first hands the attendance record to the Minister, who passes it on to the imperial envoy. When that is done, each withdraws. At the winter festival, the Ministry of the Treasury piles five hundred tan of floss in the courtyard as stipends and distributes it to the officials, men and women (Note: following the Jōgan Gishiki). The offerings for the festival include such things as five-colored silk, shitori thread and floss, paper-mulberry fibre and hemp, rice, glutinous rice, soybeans and red beans, abalone, dried bonito, seaweed, dried meat, salt and wine. The Bureau of Horses offers two stable-reared red horses and two white horses. The mono-imi, of the Wang, Wa and Ōe clans, play the koto, and to the Kashiwade and cooks funds for ritual garments are issued in both winter and summer. To the Kannushi are issued garments of the appropriate color, and likewise to the Negi and Hafuri. To the Kannushi funds for a seat-cover are especially added (Note: following the Engishiki). In later ages the Kanmu Heishi also took this shrine as their clan shrine and all took part in the rites (Note: following the Hyakurenshō, the Kikki, the Hyōhanki and the Kiyosuke-shū. Note: the Gōke Shidai, the Sakeiki, the Nakasuke-ō-ki and other books all say that "in later ages the Genji also took part in the festival and made this shrine their clan shrine," but there is no basis for this at all. Moreover, that the shrine is called in the world the ancestral deities of eight surnames is probably because the Kanmu branch of the imperial line includes the four clans of Taira, Nagaoka, Yoshimine and Kuga, and the family of the Empress Dowager Takano includes the four clans of Wa, Ōe, Akishino and Sugawara. However, when the Nijūnisha Chūshiki, the Shosha Kongenki and other books are examined, they say that there is an auxiliary shrine of this shrine, the Agata Shrine, which enshrines Ame-no-Hohi-no-Mikoto. The various books also use this to force the matter into the theory of the ancestral deities of eight surnames, taking Imaki as ancestor of the Genji, Kudo of the Heishi, Furuaki of the Takashina, Hime-no-Kami of the Ōe, and the Agata Deity of the Nakahara, Kiyohara, Akishino, Sugawara and others, but none of this is adopted here). The main shrine in particular had posts such as Shayo and Tonomori (Note: following the Engishiki and the Ruijū Sandaikyaku). The Shayo, from the Jōgan era, was filled by Urabe-no-Sukune Hiramaro, and later the Urabe clan held it in each generation (Note: following the Ruijū Sandaikyaku and the Yoshida Keizu). The Tonomori were chosen from the labor conscripts (Note: following the Engishiki).

The Four Deities of the Umenomiya

¶(Note: it now stands upstream on the Kadono River, in Nishi-Umezu village.) They are called Sakatoke-no-Kami, Sakatokeko-no-Kami, Ōwakugo-no-Mikoto and Owakugo-no-Mikoto (Note: following the Shoku Nihon Kōki and the Sandai Jitsuroku). They are the clan deities of Empress Tachibana of Emperor Saga (Note: following the Sandai Jitsuroku). Originally the Fujiwara Empress of Emperor Shōmu, her mother Lady Agata-no-Inukai, and her half-brother Tachibana-no-Sukune Moroe and others built a shrine in the Heijō capital and enshrined the three deities Sakatoke, Ōwakugo and Owakugo. Afterwards the shrine was moved to Kaseyama in Sōraku district of its home province. Empress Tachibana prayed to this deity and bore Emperor Ninmyō. After the emperor ascended the throne, the deity possessed a palace attendant and said: "I am a deity of the emperor's maternal kin, so why do I not share in the great offerings?" The emperor was alarmed and awed, and wished to repair the shrine anew, treat it on a par with the various major shrines, and hold a festival every year. The Empress Dowager would not consent, saying: "The way of the gods is far, and the way of men is near. How could our house stand shoulder to shoulder with the maternal kin of the former emperor?" Because the emperor pressed his wish strongly, the shrine was finally moved to the bank of the Kadono River, nearer the imperial capital. That is the present site. The Empress Dowager went in procession and performed the rites in person. The Umenomiya festival began here (Note: consulted from the Tachibana-shi Fuchō as quoted in the Iroha Jirui Shō, the Shoku Nihon Kōki and the Umenomiya Shaki). In the third year of Jōwa, Sakatoke-no-Kami was granted Junior Fifth Rank Upper. The two deities Ōwakugo and Owakugo were granted Junior Fifth Rank Lower. Soon afterwards the Deity Yamazaki of Uji district was enshrined together with them, and the four seats were established. The Deity Yamazaki is the Sakatokeko-no-Kami spoken of above (Note: this work does not record the year and month of the joint enshrinement, but it clearly took place before the tenth year, so it is entered here. Note: the Umenomiya Shaki says: "Sakatoke-no-Kami is Ōyamatsumi. The brothers Ōwakugo and Owakugo are the distant ancestors of the Watarai Kannushi. Sakatokeko is Konohanasakuya-hime. Later Ninigi-no-Mikoto and Hohodemi-no-Mikoto were jointly enshrined at the Wakugo shrine." But there is no other clear proof that Sakatoke is Ōyamatsumi. Nor is the reason known why the Tachibana clan should enshrine ancestors of the Watarai. The Toyoakitsushima Bokujōki says: "The Wakugo shrine is Ninigi-no-Mikoto, the Owakugo shrine is Hohodemi-no-Mikoto," but that book lacks a basis and is not to be trusted. Perhaps this is an old view, and the author of the shrine record, having forgotten its original source, stretched it into theories of joint enshrinement because an ancestor of the Watarai happened to bear the same name). In the tenth year, Sakatoke-no-Kami, of Senior Fifth Rank Lower, and the two deities Ōwakugo and Owakugo were all granted Junior Fourth Rank Lower; Sakatokeko-no-Kami, of Junior Fifth Rank Lower, was granted Senior Fifth Rank Lower, and all were ranked among the renowned deities. Soon afterwards Sakatokeko-no-Kami was advanced to Junior Fourth Rank Lower (Note: following the Shoku Nihon Kōki. Note: this work says "Junior Fourth Rank Lower was granted to Sakatokeko-no-Kami, of Junior Fifth Rank Lower," but "Junior Fifth" is probably a mistake for "Senior Fifth." The text below also says "Sakatokeko-no-Kami, one seat, and the Hirano shrine, one seat, are included among the renowned deities," but since Sakatokeko-no-Kami had already been ranked among the renowned deities, this sentence is probably a duplication, or perhaps has an error or omission. This awaits later study).

¶Originally the emperor is said to have ordered that his maternal grandfather, the posthumous Chancellor of Senior First Rank Tachibana-no-Kiyotomo, be enshrined with Sakatoke-no-Kami, and in the reign of Emperor Montoku the Empress Dowager was also enshrined with Sakatokeko-no-Kami (Note: following the Umenomiya Shaki. Kiyotomo's posthumous office and rank follow the Engishiki). In the first year of Jōgan, all four seats were granted Senior Fourth Rank Upper. In the seventeenth year, all were advanced to Junior Third Rank (Note: following the Sandai Jitsuroku). In the eleventh year of Engi (911), they rose to Senior Third Rank (Note: following the Nihon Kiryaku). When the regulations were drawn up, all were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). Its regular festival probably began in the Jōwa era (Note: the festival of this shrine does not appear in the histories before Jōgan. However, the entry for the eleventh month of the first year of Jōgan in the Sandai Jitsuroku records "the festival as usual." The entry for the third year of Gangyō also says "it became an officially recognized shrine through the two reigns of Jōwa and Ninju," which shows that a regular festival already existed before then. The Kuji Kongen also says it began in Jōwa. That account seems to have a basis. But the Shoku Nihon Kōki and the Montoku Jitsuroku do not record it; perhaps there is an omission in the text. This is added for reference). It is held on the first Tori day of the first month of summer (fourth month) and the mid-month of winter (eleventh month) (Note: following the Sandai Jitsuroku and the Kuji Kongen).

¶In its ceremony, the Benkan and those below take their seats at the proceedings office of the shrine and carry out the proceedings. The Jōkei, presiding minister, enters and takes his seat, and the Yamabito wait outside the south gate. The koto master and the kamuko, divine children, come out to meet them, load wine and delicacies on tables, and face one another within the gate. Two Yamabito stand side by side and recite the words that pacify the deity. When this is done, two kamuko take sakaki branches and return to their places, the koto songs begin together, the kamuko perform a dance, and the Naishi presents food. The Yamabito plant firewood in the courtyard, and the Jōkei calls the Ōkura-no-jō and orders paper-mulberry garlands bestowed. When that is done, the assembled officials and the Kannushi all take their seats, and horses are lined up before the eastern hall for viewing. The Kannushi rises from his seat and bows twice, and the assembled officials also bow twice. The Kannushi recites the ritual address, and the Jōkei and those below clap three times in three rounds. Wine and food are then presented, one Jō of the Bureau of Horses each on the left and right runs horses, and the Yamabito burn courtyard fires. The kamuko, Yamabito, Kannushi, Jingikan officials, Chamberlains, Uchi-toneri and Ō-toneri perform the Yamato dance in turn. When the Ben says "rice is bestowed," the Kunai answers "yes" and withdraws. When the bestowal of rice is finished, the Jōkei and those below withdraw together (Note: following the Gōke Shidai). The offerings for the festival were modeled on the Hirano festival (Note: following the Jōgan Shiki as quoted in the Shoshinki). Originally the festival was suspended in the third year of Gangyō and restored in the eighth year (Note: following the Sandai Jitsuroku). In the reign of Emperor Uda it was suspended again (Note: following the Moroo Nenjū Gyōji and the Iroha Jirui Shō). In the year Emperor Ichijō ascended the throne, it was restored to its former state by the emperor's own vow. From the following year the prescribed day came to be used (Note: following the Nenjū Gyōji Hishō and the Shoshinki). One person of Fifth Rank from the Tachibana clan was made the offering envoy (Note: following the Sandai Jitsuroku, the Gōke Shidai and the Nijūnisha Chūshiki). It was also fixed that the Kannushi should be chosen from the clansmen. In the winter festival of the first year of Jinin (1017), the various offices and the clansmen all failed to assemble, and Uenotsuke-no-Ason Hirotō, Daizen Shōshin, Junior Secretary of the Palace Table Office, served as acting Kannushi, with the Jō of the Ōkura and Kunai carrying out the proceedings. As the ceremony was about to end, Tachibana-no-Naikyō, Head of the Mausolea Office, only just managed to perform the Yamato dance (Note: following the Sakeiki). In the first year of Kajō (1106), the deity's garments were stolen, so new divine garments and such things as a brocade canopy, mirror, sword, halberd and bow and arrows were offered (Note: following the Eishōki). In the first year of Jishō (1177), Tachibana-no-Mochimasa, Governor of Chikuzen, complained that the ceremony for preparing the shrine's offerings was not in accordance with the law and that the Bureau of Horses was interfering with the shrine's estates (Note: following the Gyokukai). In the fourth year, the four seats were advanced to Senior First Rank (Note: following the Nijūnisha Chūshiki). It is said that even in later ages the head of the Tachibana clan still administered the shrine's affairs (Note: following the Nijūnisha Hon'en).

Amatsu-Iwatowake-Wakahime Shrine

¶(Note: there is now a great rock north of Takagamine in Atago district, called Iwato, the Rock Gate. This is its old site.) In the fifth year of Jōgan (863), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: this work says it was in Yamato province, but that is an error. It is now corrected on the basis of the entry for the seventh year). In the seventh year, it was ranked among the officially recognized shrines (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Tomo-uji Shrine

¶(Note: it now stands in Ryōanji village.) It enshrines the ancestor of the Ōtomo clan. In the first year of Jōwa (834), land in Kamibayashi district of this district was granted to Tomo-no-Sukune to be used as funds for the rites of worshipping the clan deity; this is the shrine (Note: following the Shoku Nihon Kōki). Generally its clan made it a rule to hold a festival every year in the eleventh month (Note: following the Man'yōshū). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Ochikawa Shrine

Ato Shrine

¶(Note: it now stands beside the Ando bridge in Ikeura village and is called Kumano Hongū.) It probably enshrines the ancestor of the Ato-no-Sukune (Note: following the Shōjiroku). In the eighth year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku. Note: the printed edition of this work writes "Ato" with other characters, which is an error. It is now corrected following other texts).

Fukakawa Shrine

Ochikawa-Mikami Shrine

Ichiidani Shrine

¶(Note: it now stands north of Kami-Yamada village, at Ichiidani.) In the first year of Kashō, Junior Fifth Rank Lower was granted (Note: following the Shoku Nihon Kōki). In the tenth year of Jōgan, it was advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Later it became a branch shrine of Matsuo (Note: following the Hyakurenshō).

Ōsake Shrine

¶(Note: "sake" is also written with a different character, and the readings are interchangeable. It now stands within the Katsuramiyain in Uzumasa village. The register of deities of the Kaidanin of Tōdaiji lists it as "Hata Tenjin Ōsake Daimyōjin," and this is this very shrine.) It is said to enshrine the ancestor of the Hata-no-Kimi (Note: following the Kōryūji Engi and the Kanrin Koroshū). A stone serves as the body of the deity (Note: following the Nikkō-shū). It is told that in the reign of Emperor Chūai, Kōman-ō, ancestor of the Uzumasa-no-Sukune, brought it with him (Note: following the Kōryūji Engi). In the second year of Kashō (849), because of its efficacy, Junior Fifth Rank Lower was granted (Note: following the Shoku Nihon Kōki. Note: the Kōryūji Engi says that "at the beginning of the reign of Emperor Suzaku, Junior Third Rank was granted, and in the fourth year of Tengyō (941), one grade was added after another until it reached Senior First Rank," but since this is not found in other books, it is added for reference). Generally this festival is held every year on the twelfth day of the ninth month. On the night before, two monks of Kōryūji both put on wooden crowns. One wears a mask with a high nose, and each rides an ox, goes to the front of the shrine and dismounts there. The monks gather and one of them is made to read the ritual text. This is called the Ox Festival, Ushi-matsuri (Note: following the Uzumasa-no-Kimi Ushi-matsuri Saimon and old paintings. Note: a commentary to the Shiji says: "Duke Wen of Qin once cut down a great catalpa on Mount Nan; a blue ox came out of it and ran into the Feng River. Later the ox came out of the water, and horsemen with disheveled hair were made to strike it. The ox feared them, entered the water and did not come out again. So a shrine to the Angry Special One was built at Wudu, and a picture was made of a great ox growing on a tree." The Ox Festival may transmit this old story).

Atago District (21 shrines)

Kamo-Wakeikazuchi Shrine and Kamo-Mioya Shrine (2 seats)

¶Kamo-Wakeikazuchi Shrine (Note: it now stands at the foot of Kamoyama in Kami-Kamo village) and Kamo-Mioya Shrine, two seats (Note: it now stands in the Tadasu-no-mori in Shimo-Kamo village). The Wakeikazuchi shrine is called the Upper Shrine (Note: following the Hata Honkeichō) and enshrines Kamo-Wakeikazuchi-no-Mikoto (Note: following the Yamashiro Fudoki, the Kamo Engi and the old Kamo records). The Mioya shrine is called the Lower Shrine (Note: following the Hata Honkeichō) and enshrines Tatasu-Tamayori-hime-no-Mikoto and her father, Kamo-Taketsunumi-no-Mikoto (Note: following the old Kamo records and the petition of the shrine officials of the main shrine of the first year of Gen'kō (1321)). The Upper and Lower Shrines together are called the Great Deities of Kamo (Note: following the Ruijū Kokushi. Note: "Kamo" is also written with other characters, and the "ka" is also written with still other characters). According to tradition, Taketsunumi took as his wife the deity Ikakoya-hime of Tamba and had Tamayori-hime. Once, when Tamayori-hime went out to play at the Semi stream, she found a vermilion-painted arrow and placed it beside her bed. She was moved by it, conceived, and bore a child. Taketsunumi found this strange, gathered the deities for a banquet, poured wine, and told the child, "Offer this to your father." The child raised the cup toward heaven, performed a rite, and said, "I am a child of the heavenly deities," and ascended to heaven. The vermilion-painted arrow was the spirit of Ōyamakui-no-Mikoto. The child was therefore named after his maternal grandfather and called Kamo-Wakeikazuchi-no-Mikoto (Note: following the Yamashiro Fudoki, the Kamo Engi and the old Kamo records. Note: "wake" is also written with another character). The ancestral deities, longing for their child without ceasing, were visited in a dream by the Deity Wakeikazuchi, who said: "If you make for me a heavenly feather robe and a heavenly feather skirt, set up an are of sakaki branches, adorn it with decorations of many colors, burn courtyard fires, offer halberds, dress running horses, and perform the rites wearing garlands of hollyhock and maple, I will descend." The ancestral deities performed the rites as taught, and the deity indeed descended. The Deity Wakeikazuchi of Yamamoto at the present day is this very deity (Note: following the old Kamo records. Note: the are is also called Mi-are, and is sometimes written with other characters; its form is not known in detail. When books such as the Engishiki are examined, it seems to have been a sakaki branch set upright, bound with a cloth rope so that it would not move, and decorated with bells, colored silk and paper-mulberry fibre. For its materials, six bolts each of five-colored silk and twelve cloth ropes are used. It is said that Matsuo shrine also at first set up an are for its rites, so it probably followed the system of this shrine. This is added for reference).

¶In the reign of Emperor Kinmei, the Deity of Kamo caused a curse, so by edict an auspicious day was chosen for a festival, bells were tied to horses, and men in the form of boars drove the horses at a run in prayer (Note: following the Kamo Engi, the Hata Honkeichō and the Kakai-shō). The Kamo festival began from this (Note: following the Kuji Kongen. Note: the Rekidai Kōki places it in the first year of Daidō and the Ransho-shō in the fourth year of Wadō (711), but both are errors). The practice since then of using running horses at each festival and wearing hollyhock and maple as garlands is all a survival of old custom (Note: following the Honchō Getsuryō and the Shūchūshō). In the reign of Emperor Kōtoku, fourteen households of shrine serfs and over one chō of sacred rice land were offered (Note: following the Kamo Agatanushi Keizu). In the year Hinoto-U of Emperor Tenji, the state festival was first held (Note: following the Ichidai Yōki). In the fifth year of Emperor Tenmu (676), the provincial governor was ordered to build the shrine palace (Note: following the Usō Shiki as quoted in the Honchō Getsuryō, the Nenjū Gyōji Hishō and the Nijūnisha Chūshiki). In the second year of Emperor Monmu (698), it was forbidden for a crowd to gather on the festival day for mounted archery. In the second year of Taihō, it was announced: "Mounted archery with weapons in hand is forbidden, except for the people of the home province alone" (Note: following the Shoku Nihongi). In the fourth year of Wadō, it was ordered: "From now on, on the festival day the provincial governor himself shall inspect, and this shall be the usual rule" (Note: following the Shoku Nihongi and the Ruijū Sandaikyaku). In the third year of Jinki (726), offerings were presented to pray for the illness of the Retired Emperor. In the seventeenth year of Tenpyō (745), prayer was again made for the emperor's illness (Note: following the Shoku Nihongi). In the second year of Tenpyō Shōhō (750), one chō of sacred rice land was offered to the Lower Shrine (Note: following the Shoku Nihon Kōki). In the first year of Tenpyō Jingo (765), ten households of fief each from its home province and from Tamba were offered to the Lower Shrine, and four households from its home province and ten from Tamba to the Upper Shrine (Note: following the Shinshō Kyakuchokufu. Note: the year of the offering of fief to the Upper Shrine is not detailed in this work, but it was probably at the same time, so it is for the time being recorded here together). In the third year of Enryaku (784), at the transfer of the capital, one Sangi was sent to present offerings, Junior Second Rank was conferred on both the Upper and Lower Shrines, and envoys were also sent to repair the halls. In the fourth year, the fiefs of this district were increased by ten households each and offered to the two shrines (Note: following the Shoku Nihongi. Note: the Shinshō Kyakuchokufu does not record the year and month of the new fief for this shrine, but the province names and household counts agree with it entirely, so it was probably offered at this time). In the twelfth year, officials were sent to announce the transfer of the capital to Heian-kyō. In the following year, Junior First Rank and the First Order of Merit were granted (Note: following the Nihon Kiryaku. The shrine rank follows the Honchō Getsuryō). In the second year of Daidō (807), both were advanced to Senior First Rank (Note: following the Nihon Kiryaku and the Teiō Hennenki). In the first year of Kōnin (810), the Saiin, the Kamo Priestess's Residence, was first established (Note: following the Kijo-shō, the Teiō Hennenki and the Ichidai Yōki). In the tenth year, it was decreed that the regular festival be treated on a par with the middle-rank rites (Note: following the Ruijū Kokushi). In the third year of Jōwa, the emperor came out to the Shishinden, viewed the saddled horses and attendants of the festival envoys, and bestowed stipends on the envoys. Viewing the envoys' sacred horses began from this. In the tenth year, Prince Masami, of Sangi rank, was sent to present offerings and pray for the prosperity and peace of the state. In the eleventh year, hunters were forbidden to defile the sacred ground. The commoners of the shrine households of this district were also assigned by turns to guard the rivers and fields around the shrine (Note: from "also" onward follows the Ruijū Sandaikyaku). In the fifteenth year, Kamo-no-Agatanushi Hirao, Negi of the Lower Shrine, petitioned: "One chō of sacred rice land was offered in the Tenpyō Shōhō years, but nothing has been added since, and expenses fall short. Please add one chō of rice land on a par with the Upper Shrine." This was granted (Note: the offering of land to the Upper Shrine is not found in the histories; perhaps there is an omission). In the third year of Kashō, four horses of the Bureau were offered to the two shrines (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, Nakatomi-no-Ason Itsushi, Jingi Taifu, Senior Assistant Director of the Department of Deities, was sent to announce and congratulate on an auspicious sign (Note: following the Montoku Jitsuroku). In the first year of Jōgan, an imperial envoy was sent to present sacred treasures and offerings (Note: following the Sandai Jitsuroku). In the sixth year, over forty-five chō of the Grand Empress Dowager's imperially designated fields in Settsu were offered (Note: following the Kamo Chūshin Zakki). In the seventh year, it was also decreed: "Let five tan of sacred rice land be assigned to each." In the eighth year, burials near Kagura-ga-oka were forbidden, because it adjoins the Lower Shrine. In the fifth month of the fifteenth year, a portent occurred in which hail mixed with the rain. The Jingikan and the Onmyōryō both reported that "the Deity of Kamo is working a curse." An envoy was therefore sent to present offerings and ten richly adorned running horses to each of the two shrines, in apology for the deity's anger. In the fourth year of Gangyō, officials were sent to present offerings and announce the completion of the Daigokuden (Note: following the Sandai Jitsuroku). In the eleventh month of the first year of Kanpyō (889), an extraordinary festival was first held (Note: the Nyoze-in Nendaiki and the Wakan Gōfu both place it in the third year of Kanpyō, and the Fusō Ryakki places it in the ninth year, but all are errors).

¶Originally, before Emperor Uda had ascended the throne (in the days when the dragon lay hidden), he once visited this shrine. An old man said, "At the Kamo shrine there is only a spring festival. You should hold a winter festival." The emperor said, "This is not something I can accomplish by my own power. I shall petition the court." The old man said, "You will surely accomplish it," and when he had spoken he suddenly vanished. The emperor found this strange, and later he did indeed ascend the throne. He then decreed that a winter festival be held (Note: following the Ōkagami and the Kanpyō first-year imperial diary quoted in its Uragaki). In the eleventh month of the second year of Shōtai (899), an envoy was sent to perform the rite. From then on, it was fixed as a permanent rule that an extraordinary festival be held every year on the last Tori day of mid-winter (eleventh month) (Note: following the Seiji Yakuryaku and the Nihon Kiryaku). A person of Fourth Rank was made imperial envoy, and ten dancers, twelve attendant singers and ten rows of horses of the Bureau were offered (Note: following the Kurōdo Shiki and the Seiryōki as quoted in the Seiji Yakuryaku). In the sixteenth year of Engi, ten rows of horses of the Bureau and ten each of the Left and Right Konoe guards were again offered (Note: following the Nihon Kiryaku). When the regulations were drawn up, both shrines were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state, the Ainame rite and the rain-praying rites. All of their sacred tax was used for the shrines' expenses. South of the Lower Shrine, even outside the four boundaries, it was forbidden to keep monks or butchers (Note: following the Engishiki). In the second year of Tengyō, because prayer for the Empress Dowager's illness had proved efficacious, sacred treasures and running horses of the Left and Right Konoe were offered in thanksgiving (Note: following the Geki Nikki). In the fourth month of the fifth year, the emperor's carriage visited the shrine, offering sacred treasures, offerings and horses in thanks for the suppression of the calamity of rebels (the rebellions of Taira-no-Masakado and Fujiwara-no-Sumitomo) (Note: following the Nihon Kiryaku and the Fusō Ryakki). Imperial visits to Kamo began from this (Note: following the Rekidai Kōki and the Ransho-shō). In the second year of Tenroku (971), the Regent Fujiwara-no-Koretada visited the shrine. After this, those who became Kampaku made it a rule always to visit this shrine. The middle Saru day of the fourth month was made the prescribed day, and this was called the Kamo-mōde. The ceremony of presenting its sacred treasures, sacred horses and the like was carried out following the court's system (Note: consulted from the Nihon Kiryaku, the Gōke Shidai, the Kuji Kongen and the Ransho-shō). After Fujiwara-no-Kaneie, the attendance of his sons, nephews, high courtiers and other members of the clan became very grand, and it is said that Benkan, Shōnagon and Kebiishi attended before and behind (Note: following the Gōdanshō). In the fourth year of Chōwa (1015), the imperial envoys, the Shurishiki and the Mokuryō reroofed the Upper and Lower Shrines, and the officials of the Saiin repaired the Saiin (Note: following the Shōyūki). In the seventh year of Kankō, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered (Note: following the Nihon Kiryaku). In the first year of Jinin, the emperor's carriage visited the shrine and offered gold and silver offerings, sacred treasures, music, running horses and the Azuma-asobi, and also gave four districts of this district, Tatekura, Kurino and others, to the Lower Shrine, and four, Kamo, Ono and others, to the Upper Shrine (Note: following the Shōyūki, the Nihon Kiryaku and the Ruijū Fusenshō). In the fourth month of the third year of Jōhō (1076), the emperor visited the shrine. Imperial visits after that made it a rule to use the day of the Mi-are (Note: following the Fusō Ryakki and the Hyakurenshō). In the fourth year of Kanji (1090), Fujiwara-no-Yasuzane, of Sangi rank, was sent and first made the divine food offerings. After that, the daily presentation of food to the deity was fixed as a permanent rule (Note: following the Chūyūki, the Hyakurenshō and the Teiō Hennenki. Yasuzane follows the Kugyō Bunin). Soon afterwards over six hundred chō of tax-exempt fields were offered and assigned to the two shrines as funds for the imperial table offerings. Mikuriya, food-supply estates, were also established in various provinces (Note: following the Hyakurenshō, the Ichidai Yōki and the old records quoted in the Kamo Chūshin Zakki. Note: the Teiō Hennenki gives over six hundred chō as over one hundred chō). In the case of the Upper Shrine's Ōmi Ado-gawa Mikuriya, over one hundred fifty chō of public fields were distributed to over fifty jinin, shrine servants, who each day caught river fish for the morning and evening food offerings (Note: following the Kamo Chūshin Zakki). In the first year of Kajō, the Upper Shrine suffered a fire, so the divine seat was moved to the Kibune shrine and the court suspended government for three days. Officials were sent to present offerings in apology (Note: following the Hyakurenshō, the Chūyūki, the Eishōki and the Kyūreigū-ji Engi Jishō). In the second year of Gen'ei (1119), the Lower Shrine suffered a fire. The sacred palanquin was moved to the Hiragi shrine, and again court government was suspended for three days (Note: following the Chūyūki, the Chōshūki, the Hyakurenshō and the Teiō Hennenki). In the first year of Kyūan (1145), when a visit to the shrine was planned, a mouse gnawed the purified mat. The emperor asked Sugawara-no-Tōsen about it, who answered: "In the Spring and Autumn Annals, when a field mouse gnawed the horn of the ox for the suburban sacrifice, the rite was cancelled. It would be well to change the day." This was followed (Note: following the Taiki. Tōsen's surname follows the Sonpi Bunmyaku and the Sugawara Keizu). In the fourth year of Jōan (1174), kagura was performed for the two shrines for three nights (Note: following the Kikki). In later ages the two shrines were called the Ichinomiya of their home province (Note: following the Ichinomiya-ki). Generally the Upper Shrine was repaired as it was damaged, while the Lower Shrine was to be rebuilt every twenty years (Note: following the Hyakurenshō). As the court declined, repairs were not made even after the time had passed. In addition, wicked monks and bandits interfered with and ravaged the shrine estates, and the rites became sparse (Note: following the Kikki). For instance, even the funds for the Saiin's misogi festival were at times not prepared and delivered by the provinces. The court repeatedly issued edicts to press them, or called upon provincial governors to offer service for this purpose (Note: following the Shōyūki and the Chūyūki). In the second year of Juei (1183), the Taira had earlier appropriated the shrine lands, and at this time a retired emperor's directive was issued to forbid it. But many estates did not obey the order (Note: following the Kamo Chūshin Zakki). When Minamoto-no-Yoritomo took power, he ordered the provinces that, as to the forty-two places of the Upper Shrine's holy lands, all were to follow the retired emperor's directive, stop the encroachments of warriors and provide for the expenses of the rites (Note: following the Azuma Kagami and the Kamo Chūshin Zakki). Soon afterwards Yoritomo dedicated Andō district in Izumo as funds for the winter kagura (Note: following the Azuma Kagami). He also ordered that the various holy lands in its home province, Harima, Suō and elsewhere should all provide for the shrine's services (Note: following the Kamo Chūshin Zakki). In the first year of Jōei (1232), the mikuriya of the provinces had earlier been plundered by warriors, and only the one place of Ado-gawa remained. In the Genryaku years (1184-1185), an edict had strictly forbidden powerful houses from privately catching river fish, but at this time Yoshinao, a commoner of Hiei estate, appropriated the fishing ground, and the yoryūdo could no longer catch fish. The shrine officials therefore appealed: "Upon examination, the fish of the Ado River are devoted solely to the food offerings, and others are forbidden to catch fish. The imperial edict is clear and is recorded in the regulations. Recently Yoshinao has defied the intent of those regulations and invaded and seized the articles of the festival. His violent and arbitrary conduct is apt to cause disputes. Moreover, the rites of this shrine are already the foremost sacred rite of the state. And is not the Kanji imperial vow a rite of ceremony without equal at court? Now that offerings to the deity of over a hundred years are obstructed in a single morning by that man, it is not only a worry for the shrine houses, but the court too cannot help but inquire. We pray that Yoshinao be punished at once and later harm cut off." This was followed (Note: following the Kamo Chūshin Zakki). In the reign of Emperor Shijō, Fujiwara-no-Yoritsune ordered Sasaki-no-Nobutsuna to forbid the military governors from interfering in matters within the Ado-gawa Mikuriya (Note: following the Azuma Kagami). Originally, since the transfer of the capital in Enryaku, the two shrines had been made the guardians of the capital, each generation revered them, and they were called the Stern Deities. Whenever there was flood, drought or epidemic, offerings were always presented. On each accession of a sovereign, a Saiō, a priestess-princess, was always chosen by divination, and the seasonal rites of the four seasons were carried out with exceptional solemnity (Note: the general sense of the Shoku Nihongi, the Ruijū Kokushi, the Nihon Kiryaku, the Engishiki, the Gyokukai and the Kikki). Later they were called the "three shrines" together with the Ise Shrines and Iwashimizu Hachiman (Note: following the Tōji Monjo and the Nijūnisha Hon'en). Its regular festival is held on the middle Tori day of the fourth month (Note: following the Engishiki and the Honchō Getsuryō). The rite held on the day before is called the Kuni-matsuri, the provincial festival (Note: following the Nenjū Gyōji Hishō and the Kuji Kongen). It is also called Mi-are (Note: following the Eiga Monogatari and the Hyakurenshō). On the Tori day an imperial envoy is dispatched and offerings of thin five-colored silk, thread, bleached cloth, Aki paper-mulberry and hemp and the like, and ten running horses, are presented to the two shrines. The Saiō herself receives the conduct of the rites; to the mono-imi garments are issued, and to the Negi and Hafuri funds for garments of the appropriate color (Note: following the Engishiki).

¶The ceremony was fixed in the Jōgan era. In the misogi ceremony preceding the festival, the Benkan has the Onmyōryō choose an auspicious day, and two days before the misogi leads the officials of the Saiin and the Onmyōryō and the various attending offices to the Kamo River, divines and fixes the place, and reports it to the throne. On the previous day the responsible officials make the usual preparations. On the day itself, one each of the Ben, Taifu and Shi, two Shishō and one Shō lead the attending offices and first go to the place of misogi to carry out the proceedings. The Left and Right Capital Offices lead the Bōrei and soldiers to receive them, and the provincial governor of the home province leads the Shishō, Hakase, physicians and district officials and waits on the road at the eastern edge of the capital. The Saiō goes out in a carriage. Her vanguard consists of one each of the Shin, Sakan and Shishō of the Capital Office, two Bōrei, and ten soldiers (the Left Capital on the left of the road, the Right Capital on the right of the road, and likewise for the guard offices below), two each of the left and right Sixth Rank and Fifth Rank attendants, and two each of the Kadobe, Hyōe and Konoe, and the Chief of the Saiin follows next. Next come the Saiō's carriage, ten each of the left and right attendants, two each of left and right Sōju, and four each of left and right Shitsubutsu. Behind them are eight each of the left and right Kachō of the guard-gate units on the line. The Vice-Chief and officials of the Saiin are lined up to left and right, with one load each of pure vessels, washbasins and Karabitsu chests between them. The carriages of the Nyo-bettō and the Senji follow, then three loads of Karabitsu chests for table service. After them come two loads each of Karabitsu chests for sundry vessels and clothing, and four loads of Karabitsu chests for stipend goods. Next are two carriages each of the attendants and Kurōdo, followed by the carriages of the Uneme, Nyōju and court ladies. When the Saiō arrives at the place of misogi, the Nakatomi present hemp, first handing it to the officials of the Saiin, who give it to the Senji to present. When that is done, it is handed to the official, the official hands it to the Nakatomi, the Nakatomi hands it to the Miyaji, and the Miyaji receives it and holds it aloft. When the words of purification have been read, a banquet is given to those from the Benkan down to the provincial and district officials of the home province, and stipends are bestowed according to rank. When the affair is over, the Saiō returns to the Saiin. Two days before the festival the Minister reports on the guard arrangements; that is, he orders the various guard offices, at dawn on the festival day, when the offering envoys head for the shrine, to report in the presence of the Naishi. The emperor watches the envoys mount their horses. When that is done, stipends are bestowed according to rank. The Naishi and others perform the purification with the envoys at the Kura-ryō, and the Bureau provides wine and food. When that is done, they go to the road at the northern edge and await the Saiō. Two Toneri carry the offerings ahead, and the provincial governor leads mounted soldiers in attendance. The Saiō goes out in a palanquin. The home province's foot soldiers and mounted soldiers are ten each on the left and right, with eight district officials and one each of the Shishō, physician, Hakase, Sakan and Jō among them. The Crown Prince's running horses and the Empress's running horses are one each on left and right, followed by five running horses each of the Bureau of Horses. Next, one each of the Crown Prince's Suke, the Empress's Suke, the Head of the Bureau of Horses and a Konoe Shōshō is in the middle of the road. The Head of the Kura-ryō follows. One each of the Empress's Kurōdo, a Kurōdo Myōbu and a Naishi, with the Chief of the Saiin, follow. Next are two Kadobe and one each of the Hyōe and Konoe on the left and right. The Saiō's palanquin is in the middle of the road, followed by twenty palanquin bearers before and behind, six chiefs of bearers each, and one each of the Konoe and Hyōe. Following are one each of the bearers of the screen parasol on left and right, and one each of the bearers of the feathered fan, hat and vessel. Next come two wet nurses, eight Kurōdo, six Nyōju and four girl attendants, each on left and right, followed by the waist-palanquin. Four bearers, ten Kachō each left and right, and one each of the Saiin Vice-Chief and Hangan flank the waist-palanquin. The Sakan and Shishō, one each left and right, and three attendants each left and right follow. Karabitsu chests of pure vessels and washbasins are among them. One each, left and right, of the Sakan, horse physician and Shishō of the Bureau of Horses follow. Next the Senji's carriage is in the middle of the road, followed by three loads of Karabitsu chests for table service, three Kashiwade each left and right, two loads each left and right of Karabitsu chests for clothing, one Niryō each left and right, three loads each left and right of Karabitsu chests for stipend goods, and two Niryō each left and right. Next two carriages of the attendants and one carriage each of the Uneme and the Tsukasa-bito are in the middle of the road. The Saiō first visits the Lower Shrine, takes her place in the tent, then changes to a waist-palanquin, reduces the lines before and behind, and comes to the shrine; about a hundred feet from the shrine she dismounts from the palanquin, goes on foot and takes her seat in the left hall. When the offerings of the Kura-ryō reach the middle gate, two Shishō take the offerings in place of the Toneri and carry them into the shrine. The official envoys take their seats and read the congratulatory words. When that is done they withdraw. The Saiō returns to the tent. At that time the Shōshō and the Head of the Bureau of Horses run horses on the racecourse. When that is done, the Saiō then visits the Upper Shrine and performs the same ceremony as at the Lower Shrine. However, the Saiō takes her seat in the right hall. On the following day, the various guards lift the guard (Note: following the Jōgan Gishiki). On the festival day, when night falls, the home province prepares torches. One Jō or Sakan receives her (Note: following the Engishiki).

¶Besides these there are many other festival rites, called the Mitanae-no-matsuri. It began in the Jinin years, and on the fourteenth day of the first month the fish of the Ado River are offered (Note: following the Kamo Chūshin Zakki). There is the Mikageyama festival. The middle Uma day of the fourth month is used (Note: following the Shin Kokinshū and the Yasutomi-ki). On this day the sacred palanquin of the Lower Shrine is borne and moved to the shrine at Mikageyama. The shrine officials hold and carry the sacred treasures, sacred trees and the like in attendance (Note: the sacred tree is called Mi-are-gi). There the rite is held and hollyhock and maple are offered (Note: following the Kamo Matsuri Jiki). This is probably a survival of old custom. But by the Chōryaku years (1037-1040), the old system had gradually crumbled. The kagura of its extraordinary festival had become almost no different from sangaku. The various forms had all lost their old meaning, and those of discernment lamented it (Note: following the Shunki).

¶Generally the system of choosing the Saiō by divination follows that of the Ise Saigū. Once decided, the Urabe perform the purification. The Kanbe attach paper-mulberry fibre to sakaki branches and set them up on the four sides of the main residence hall and at the inner and outer gates, and one person of Sangi rank or above is sent to the Upper and Lower Shrines to present offerings and announce it. Then the Shosai-in, the preliminary purification residence, is built by divination. First she goes to the waterside and performs the purification and misogi. The ceremony is generally as in the rule described above (Note: the earlier rule follows the Jōgan Gishiki). On entering the Shosai-in, the well for the table service is divined and fixed, sakaki branches are set up, and the Miyaji performs the rite at the well. At the end of three years the purification ends. In the fourth month of that year, she first visits the shrines, an auspicious day having been chosen in advance for the misogi. In the ceremony the Saiō rides in a palanquin, with ten chiefs of bearers, forty palanquin bearers, twelve guards, and ten Kachō each left and right. The reception by the Capital Office and the provincial governor is likewise as in the earlier ceremony. There are sixteen Kameme, ten Sōju, and Karabitsu chests for washbasins, table vessels, clothing and stipends, each with its own number. There are forty-six porters, followed by six Kashiwade, two Kashiwade-dokoro Toneri, ten Niryō, six attendants of the Kurōdo-dokoro, and the Nyo-bettō and others all in carriages. The imperial envoys are one each of the Dainagon and Chūnagon, two Sangi, four each of Fourth and Fifth Rank, one each of the Naishi, Ben, Geki, Shi and Dajōkan Shishō, two Benkan Shishō and one Kanshō, with the Jingi, Kura, Nuidono, Onmyō, Ōkura, Kunai, Daizen, Moku, Ōi, Tonomo, Kamon, Miki, Mondo, Bureau of Horses and other offices in attendance. When the misogi is finished, food and stipends are bestowed. Then she stays at the Nonomiya. The Jingikan first performs the Ōtonohogai. Generally every year on the first U day of mid-winter (eleventh month), the Ainame festival is held. On this day, when the cock crows, the Saiō purifies herself, worships the two shrines from afar and presents offerings. In the evening two divine seats are set facing south with the east as the place of honor, and a seat for the Saiō is set before each seat to give them hospitality (Note: following the Engishiki).

¶In the fourth year of Manju (1027), an edict forbade the Gokei and other ceremonies from becoming excessively extravagant (Note: following the Shōyūki). After Emperor Tsuchimikado, no Saiō was appointed again (Note: following the Kijo-shō). Originally the Kamo deity's power and efficacy were manifest, and the court especially revered it (Note: following the Kamo Engi). The provinces and districts therefore also worshipped it with great fervor. In its home province there is a shrine to it in Sōraku district, and it is likewise worshipped in the provinces of Kawachi, Tōtōmi, Kōzuke, Kaga, Bizen, Awaji, Awa and Sanuki (Note: following the Engishiki). Generally the main shrine has Kannushi, Negi, Gon-no-Negi, Hafuri, Gon-no-Hafuri and other officers, all of whom were appointed from the Kamo-no-Agatanushi, descendants of Taketsunumi. Those not yet appointed to shrine office were called ujibito, clansmen, and some hundred or more of them handled the night duty of the shrines (Note: following the Kamo Agatanushi Keizu and the Kamo Chūshin Zakki).

Izumo-i-no-e Shrine

¶Also called the Hiragi Shrine and known as Jinushi Myōjin (Note: following the Teiō Hennenki and the Mioya-sha Densetsu). Some also say it is the clan-deity shrine of the Kamo Lower Shrine (Note: following the Chōshūki. Note: it now stands inside the tower gate of the Mioya shrine, on the west side). It is told that it enshrines Susanoo-no-Mikoto (Note: following the Mioya-sha Densetsu). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state and the Ainame rite (Note: following the Engishiki). Later it became an auxiliary shrine of Shimo-Kamo (Note: following the Jinja Keimō, the Kokka Man'yōki and the Wakan Sansai Zue). In the second year of Kenpō (1214), the Retired Emperor visited the Kamo shrines and then also visited this shrine (Note: following the Go-Toba-in Gyoki). Its Negi and Hafuri were both appointed from the Kamo-no-Agatanushi (Note: following the Kamo Agatanushi Keizu).

Kifune Shrine

¶(Note: "Kifune" is also written with other characters. It now stands in Kifune village.) It enshrines Mizuhanome-no-Kami (Note: following the Nihon Shoki, the Kojiki, the Nijūnisha Chūshiki and the Shosha Kongenki). Because it lies upstream on the Kifune River, it is called in the world the Deity of the River Source (Kawakami-no-Kami) (Note: following the Go-Shūi Wakashū and the Shin Kokinshū). In the ninth year of Kōnin (818), it was ranked among the major shrines and granted Junior Fifth Rank Lower. Soon afterwards officials were sent to hold rain-praying rites. In the following year, offerings were again presented to pray for fine weather (Note: following the Nihon Kiryaku). From then on, whenever there was drought or long rain, prayer was always made here, and efficacy was often shown. Generally, when praying for fine weather a white horse is offered, and when praying for rain a black horse (Note: following the Shoku Nihongi, the Nihon Kōki, the Sandai Jitsuroku, the Engishiki and the Nihon Kiryaku). In later times, when praying for fine weather, a red horse came also to be offered (Note: following the Hokuzan-shō). In the tenth year of Jōwa, it was advanced to Senior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, Junior Fourth Rank Lower was granted. In the fifteenth year, it rose to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state and the rain-praying rites (Note: following the Engishiki). In the fifth year of Chōhō and the first year of Jinin, one grade was added each time, advancing it to Senior Second Rank (Note: following the Shōyūki, the Sakeiki, the Nihon Kiryaku, the Nijūnisha Chūshiki and the Shosha Kongenki). In the third year of Tengi (1055), because of flood damage, the shrine was moved to another place (Note: following the Hyakurenshō and the Fusō Ryakki). In the fifth year of Jōryaku (1081), it was advanced to Junior First Rank (Note: following the Nijūnisha Chūshiki and the Shosha Kongenki). In the fifth year of Hōen (1139), there was a great drought. When a Senmyō was offered to pray for rain, rain soon came in answer (Note: following the Kokon Chomonjū). In the first year of Eiji (1141), Senior First Rank was added (Note: following the Nijūnisha Chūshiki and the Shosha Kongenki). In the ninth year of Kōan (1286), the New Retired Emperor visited the shrine (Note: following the Ichidai Yōki and the Teiō Hennenki). In later times it became an auxiliary shrine of the Kamo Upper Shrine (Note: following the Nijūnisha Hon'en and the Jinja Keimō). Its Negi and Hafuri were all held by the Kamo-no-Agatanushi (Note: following the Chūyūki, the Kamo Agatanushi Keizu and the Kamo Chūshin Zakki).

Kamogawa-ai-ni-imasu Okosoyake Shrine

¶Also called the Tadasu Shrine (Note: following the Iroha Jirui Shō and the Shūgaishō. Note: it now stands south of Shimo-Kamo, in the Tadasu-no-mori. "Tadasu" is the same as the "Tadasu" of the shoal). According to tradition, it enshrines Tatasu-Tamayori-hime-no-Mikoto (Note: following the Mioya-sha Chūshinjō; the Honchō Getsuryō and the Nenjū Gyōji Hishō were also consulted). It is called the Kamo Descendant Deity (Kamo-no-Byōei-shin) (Note: following the Honchō Getsuryō and the Nenjū Gyōji Hishō. Note: "descendant" probably refers to the various deities of the family and subordinate shrines, and does not necessarily mean a deity who is a descendant. This is added for reference). In the second year of Tenan, it was ranked, with Junior Fifth Rank Lower, as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Montoku Jitsuroku. What follows "major shrine" is from the Honchō Getsuryō and the Nenjū Gyōji Hishō. Note: the Montoku Jitsuroku says "lower grade," but this is probably an error for "upper grade." It is now taken from the entries on court rank in the first year of Jōgan in the Sandai Jitsuroku). In the first year of Jōgan, it was advanced to Junior Fifth Rank Upper. In the winter of that year, the festival was performed (Note: from "that winter" onward follows the old record quoted in the Nenjū Gyōji Hishō). In the fourth year, Senior Fifth Rank Lower was granted (Note: following the Sandai Jitsuroku). In the first year of Engi, the Jingikan reported: "The deity of this shrine is revered by high and low alike, and in offerings to Kamo it is the rule that they are always first made at this shrine." An edict therefore had it take part in the Ainame rite (Note: following the Honchō Getsuryō and the Nenjū Gyōji Hishō). When the regulations were drawn up, it was ranked as before as a major shrine of renowned deities, and its participation in the state rites was as under the earlier system (Note: following the Engishiki). Later it became an auxiliary shrine of the Shimo-Kamo shrine (Note: following the Shoshinki, the Jinja Keimō and the Kokka Man'yōki).

¶In the first year of Jinin, it was advanced from Junior Second Rank to Senior Second Rank (Note: following the Shōyūki, the Sakeiki and the Nihon Kiryaku). In the second year of Kenpō, the Retired Emperor visited Kamo and first visited this shrine (Note: following the Go-Toba-in Gyoki). Its festival day is the middle Tori day of the first month of summer (fourth month), when an imperial envoy is dispatched (Note: following the Honchō Getsuryō and the Nenjū Gyōji Hishō). Generally its Negi and Hafuri were both appointed from the Kamo-no-Agatanushi (Note: following the Chūyūki and the Kamo Agatanushi Keizu).

Mii Shrine

¶It stands in the Tadekura district (Note: it now stands south of the Kawai shrine, or west of the Mioya shrine, and some say it is the one called Mitokoro-sha. It is not known which is correct). It enshrines Kamo-Taketsunumi-no-Mikoto, Kami-Ikakoyahime-no-Mikoto and Tamayorihime-no-Mikoto, and is named the Mimi-sha, the Shrine of the Three Persons. In the world the name was corrupted and it came to be called Mii (Note: following the Yamashiro no Kuni Fudoki and the Kamo Engi). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). Later it became an auxiliary shrine of the Shimo-Kamo shrine (Note: following the Jinja Keimō, the Kokka Man'yōki and the Wakan Sansai Zue).

Katayama-no-Miko Shrine

¶Also called the Deity of Katayama (Note: following the Sandai Jitsuroku. Note: it now stands at the western foot of Kataoka-yama in Kami-Kamo village). It probably enshrines Kamo-Takeakyorihiko-no-Mikoto (Note: following the Shōjiroku and the Senzai Wakashū), a child of Taketsunumi-no-Mikoto (Note: following the Yamashiro no Kuni Fudoki and the Kamo Engi). In the third year of Saikō, it was ranked among the officially recognized shrines and took part in the Ainame rite (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state and the Ainame rite (Note: following the Engishiki). In the first year of Jinin, it was advanced from Junior Second Rank to Senior Second Rank. Because it lies in the place called Kataoka, it is called in the world the Deity of Kataoka (Note: following the Shōyūki, the Sakeiki and the Nihon Kiryaku). It became an auxiliary shrine of the Kamo Upper Shrine (Note: following the Jinja Keimō, the Kokka Man'yōki and the Wakan Sansai Zue). Its Negi and Hafuri were both appointed from the Kamo-no-Agatanushi (Note: following the Chūyūki, the Kamo Agatanushi Keizu and the Kamo Chūshin Zakki).

Izumo-Takano Shrine

¶(Note: it now stands in Takano village and is called Goryō-sha.)

Kamo-Yamaguchi Shrine

¶(Note: it now stands within the precincts of the Wakeikazuchi shrine.) In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku). Later it was called the Sawada shrine and became an auxiliary shrine of the Wakeikazuchi shrine (Note: following the Kokka Man'yōki and the Wakan Sansai Zue). Generally the Wakeikazuchi shrine holds its fourth-month rice-planting festival, the Ueta-matsuri, before this shrine and prays for a good harvest of grain. It is probably a survival of old custom (Note: following local accounts).

Kamo-Hani Shrine

¶(Note: some say it now stands east of the Takano River, in Nitta village. That "hani," clay, is read "hani," and that the Akamiya is the main shrine of this shrine, also serves as proof.) Among the descendants of Kamo-Takeakyorihiko-no-Mikoto there is the Nishi-Hanibe (Note: following the Shōjiroku). This shrine is probably worshipped by that family.

Ono Shrine (2 seats)

¶(Note: it now stands in Takano village.) It enshrines the ancestor of the Ono-no-Ason (Note: following the Shōjiroku and the Sandai Jitsuroku. Note: in recent years, local people digging in the ground near the main shrine obtained the grave epitaph of Ono-no-Ason Emishi. This place was truly the land where the Ono clan lived). In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

Koga Shrine

¶(Note: it now stands at Ōmiya-no-mori in Higashi-Shichiku village and is called the Ujigami shrine.) It enshrines Kamo-Taketsunumi-no-Mikoto (Note: following the Shaku Nihongi and the Jingichō Tōchū). Taketsunumi once went up the Kamo River and settled at the foot of the northern hills of Koga (Note: following the Yamashiro no Kuni Fudoki and the Kamo Engi), which is probably this place. In the first year of Jōgan, it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

Mato Shrine

¶(Note: it now stands north of the Shimogamo shrine. Some say the present location is not in fact the old site. A document of the Mausolea Office of the fifth year of Eikyū (1117) has the phrase "Matsuzaki Ryōko, Mato-mae village," and "Mato" probably refers to the location of this shrine. But the name has now been lost and cannot be examined in detail.) The two shrines on the right both later became auxiliary shrines of Shimo-Kamo (Note: following the Jinja Keimō, the Kokka Man'yōki and the Wakan Sansai Zue).

Suwa Shrine

¶(Note: some say that it is the one now standing outside the tower gate of the Wakeikazuchi shrine and called the Suwa-sha.)

Itata Shrine

¶(Note: some say that there is now a place called Itaita west of Takano village, and this is probably the remains of this shrine.)

Kamooka-Futo Shrine

¶(Note: according to the Shoku Nihon Kōki, about one ri east of the Kamo shrine there is the Okamoto hall, which the commoners of the shrine households built for the Great Deity of Kamo. The Kamo-shi Fukuhitsuki also says that the Okamoto shrine stands between Kamisaka and Nakayama. There is now an Okamoto-chō seven chō east of the Kamo shrine, and this is probably its old site.)

Ōta Shrine

¶(Note: it now stands southeast of Kami-Kamo, beneath Ōtayama, and is called Ōta Myōjin. In front of the shrine there is a place called Ōta-zawa, and the steps are a relic of old times.) In the first year of Hōan (1120), it took part in the Anjō offerings (Note: following the Jingichō Tōchū). In the fourth year of Kenchō (1252), because the shrine platform was defiled by a dead deer, the morning and evening divine food was set outside the torii (Note: following the Hyakurenshō). Later it became an auxiliary shrine of Kami-Kamo (Note: following the Jinja Keimō, the Kokka Man'yōki and the Wakan Sansai Zue). The Kamo-no-Agatanushi served in each generation as Negi, Hafuri and Gon-no-Hafuri (Note: following the Hyōhanki, the Kamo Agatanushi Keizu and the Kamo Chūshin Zakki).

Ōshiba Shrine

¶(Note: some say that there is now a place called Shiba-Ōmiya-chō in the Ōmiya market of Kami-Tachiuri, and that many of the small place-names near it bear the character "shiba," probably because the Ōshiba shrine stood there, and that it has now ceased to exist.)

Takahashi Shrine

¶In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶The thirteen shrines above were all ranked as minor shrines under the Engi regulations. Of these, the two Ono seats each had one hoe and one yugi, quiver, added to the offerings of the Toshigoi festival (Note: following the Engishiki).

Kii District (8 shrines)

Inari Shrine (3 seats)

¶(Note: it now stands at Fujio.) According to tradition, the Upper Shrine enshrines Susanoo-no-Mikoto, the Middle Shrine Ukanomitama-no-Mikoto, and the Lower Shrine Ōichihime-no-Mikoto (Note: following the Jingichō Tōchū and the Jingi Shūi. Note: the books do not agree about the names of the deities; they are mostly forced interpretations and hard to believe. For the time being these two books are followed, and the differences are not noted one by one). Ōichihime was a daughter of Ōyamatsumi-no-Mikoto and married Susanoo-no-Mikoto, and was in fact the mother of the Deity Ukanomitama (Note: following the Kojiki). The three shrines probably take the Middle Shrine as the chief deity (Note: the general sense of the Kagerō Nikki, the Makura no Sōshi and the Shūi Wakashū). In the fourth year of Wadō (711), Hata-no-Kimi Irogu newly enshrined it. Irogu's house was very wealthy, and one day, in play, he used a rice cake as a target and shot an arrow at it. The cake turned into a white bird, flew and gathered on three peaks, and rice grew there. This event was truly marvelous. Irogu therefore built a shrine and worshipped there, and named it the Inari shrine. His descendant Hata-no-Imiki Nakatsue apologized for his ancestor's fault, planted trees, and prayed and worshipped. The Hata clan became Negi and Hafuri generation after generation and presented the spring and autumn rites. Generally, for those who pray to the deity, if the tree they planted flourishes they gain good fortune, and if it withers they have no blessing. In common speech this is called the "sign cedar," shirushi-no-sugi (Note: following the Nenjū Gyōji Hishō and the Shosha Kongenki. The sign cedar follows the Sarashina Nikki). On the Hinoe-Uma day of the second month of the seventh year of Kōnin (816), at the request of the monk Kūkai, it was moved to the place of Fujio beneath the three peaks. This is the present site (Note: following the Fujinomori-sha Engi). Afterwards the court granted Tōji to Kūkai as a training hall. Kūkai then falsely claimed that "the deity, changing form into an old man and an old woman, carried rice to the temple and vowed to protect the Buddhist Law," and in the end petitioned that this shrine be made the guardian deity of Tōji. He also used the characters "carrying rice" for the name and had them read "Inari." People of the world came at last to believe this, and the shrine became ever more famous (Note: consulted from the Nijūnisha Hon'en, the Aizuishō and the Kuji Kongen). In the fourth year of Tenchō (827), Kūkai had earlier petitioned the government to cut the shrine's trees and use them as materials for building the pagoda of Tōji (Note: following the Shōryōshū). Just then the emperor (Emperor Junna) fell ill, and when this was divined it was said that "the Deity Inari is working a curse, and the fault lies in cutting the trees." An imperial envoy was therefore sent to grant Junior Fifth Rank Lower in apology (Note: following the Ruijū Kokushi).

¶In the tenth year of Jōwa, it rose to Junior Fifth Rank Upper. In the following year it advanced to Junior Fourth Rank Lower, and soon afterwards it was ranked among the renowned deities (Note: following the Shoku Nihon Kōki). Ten households of fief were offered from its home province (Note: following the Shinshō Kyakuchokufu. Note: the year is not detailed in this work, but it is entered here for the time being). On the accession of Emperor Montoku, it was advanced one grade. In the second year of Ninju, offerings were presented to pray for rain. In the first year of Tenan, all three seats rose to Junior Fourth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan, all were granted Senior Fourth Rank Upper, and soon afterwards offerings were presented to pray for fine weather. From then on, whenever there was wind damage, drought or long rain, offerings were presented in prayer. In the seventh year, three tan of sacred rice land were assigned. In the sixteenth year, all three seats rose to Junior Third Rank. In the fourth year of Gangyō, the completion of the Daigokuden was reported with a rite (Note: following the Sandai Jitsuroku). In the first year of Engi, Senior Third Rank was added to all (Note: following the Nihon Kiryaku and the Fusō Ryakki Uragaki). Soon afterwards it was again ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state and the rain-praying rites (Note: following the Engishiki). In the eighth year, the Minister of the Left, Fujiwara-no-Tokihira, repaired and rebuilt the three shrines (Note: following the Nenjū Gyōji Hishō and the Nijūnisha Chūshiki). People of the world had long revered and believed in this deity (Note: following the Sandai Jitsuroku), and by the time of Emperor Daigo, the practice of going in crowds to this shrine on the first Uma day of the second month, called Inari-mōde, is said to have become even more popular (Note: following the Ki-no-Tsurayuki Kashū). In the second year of Tengyō, sacred treasures and running horses were offered in thanks for the prayer for the Empress Dowager's illness. In the third year, it was advanced from Senior Second Rank to Junior First Rank. In the seventh year of Kankō, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered (Note: following the Nihon Kiryaku). In the fourth year of Enkyū (1072), the emperor's carriage visited this shrine and the Gion shrine. Afterwards this became the rule and was called the Ryōsha Gyōkō, the visit to the two shrines (Note: following the Fusō Ryakki, the Hyakurenshō, the Teiō Hennenki and the Ransho-shō). In the second year of Kenpō, the Retired Emperor (Go-Toba) visited in person and presented offerings. The Kannushi offered cedar leaves to the Retired Emperor and to the courtiers and those below, which is said to be probably an ancient custom (Note: following the Go-Toba-in Gyoki). In the third year of Bun'ei (1266), the two seats of Shi-no-Ōkami and Tanaka were assigned to the Middle and Lower Shrines respectively, and the whole was called the Five Shrines of Inari (Note: following the Jingi Shūi, the Aizuishō, the Tadatomi-ō-ki and the Tōji Monjo. Note: in common belief, Shi-no-Ōkami is the child deity of the Middle Shrine and Tanaka the child deity of the Lower Shrine. In the entry of the sixth year of Kyūan (1150) of the Taiki, on presenting offerings to the Inari shrine, there are the words "the offering for Shi-no-Ōkami is added to the Middle Shrine, and that for the Deity Tanaka to the Lower Shrine." Probably such a view already existed at the time, and at this point they were finally enshrined together. As for the names of the deities of the two shrines, doubt is for the time being left standing). In the first year of Kenmu (1334), an edict declared: "On the basis of the Juei and Shōka regulations, twenty chō of paddy in Kagamichi district of Kaga are fixed as the shrine's estate" (Note: following the Inari-sha Monjo). Generally its festival day is the first U day of the fourth month, and in a month with three U days the middle U day is used. Both the Crown Prince and the Empress send imperial envoys (Note: following the Nenjū Gyōji Hishō). It is said that the shrine officials have been appointed from the Hata clan down to the present (Note: following the Shin Wakan Sansai Zue).

Mimoro Shrine

¶(Note: some say that it now stands in Fushimi village and is called Gokō-sha, and that this is the shrine. The old name of Fushimi was Mimoro-yama, which is evidence for this.) It is told that it enshrines Empress Jingū (Note: following the votive text of the Toyotomi house of the eighteenth year of Tenshō (1590)).

Ōkura Shrine

¶(Note: it now stands southwest of the Gokō-sha at Fushimi, in Yoriki-chō. Only a few traces of the old site remain.) It probably enshrines the ancestor of the Ōkura-no-Muraji (Note: following the Shōjiroku and the Engishiki).

Asukada Shrine

¶Also called the Kakinomoto Shrine (Note: following the Engishiki. Note: it now stands south of Yokoōji village. The ridge-raising texts of the twenty-fifth year of Ōei (1418), the ninth year of Bunmei (1477) and other dates all give "Asukada Myōjin").

Mahataki Shrine (2 seats)

¶(Note: it now stands in Jōnan-no-Kamimori in Nakashima village. In Takeda village, northeast of the Kamimori, there is the Mahataki Crossroads. Also, the Tōji Monjo records Mahataki village in Haishi estate of this district, and this is the old site of this shrine.) In the seventh year of Kōnin, it was ranked among the officially recognized shrines together with the Asukada shrine and became a separate shrine of the Kamo Upper Shrine (Note: following the Nihon Kiryaku).

¶The five shrines above were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

Uji District (10 shrines)

Kohata Shrine (3 seats)

¶(Note: "Kohata" is also written with other characters. Two seats now stand in Kohata village and one seat stands in Ōwada village of Gokashō; together they are called Yanagi Myōjin.) One of its seats enshrines Ame-no-Oshihomimi-no-Mikoto (Note: following the Yamashiro no Kuni Fudoki. Note: there is a stroke "one" under "ho." The deities of the other two seats are not known in detail. The shrine tradition names the two deities Amatsuhikone and Ame-no-Hohi. The Genyōki says "it enshrines Ame-no-Oshihomimi-no-Mikoto, Hikoho-no-Ninigi-no-Mikoto and Takuhata-Chijihime-no-Mikoto," which is added for reference). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations all were ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki). In the first year of Kōchō (1261), an edict revived the various festivals. It is said that the Kannushi of this shrine went to the Jingikan, received the state offerings for the Toshigoi and Tsukinami festivals, and presented them (Note: following the Shaku Nihongi. The first year follows the Azuma Kagami).

Yamashina Shrine (2 seats)

¶(Note: "shina" is also written with a different character. It now stands in Kajūji village and is called Miyaji Daimyōjin, also Nishō Myōjin.) It enshrines the ancestral deity of the Miyaji clan and Miyaji-no-Ason Iyamasu. Iyamasu was the maternal great-grandfather of Emperor Daigo (Note: following the Honchō Getsuryō and the Kajūji Engi). In the first year of Shōtai (898), the state festival was first held. In the eleventh year of Engi, Kura-no-Shōjō Miyaji-no-Yoshitsura, a clansman, had earlier said: "The two seats of the Deities of Yamashina already share in the spring and autumn state offerings but are not yet entered in the official register. Please, by special decision, enter them in the register and let them take part in the four seasonal offerings from the state." At this time an edict granted it (Note: following the Honchō Getsuryō). Soon afterwards both were ranked as major shrines and their participation in the state offerings continued as before. Its regular festival is held on the first Mi day of the first month of summer (fourth month) and of mid-winter (eleventh month). The Kura-ryō provides such things as five-colored coarse silk, Aki paper-mulberry and bleached cloth. For the mono-imi, Kannushi, Negi, Hafuri and others, funds for garments are issued, all from the Bureau's goods. The Bureau of Horses offers ten rows of running horses (Note: following the Engishiki). In the sixth year of Enchō (928), Senior Fourth Rank Lower was conferred (Note: following the Fusō Ryakki Uragaki).

Uji Shrine (2 seats)

¶This is what was later called the Rikyū Ryōsha, the Two Shrines of the Detached Palace (Note: it now stands in Baba-chō in Uji and has two seats, Upper and Lower). The Upper Shrine enshrines Uji-no-Wakiiratsuko and the Lower Shrine Prince Oshikuma. Prince Oshikuma left his spirit by the bank of the Uji River. By the Engi years, the court, citing an oracle of the deity, had the provincial governor of the home province repair and rebuild the shrine halls. The four clans of Uji, Sanami, Saeki and Fujiwara were called the Shishō Ujibito, clansmen of the four surnames, and served the rites (Note: following the Daigo Zasshō). In the third year of Jiryaku (1067), one grade of rank was granted (Note: following the Fusō Ryakki and the Hyakurenshō. Note: the Shosha Kongenki and the Shoshinki both say Senior Third Rank, but this work does not record that, so it is not adopted). People of the time called it the Uji Chinju-no-Kami, the Guardian Deity of Uji (Note: following the Chūyūki and the Hyakurenshō). In the second year of Chōshō (1133), local people held a festival privately and called it the Rikyū-sai. They offered ten horse races, shrine maidens, Umaosa, dengaku, sangaku and the like; the gathering was disorderly and noisy, and truly defiled the sacred rite (Note: following the Chūyūki). On the festival day of the third year of Ninpei (1153), the former Kampaku Fujiwara-no-Tadazane had the Sangō and officials of the Byōdōin and those below, and the various samurai and zōshiki, offer dengaku and sangaku in full, to the utmost splendor. Tadazane invited them to his own residence to view them (Note: following the Hyōhanki).

Himukai Shrine

¶(Note: some say that there is now Kohata-mine south of Bukkokuji, and to its left a pine grove called Himukai-yama, and that this shrine is probably there. Others say it is at Hioka-bayashi. It is not known in detail.)

Ame-no-Hohi-no-Mikoto Shrine

¶(Note: it now stands in Ishida village and is called the Tanaka Myōjin seat.) This is the so-called Ishida-no-mori Sumegami, the Imperial Deity of the Ishida Grove (Note: following the Man'yōshū). In the fourth year of Jōgan, with Senior Sixth Rank Upper, it was admitted among the officially recognized shrines, and soon afterwards Junior Fifth Rank Lower was granted (Note: following the Sandai Jitsuroku).

Uji-Ochikata Shrine

¶(Note: some say that it is the one now standing in Ochikata village of the Uji district. Others say it is in Daihōji village.) It is told that it enshrines the Deities of Munakata (Note: following shrine tradition).

¶The five shrines above were all ranked as minor shrines under the Engi regulations. Of these, the three seats of Uji and Uji-Ochikata each had one hoe and one yugi, quiver, added to the offerings of the Toshigoi festival (Note: following the Engishiki).

Kuse District (24 shrines)

Iwata Shrine

¶(Note: it now stands in Higashi-Iwata village in Tsuzuki district.) It probably enshrines Ikatarashihiko-no-Mikoto, ancestor of the Iwata-no-Kimi, a prince born of Yamashiro-no-Karihata-Tobe, consort of Emperor Suinin (Note: following the Nihon Shoki). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state.

Mizushi Shrine (10 seats)

¶(Note: it now stands in Mizushi village in Tsuzuki district.) Two of its seats enshrine Amateru-Mitama-no-Kami and Yamashiro-Ōkunitama-no-Mikoto (Note: following the Engishiki). Amateru-Mitama probably refers to Ame-no-Hoakari-no-Mikoto (Note: following the Nihon Shoki). Ōkunitama is probably his ninth-generation descendant, Tamakatsu-Yamashironeko-no-Mikoto, ancestor of the Yamashiro Mizushi-no-Atai (Note: following the Kuji Hongi and the Shōjiroku. Note: the names of the remaining eight seats are not known). In the eleventh year of Jōwa, Junior Fifth Rank Lower was granted (Note: following the Shoku Nihon Kōki). In the second year of Tenan, an envoy was sent to pray for rain (Note: following the Montoku Jitsuroku). From then on, whenever there was a need to ward off calamities of heaven and to pray for the autumn harvest, an envoy was sent to present offerings. In the first year of Jōgan, it was advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower. In the eighth year, Junior Fourth Rank Upper was added (Note: following the Sandai Jitsuroku). Under the Engi regulations all were ranked as major shrines and took part in the four seasonal offerings from the state and the rain-praying rites. The two deities Amateru-Mitama and Ōkunitama together also took part in the Ainame rite (Note: following the Engishiki).

Arami Shrine

¶(Note: it now stands in Tai village. In the village there was once a place called Arami, which was the location of this shrine. In a flood of recent times the shrine ground was submerged, and the present location is a place to which it was moved and enshrined.)

Saguri Shrine (3 seats)

¶(Note: it now stands in Sayama village.) The Saguri-no-Omi lived in this land in each generation (Note: following the Tōji Monjo. Note: according to this work, Saguri district of this district was the home territory of the Saguri clan, but their origin is not known in detail), and this shrine probably enshrines their ancestor. In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

Mito Shrine (3 seats)

¶(Note: it now stands around Mitasaka in Terada village. "Mita" may stand for "Mito." The Kōfukuji Kanmuchō says "Enjōji is at Mito in Mita district of this district," and this is this very place.) It enshrines Amateru-Takamimusubi-no-Mikoto and Watatsumi, Toyotamahime-no-Mikoto, the sea deity (Note: following the Yamashiro no Kuni Fudoki. Note: one may suppose that the two characters "Amateru" are probably an honorific title of Takamimusubi. "Watatsumi" is the sea deity and is also probably prefixed to Toyotamahime. But under the Engishiki this shrine in fact enshrines three seats, whereas this work names only two deities, which is doubtful. Perhaps "Amateru" is an abbreviation of "Amateru-Kuniteru" and means Ame-no-Hoakari-no-Mikoto. The Shōjiroku says that among the descendants of Ame-no-Hoakari there is the Mitobe clan. Since "Mito" and "Mito" share a reading, perhaps the Mitobe clan worshipped its ancestor and called him the Deity of Mito. If so, Amateru would also be a single deity. But there is probably no precedent of calling a deity simply "Amateru." Or perhaps "Watatsumi" originally enshrined Toyotamahiko separately, and together with his daughter Toyotamahime made one seat each. As the meaning is not clear, this awaits later study). In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

Asakura Shrine

¶(Note: it now stands at the Kurikuma-sha in Ōkubo village. West of the village there is a place called Asajiki, close to the reading of Asakura, which is probably a relic of old times.)

Iseda Shrine (3 seats)

¶(Note: it now stands in Iseda village.) In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

Ogura Shrine

¶(Note: it now stands in Ogura village and is called Kasuga.) It is probably the same deity as the Ōkura shrine of Kii district.

Muroki Shrine

¶(Note: it now stands in the place called Muroki in Shimotsuya village.) It probably enshrines the ancestor of the Emuro-no-Muraji. In the reign of Empress Suiko, Komaro, a descendant of Ame-no-Hoakari-no-Mikoto, lived in this district. At his gate stood a great enoki tree whose form was like a muro, a hut, and so the Crown Prince Umayado had it named the Emuro clan (Note: following the Shōjiroku). Because "tree" is read "ki," the shrine name probably derives from this.

¶The thirteen shrines above were all ranked as minor shrines under the Engi regulations. Of these, the six seats of Mito and Iseda each had one hoe and one yugi, quiver, added to the offerings of the Toshigoi festival (Note: following the Engishiki).

Tsuzuki District (14 shrines)

Kabai-Tsuki Shrine

¶Also called the Deity of Kabai (Note: following the Shoku Nihongi. Note: it was originally northwest of Mizushi village and was later moved beside the Mizushi shrine). It probably enshrines Tsukuyomi-no-Mikoto (Note: following the Sandai Jitsuroku and the Engishiki). In the twelfth year of Jōwa, swarms of horseflies harmed cattle and horses in the two districts of Tsuzuki and Sōraku. When this was divined, it was said that "the Deity of Kabai is working a curse," so an envoy was sent to pray and apologize (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper and the calamity of wind and rain was warded off (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state and the rain-praying rites (Note: following the Engishiki).

Tsukiyomi Shrine

¶(Note: it now stands in Ōsumi village.) In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Tanakura-hiko Shrine

¶(Note: it now stands at Tanakurano in Tanabe village.) According to tradition, it enshrines Ame-no-Kagoyama-no-Mikoto (Note: following shrine tradition), also named Taguri-hiko-no-Mikoto (Note: following the Kuji Hongi. Note: "Tanakura-hiko" and "Taguri-hiko" share a reading). In the first year of Jōgan, Junior Fifth Rank Upper was added from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Shuchi Shrine

¶(Note: it now stands in Tennō village in Tsutsuki district.) It probably enshrines Kaniime-ikazuchi-no-Miko, grandson of Prince Hikoimasu (Note: following the Kojiki and the Kōfukuji Kanmuchō), who was the grandfather of Empress Jingū (Note: following the Kojiki. Note: according to the Kanmuchō, in Shuchi-Nagaoka estate of Tsutsuki district of this district there is Fugenji, called Okinagayama, which has this shrine as its guardian deity. The father of Kaniime-ikazuchi-no-Miko was named Ōtsutsuki-Mawaka-no-Miko, and his son was named Okinaga-no-Sukune-no-Miko, and that the place-names all have connection with these will serve as one proof).

Kuioka Shrine

¶(Note: it now stands at Ioka in Ioka village.)

Taka Shrine

¶(Note: it now stands in Taga village.) It is told that it enshrines the two deities Izanagi and Izanami (Note: following shrine tradition).

Uchi Shrine (2 seats)

¶(Note: it now stands in Uchisato village. Southeast of this village there are place-names such as Furumiyaji and Uchigaki, which are probably its old site.) It probably enshrines the ancestor of the Uchi-no-Omi (Note: following the Shōjiroku and the Engishiki).

Awa Shrine

¶(Note: it now stands at Awako in Ichibe village and is called Awa Myōjin.)

Saga-no Shrine

¶(Note: it was originally at Yamamoto village in Tsutsuki district and was later moved to Etsu village.) It is told that it enshrines the two deities Sakamizuo and Sakamizume (Note: following the shrine record of the fourth year of Tenshō (1576)). In the first year of Daidō, nine households of fief were fixed (Note: following the Shinshō Kyakuchokufu).

Sakaya Shrine

¶(Note: it now stands in Okido village and is called Sakaya Myōjin.)

Kannabi Shrine

¶(Note: it now stands southwest of Takigi village, on Mount Kannabi.) In the second year of Hōki (771), one household of fief was offered from its home province (Note: following the Shinshō Kyakuchokufu. Note: the Asuka shrine of Yamato is also called the Kannabi Asuka shrine. By this, the deity enshrined in this shrine is probably the same as the Deity of Asuka, but clear proof has not yet been obtained, so this awaits later study).

Tenjin Shrine

¶(Note: it now stands in Katano-hara in Matsui village.) In the sixth year of Enryaku (787), the heavenly deities were worshipped at Katano (Note: following the Shoku Nihongi). This shrine is probably its remains.

Chigi Shrine

¶(Note: it now stands in Kami village.)

¶The eleven shrines above were all ranked as minor shrines under the Engi regulations. Of these, the three seats of Kuioka, Taka and Saga-no each had one hoe and one yugi, quiver, added to the offerings of the Toshigoi festival (Note: following the Engishiki).

Sōraku District (6 shrines)

Hōsono Shrine

¶(Note: it now stands at Hahaso-no-mori in Hōsono village.) It is told that it enshrines Takemikazuchi-no-Mikoto. In remote antiquity there was a clamorous demon in this place that worked uncanny harm and tormented the people, but the deity descended from heaven and pacified it, and the people were first able to live in peace. It is said that for that reason the deity was worshipped (Note: following the Kashima Senkōki as quoted in the Genyōki). In the first year of Daidō, four households of fief were fixed from its home province (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Waki-ni-imasu Ame-no-Fukime Shrine

¶Also called the Deity of Waki (Note: following the Sandai Jitsuroku. Note: it now stands at Wakimori in Hirao village and is called Wakidenomiya). In the first year of Daidō, four households of fief were fixed from its home province (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: this entry in this work also says that Senior Fifth Rank Lower was granted to the Deity of Waki, but this is probably an error through duplication). An envoy was sent to present offerings and pray for the wind and rain to cease (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state and the rain-praying rites (Note: following the Engishiki).

Okada-Kamo Shrine

¶(Note: it now stands in Kita village in Kamo district.) It probably enshrines Kamo-Taketsunumi-no-Mikoto. When the Great Ancestor (Emperor Jinmu) entered the Central Land, Taketsunumi went before him as guide and reached Kamo of Okada in Yamashiro. That is this place (Note: following the Yamashiro no Kuni Fudoki, the Kamo Engi and the Hata Honkeichō). In the first year of Jōgan, it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Okada-Kuni Shrine

¶(Note: it now stands at Kizu and is called Tenjinsha village. This shrine is listed side by side with the Kamo shrine. "Kamo" is read "kamo" and "kuni" is read "kuni." The Shoku Nihongi says that in the first year of Wadō the emperor visited the Okada detached palace and granted roads to the two villages of Kamo and Kuni, and this is this place.) In the first year of Jōgan, it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki).

Kanbara-ni-imasu Takeinadahime Shrine

¶(Note: it now stands in Kanda village.) It probably enshrines Kushiinadahime-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

Sagaraka Shrine

¶(Note: it now stands in Sagara village.) Under the Engi regulations both seats were ranked as minor shrines (Note: following the Engishiki).

Shrines Not Recorded in the Official Registers

Ōharano Shrine (4 seats)

¶(Note: following the Engishiki.) It stands in Otokuni district (Note: following the Nijūnisha Chūshiki and the Shosha Kongenki. Note: it now stands in Ōharano village). In the Enryaku years the deities of Kasuga were moved and enshrined here, for the convenience of the Empress's processions (Note: following the Ōkagami Uragaki, the Gonki and the Kuji Kongen). In the second month of the first year of Ninju, it was decreed: "The ceremonial of the festival shall in every respect follow that of the Umenomiya" (Note: following the Montoku Jitsuroku). "Ten households of fief were offered from its home province" (Note: following the Shinshō Kyakuchokufu. Note: the year is lacking in this work, but it is entered here for the time being). In the first year of Jōgan, officials were sent to present sacred treasures and offerings. In the third year, the Empress Dowager went in procession and presented offerings, and persons of Sixth Rank and below of the Fujiwara clan served as her attendants. The processions to Ōharano later at last became a rule. In the seventh year, five tan of sacred rice land were offered (Note: following the Sandai Jitsuroku). In the thirteenth year, it was decreed that all rules of worship, from one on, should follow those of the Kasuga shrine (Note: both the Nijūnisha Chūshiki and the Shosha Kongenki quote the Jōgan Shiki). In the seventeenth year, offerings were presented to pray for rain. In the fourth year of Gangyō, offerings were presented to announce the completion of the Daigokuden (Note: following the Sandai Jitsuroku). In the second year of Tengyō, sacred treasures and running horses were offered in thanks for the prayer for the Empress Dowager's illness (Note: following the Geki Nikki). In the fourth year of Shōryaku (993), the emperor's carriage visited in person. This was the beginning of imperial visits (Note: following the Nihon Kiryaku and the Geki Nikki). In the second year of Kankō (1005), the Chūgū went in procession. Ten dancers and ten running horses were offered. The carriages ridden by the Naishi-no-kami and others in attendance, carriages with silk-hair, gold-work, woven-screen and betel-palm hair coverings, numbered more than forty. The Minister of the Left and those below followed the carriage, and the ceremony was very grand (Note: following the Shōyūki and the Nihon Kiryaku). In the seventh year, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered. In the third year of Chōgen (1030), it took part in the Anjō offerings of the Toshigoi and Tsukinami festivals (Note: following the Nihon Kiryaku. Note: the Nijūnisha Chūshiki and the Shosha Kongenki both say it took part in the four seasonal offerings of the Toshigoi, Tsukinami and Niiname).

¶Its regular festival is held on the first U day of the second month and the middle Ne day of the eleventh month. If there are two Ne days, the later Ne day is used (Note: the Ōkagami says "the first Ne day of mid-winter"). In its ceremony, at dawn on the festival day, the responsible officials make the usual preparations, the Jingikan leads the mono-imi in adorning the shrine buildings, the Ministers and those below take their seats in the outer court, the Chūgūshiki presents the food, the clansmen of Sixth Rank and below take their seats in order, and the offering envoys and the Naishi advance. The Naishi and Myōbu enter by the western gate on the south side and take their seats. The envoy presents the offerings, places them on the shelf before the Mizugaki, bows twice in two rounds and withdraws. Next the envoys of the clansmen's various houses each take offerings, place them on the shelf, and bow as before. Four Kanbe step forward, take the offerings of the Kura-ryō, hand them to the mono-imi, and have them placed in the shrine building. The Kanbe spread food mats before the building and leave. The clan Taifu and those below arrange the tables for the divine food, with the east hall first. The Kanbe carry wine casks and set them up before the halls: one cask of shrine-brewed wine is placed between the first and second halls, and another between the third and fourth, combined with the tables, and four jars of wine from the responsible office are placed on the Nakanoe. When this is finished they return to their seats in the outer court. The Naishi and those below enter and remove the covers from the food. Wine is then offered, two cups to each hall (one cup of one-night wine and one cup of shrine-brewed wine). When it is done, they come out to seats within the screen before the shrine building, with the east as the place of honor, facing north. The Ministers and those below, the court's envoys and the clansmen enter and take seats, facing north with the west as the place of honor, lined up in overlapping rows. Next four sacred horses and eight running horses are lined up before the building, with the Shōgen of the Konoe and the Jō of the Bureau of Horses walking before them. Next the Kannushi puts on a paper-mulberry garland, takes his seat for the norito, and bows twice in two rounds. The Ministers and those below also all bow, and the norito is read. When it is finished they bow twice in two rounds, clap four times in four rounds, and each takes a seat in the Naorai hall. The Kanbe disperse the offerings. Then the Bureau of Horses leads the sacred horses eight times around the shrine. When it ends, the officials and others are given sacred wine and withdraw, and the Konoe present the Azuma-mai. The Minister calls a messenger, who answers "yes." He advances from the south and stands facing north. The Minister orders the Kunai to be called, the messenger answers "yes" and calls him, and the Jō answers "yes" and runs to stand. The Minister orders food to be bestowed, and food is distributed to the various ministers. At this time those of Fifth Rank and above of other clans take their seats. The Jingi Jō orders the koto master and flute players to play together, and the songs of flute and koto begin in turn. Next the Kannushi performs the Yamato dance. One Jō and two each of the clansmen of Fifth Rank and above and Sixth Rank perform the dance in turn. Wine goes round three times, and they clap once. When this is finished, food is given to those of Fifth Rank and above. The Geki presents the attendance records of those of Fifth Rank and above and Sixth Rank and below to the Minister. When the Minister has seen them he hands them back, and the Geki returns to his seat. Stipends are given to the clansmen, and when this is finished the Minister goes to the racecourse to have horses run, and the Naishi watch it (Note: following the Jōgan Gishiki). The offerings for its festival follow those of Kasuga. The Kura-ryō separately presents offerings such as five-colored silk, thread, bleached cloth and Aki paper-mulberry and hemp. The Bureau of Horses offers four sacred horses and ten running horses (Note: following the Engishiki). Generally a Kannushi was not regularly appointed, but when the time came, one of the clansmen was chosen by divination to serve (Note: following the Gōke Shidai Tōchū).

Kitayama Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro Meishōshi and the Yamashiro-shi. Note: it stands in Ōkitayama village). In the fifth year of Tenchō (828), there was flood damage in the capital. People of the world said that the Deity of Kitayama was working a curse. A prince of the royal clan was therefore sent to present offerings (Note: following the Ruijū Kokushi).

Hori-ikazuchi Hitsuku-ikazuchi Yuzuhawake Shrine

¶(Note: one text of this work lacks the character "tsu.") Its location is not now known in detail. In the first year of Ninju, Junior Fifth Rank Lower was granted (Note: following the Montoku Jitsuroku).

Ogoso Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro-shi. Note: it stands in Kami-Yamada village). In the first year of Jōgan, Junior Fifth Rank Lower was conferred. In the twelfth year, new coins cast in this district were offered.

Ōkawara-Kunitsu Shrine

¶(Note: it stands in Ōkitakawara village.)

Arichi-Kunitsu Shrine

¶(Note: it stands in Kami-Arichi village.)

Amateru-Mikado Shrine

¶(Note: it stands in Asukaji village.) The three shrines above now stand in Sōraku district (Note: the district name follows the Yamashiro-shi). In the first year of Jōgan, the Deities Ōkawara-Kunitsu and Arichi-Kunitsu were both granted Junior Fifth Rank Upper from Junior Fifth Rank Lower. The Deity Amateru-Mikado was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

Iwashimizu Hachiman Shrine (3 seats)

¶It stands on Otokoyama in Kuse district (Note: following the Ruijū Sandaikyaku, the Nijūnisha Chūshiki and the Shosha Kongenki. Note: it is now counted as in Tsuzuki district). In the first year of Jōgan, at the petition of the monk Gyōkyō, it was moved and enshrined from the Usa shrine. An edict had the Mokuryō build the shrine palace. In the following year the august form of the deity was installed (Note: following the Chōya Gunsai and the Ruijū Sandaikyaku). Hime-Ōkami and Ōtarashime-no-Mikoto were jointly enshrined (Note: following the Sandai Jitsuroku), and it was called the Sōbyō, the Ancestral Shrine, together with the Ise Great Shrine (Note: following the Yōkōki, the Jinnō Shōtōki and the Hachiman Gudōkun). Ten households of fief each were offered from its home province and from Tamba (Note: following the Shinshō Kyakuchokufu. Note: the year is lacking in this work, but it is entered here for the time being). In the seventh year, Wake-no-Ason Iwan, of Junior Fifth Rank Lower, was sent to present shields, halberds, saddles and the like. In the eleventh year, offerings with a Senmyō were presented to announce that rebels of Silla had plundered tribute goods. In the fourteenth year, the coming of Bohai envoys to court was announced (Note: following the Sandai Jitsuroku). In the eighteenth year, Hachiman-gū Gokokuji petitioned to have a Kannushi permanently established on a par with the Usa shrine. Ki-no-Ason Mitoyo, of Junior Eighth Rank Upper, was appointed to it (Note: following the Sandai Jitsuroku and the Ruijū Kokushi). Gyōkyō was a descendant of Takeshiuchi-no-Sukune. For that reason members of the Ki clan were appointed to the office, and their descendants succeeded to it in each generation (Note: following the Iwashimizu Bettō Keizu). In the first year of Kanpyō, vestments for Buddhas and Bodhisattvas were offered. It is said to have been by the instruction of the deity (Note: following the Fusō Ryakki and the Teiō Hennenki). In the sixteenth year of Engi, an extraordinary offering envoy was sent, and some number of horses of the Left and Right Bureaus of Horses and ten each of the Left and Right Konoe were offered (Note: following the Nihon Kiryaku). In the second year of Tengyō, sacred treasures and running horses were offered in thanks for the prayer for the Empress Dowager's illness (Note: following the Geki Nikki). In the third year, twenty-five households of fief were offered in thanks for the pacification of the rebellion (Note: following the Nihon Kiryaku). In the fourth month of the fifth year, an extraordinary festival was first performed, and sacred treasures, song and dance were offered. It was in thanks for the pacification of the rebellion (Note: following the Fusō Ryakki, the Geki Nikki and the Gōke Shidai). On the fifteenth day of the eighth month of the first year of Ōwa (961), the Hōjō-e, the rite of releasing living creatures, was held. The Chūgū presented offerings, music and running horses (Note: following the Nihon Kiryaku). In the third month of the second year of Tenroku, an extraordinary festival was held. Kagura, the Azuma-asobi and running horses were offered (Note: following the Nihon Kiryaku, the Chōya Gunsai and the Ichidai Yōki. Note: the Gunsai places it in the first year of Tenroku). The extraordinary festival of the third month was fixed as a permanent rule. Its day is the middle Uma day, and if there are two Uma days the later Uma day is used (Note: following the Gōke Shidai). In the second year of Tenen (974), at the Hōjō-e, the Gagakuryō was ordered to offer music and dance on a par with the various Sechie, and this was made a permanent rule. The Left and Right Bureaus of Horses and the Left and Right Konoe were also made to offer ten horses each and ten Konoe each, serving in alternate years (Note: following the Nihon Kiryaku and the Nenjū Gyōji Hishō). In the third year, the supply from the provinces of the home provinces to the extraordinary festival was stopped, and the Kura-ryō and the Kokurain were made to provide it (Note: following the Nihon Kiryaku). In the second year of Tengen, the emperor's carriage visited in person, and there was a play of stamping songs by men. Imperial visits began from this (Note: following the Nihon Kiryaku, the Hyakurenshō, the Ichidai Yōki and the Ransho-shō).

¶In the seventh year of Kankō, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered, together with the Kinengoku-shi, envoy for praying for the harvest (Note: following the Nihon Kiryaku). At this time the Fujiwara Chūgū made and offered three sacred palanquins, and this later at last became a rule (Note: following the Geki Nikki). In the first year of Jinin, the emperor's carriage visited the shrine. A hundred households of fief in total from Bitchū, Harima, Awa and Tosa were offered (Note: following the Shōyūki and the Nihon Kiryaku). Soon afterwards it was fixed that "the fief of Bitchū shall be used for the funds for the imperial food offerings, and the remainder for repairs." In the first year of Chōgen, Hokkyō Genmyō reported: "At Ise, Usa and elsewhere, when the main hall is rebuilt, the august body of the deity is in each case moved to a temporary hall, but at this shrine this is not done, and the rule is to rebuild it entirely. For that reason the august body is not moved. The reigns of Ōwa and Kōhō also followed that precedent. At that time there were calamities, and only in the reign of Emperor Ichijō an imperial envoy was dispatched, the august body was moved and repairs were made, and in the end there was no untoward event. I ask that the rebuilding be done following this precedent." An edict then had the Onmyōryō divine about it and also had the high courtiers discuss it. All said, "It is well to follow the precedent of Ōwa," and this was granted (Note: following the Shōyūki). In the second year of Enkyū, it was decreed that the Hōjō-e be made a regular event. It was therefore fixed that "from this year the Jōkei and those below, the six guard offices and the Bureau of Horses shall follow the sacred palanquin, all on a par with an imperial visit" (Note: following the Fusō Ryakki, the Hyakurenshō, the Chōya Gunsai, the Chūshishō and the Ransho-shō). In the third year of Jōhō, the emperor's carriage visited in person. On this basis, a system of imperial visits every year in the third month was fixed. At the next year's visit, fifty further households of fief were added by edict (Note: following the Fusō Ryakki). In the first year of Chōkan (1163), Taira-no-Kiyomori, Gon-Chūnagon, was made the offering envoy for praying for the harvest. The use of a high courtier as envoy began from this (Note: following the Akihiro-ō-ki. Kiyomori follows the Kugyō Bunin). In the second year after Emperor Go-Toba's accession, the Cloistered Emperor (Go-Shirakawa), because the country was tranquil, ordered by edict that the Hakozaki shrine in Chikuzen be attached to this main shrine, in thanks for his daily prayers (Note: following the Rokudai Shōjiki. Note: the year and month are not recorded in this work, but it is entered here for the time being). In that year the shrine officials appealed that "warriors are encroaching on the shrine's holy lands and offerings to the deity are becoming scarce." Minamoto-no-Yoritomo issued orders to forty estates and holdings in the provinces of Awaji, Harima, Bizen, Bitchū, Aki, Suō, Nagato, Mimasaka, Hōki, Izumo, Iwami and others and admonished them (Note: following the Hachiman Shikan Tanaka-shi Monjo). He also dedicated Minoda-hō in Awa and assigned it to the shrine lands. In the second year of Kenkyū (1191), an edict forbade Yoritomo's retainers from encroaching on the holy lands in Suō, harming the shrine servants and seizing the sacred tax. In the following year Yoritomo offered a sword and horses and prayed for the Cloistered Emperor's illness (Note: following the Azuma Kagami). In the fifth year of Kenpō, Gon-no-Bettō Sōsei, a shrine monk, proposed: "The order of promotion of Bettō and the numbers of Denshi, Gon-Denshi and so on are to be fixed, and the Bettō, Gon-no-Bettō, Shuri-Bettō, Zoku-Bettō, Kannushi and Sangō are to be made to administer separately over twenty-odd holy estates. Of what is stored in their storehouses, one tenth shall be set aside for offerings to the gods and buddhas. When the shrine palace is repaired, state funds shall not be requested, and all shall be done with goods of the holy lands. Estates must not be granted to those who are not clansmen" (Note: following Sōsei's votive text). In the tenth year of Bun'ei (1273), the shrine officials reported: "The sword bags of the three seats were gnawed by mice, and the scabbard of one of them was slightly damaged." On discussion and divination it was said that "an irregularity in the rites caused this, and it will be a portent of ill." A Senmyō was therefore offered in apology and new bags were offered. It was also discussed whether "the august sword is a sacred treasure and ought to be remade." The shrine officials stated: "The august sword is in fact the body of the deity. The august bodies of the three seats revered in the sixth year of Jōgan are precisely this. That is why it is now set above the box of the august seal. If it were truly a sacred treasure, it should not be placed here. The august sword and the august seal are both august bodies and should not be doubted." The discussion of remaking it was therefore dropped (Note: following the Hachiman Gudōkun). In the eleventh year, the emperor's carriage visited in person. In the fourth year of Kōan (1281), the New Retired Emperor (Kameyama) also visited the shrine to pray and had his retainers perform kagura. All of these were prayers against the calamity of the Mongol invasion (Note: following the Nihon Kiryaku and the Hachiman Gudōkun). In the first year of Shōan (1299), the Cloistered Emperor and the New Retired Emperor visited the shrine (Note: following the Teiō Hennenki).

¶Generally, after Jōgan, offerings were always presented at an emperor's accession (Note: following the Sandai Jitsuroku, the Nihon Kiryaku, the Hokuzan-shō and the Gōke Shidai). If there were warfare, drought, or invasion by barbarians, envoys were always sent to pray and purify (Note: following the Sandai Jitsuroku and the Nihon Kiryaku). Objects for presenting offerings were dispatched after the emperor bowed twice in two rounds at the Seiryōden (Note: following the Gōke Shidai). Generally the extraordinary festival is treated on a par with minor rites (Note: following the Nenjū Gyōji Hishō). Two days before the festival a rehearsal of music, the Shigaku, is held (Note: following the Gōke Shidai). Its ceremony later fell into disuse but was restored at the Kenmu Restoration (Note: following the Kenmu Nenjū Gyōji). Generally in the ceremony of the festival, the imperial envoy takes the Senmyō and offerings and goes to the shrine leading the dancers and attendant singers. The envoy has the Zoku-Bettō present the offerings. The offering envoy advances through the middle gate, takes his seat at the dance hall, bows twice and reads the Senmyō. When finished he hands it to the shrine officials, who read the norito. After the envoy has left his seat, eight sacred horses are led out. The attendant singers enter by the east gate and stand east of the dancers. The dancers enter by the southern middle gate, take their places at the dance hall and perform the Suruga dance. When it ends they withdraw. They also remove one sleeve and advance with the dance. Then the envoy and those below take their seats at the dance hall. At this time an official of the Tonomoryō sets courtyard fires north of the hall. Wine goes round three times, the Ninjō stands up to carry out the proceedings, the dancers and attendant singers each take their seats, and the Motosue-uta is played on koto, flute and hichiriki. Then the dancers and others ride out on horseback, reach the racecourse, play the Kochōshi and sing the Yamashiro tune. When it ends they withdraw (Note: following the Gōke Shidai). Generally the auxiliary shrines of the main shrine include the Wakamiya, Takeuchi, Kōra and other shrines (Note: following the Jinja Keimō and the Hachimangū Honki). In the first year of Kangen (1243), the Retired Emperor visited the shrine and presented offerings to the three seats together (Note: following the Yōkōki). Originally Minamoto-no-Yoriyoshi and his son especially revered Hachiman, and by Yoritomo's time their reverence and faith had become ever more devout. The Minamoto warriors in the end took it as their clan deity and set up branch shrines in many provinces, among which the Kamakura Hachiman shrine flourished most (Note: following the Sonpi Bunmyaku, the Fusō Ryakki, the Azuma Kagami, the Genpei Jōsuiki and the Hachiman Gudōkun).

Kōtaigōgū Kogarashi Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro Meishōshi and the Yamashiro-shi. Note: it stands at Kogarashi-no-mori in Uzumasa village).

Hirohata Shrine and Tanaka Shrine

¶The two shrines now stand in Atago district (Note: the district name follows the Yamashiro-shi. Note: both are in Hanazono village). In the fifth year of Jōgan, because of their proximity to pollution, the two shrines were moved to Isami-no-sato.

Kasuga Toshigoi Shrine

¶Its location is now unknown. In the fifth year of Jōgan, Junior Fifth Rank Lower was granted (Note: following the Sandai Jitsuroku).

Munakata Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro-shi. Note: it stands at Ichiidani). It enshrines Ichikishimahime-no-Mikoto. The deity enshrined at the so-called Matsuzaki Hinoo is this one (Note: following the Hata Honkeichō). It is a lesser shrine of Matsuo (Note: following the Hyakurenshō). In the twelfth year of Jōgan, new coins cast in this district were offered.

Shimizu Shrine

¶(Note: "shimizu" is also written with a different character for "shi.") It now stands in Kadono district (Note: the district name follows the Yamashiro-shi. Note: it stands at Hebidani on Arashiyama). In the twelfth year of Jōgan, new coins were offered. In the following year it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

Ichikawa Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro-shi. Note: it stands west of Ichikawa, a dependent hamlet of Uzumasa). In the thirteenth year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

Ōi Shrine

¶It now stands in Kadono district (Note: the district name follows the Yamashiro-shi. Note: it stands on the northern cliff of the Ōi River in Shimo-Saga). In the twelfth year of Jōgan, new coins were offered. In the eighteenth year, it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

Hatatagami Shrine (3 seats)

¶It stands northwest of Kagura-ga-oka in Atago district (Note: it is now called Kagura-ga-oka Myōjin). Under the Engi regulations, every year in the fourth and eleventh months the Urabe were made to choose an auspicious day and hold the festival (Note: following the Engishiki).

Jōnan Shrine

¶It now stands in Kii district (Note: the district name follows the Yamashiro Meishōshi and the Jinja Keimō. Note: it stands in Shimo-Toba village). In the third year of Enchō, the festival of Jōnanji was held and the Cloistered Emperor visited in procession (Note: following the Riburō-ki). In the first year of Eiryaku (1160), the Retired Emperor visited again (Note: following the Sankaiki).

Gion Shrine (3 seats)

¶It stands in Yasaka district in Atago district (Note: following the Shosha Kongenki and the Shoshinki. Note: it now stands east of the Kamo River at Shijō). It enshrines Susanoo-no-Mikoto, Kushiinadahime and the daughter of the sea deity. According to tradition, in ancient times Susanoo-no-Mikoto descended at Akashi-no-ura in Harima, then moved to Hiromine, and afterwards moved to Tōkōji in Kita-Shirakawa. In the eighteenth year of Jōgan, Enjo, a monk of Jōjūji, moved it to Yasaka district. In the Gangyō years, the Regent Fujiwara-no-Mototsune revered this deity, further built a monastery called Kankeiji Kanjin-in, and moved and enshrined the deity within its precincts. That is the present site (Note: following the Nijūnisha Chūshiki, the Shosha Kongen and the Shoshinki. Note: the various books call Susanoo-no-Mikoto Gozu Tennō, Inada-hime Hon-Gozen, also Bari-nyo, or Shōshōi. The daughter of the sea deity is Ima-Gozen, also Shindokukeshin. Besides these, deities such as the Hachiōji and the Shitai Daishōgun are jointly enshrined. These names and titles were mostly set up by Buddhists, and that the shrine is named Gion and its management is entrusted to monks is the height of confusion. Ranking it among the various shrines seems very incongruous. But among later shrines there are often cases of this kind. This too lets us observe the changes of the age. Also, according to the Nihon Kiryaku, in the fourth year of Enchō a wandering monk built the Gion Tenjin hall. The Ichidai Yōki says that in the fourth year of Jōhei (934) a practitioner built the Kanjin-in. The Tōji Chōja Bunin also places it in the fourth year of Jōhei, and says that the monk Saikō founded the shrine. It is not known which is correct).

¶In the second year of Tengyō, offerings, sacred treasures and running horses were presented in thanks for the prayer for the Empress Dowager's illness (Note: following the Geki Nikki). In the first year of Tenroku, the Goryō-e was first held. In the third year, the shrine was made a lesser shrine of Hie (Note: following the Nijūnisha Chūshiki and the Shosha Kongenki). In the third year of Tenen, an extraordinary festival was first held, and the imperial envoy presented music, the Azuma-asobi and running horses (Note: following the Nihon Kiryaku, the Hyakurenshō and the Nenjū Gyōji Hishō). In the seventh year of Kankō, because the following year fell on a sangō-yaku, sacred treasures and the Azuma-asobi were offered (Note: following the Nihon Kiryaku). In the second year of Enkyū, the shrine suffered a fire and many of the deity's bodies were burned. An edict therefore sent officials to apologize for the fire and have the shrine buildings repaired. From the following year the various bodies of the deity began to be remade and installed (Note: following the Hyakurenshō, the Fusō Ryakki and the Gyokuzui). In the fourth year, the emperor's carriage visited in person. The Gion visit began from this (Note: following the Fusō Ryakki, the Hyakurenshō, the Ichidai Yōki and the Rekidai Tennō-ki). In the first year of Tenji (1124), an extraordinary festival was held and fixed as a permanent rule (Note: following the Hyakurenshō, the Eishōki and the Nenjū Gyōji Hishō). In the second year of Daiji (1127), at the Goryō-e, the imperial envoy rode a Chinese saddle. Court nobles, Umaosa, shrine maidens, tanatsume, dengaku dancers and others, wearing gold and silver and brocade embroidery, numbered several hundred, and the splendor reached its utmost (Note: following the Chūyūki). In the second year of Ōhō (1162), the emperor's carriage visited and kagura was performed. The offering of kagura began from this. In the second year of Jōan, the Retired Emperor made and offered three sacred palanquins and seven lion heads, and viewed the Goryō-e. The Goryō-e became ever more flourishing (Note: following the Hyakurenshō). Generally, as to the festival days, the fourteenth day of the sixth month is the Goryō-e and the fifteenth is the extraordinary festival (Note: following the Kuji Kongen and the Seigen Mondō).

Kitano Shrine

¶It stands at Kitano in Kanbayashi district of Kadono district and enshrines the spirit of the Minister of the Right Sugawara-no-Ason Michizane (Note: following the Kitano Ko-Engi and the Shosha Kongenki). Michizane was esteemed in his time for learning and virtue, and all the people of the realm looked up to his lofty character. When he fell victim to slander, Emperor Daigo was still young and had not long been on the throne; surrounded by treacherous ministers wielding power, he could not tell the loyal from the wicked. In the end Michizane was banished to the Western Sea (Dazaifu). The treacherous ministers then forged an edict, ordered the Onmyōryō to bury assorted treasures at the eight corners of the imperial city, and had cursing rites performed. The people of the realm thought it a wrongful charge. After Michizane died, the treacherous ministers died one after another, and ill-omened rumors spread (Note: consulted from the Kanpyō Yuikai, the Ōkagami, the Nihon Kiryaku, the Fusō Ryakki and the Kitano Engi). The emperor repented deeply, and in the first year of Enchō decreed that Michizane be restored to his original office, posthumously granted him Senior Second Rank, and called him Karai Tenjin, the Heavenly Deity of Fire-Thunder (Note: following the Nihon Kiryaku and the Fusō Ryakki). In the fifth year of Tengyō, the deity possessed Ayako, a woman of Shichijō in the Right Capital, and said: "If you enshrine me at the Ukon racecourse, I shall protect the imperial house." Ayako set up a small shrine beside it and worshipped there (Note: following the Kitano Ko-Engi and the Kanke Denki). In the first year of Tenryaku (947), the deity again possessed the son of Yoshitane, Negi of the Hira shrine in Ōmi, and spoke as at first. Yoshitane went to the palace and reported it (Note: following the Tenman-gū Takusenki. Note: the Kitano Engi and the Taiheiki place this in the ninth year of Tengyō, and the Fusō Ryakki, the Shosha Kongenki and others in the ninth year of Tenryaku, but both are errors). Consulting with Ayako and with Saichin, a monk of Asahiji, he moved and enshrined the deity at the Ukon racecourse. That is the present site (Note: following the Kanke Denki and the Kitano Engi). Later it was called Tenman Tenjin (Note: following the Geki Nikki as quoted in the Kanke Denki and the Konshōin text of the Taiheiki). Ever since, people high and low have revered it one after another (Note: following the Genkō Shakusho and the Kitano Engi), and it has been called the Seibyō, the Sacred Mausoleum (Note: following the Honchō Monzui).

¶In the third year of Tentoku (959), the Minister of the Right Fujiwara-no-Morosuke renewed and repaired the shrine building, enlarged the old structure, and offered several sacred treasures (Note: following the Kanke Denki, the Kitano Engi and the Shosha Kongenki). In the first year of Eien (987), the palace buildings were rebuilt (Note: following the Hyakurenshō and the Zoku Kokonjū), the fifth day of the eighth month was made the festival day, the Kura-ryō was made to supply it, and it was decreed that one person of Fifth Rank of the Sugawara clan present the offerings (Note: following the Geki Nikki as quoted in the Kanke Denki, the Shosha Kongenki and the Nijūnisha Chūshiki). In the fourth year of Shōryaku, Senior First Rank was granted posthumously. In the first year of Kankō, the emperor's carriage visited the shrine. Imperial visits began from this (Note: following the Nihon Kiryaku, the Hyakurenshō and the Seiji Yakuryaku. Note: one account of the Nijūnisha Chūshiki and the Shosha Kongenki makes the first year of Manju (1024) the beginning of imperial visits). From then on, through the generations, offerings never ceased (Note: following the Nijūnisha Chūshiki and the Shosha Kongenki). In the fourth year of Chōgen, ten rows of horses of the Bureau were offered (Note: following the Shōyūki and the Sakeiki). In the first year of Eishō (1046), because its festival day fell on the death anniversary of the posthumous Empress Dowager, it was changed to the fourth, and later became a permanent rule (Note: following the Hyakurenshō and the Kuji Kongen). At the imperial visit of the first year of Eikyū (1113), sacred treasures, running horses, the Azuma-asobi and gagaku were offered (Note: following the Chōshūki). In the fifth year of Kyūan (1149), the same was done again (Note: following the Geki Nikki). In the first year of Bunryaku (1234), the shrine building suffered a fire, and the head of the Sugawara clan was ordered to serve as chief of the repairs (Note: following the Hyakurenshō). In the third year of Shōō (1290), it was decreed: "On the day of the regular festival, the offering of the Azuma-asobi, running horses and kagura shall be the permanent rule" (Note: following the Yasutomi-ki, the Nijūnisha Chūshiki and the Shosha Kongenki). In the fourth year of Engen (1339), the Northern Court issued a directive of the Retired Emperor and offered Kuramitsu-no-ho in Nagato. In the twentieth year of Shōhei (1365), Sugawara estate in Noto was also attached to the shrine officials and made to supply the funds for the festival.

¶Generally the main shrine's holy lands number seventy-six places in the home provinces and the provinces of Tōkai, Tōsan, Hokuriku, San'in and San'yō (Note: following the Kitano-sha Monjo). The Lord Sugawara's divine power and efficacy have become more manifest as time has passed, and public and private shrines have spread almost throughout the provinces and districts (Note: following the Kanke Denki). In later ages Chūjō-dono and Kisshō-nyo were added to make three seats (Note: following the Shosha Kongenki and the Shoshinki). Its auxiliary shrine is called Saishō-dono and enshrines Michizane's great-grandson, Senior Third Rank Sukemasa (Note: following the Kugyō Bunin and the Sugawara Keizu). In the first year of Genryaku (1184), Senior Second Rank was granted posthumously (Note: consulted from the Chūshishō, the Shoshinki and the Kugyō Bunin. Note: the Kokon Chomonjū says Senior First Rank was granted posthumously in the third year of Manju (1026), but this is an error). It is called Izumi-dono and enshrines Michizane's fifth-generation descendant, Sadayoshi, Governor of Izumi (Note: following the Sugawara Keizu, the Nijūnisha Chūshiki and the Shoshinki). In the first year of Genryaku, Junior Third Rank was granted posthumously (Note: following the Chūshishō and the Shoshinki). It is called Sanmi-dono and enshrines Sadayoshi's second son, Ariyoshi. In the second year of Gentoku (1330), Junior Third Rank was granted posthumously (Note: following the Sugawara Keizu and the Shigō Zakki).

Yoshida Shrine (4 seats)

¶It stands in Atago district (Note: following the Shosha Kongenki and the Nijūnisha Chūshiki. Note: it now stands beneath Kagura-ga-oka. The shrine tradition quoted in the Yamashiro Meishōshi says "it was originally west of Yoshida-yama and later moved to the present place"). In the reign of Emperor Seiwa, the Chūnagon Fujiwara-no-Ason Yamakage founded it and moved and enshrined the four deities of Kasuga (Note: following the Ōkagami, the Teiō Hennenki and the Shosha Kongenki). On the accession of Emperor Ichijō, it was decreed that the two seasonal festivals (spring and autumn) be held, on a par with the ceremonial of the Ōharano festival (Note: following the Fusō Ryakki and the Nihon Kiryaku). Originally Yamakage had prayed to the deity: "If one of my clan becomes an empress, I will surely have this shrine take part in the state rites." Afterwards the Fujiwara became maternal kin of the throne generation after generation, and the clan flourished greatly (Note: following the Ōkagami). In the first year of Eien, the state rites were first held (Note: following the Teiō Hennenki, the Ōkagami Uragaki, the Ransho-shō and the Shosha Kongenki), and the emperor's carriage visited in person. Imperial visits to this shrine began from this (Note: following the Shoshinki). In the third year of Chōji (1106), it took part in the four seasonal offerings (Note: following the Shosha Kongenki and the Shoshinki). In the Kenpō years, an edict assigned the sacred rice land of Otokuni district in its home province to the shrine's estates. In the Kangi years, Atsumi estate in Kawachi was offered. In the second year of Kagen (1304), the head of the Fujiwara clan had earlier assigned Ikeda estate in the home province from his own domain to the funds for construction, and at this time the shrine officials said, "After the construction is finished, please make this estate permanently the funds for sutra reading and prayer," and this was granted (Note: following the Tōji Monjo). Generally its festival uses the middle Saru day of the fourth month and the middle Tori day of the eleventh month (Note: following the Nihon Kiryaku and the Fusō Ryakki). Later it was changed to the middle Ne day and the middle Saru day (Note: following the Hokuzan-shō, the Gōke Shidai-shō, the Nenjū Gyōji Hishō and the Kuji Kongen). One person of Fifth Rank of the Fujiwara clan served as imperial envoy (Note: following the Shosha Kongenki and the Shoshinki).

¶In its ceremony, more than ten days before the festival, the Bettō of the Kangakuin and the Ben and those below fix the persons of Fifth Rank and above who are to attend the festival. On the festival day, the Ben and those below first take their seats at the proceedings office, and seats for the clansmen are set up in the building to its north. The Jōkei enters, and the Ben and those below stand in rows in the courtyard, and the Jōkei takes his seat at the Chakutō-den. The Ben, Geki, Shi, clansmen of Fifth and Sixth Rank and the various envoys all take their seats. At this time the Kōgū, the Empress's household, gives a banquet. Then the Jōkei looks at the attendance lists of Fifth and Sixth Rank and fixes the dancers for the Yamato dance. Then the Jingikan takes the southern seats and chooses the Kannushi by divination. When that is finished, the offering envoy and the Naishi enter. The Jōkei and those below leave their seats, go before the torii, and the Mondo presents water for the basin. The Jōkei and the clansmen carry the offerings in turn. The Jōkei first presents one shelf, stopping about ten feet before the first hall. The clansmen of Fifth Rank and below follow. At the side of the shrine building they receive it in advance and hand it to the Naishi, who sets it out on the hall. The Jōkei and those below take their seats in the courtyard. The clansmen present the offerings, bow twice in two rounds, and the shrine officials receive and set them out. Then the sacred horses and running horses are lined up. The Kannushi puts on a paper-mulberry garland and bows four times in four rounds in the courtyard. When the norito has been read, they clap four times in four rounds. When that is done, all go to the Naorai hall and disperse the offerings. The Bureau of Horses leads two horses eight times around the shrine building. When that is done, food is bestowed on the Jōkei and those below. The Kannushi and those below perform a dance. The Geki takes the attendance list, enters from the eastern step, and hands it to the Jōkei. When he has seen it, stipends are bestowed on the various offices. Then the Kōgū bestows stipends on the Jōkei and those below. When that is done they withdraw (Note: following the Gōke Shidai). It is said that from the Eien years Urabe-no-Kanenobu became the shrine's administrator and afterwards his descendants held the office in each generation and took Yoshida as their clan name (Note: following the Yoshida Keizu).

Sekizan Shrine

¶It now stands in Atago district (Note: the district name follows the Yamashiro-shi. Note: it now stands at Nishi-Sakamoto on Mount Hiei). In the Jōwa years, the monk Ennin crossed to Tang to seek the Buddhist Law, and when he was about to return home, was held up by wind and stayed at Sekizan Hokkein in Dengzhou (Note: following the Sandai Jitsuroku), where he prayed to the Deity of Sekizan for secret aid. After returning home, he meant to build a shrine and worship it but died before he could. In the Jōgan years, his disciples, following his last wishes, built a shrine on Mount Hiei. The court then granted the regular taxes of Ōmi to assist the construction. It was called Sekizan Myōjin. This deity is the so-called Taishan Fujun (Note: consulted from the Genkō Shakusho, the Tendai Zasuki, the Sanke Yōryakki and the Genpei Jōsuiki). Emperor Daigo assigned thirty chō of rice land (Note: following the Sanke Yōryakki). In the fourth year of Shōryaku, Junior Fourth Rank Lower was added to Junior Fifth Rank Lower (Note: following the Geki Nikki, the Shinkaiki and the Shosha Kongenki. Note: the Geki Nikki says "the Deity of Akasaka," but from the other two books it is clear that this is the shrine. The Tendai Zasuki says that Senior Fourth Rank was conferred in the tenth year of Jōgan, and the Sanke Yōryakki says the sixth year of Jōgan and further that Senior Third Rank was conferred in the reign of Emperor Uda and that it advanced to Senior First Rank in the reign of Emperor Daigo, which differs greatly from the other books. This is added for reference). In the reign of Emperor Kameyama, at the petition of Enryakuji, the state rites were first held (Note: following the Rekidai Kōki).

Onda Shrine and Wakamiya Shrine

¶The locations of the two shrines are now both unknown. In the first year of Hōan, both first took part in the offerings from the state. This was at the petition of the officials of the Kamo shrines (Note: following the Chūyūki).

Imahie Shrine

¶It now stands in Atago district (Note: the district name follows the Yōshū Fushi. Note: it stands beneath Amidagamine). In the first year of Eiryaku, the Retired Emperor Go-Shirakawa founded it in Higashiyama in this district and moved and enshrined the Deity of Hie of Ōmi there (Note: following the Hyakurenshō, the Imakagami, the Yōkōki and the Kuji Kongen). At the end of the fourth month of the second year of Ōhō, the festival was performed. Later it became a regular event (Note: following the Kuji Kongen). In the second year of Jishō (1178), the Kosatsuki-e was held, horse races were offered, and the Cloistered Emperor attended in person (Note: following the Sankaiki). In the first year of Yōwa (1181), the Cloistered Emperor visited the shrine, kept purification overnight, and presented offerings and sacred treasures. In the following year, the Musha-dokoro, Warriors' Office, of the Retired Emperor's household offered horse races and yabusame in daily prayer, and the Cloistered Emperor viewed them (Note: following the Kikki). Afterwards the Retired Emperor Go-Toba also attended. By the second year of Kenryaku (1212), the Kosatsuki-e was fixed as a regular event, and the Retired Emperor attended each time. After the first year of Bunryaku, the imperial visits fell into disuse (Note: following the Hyakurenshō). In the first year of Hōji (1247), the Retired Emperor Go-Saga revived it. On this day there were horse races and dances such as lions and dengaku. An edict also summoned from the Kantō (the Kamakura shogunate) yabusame archers, seven mounted on each of left and right, all dressed in brocade embroidery. The attire of the horse racers was ordered to be offered by more than thirty provinces (Note: following the Yōkōki).

Imakumano Shrine

¶It now stands in Atago district (Note: the district name follows the Yōshū Fushi and the Yamashiro-shi. Note: it stands in Imakumano village). In the first year of Eiryaku, the Retired Emperor Go-Shirakawa founded it and enshrined the Deity of Kumano in Kii. The Retired Emperor especially revered this deity and himself visited Kumano more than thirty times. At this time he moved and enshrined it in this district (Note: following the Hyakurenshō, the Genpei Jōsuiki and the Shōkokuji Tō Kuyōki). He offered twenty-eight estates as funds for lamp oil. The provincial governors were forbidden to impose extraordinary levies (Note: following the Imakumano-sha Monjo). In the second year of Nin'an (1167), the Retired Emperor visited the shrine (Note: following the Hyōhanki). In the third year of Kenkyū, it was decreed: "The shrine administrators shall do their utmost to examine damage, repair it as it occurs from time to time, and not let it fall into great ruin. The June rite of each year must not be neglected or slackened. If it suffers great damage and repair is not easy, report it to the throne and await a ruling" (Note: following the Imakumano-sha Monjo).

Awata-no-Miya

¶It stands at Kasuga-no-kawara in Atago district. In the third year of Juei (1184), the Cloistered Emperor Go-Shirakawa founded it and enshrined the spirits of the Retired Emperor Sutoku and Fujiwara-no-Yorinaga (Note: following the Kikki, the Teiō Hennenki, the Hōgen Monogatari and the Genpei Jōsuiki). After the death of the Retired Emperor Sutoku, rebellions followed one after another, and calamities and portents appeared often. People of the world said, "A vengeful spirit is working a curse." An edict therefore had a posthumous title newly presented and a mausoleum built to worship him. Rank was also posthumously granted to Yorinaga and he was jointly enshrined (Note: following the Gyokukai, the Hōgen Monogatari and the Kikki). Urabe-no-Sukune Kanetomo, Jingi Taifu, was made shrine official (Note: following the Kikki). In the fourth year of Kenkyū, offerings were presented (Note: following the Gyokukai). Soon afterwards the festival was held. From then on, it became the rule to present offerings on the middle Tori day of the eighth month (Note: following the Teiō Hennenki and the Shosha Kongenki).

Naratoji Shrine

¶Its location is not now known in detail. It is the deity worshipped while the Kamo Saiin resides at the Nonomiya. Offerings are made each day, morning and evening, and on each Tori day the Mikashiki-o is made to present sacred wine. Part of the Kamo fief goods was set aside to meet the cost (Note: following the Sakeiki).