Treatise 9: Deities of Heaven and Earth IX: Shrines IV: Yamato

Soekami District (37 shrines)

¶Naruikazuchi Shrine (Narukami Shrine). (Note: it now stands at Mount Hika, east of Nara, and is called Kamioi Haru-no-miya.) It is probably the same deity as the one worshipped by the Mondo-no-tsukasa (Office of Drinking Water). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state. In addition, in the middle months of spring and winter, one man of the Nakatomi clan was dispatched to conduct a rite. The offerings for the rite included coarse silk, thread, floss, thin silk of five colors, Shitori cloth, tribute and labor-tax cloth, mulberry-bark fiber, hemp, hoes, rice, beans, sake, unhulled rice, abalone, dried bonito, assorted dried fish, salmon, assorted pickled fish, seaweed, assorted sea vegetables, salt, and coins. (Note: following the Engishiki.)

¶Unatari-ni-imasu Takamimusubi Shrine. It is also called the Deity of Utsuso (Utsuso-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu). It is also said to be the Hokkeji Komomakura Takamimusubi-no-Hi Deity (Note: following the Sandai Jitsuroku. It now stands at Yōbaidani in Hokkeji village and is called Yōbai Tenjin). It enshrines Takamimusubi-no-Mikoto. According to tradition, Empress Jingū ordered Takeuchi-no-Sukune (Takenouchi-no-Sukune) to enshrine the deity at this place (Note: following the headnotes to the Jinmyōchō). In the sixth year of Emperor Jitō, officials were sent to present tribute goods from Silla (Note: following the Nihon Shoki). In the reign of Emperor Shōmu, more than one hundred and ten bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō (806), thirteen households of fief in the provinces of Yamato and Owari were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Third Rank to Senior Third Rank. In the third year of Gangyō (879), it was raised to Junior Second Rank (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 Aibenamesai (Note: following the Engishiki).

¶Wani-ni-imasu Akasakahiko Shrine. It is also called Maru-no-Kami (Note: it now stands in Wani village). In the reign of Emperor Shōmu, more than one thousand and sixty bundles of unhulled rice were paid each year from the shrine households of this district, and were supplied for the use of the shrine (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, four households of fief in the province of Yamato were assigned to it (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).

¶Futonorito Shrine. It enshrines Ame-no-Koyane-no-Mikoto (Note: following the headnotes to the Jinmyōchō. The name Futonorito is also written with other characters. According to the Shinsen Kameso Ki, the daughter of Ame-no-Anmochi-no-Kami, Kametsuhime-no-Mikoto, lived at Ame-no-Kaguyama and was called Amatsu-Noritoto and Futo-Noritoto-no-Mikoto. The Kamechō Den quoted in the Shaku Nihongi is exactly the same text. "Anmochi" is probably an error for "Kushimachi," and the reading of "machi" is that of Ame-no-Kaguyama-Kushimachi-no-Mikoto, who appears later. According to this, Futo-Noritoto would be the child of that deity, named Kametsuhime. However, the Kamekyō quoted in the Kameso Ki is probably a theory transmitted from China and not an ancient tradition of our country. The account of Kametsuhime and the others appears to be forced, and so it is not adopted here). Ame-no-Koyane-no-Mikoto served the heavenly ancestor and was in charge of the great ritual prayers and the divination of the great fortune-telling (Note: following the Nihon Shoki and the Kojiki). For that reason the name Futonorito arose. In the first year of Tenpyō Jingo (765), one household of fief in the province of Yamato was presented to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Yagifu-no-Yamaguchi Shrine. (Note: Yagifu is also written with the characters of "Yabu." It now stands in Ōyagyū village.) On the accession of Emperor Montoku, it was granted Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it advanced to Senior Fifth Rank Upper with the Order of Merit, Eighth Class, and offerings were presented to quell the calamity of wind and rain (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).

¶The Four Deities of the Kasuga Festival (Kasuga-no-Matsuri-no-Kami Yonza). (Note: it now stands at the foot of Mount Mikasa in the Kasuga district.) The first hall enshrines Takemikazuchi-no-Mikoto, the second hall Futsunushi-no-Mikoto, the third hall Ame-no-Koyane-no-Mikoto, and the fourth hall the Lady Deity (Himegami) (Note: following the Montoku Jitsuroku, the Engishiki, and the Teiō Hennenki. The Lady Deity is said to refer to the consort of Ame-no-Koyane-no-Mikoto. The Hennenki says that she is in fact a deity of the same hall as the Ise Shrines, transferred from Ise for enshrinement. The Jinmei Hisho gives her as Takuhata-Chijihime-no-Mikoto, and later people came at last to think that the shrine enshrined Amaterasu-Ōmikami, but all of these are mistaken. Both the Montoku Jitsuroku and the Engishiki simply call her the Lady Deity and do not say "great deity." That the Lady Deity was the consort of Ame-no-Koyane-no-Mikoto is known from this). In the second year of Wadō (709), the court had until then held the deity of Kashima in Hitachi province in the highest reverence, and had sent envoys to present offerings at every accession, every investiture of an empress, and every appointment of a minister. At this point, since the road was long, it was decided by imperial command to divide the deity and enshrine it at Mount Mikasa in the Kasuga district, and it was named Kasuga Myōjin (Note: consulting the Ōkagami and its endnotes and the Jingū Zatsureishū, following the chronicle compiled in the second year of Bunpō). In the first year of Tenpyō Jingo, twenty households of fief of the Kashima deity were divided off and assigned to it (Note: following the Shinshō Kyakuchokufu). In the second year of Jingo Keiun (768), the deity of Katori in Shimōsa province, the deity of Hiraoka in Kawachi province, and the Lady Deity were additionally transferred and enshrined (Note: following the endnotes to the Ōkagami, the Kuji Kongen, and the deliberation of the Jingikan. There are considerable differences among the various accounts about the year and month of the transfer of the four seats, and they are not noted in detail here). An envoy was sent to present offerings. A daughter of Nakatomi-no-Egurinomuraji was appointed as the ritual abstainer (monoimi) to attend the rites (Note: following the deliberation of the Jingikan). Two sacred zithers were also presented (Note: following the Sandai Jitsuroku). Because of this, the Nakatomi and Fujiwara clans were made to serve it generation after generation, and in the end the four seats were united as a clan deity and called the Four-Place Deity of the Fujiwara Clan (Fujiwara-shi Shisho Myōjin) (Note: consulting the endnotes to the Ōkagami, the Kuji Kongen, and the Shoku Nihongi. The Fujiwara clan descends from Ame-no-Koyane-no-Mikoto, so that the Hiraoka shrine ought to be its clan deity; that Kashima and Katori are taken as the clan deity is doubtful. Probably because this shrine had Hiraoka as a joint enshrinement, it was called the clan deity, and in the end this extended to the two deities Kashima and Katori. Moreover, from the middle ages on there are cases in which the guardian deity of one's birthplace is called the clan deity. Both the Ōkagami and the Kagakushū make Fujiwara-no-Kamatari a native of Hitachi province, and when one considers the Hitachi Fudoki, its fief households too lie in Hitachi province. According to this, the Fujiwara clan had from the start taken the Kashima deity as its birthplace guardian, and may have called it the clan deity. This is added together for reference). In the twentieth year of Enryaku (801), one thousand four hundred tan of tribute and labor-tax commercial cloth, six hundred kin of hemp, and six hundred sheets of paper from the fief households of the Katori and Kashima deities were assigned as the cost of the rites, and twenty households were again attached back to the Kashima shrine. Afterwards ten more households of fief in the province of Yamato were presented (Note: following the Shinshō Kyakuchokufu. This book does not state the year in which the fief households were presented, so it is entered here for the time being). In the eighth year of Jōwa (841), hunting and the cutting of trees within the sacred mountain were prohibited (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, an envoy was sent to the shrine, and Senior First Rank was granted to the two deities Takemikazuchi and Futsunushi, Junior First Rank to Ame-no-Koyane-no-Mikoto, and Senior Fourth Rank Upper to the Lady Deity (Hime-no-Kami) (Note: following the Montoku Jitsuroku). The ranks and orders of merit of the four seats were all fixed in accordance with the divine ranks of Kashima, Katori, and Hiraoka (Note: following the Shoku Nihon Kōki, the Montoku Jitsuroku, and the Sandai Jitsuroku). In the first year of Jōgan, the rites were performed in the usual form on the first Monkey day of the second month and of the eleventh month (Note: following the Sandai Jitsuroku). From then on this became the regular practice (Note: following the Engishiki. According to the Sandai Jitsuroku, Emperor Montoku died in the eighth month of the second year of Ten'an, and on the Kanoe-Saru day of the eleventh month the Kasuga Festival was suspended. From this it is known that the regular festival was already being held before Ten'an. The Chidaishō quoted in the Shoshinki says it began in the ninth month of the third year of Kashō, and one account in the Nijūnisha Chūshiki says it began in the third year of Ninju. One or the other may be correct, but since they are not recorded in the national histories, they are not adopted here). On this day the Empress's Household and the Crown Prince's Household also sent envoys. It was fixed as a permanent rule that any Fujiwara who became Kampaku should present a sacred horse (Note: following the Nenjū Gyōji Hishō). Next, Fujiwara-no-Ason Nakamune, Junior Fourth Rank Lower, was sent to present sacred treasures and offerings. In the eighth year, by edict it was decided to establish a Saijo (Maiden of Abstinence), the post being filled by a daughter of the Fujiwara clan, who was also made to oversee the Ōharano Shrine together with it. Three years after entering abstinence she first attended the rites, and officials were sent to present offerings and report this. In the second year of Gangyō, shortly before, the Emperor had fallen ill and the Minister of the Right Fujiwara-no-Mototsune had prayed to the deity and received a response. In this year he went in person to the shrine and presented offerings in thanks. In the sixth year, before this the Kōfukuji had every year had the fence for the horse races built on the festival day, but in this year the temple petitioned that "since the Way of the deities and that of the Buddha differ, this should be avoided." Therefore, by imperial command, the governor of the home province was ordered to build it. Next two sacred zithers were presented, to replace the old instruments assigned in the Jingo Keiun years (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. For the two festivals of spring and winter, the cost was drawn from the fief households of the two deities Katori and Kashima, as in the Enryaku regulations. Other miscellaneous provisions were supplied by the proper officials. A chief priest and a monoimi were placed, one each; two each of those serving as shrine attendants, zither players, and attendants guarding the sacred hall; eight cooks; and two Urabe diviners; and at every festival the clothing and food for the abstinence were supplied (Note: following the Engishiki). In the second year of Tengyō (939), offerings, sacred treasures, and racing horses were presented to pray for the recovery of the Empress Dowager from illness (Note: following the Geki Nikki). In the first year of Eiso (989), the Emperor's carriage made a progress to the shrine. Imperial progresses began with this (Note: following the Nihon Kiryaku, the Ichidai Yōki, and the Saikyūki). In the seventh year of Kankō (1010), since the following year was a year of the threefold calamity, sacred treasures and eastern dance were presented with the envoy for praying for the year's grain. In the first year of Chian (1021), the Emperor went to the shrine and donated Soekami District (Note: following the Nihon Kiryaku). In the third year of Katei (1237), the presentation of food and the performance of music, which had long been discontinued, were revived at this time (Note: following the Kōfukuji Ryaku Nendaiki). In the third month of the third year of Shōō (1290), an extraordinary festival was held for the first time. It was done at the vow of Emperor Go-Fukakusa (Note: following the Entairyaku, the Kasugasha Ki, and the Shosha Kongenki). In the third year of Einin (1295), the retired emperor went to the shrine, stayed seven days, and presented an extraordinary kagura. In the first year of Kagen (1303), because the shrine suffered a fire, the sacred bodies of the four seats were moved to the Wakamiya. In the following year, by imperial command the court nobles were made to present kagura (Note: following the Kōfukuji Ryaku Nendaiki). Its ceremony was modeled on those of the two festivals of Iwashimizu and Kamo (Note: following the Miyaji Hiji Kuden). At that time the extraordinary festival was held on the first Monkey day of the fourth month, but later it was sometimes held in the months of the two seasons, autumn or winter (Note: following the Entairyaku). In the first year of Kōkoku (1340), Emperor Kōmyō of the Northern Court granted the Kuzuha Barrier in Kawachi province and assigned it as the cost of construction (Note: following the Kasuga Shashi Sukeue Ki). Now the Fujiwara clan already held this shrine in reverence, and with the transfer of the capital in the Enryaku era it further built the two shrines of Ōharano and Yoshida, and, calling these together the Three Clan Shrines, modeled them on the three shrines of the court. Then, as it came to hold power exclusively, it established the Saijo in imitation of the Saiin (Maiden of Abstinence at the Kamo shrine), and its presentation of fief households and rite costs ranked next only to Ise. From the middle period on, when the Kampaku went to the shrine, the court nobles accompanied him and performed duties, and the splendor of his escort rivaled that of an imperial progress (Note: consulting the Sandai Jitsuroku, the Engishiki, the Ōkagami and its endnotes, the Nihon Kiryaku, the Hyakurenshō, and the Nijūnisha Hon'en). For its offering envoy, one Fifth Rank official of the Kuranosuke (assistant of the Imperial Storehouse) had been used from of old (Note: following the Engishiki), but in the reign of Emperor Shijō persons of the Third Rank or above came to be used (Note: following the Hyakurenshō). As for the spring and winter rites, in the Jōgan years the purification of the Saijo, her visit to the shrine, and the arrangements of the various offices attending her were fixed. The men and women, soldiers, and equipment accompanying her were generally modeled on those of the Kamo Saiō, with some simplification. On the day before the festival, the Saijo goes to the shrine and reaches the border of Yamato province. The provincial governor goes out to meet her and she goes to the temporary lodging at Saho. The next morning the Saijo goes from the lodging to the shrine, and when she arrives at the north gate on the western side, the Daibu and others walking ahead dismount and form ranks. The women officials accompanying her get down from their carriages, and attendants guard and wait beneath the palanquin. The Saijo descends from her palanquin and takes her seat inside the gate, and the Naishi and others also take their seats. The envoy of the Kuranokami takes the offerings and places them on the shelf outside the gate and waits for a while. Next the Naishi and others enter the seats in the sacred hall and inspect the offerings. The Saijo puts on her ritual garments and takes her seat; the Kuranokami takes the offerings and places them on the upper shelf before the sacred fence, and bows twice in two stages. When finished, he withdraws. Next the envoys of the two Palaces do likewise. Next the clansmen and the envoys of the various families, in order, take the offerings and place them on the lower shelf, each bowing twice in two stages, and withdraw when finished. The shrine attendants take the offerings from the Imperial Storehouse and hand them to the monoimi, who stores them in the sacred hall. The attendants spread food mats in front of the sacred hall. Clansmen of the Fifth Rank or above take the trays of sacred food and set them out in the halls in order, with the east as the senior side. The attendants take the sake casks, and people stand waiting before the halls. One cask is set between the first and second halls, and one between the third and fourth halls; four jars of sake brewed at the shrine are set in the middle tier, each corresponding to a hall. The Naishi and others enter, remove the lids, pour the sake, and offer it; two cups are offered to each hall. When finished they take seats inside the screen before the halls, facing north with the east as the senior side. From the Minister downward, including the envoys from the court and the clansmen, each takes his seat. The Konoefu and the Horse Bureau lead the sacred horses and racing horses and have them stand in the courtyard of the halls. The chief priest, wearing a hair ornament of mulberry fiber, takes his seat for the ritual prayer, and bows twice in two stages and claps four times. When finished, each goes to the Naorai hall. The attendants finish the rite and withdraw; the Horse Bureau leads the sacred horses eight times around the shrine. When finished, the Konoe Lesser Captain leads the eastern dance of the Konoe. When finished, food is bestowed on each. When the meal is over, the Jingi Fukujō (Assistant Head of the Jingikan) summons the zither masters and flute makers; all take their seats, and songs and music are performed together. Those of the rank of Suke or above and the clansmen perform the Yamato dance. When finished, the Saijo goes to her seat at the west gate, removes her ritual garb, and returns to the lodging. When the matter is over, stipends are bestowed on the clansmen. The Minister and those below him rise and go to the riding ground and race the imperial horses, and the Naishi watches them from her seat. The winter festival is the same, except that only the Saijo does not take part (Note: following the Jōgan Gishiki). For its festival offerings were used mulberry fiber from Aki province, coarse silk, tribute cloth, bleached cloth, commercial cloth, rice, beans, sake, salt, abalone, dried bonito, squid, flatfish, seaweed, dried fish, pickled fish, assorted fruit, and tachibana oranges. The Imperial Storehouse Bureau separately presents offerings of thin silk of five colors, Aki mulberry fiber, thread, bleached cloth, and hemp. The Horse Bureau presents four sacred horses and twelve racing horses (Note: following the Engishiki). In general there are two clans among the shrine officials, the Ōnakatomi and the Nakatomi. The Nakatomi clan is that of the descendants of Nakatomi-no-Egurinomuraji Tokikaze and Hideyuki, who at first moved here from Kashima. The branches of these two clans prospered greatly, were appointed to the posts of chief priest and those ranking next, and have not died out to this day (Note: following the Shosha Kongenki and the Zoku Nankō Zatsuroku). However, from the middle ages on the monks of the Kōfukuji gradually gained strength and grew violent, and in the end, borrowing the divine authority of this shrine, they opposed the court. Whenever something displeased them, they bore the sacred tree and descended on the palace to make forcible appeals. The arrogance and discourtesy of their conduct was on a par with that of the Enryakuji (Note: following the Fusō Ryakki, the Hyakurenshō, and the Chūyūki). This matter appears in the Treatise on Buddhist Affairs. In general there are more than twenty shrines belonging to this shrine (Note: following the Kasuga Shōsha Ki and the Shosha Kongenki). In the second year of Tenpyō Shōhō (750), the Emperor's carriage made a progress to the Sakadono Shrine (Note: following the Shoku Nihongi). This too is probably a subordinate shrine of the main shrine.

¶Isakawa-ni-imasu Ōmiwa-no-Miko Shrine, three seats (Isakawa-ni-imasu Ōmiwa-no-Miko-no-Kami Jinja). It is also called the Deity of Isakawa (Isakawa-no-Kami) (Note: following the Shinshō Kyakuchokufu and the report of the Yamato Shrine). It is also called the Kasuga Saegusa Shrine (Note: following the Ōmiwa-sha Chinza Shidai. It now stands in Komori-chō in Nara). It enshrines three deities: Hime-Tatara-Isuzuhime-no-Mikoto, Ōkunitama, and Tamakushihime. According to tradition, at first, in the reign of Emperor Suiko, Ōmiwa-no-Kimi Shiratsutsumi received an edict and for the first time built a shrine beside the Isakawa in Kasuga, enshrining the spirit of the Empress and naming it Ōmiwa-no-Miko-no-Kami. In the reign of Emperor Genshō, Fujiwara-no-Ason Fuhito added the two deities Sai and Komori as joint enshrinements, making three seats. Sai is none other than Ōkunitama, and Komori is none other than Tamakushihime (Note: following the Ōmiwa Clan Genealogy quoted in the report of the Yamato Shrine and the Ōmiwa-sha Chinza Shidai). Under the Taihō code, the Saegusa Festival is held in early summer, and it is this deity that it honors (Note: following the Ryō no Gige). In the first year of Daidō, six households of fief in the Left Capital and in Tango province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the second year of Ninju (852), Junior Fifth Rank Lower was granted to the Miko deity (Note: following the Montoku Jitsuroku). In the reign of Emperor Kōkō, eighty chō of imperial-decree rice fields were assigned as the cost of the rites (Note: following the Nenjū Gyōji Hishō and the Meiō-bon Kotohajime). Under the Engi regulations, the rites are held on the first Rooster day of the middle months of spring and winter, and the envoy of the Kasuga Festival is made to conduct them. The Imperial Storehouse Bureau presents offerings of thin silk of five colors, Aki mulberry-fiber thread, bleached cloth, hemp, and the like. The Horse Bureau presents two sacred horses (Note: following the Engishiki).

¶Saoka Shrine, eight seats (Saoka Jinja Hachiza). (Note: it now stands at Goryōyama in Sahoda village.) According to tradition, Ōmiwa-no-Kimi Shiratsutsumi built shrines at the two places Isakawa and Sakaoka, and enshrined the Empress of the great ancestor and Ōmononushi-no-Mikoto (Note: following the Ōmiwa-sha Chinza Shidai). Sakaoka is probably this shrine. Later, probably, the four seats of the Sai deities and the three seats of the Isakawa deities were added as joint enshrinements.

¶Isakawa Awa Shrine. It is also called the Saegusa Miko Shrine (Note: it now stands within the grounds of a private house in Nishi-kido-chō in Nara). It enshrines Kotoshironushi-no-Mikoto. It was founded in the Enryaku era by the Minister of the Right Fujiwara-no-Ason Koreimi, and is a separate shrine of the Isakawa Shrine (Note: following the report of the Yamato Shrine. The origin in the Enryaku era is from the Kugyō Bunin). In the second year of Ninju, it was granted Junior Fifth Rank Lower together with the Saoka deity (Note: following the Montoku Jitsuroku).

¶Anatsugi Shrine. (Note: "tsugi" is also written with the character for "fuki." It now stands at Iguri-no-mori in Furuichi village. It is also suggested that "tsugi" may be an error for "kui." In Kasuga there was a settlement called Anakui, which would be this. The Kasuga Shōsha Ki records that the Anaguri Myōjin lies ten chō south of the main shrine, and since "kuri" and "kui" are close in reading, it is probably this shrine. Added for reference). It enshrines Sarutahiko-no-Kami (Note: following the headnotes to the Jinmyōchō).

¶Wani-shimo Shrine, two seats (Wani-shimo Jinja Niza). (Note: one seat now stands in Ichinomoto village, south of Wani village, and is called Kami-Jido Tennō. The other seat is in Yokota village and is called Shimo-Jido Tennō.) It was probably an enshrinement by the Wani-no-Omi clan of its own ancestors (Note: following the Nihon Shoki, the Shōjiroku, and the Engishiki). The Ichii clan has served generation after generation in charge of its rites (Note: following the shrine tradition). The Ichii clan is a branch of the Wani clan (Note: following the Shōjiroku).

¶Narazuhiko Shrine. (Note: it now stands in Narazaka village.)

¶Kanhata Shrine. (Note: it now stands at Hata-Yokoyama in Nakamineyama village, in the Hata estate of Yamanobe District.)

¶Takahashi Shrine. (Note: it now stands at the place called Takahashi in Hachijō village. Another view holds that there is a place called Takashina in present-day Ichinomoto village, which was probably the former site of this shrine but is now lost. Which is correct is not yet known.) In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Taofuse Shrine. (Note: it now stands in Hachibuse village.)

¶Yamato Hinata Shrine. (Note: it now stands in Nara village and is called Karuten-sha.) It probably enshrines Yamato-Hinata-Take-Hinatahiko-Yatsunada-no-Mikoto (Note: following the Nihon Shoki and the Shōjiroku. According to the two books, Yatsunada was in fact a child of Toyokiirihiko and the ancestor of the Karube clan. Among his descendants were Aratawake and Narawake. The present shrine stands in Nara village, is called Karuten-sha, and is said to enshrine Yatsunada, which may serve as one piece of evidence. Aratawake had a son, Takahase, and "Taofuse" is close to it in sound and reading. The Taofuse shrine probably enshrines Takahase, and there must be some reason why it is listed alongside this shrine).

¶Kasuga Shrine. (Note: it now stands east of the Chakutō-den of the Kasuga Shrine and is called Enomoto-no-Miya. The Kasuga Ki quoted in the Washū Kyūseki Yūkō says that it enshrines Sarutahiko-no-Kami, but that account is doubtful. According to one theory it enshrines Ame-Tarashihiko-Kuni-Oshihito-no-Mikoto, the ancestor of the Ō-Kasuga-no-Ason, which seems to be correct. For the present the doubt is left standing.) According to tradition, this shrine was originally on Mount Kasuga, but when Kasuga Myōjin was settled and enshrined in this place, it was moved to Mount Abe and called the Kasuga Landlord Deity (Kasuga Jinushi-no-Kami) (Note: following the Shun'ya Jinki quoted in the Kyūseki Yūkō).

¶Meta Shrine. (Note: it now stands in Hieda village and is called Sansha Myōjin.)

¶Akō Shrine. (Note: it now stands in Takabatake Jinbō-chō in Nara.)

¶Shimada Shrine. (Note: it now stands in Yashima village.)

¶Mimae-no-Mori Harai-wata-tate-no-Mikoto Shrine. It is also called Mimae Ishitate Myōjin (Note: following the Kasuga Shōsha Ki. "Shahara" is also written as "Morihara," and in the Hishakubon it is read "Mori." It now stands in Furuichi village).

¶Ame-no-Iwasui Shrine. The four seats from the Akō shrine downward were in later ages called the Four Deities of Kasuga (Kasuga Shisho-no-Kami) (Note: following the Shosha Kongenki, the Shojinki, and the Kasuga Shōsha Ki).

¶Iotachi Shrine. (Note: it now stands north of the Shingon-in of Tōdaiji and is called Iohoyorozu-sha.)

¶Ame-no-Iwatate Shrine. (Note: it now stands at Iwadodani in Ogyū village.)

¶The above twenty-eight seats were all ranked as minor shrines under the Engi regulations. Of these, for the two seats Narazuhiko Shrine and Yamato Hinata Shrine, one hoe and one quiver each were added to the offerings of the Toshigoi Festival, and one hoe was added for Kanhata Shrine (Note: following the Engishiki).

Soeshimo District (10 shrines)

¶Yata-ni-imasu Kushitamahiko Shrine, two seats. It is also called the Deity of Yata (Yata-no-Kami) (Note: following the Shinshō Kyakuchokufu. It now stands in Yata village and is called Yaotoshi Myōjin). One seat is Kushitamahiko-no-Mikoto and the other is Kushitamahime-no-Mikoto (Note: following the shrine tradition). It probably represents the Yatabe-no-Miyatsuko enshrining their own ancestor Kushitama-Nigihayahi-no-Mikoto and his consort Mikashikiya-hime (Note: following the Shōjiroku, the Nihon Shoki, and the Kuji Hongi). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, the deity Kushitamahiko was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations both seats were ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Soe-no-Mi-agata-ni-imasu Shrine. (Note: "Soe" is also written with the characters for "Sofu." It now stands in Mikarasu village.) In the reign of Emperor Shōmu, more than one hundred and seventy bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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. "Mi-agata" means directly held land of the state; in high antiquity six agata were established and set aside to supply the Emperor's table (Note: from "Mi-agata" onward, following the Nihon Shoki). In each place its deity was enshrined; they are called Takechi, Katsuragi, Tōchi, Shiki, and Yamanobe, and this shrine is also one of them, all lying within the province of Yamato. After the Enryaku era, seven further Mi-sono (imperial gardens) were established and their deities were enshrined at the Kashiwade-no-tsukasa (Palace Table Office), but the fact that the six Mi-agata deities still take part in the state rites is because the old system has been preserved (Note: following the Engishiki).

¶Izanagi Shrine. (Note: it now stands in Kami-mura.) It enshrines Izanagi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). In the first year of Jōgan, it 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).

¶Sugata-hime Shrine, two seats. (Note: it now stands in Tsutsui village and is called Shinoda-no-Miya.)

¶Saki Shrine. (Note: it now stands in Chōshōji village in the Saki district.)

¶Sugawara Shrine. (Note: it now stands in Sugawara village.) It probably enshrines Ame-no-Hohi-no-Mikoto, the ancestor of the Sugawara clan.

¶Tomi Shrine. (Note: it now stands in Kijima village in the Tomi estate.)

¶Sugata Shrine. (Note: it now stands in Hachijō village in Heguri District.) It probably enshrines Ame-no-Kushimehito-no-Mikoto, the ancestor of the Sugata-no-Obito (Note: following the Shōjiroku and the Engishiki).

¶The above six seats were all ranked as minor shrines under the Engi regulations. Of these, for the one seat of Sugata-hime Shrine, one hoe and one quiver each were added to the offerings of the Toshigoi Festival.

Heguri District (20 shrines)

¶Tatsuta-ni-imasu Ame-no-Mihashira Kuni-no-Mihashira Shrine, two seats. It is also called the Deity of Tatsuta (Tatsuta-no-Kami) (Note: following the Sandai Jitsuroku. "Tatsu" is also written with another character. It now stands in Tatsuno village). It enshrines the wind deities Shinatsuhiko-no-Mikoto and Shinatobe-no-Mikoto. After Izanagi-no-Mikoto had finished giving birth to the eight islands, the morning mist constantly hung and blocked the way, so he blew upon it with his breath and cleared it away. That breath became a deity, and this is the wind deity (Note: following the Nihon Shoki and the Kuji Hongi). They are named Ame-no-Mihashira-no-Kami and Kuni-no-Mihashira-no-Kami. It was first enshrined in the reign of Emperor Sujin. That matter appears earlier (Note: following the Engishiki). In the world it is called the Wind Deity of Tatsuta (Tatsuta-no-Kazenokami). In the fourth month of the third year of Emperor Temmu, Prince Mino of Junior Purple Rank and others were sent to Tatsuno in Tatsuta to hold a rite for it. In the fourth and seventh months of the following year, rites were likewise held (Note: following the Nihon Shoki). This is the so-called Wind Deity Festival (Note: following the Ryō no Gige). In the reign of Emperor Shōmu, one hundred and forty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the thirteenth year of Kōnin (822), it was granted Junior Fifth Rank Lower (Note: following the Nihon Kiryaku). On the accession of Emperor Montoku it advanced to Junior Fifth Rank Upper, in the second year of Ninju it was given Junior Fourth Rank Lower in addition, and it then rose to Junior Third Rank (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it advanced to Senior Third Rank, and afterwards an envoy was sent to present offerings and pray for the wind and rain to cease. In the twelfth year (870), when an embankment was being built in Kawachi province, an envoy was sent to present offerings and pray for the water damage to cease, because the source of the water lay in Yamato province. In the second year of Gangyō (878), a divine storehouse was built and sacred treasures were placed in it. In the following year an envoy was sent to present sacred treasures (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 in the rain-praying rites (Note: following the Engishiki).

¶Ikoma-ni-imasu Ikomatsuhiko Shrine, two seats. It is also called the Deity of Ikoma (Ikoma-no-Kami) (Note: following the Shinshō Kyakuchokufu. "Ikoma" is also written with other characters. It now stands on Mount Ikoma in Ichibu village). It enshrines two deities, Ikomatsuhiko Ikomahiko and Ikomatsuhime Ikomahime (Note: following the shrine tradition). In the reign of Emperor Shōmu, more than one hundred and thirty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, the deity Ikomatsuhiko, of Junior Fifth Rank Lower, was granted Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations both seats were ranked as major shrines and took part in the four seasonal offerings from the state. One of the seats also took part in the offerings for praying for rain (Note: following the Engishiki). At every Daijōsai, the shrine attendants of this shrine are made to present fire-drilling wood (hikirigi) (Note: following the Hokuzanshō). The Urabe clan also worship this deity, calling it the Deity of the Tortoise-Divination Fire-Drill Wood (Kiboku Hiuchigi-no-Kami) (Note: following the Shinsen Kameso Ki. According to the Engishiki, the bark of the babaka tree for the divination offerings is gathered and presented by shrines holding fief households in Yamato province. The fire-drill wood spoken of here is probably this babaka tree).

¶Heguri Iwatoko Shrine. (Note: it now stands in Koshikizuka village in the Heguri district and is called Ganjō-no-Hokora. Beside the shrine there is a great rock, called Iwatoko.) 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).

¶Ikoma-no-Yamaguchi Shrine. (Note: "Ikoma" is also written with other characters. It now stands in Ichiihara village and is called Taki-no-Miya.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and officials were 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).

¶Heguri Shrine, five seats. (Note: it now stands in Nishinomiya village in the Heguri district.) It probably enshrines the ancestors of the Heguri-no-Omi (Note: following the Shōjiroku. According to this book, the Kojiki, and the Sandai Jitsuroku, the descendants of Heguri-no-Tsuku comprise seven clans: Heguri, Sawara, Umamioshi, Heguri-no-Fumuya, Karaamabe, Nukata, and Umasake. Of these, the Heguri-no-Fumuya is a branch of the Heguri clan, and the Nukata clan took its mother's surname, so that excluding these two clans there remain five clans. According to this, the five seats probably represent the five clans each enshrining their own ancestor). 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).

¶Heguri-ni-imasu Kishi Shrine. (Note: it now stands in Tsujinomiya village in the Kamiyoshō estate of the Heguri valley.) It probably enshrines Takeuchi-no-Sukune, the ancestor of the Ki-no-Ason (Note: following the Shōjiroku and the Engishiki). In the first year of Tenchō (824), at the petition of Ki-no-Ason Momotsugu, Commander of the Right Gate Guards, and others, it came to take part in the state offerings (Note: following the Ruijū Kokushi). In the sixth year (829), a plot of hills in Atago District of Yamashiro province was granted and assigned as the site of the enshrined deity (Note: following the Nihon Kiryaku). 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).

¶Tatsutahiko and Tatsutahime Shrine, two seats. (Note: "seat" is also written with the character for "shrine." The present text follows one version. The shrine now stands within the precincts of the Tatsuta Shrine at Tatsuno village.) It enshrines the landlord deities of Tatsuta (Note: following the Ryōkun Hōbōshū).

¶Kudo Shrine. (Note: it now belongs to Katsuge District and stands in Kudo village in Ōji.) In the second year of Enryaku (783), it was granted Junior Fifth Rank Lower and came to take part in the state shrines (Note: following the Shoku Nihongi). Later it was divided and enshrined at the Hirano Shrine in Yamashiro province (Note: following the Engishiki).

¶Inokami Shrine. (Note: it now stands on Mount Shigi in Shigi-Hata village, also called Mount Inoue. It is called Shigiyama Inokami Daimyōjin.)

¶Funayama Shrine. (Note: it now stands in Nakamiya village. On the mountain there are three rocks, each about three jō in length and eight or nine shaku across, shaped like an overturned boat. The name of the shrine probably derives from this.)

¶Mikushi Shrine. (Note: it now stands in Sawahara village.)

¶Kamioka Shrine. (Note: it now stands in Kaminami village.)

¶Unkanji-ni-imasu Naramoto Shrine. (Note: "Unkan" is also written with other characters. It now stands at Migun'i village in Nashimoto and is called Nomada Myōjin.) In the third year of Jōgan, it was granted Junior Fifth Rank Lower. In the eighth year, it came to take part in the state shrines (Note: following the Sandai Jitsuroku).

¶The above eight seats were all ranked as minor shrines under the Engi regulations.

Hirose District (5 shrines)

¶Hirose-ni-imasu Wakaukame-no-Mikoto Shrine. It is also called the Deity of Hirose (Hirose-no-Kami) (Note: following the Sandai Jitsuroku. "Se" is also written with another character. It now stands in Kawai village). It enshrines Wakaukano-me-no-Mikoto (Note: following the Montoku Jitsuroku and the Engishiki). Wakaukano-me is also called Toyoukano-me (Note: from "also called" onward, following the Chinza Hongi), and is none other than Ukanomitama-no-Mikoto (Note: following the Hirose-sha Engi), and is called the Great Taboo Deity of Hirose (Hirose-no-Ōimi-no-Kami) (Note: following the Nihon Shoki. In the Tatsuta Engi the character "mono" appears below "ō"). It is also called the Deity of Hirose-Kawai (Hirose-Kawai-no-Kami) (Note: following the Nihon Shoki and the Shinshō Kyakuchokufu). It shares its origin with the Tatsuta Shrine (Note: following the Ryō no Shūge and the Hirose-sha Engi). In the fourth month of the third year of Emperor Temmu, Hashihito-no-Muraji Ōfuta, of Junior Brocade Middle Rank, and others were sent to the river bend of Hirose and made to hold a rite for this deity. In the fourth and seventh months of the following year, rites were likewise held (Note: following the Nihon Shoki). This is the so-called Great Taboo Festival (Ōimi-no-Matsuri) (Note: following the Ryō no Gige). In the fifth year of Empress Jitō, an envoy was sent to oversee the rites (Note: following the Nihon Shoki). In the reign of Emperor Shōmu, twenty bundles of unhulled rice were paid each year from the shrine households of Yamato province (Note: following the documents of the Shōsōin of Tōdaiji). In the ninth year of Hōki (778), Fujiwara-no-Koreimi and others were sent to present offerings and pray for an abundant harvest (Note: following the Shoku Nihongi). In the first year of Daidō, three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the thirteenth year of Kōnin, it was granted Junior Fifth Rank Lower (Note: following the Nihon Kiryaku). On the accession of Emperor Montoku it was given Junior Fifth Rank Upper in addition, in the second year of Ninju it was granted Junior Fourth Rank Lower, and it then advanced to Junior Third Rank (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it rose to Senior Third Rank, and offerings were presented to pray for the calamity of wind and rain to be quelled. In the twelfth year, when an embankment was being built in Kawachi province, offerings were presented to pray for the water damage to be quelled. In the second year of Gangyō, a divine storehouse was built. In the following year sacred treasures were presented (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 in the rain-praying rites (Note: following the Engishiki). The sacred rice fields presented over the successive reigns are said to have amounted at most to more than five hundred chō (Note: following the Hirose-sha Engi).

¶Sanuki Shrine. (Note: "Sanuki" is also written as "Sanki." It now stands between Saionji village and Akabe village in the Sanki district.) It enshrines Sanuki-no-Ōtake-no-Mikoto and Sanuki-no-Inoki-no-Mikoto. In the seventh year of Gangyō, both were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Kushitamahime-no-Mikoto Shrine. (Note: it now stands in Benzaiten village.) It probably enshrines Mikashikiya-hime (Note: following the Nihon Shoki and the Engishiki).

¶Hono-ikazuchi-no-Mikoto Shrine. (Note: "Ho" is also written as "Honuma." It now stands in Abe village.) It enshrines the Fire-Thunder Deity (Ho-no-Ikazuchi-no-Kami). Izanami-no-Mikoto gave birth to eight thunder deities in the land of Yomi, and Fire-Thunder is one of them (Note: following the Nihon Shoki, the Kojiki, and the Engishiki). In the seventh year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the ninth year it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ono Shrine. (Note: it formerly stood in Ōtsuka village but has now disappeared.) Under the Engi regulations, the four seats were all ranked as minor shrines. Of these, for Ono Shrine one hoe was added to the offerings of the Toshigoi Festival (Note: following the Engishiki).

Katsujō District (17 shrines)

¶Kamotsumiha Yae Kotoshironushi-no-Mikoto Shrine, two seats. (Note: the various texts lack the character for "mi," but it is here supplied following the Kuji Hongi.) It is also called the Deity of Kamo (Kamo-no-Kami) (Note: following the Shinshō Kyakuchokufu). It is also called the Katsuragi Kamo Shrine (Note: it now stands in Gose village). It enshrines Kotoshironushi-no-Mikoto, and is a branch shrine of the Ōmiwa Shrine (Note: consulting the Engishiki, the Ōmiwa-sha Chinza Shidai, and the Jinnō Shōtōki. The shrine tradition says that Shitateruhime-no-Mikoto and Takeminakata-no-Mikoto are enshrined jointly, and that this one seat refers to that deity, but clear evidence has not yet been found, so it is noted for reference, awaiting later study). It was first established by Ōkamozumi-no-Mikoto, a descendant of the deity, by edict of Emperor Sujin (Note: following the Shōjiroku and the Ōmiwa-sha Chinza Shidai). In the first year of Daidō, eighty-four households of fief in the provinces of Yamato, Hōki, and Izumo were assigned to it (Note: following the Shinshō Kyakuchokufu. The fief households in Izumo province also appear in the Izumo no Kuni Fudoki, and their origin is quite ancient). 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 in the Aibenamesai (Note: following the Engishiki). For its Aibename envoy, the Kamo-no-Ason presents the state offerings (Note: following the Ryō no Shūge).

¶Katsuragi Mitoshi Shrine. (Note: it now stands on Mount Mitoshi in Higashi-Mochida village.) It enshrines the Mitoshi Deity (Mitoshi-no-Kami) (Note: following the Kojiki, the Kogo Shūi, and the Engishiki. The Kuji Hongi says that it enshrines Takateruhime, the younger sister of Kotoshironushi, but that account is doubtful and is not adopted). In the first year of Tenpyō Jingo, thirteen households of fief in the provinces of Yamato and Sanuki were presented (Note: following the Shinshō Kyakuchokufu). In the second year of Ninju, it was given Junior Second Rank in addition, and then advanced to Senior Second Rank (Note: following the Montoku Jitsuroku. Both the Shinshō Kyakuchokufu and this book give no district name. There is a suspicion of confusion with the Mitoshi shrine in Takechi District, but that shrine is not ranked among the major shrines, and when the records of divine ranks in the Sandai Jitsuroku are considered together, it is clear that both entries refer to this shrine. It is therefore recorded here. However, the rank conferred before the second year is missing from the histories and the details are unknown). In the first year of Jōgan, it rose to Junior First Rank. At first the descendants of Ōtataneko-no-Mikoto served as haufuri (priests) (Note: from "at first" onward, following the Shōjiroku), and no chief priest was placed, but in the eighth year one was first placed. Soon afterwards, because of a curse from the deity, this was stopped. In the twelfth year, offerings were presented to pray for the completion of the embankment works in Kawachi province, because their water source lay in Yamato province (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).

¶Katsuragi-ni-imasu Hitokotonushi Shrine. It is also called the Deity of Katsuragi (Katsuragi-no-Kami) (Note: following the Shoku Nihongi. It now stands at the foot of Mount Katsuragi in Moriwaki village). It enshrines Katsuragi-no-Hitokotonushi-no-Kami (Note: following the Engishiki, the Kuji Hongi, and the Shaku Nihongi. The Kuji Hongi makes Hitokotonushi a child of Haya-Susanoo-no-Mikoto, but neither the Nihon Shoki nor the Kojiki contains any such statement. The Tosa no Kuni Fudoki quoted in the Shaku Nihongi says that his ancestry is unknown. For that reason it is not adopted here). Emperor Yūryaku once hunted on Mount Katsuragi. At that time there was a man in the mountain whose clothing and attendants were all the same as the Emperor's. The Emperor thought this strange and sent a man to ask, "I am the Emperor. What do you mean by dressing the same as I do?" The man answered in exactly the same words. The Emperor was angry and tried to shoot him. The man too fitted an arrow. The Emperor said, "Let us first each give our names," and the man answered, "I am one who can judge good and evil with a single word, and I am called Hitokotonushi." The Emperor was somewhat awed and held back, and said, "You are truly a deity," and offered him great swords, bows, and arrows. The deity clapped his hands and accepted them, and in the end hunted with the Emperor, their bridles side by side. At dusk the deity saw the Emperor off as far as the bank of the Kume River and then returned (Note: following the Nihon Shoki and the Kojiki). The present shrine probably had its origin in this. In the third year of Jinki (726), an envoy was sent to present offerings and pray for the recovery of the retired emperor from illness (Note: following the Shoku Nihongi). On the accession of Emperor Montoku it was granted Senior Third Rank (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it advanced to Junior Second Rank with the Order of Merit, Second Class, and offerings were presented to 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 and in the Aibenamesai and the rain-praying rites (Note: following the Engishiki).

¶Kose-no-Yamaguchi Shrine. (Note: it now stands in Furuse village and is called Takasha.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to 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).

¶Katsuragi Mikumari Shrine. (Note: it now stands at Mizukoshi Pass in Sekiya village.) It enshrines the Heavenly Water-Dividing Deity (Ame-no-Mikumari-no-Kami) and the Earthly Water-Dividing Deity (Kuni-no-Mikumari-no-Kami) (Note: following the Kojiki and the Kuji Hongi). In the seventh year of Jōwa (840), it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it was exceptionally granted Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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: this book has the two characters "renowned deity," but they are not recorded in the entry on the Renowned Deity Festival, and none of the other shrines among the four Mikumari shrines is ranked among the renowned deities. There is probably an error, so the doubt is left standing). In the province of Yamato there are four shrines in all enshrining Water-Dividing deities, and the Yoshino Mikumari, Uda Mikumari, and Tsuge Mikumari together with this shrine are called the Four Water-Dividing Deities (Mikumari Yonshin) (Note: following the Engishiki).

¶Kamo-no-Yamaguchi Shrine. (Note: "Kamo" is also written with other characters. It now stands on Mount Takakamo in Kushira village.) In the first year of Jōgan, it rose from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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).

¶Takamahiko Shrine. (Note: it now stands in Takama village and is called Hikosawa Gongen.) In the tenth year of Hōki (779), four households of fief in the province of Yamato were presented (Note: following the Shinshō Kyakuchokufu). In the first year of Daidō, with Senior Fourth Rank Upper, it came to take part in the offerings of the four seasons. This was at the request of the Empress Dowager (Note: following the Nihon Kōki). In the sixth year of Jōwa (839), it was ranked among the renowned deities with Junior Third Rank (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it advanced from Senior Third Rank with the Order of Merit, Second Class, to Junior Second Rank (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 in the Aibenamesai (Note: following the Engishiki).

¶Takakamo-Ajisukitakahikone-no-Mikoto Shrine, four seats. It is also called the Deity of Takakamo (Takakamo-no-Kami) (Note: following the Shinshō Kyakuchokufu). It is also called the Suteshino Shrine (Note: following the Kuji Hongi), or the Katsuragi Kamo Shrine (Note: following the Izumo no Kuni Fudoki and the Engishiki. It now stands in Jinzūji village). It enshrines Ajisukitakahikone-no-Mikoto and is called Kamo-no-Kamo-no-Ōkami (Note: following the Kojiki and the Engishiki). That Ōnamuchi-no-Mikoto ordered Takahikone to settle his divine spirit at the Kamunabi of Kamo in Katsuragi and to protect the imperial grandson refers to this shrine (Note: following the Engishiki). According to tradition, the sword that Takahikone wore was called Ōbakari, and was also called the Kanbe Sword, and is kept at this shrine (Note: following the Shaku Nihongi). In the eighth year of Tenpyō Hōji (764), shortly before, Kamo-no-Ason Tamori, Commander of the Middle Guards, and others petitioned: "This shrine has been principally served by our ancestors. Long ago, when Emperor Ōhatsuse (Emperor Yūryaku) was hunting on Mount Katsuragi, the deity took the form of an old man and contended with the Emperor over game. The Emperor was angry and banished him to Tosa province. We beg that he be restored to his original place and enshrined." At this point Tamori was sent to welcome and enshrine the deity (Note: following the Shoku Nihongi). In the first year of Tenpyō Jingo, twenty households of fief in Tosa province were assigned to the deity as its fief households. In the following year, thirty-three more households of fief in the provinces of Yamato and Iyo were presented (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Second Rank with the Order of Merit, Eighth Class, to Junior First Rank (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 in the Aibenamesai (Note: following the Engishiki).

¶Tada Shrine. (Note: it now stands in Tada village.) It enshrines Ōtataneko. It is said that in the reign of Emperor Seimu, Ōmiwa-no-Kimi Ōtomonushi founded this shrine because of a vision in a dream (Note: following the Ōmiwa Chinza Shidai). It is probably this shrine.

¶Nagara Shrine. (Note: it now stands in Nagara village.) It probably enshrines Kotoshironushi-no-Mikoto, the ancestor of the Nagara-no-Obito (Note: following the Shōjiroku).

¶Katsuragi-no-Inukai Shrine. (Note: "Inukai" is written "Inuoe" in the printed texts and "Yae" in the Hishakubon, but it is here corrected following the Shinshō Kyakuchokufu. The shrine now stands in Narahara village.) It probably enshrines Ōwatatsumi-no-Kami, that is, the ancestor of the Inukai-no-Muraji (Note: consulting the Nihon Shoki, the Shōjiroku, and the Shinshō Kyakuchokufu). In the first year of Daidō, twenty households of fief in Shinano province were assigned to it (Note: following the Shinshō Kyakuchokufu. In Azumi District of Shinano province there is the Hotaka Shrine, which enshrines the ancestor of the Azumi clan. The Azumi clan and the Inukai clan both take the Watatsumi deity as their ancestor, and there must be some reason why land in Shinano province was assigned as fief for this shrine. Added for reference).

¶Ōnamuchi Shrine. (Note: it now stands in Asamachi village and is called Miwa Myōjin.) In the first year of Jōgan, it advanced from Junior First Rank to Senior First Rank (Note: following the Sandai Jitsuroku).

¶Ōkurahime Shrine. It is also called the Kumokushi Shrine (Note: following the Engishiki. It now stands in Kosekawai village and is called Ukubisu-no-Miya). It enshrines Shitateruhime-no-Mikoto, the daughter of Ōnamuchi-no-Kami, who is also called Takahime-no-Mikoto and also Wakakunitama (Note: following the Nihon Shoki, the Kuji Hongi, and the headnotes to the Jinmyōchō).

¶Under the Engi regulations, the above five seats were all ranked as minor shrines. Of these, for the two shrines Tada and Nagara, one hoe and one quiver each were added to the offerings of the Toshigoi Festival (Note: following the Engishiki).

Katsuge District (18 shrines)

¶Katsuragi-no-Shitori-ni-imasu Ame-no-Haikazuchi-no-Mikoto Shrine. (Note: it now stands in Kamori village and is called Kamori Myōjin.) It enshrines the deity Takehazuchi-no-Mikoto, also called Ame-no-Hazuchio-no-Mikoto (Note: following the Nihon Shoki, the Kogo Shūi, and the Jindai-no-Maki Kuketsu). Takehazuchi was already a meritorious subject of the founding of the country, and because he also taught the art of weaving, his merit reached the world, and he is called the Shitori Deity (Shitori-no-Kami) (Note: following the Nihon Shoki and the Kogo Shūi). Though he is enshrined in many provinces, this shrine is the most renowned (Note: following the Engishiki). In the first year of Daidō, twenty-three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Kataoka-ni-imasu Shrine. (Note: it now stands on Mount Kataoka in Iōji village.) In the first year of Daidō, thirty households of fief in the provinces of Yamato, Tōtōmi, and Ōmi were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower with the Order of Merit, Eighth Class, to Senior Fifth Rank Upper, and offerings were presented to 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 and in the rain-praying rites (Note: following the Engishiki).

¶Nagao Shrine. (Note: it now stands in Nagao village.)

¶Iwasono-ni-imasu Takuzutama Shrine, two seats. (Note: the character for "zu" is written with the character for "mushi" in this book, but it is here corrected following the Shōjiroku. The shrine now stands in Mikuradō village.) It enshrines Takuzutama-no-Mikoto, the ancestor of the Tsume-no-Takumi-no-Muraji (Note: following the Shōjiroku and the Engishiki). In the first year of Jōgan, together with the Nagao deity, it rose from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations both were likewise ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Tsukita-ni-imasu Hitokotone-ko Shrine. It is also called the Deity of Tsukita (Tsukita-no-Kami) (Note: following the Shinshō Kyakuchokufu. It now stands in Hikita village). It probably enshrines the Deity Hitokotonushi (Note: following the Nihon Shoki and the Engishiki). In the fourth year of Jingo Keiun (770), two households of fief in the provinces of Yamato and Harima were assigned (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it 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).

¶Kanamura Shrine. (Note: it now stands in Ōya village.) In the first year of Jōgan, it 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).

¶Katsuragi Mi-agata Shrine. (Note: it now stands in Kuwanomi village.) In the first year of Daidō, a number of households of fief in Bizen province were assigned (Note: following the Shinshō Kyakuchokufu. This book does not give the number of households. According to the Wamyōshō, there was a Katsuragi village in Akasaka District of Bizen province, and that is probably where the fief households were located). In the first year of Jōgan, it 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).

¶Hohata Shrine. (Note: it now stands in Kamiyama-mura in Hatakeda.) In the first year of Daidō, ten households of fief in Iyo province were assigned (Note: following the Shinshō Kyakuchokufu). 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 of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Taima-no-Yamaguchi Shrine. (Note: it now stands in Taima village.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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: from "major shrine" onward, following one version) and in the rain-praying rites (Note: following the Engishiki).

¶Ōsaka-no-Yamaguchi Shrine. (Note: it now stands in Anamushi village. Nearby are Ōsaka village and Mount Ōsaka.) That Emperor Sujin presented a black shield and a black spear to the deity of Ōsaka refers to this shrine (Note: following the Nihon Shoki and the Kojiki). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to 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).

¶Katsuragi Futakami Shrine, two seats. (Note: it now stands on the summit of Katsuragi Futakamiyama, northwest of Taima village.) It enshrines Toyofutsu-no-Mitama-no-Kami and Ōkunitama-no-Kami (Note: following the Yūyoki quoted in the Washū Kyūseki Yūkō). 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).

¶Taimatsuhiko Shrine, two seats. It is also called the Taima Shrine (Note: following the Sandai Jitsuroku. It now stands in the Hirata estate of Taima village). It enshrines Prince Maroko, the ancestor of the Taima-no-Mahito (Note: following the Nihon Shoki and the Shōjiroku. The other seat is not known in detail, but probably enshrines the consort of the prince). In fact it is the clan deity of the maternal relatives of the Minamoto, the maternal grandmother of Emperor Seiwa (Note: following the Sandai Jitsuroku. Katsuragi-no-Atai Hiroko, born of Maroko, probably lived in this place, and so was enshrined here). In the third year of Ninju, rites were first held (Note: following the Shosha Kongenki and the Shojinki. Both books treat this as a rite of Taima-no-Yamaguchi, but this is an error and has now been corrected). In the first year of Jōgan, Taima-no-Mahito Kiyoo, Head of the Bureau of Books, was sent to present sacred treasures and offerings (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine. Every year, on the first Monkey day of early summer and of the middle month of winter, an officer of the Kura-no-Sakan (Secretary of the Imperial Storehouse) was sent to present offerings of coarse silk of five colors, Aki mulberry fiber, bleached cloth, and the like. To the monoimi were supplied double-faced twill, silk, thread, and floss, and to the chief priest and the priests silk, thread, and tribute cloth, all taken from the goods of the Imperial Storehouse Bureau.

¶Fukamizo Shrine.

¶Shitsumi Shrine. (Note: it now stands in Kamisato village and is called Shimitsu Hachiman.)

¶Izanagi Shrine. (Note: it now stands in Shimomaki village.)

¶Under the Engi regulations, these three seats too were all ranked as minor shrines (Note: following the Engishiki).

Oshimi District (3 shrines)

¶Katsuragi-ni-imasu Ho-no-Ikazuchi Shrine, two seats. (Note: it now stands on Mount Fuefuki in Fuefuki village.) One seat enshrines the Fire-Thunder Deity (Note: following the Engishiki), and the other is said to enshrine Taketaori-no-Mikoto, the ancestor of the Fuefuki-no-Muraji (Note: following the Kuji Hongi, the Shōjiroku, and the local tradition. Both the Shūchūshō and the Miyaji Hiji Kuden say, "In general, for the court's divinations the upper babaka wood of the Fuefuki shrine is used," from which it is known that a Fuefuki shrine already existed at that time. It seems that in later ages the two seats were divided and each made a shrine. The shrine enshrining Taketaori is called specially the Fuefuki Shrine, and since its name does not appear in the Engishiki, it is an extra-regulation shrine. However, local people now call both shrines together Hi-no-Miya, and the fact that they were originally one shrine can be confirmed from this. Added together for reference). In the first year of Jōgan, the Fire-Thunder Deity, of Senior Third Rank with the Order of Merit, Second Class, was granted Junior Second Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations both were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state and in the Aibenamesai.

¶Ishi Shrine. (Note: it now stands in Rindō village and is called Jūnisho Gongen.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

Uchi District (11 shrines)

¶Uchi Shrine. (Note: it now stands in Anshōji village in Imai and is called Kokushō Myōjin.) It probably enshrines Hikofutsuoshi-no-Makoto-no-Mikoto, the ancestor of the Uchi-no-Omi (Note: following the Shōjiroku).

¶Ada-hime Shrine. (Note: it now stands in Harano village in the Ada district and is called Jūnisho Gongen.) It probably enshrines Toyoatatsu-hime-no-Mikoto (Note: following the Nihon Shoki and the Engishiki. Atatsu-hime is none other than Konohanasakuya-hime, the mother of Hosuseri-no-Mikoto. That it lies in the same district as the Futami shrine, which appears next, must be for some reason. Added for reference).

¶Araki Shrine. (Note: it now stands on Mount Araki in Imai village.)

¶Niukawa Shrine. (Note: it now stands in Nihara village.)

¶Futami Shrine. (Note: it now stands in Futami village.) It probably represents a Futami-no-Obito whose home was in this district enshrining his ancestor Hosuseri-no-Mikoto (Note: following the Engishiki and the Shōjiroku).

¶Miyasaki Hatatagami Shrine. (Note: it now stands on Ubuyamine in Nishi-Kurumeno village and is called Raijin.)

¶Hono-ikazuchi Shrine. (Note: it now stands on Miyayama in Miyama village.) In the first year of Jōgan, it was granted Junior Third Rank from Senior Fourth Rank Upper. In the third year of Gangyō, it advanced to Senior Third Rank (Note: following the Sandai Jitsuroku).

¶Takama-no-Kishino Shrine. (Note: it now stands at Kishino in Kitayama village and is called Kishino Benzaiten.)

¶Ochisoma Shrine. (Note: it now stands on Miyayama in Kurokoma village.)

¶Takamayama Satao Shrine. (Note: it now stands on Mount Jinpuku in Ōsawa village.)

¶Ichi-o-se Shrine. (Note: it now stands in Kitayama village and is called Mikumari.)

¶The above eleven seats were all ranked as minor shrines under the Engi regulations. Of these, for the three seats beginning with Takamayama Satao Shrine, one hoe was added to the offerings of the Toshigoi Festival (Note: following the Engishiki).

Yoshino District (10 shrines)

¶Yoshino Mikumari Shrine. It is also called the Deity of the Yoshino Mikumari Peak (Yoshino-no-Mikumari-mine-no-Kami) (Note: "Mikumari" is read as "mikumari," and since it is close in sound to "mikomori," it later came to be mistakenly called Komori Myōjin. It now stands on a small peak south of Komori-chō in Yoshino. The mountain to its south is of fine form and is probably the Mikumari peak of old). In the second year of Emperor Monmu, horses were presented to pray for rain (Note: following the Shoku Nihongi). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the seventh year of Jōwa, it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it advanced to Senior Fifth Rank Lower, and 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 in the rain-praying rites (Note: following the Engishiki).

¶Yoshino-no-Yamaguchi Shrine. (Note: it is said to stand now in Yamaguchi village, but this is not known for certain.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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).

¶Ōnamochi Shrine. It is also called the Ōnamochi-no-Mitama Shrine (Note: following the Engishiki. It now stands on Mount Imose in Kawarayamura). In the first year of Jōgan, it advanced from Junior First Rank to Senior First Rank (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).

¶Niukawakami Shrine. (Note: both the Wakan Sansai Zue and the Washū Kyūseki Yūkō say, "Mount Niu lies west of Shimoichi village, and the Niu River flows out from it. In Sako village at the upper reaches of the river there is a shrine, and this is probably the present shrine." Various books such as the Yamato Shi and the Yamato Meisho Zue all say that it is "in Niu village." However, according to the traditions of the old people, "long ago there was a flood, and the torii of the Niu shrine was washed away and came to rest at this place, so the shrine was enshrined here." Also, the four boundaries of this shrine recorded in the Ruijū Sandai Kyaku are "the east bounded by Shioso, the south by Ōyamamine, the west by Itanami Falls, the north by Inohana Falls," but the topography of Niu village does not match them. Only Sako village is somewhat close, so it is added for reference). It enshrines Mizuhanome-no-Kami, the deity of water (Note: following the Nijūnisha Chūshiki, the headnotes to the Jinmyōchō, and the Shosha Kongenki). In the third year of Emperor Temmu, a shrine was first built and rites were held (Note: following the Nijūnisha Chūshiki). At the beginning, the deity possessed a person and declared: "The upper reaches of the Niu River in Yoshino have secluded mountains and forests, far from human habitation. If you enshrine me there, I will surely grant rain and fair weather in due season" (Note: following the Myōjin Hongi quoted in the Ruijū Sandai Kyaku). For that reason this institution arose. From then on, whenever there was drought or prolonged rain, rites were always held, and it did not lapse through the successive reigns. It is called the Rain Master Deity (Ame-no-Kami) (Note: following the national histories from the Shoku Nihongi onward, and the Nihon Kiryaku). It is a branch shrine of the Yamato Shrine (Note: following the Ruijū Sandai Kyaku and the report of the Yamato Shrine). In general, when praying for rain, a black horse is presented, and when praying for fair weather, a white horse. In the fourth year of Hōki (773), four households of fief were presented (Note: following the Shoku Nihongi). In the nineteenth year of Enryaku (800), it came to take part in the monthly festivals (Note: following the Ruijū Kokushi). In the ninth year of Kōnin (818), it was granted Junior Fifth Rank Lower (Note: following the Nihon Kiryaku). In the seventh year of Jōwa, it advanced from Senior Fifth Rank Lower to Senior Fifth Rank Upper, and in the eighth and tenth years one rank each was added (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, one further rank was granted (Note: following the Montoku Jitsuroku). In the first year of Jōgan, it advanced to Junior Third Rank, and in the first year of Gangyō (877) one further rank was added (Note: following the Sandai Jitsuroku). In the seventh year of Kanpyō (895), the shrine officials petitioned: "Within the four boundaries of this shrine sacred horses are pastured and hunting is strictly forbidden. But the people of the Kuzube and vagrants, claiming to be on the Emperor's table business, invade and seize the sacred land and often incur curses by contact with defilement. We beg that prohibitions be added again." This was granted (Note: following the Ruijū Sandai Kyaku). In the ninth year, it rose to Junior Second Rank (Note: following the Shin Kokushi quoted in the report of the Yamato Shrine). 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 in the rain-praying rites (Note: following the Engishiki). For the offering envoy, an official of the Sixth Rank is appointed (Note: following the Shosha Kongenki and the Shojinki). In general, whenever offerings are presented to the Yamato Shrine, they must also be presented to this shrine, and the chief priest follows the envoy and presents the offerings for the shrine (Note: following the report of the Yamato Shrine). When praying for fair weather, a blue horse may also be presented (Note: following the Sandai Jitsuroku), and in later ages a red horse came also to be offered (Note: following the Hokuzanshō). In the fifth year of Hōen (1139), when rain was prayed for in a summer drought, rain fell abundantly for three days (Note: following the Kokon Chomonjū). It is said in the world that prayers to this shrine always bring a response (Note: following the Kokon Chomonjū and the Yoshino Shūi).

¶Kinpu Shrine. (Note: "Mine" is also written with another character. It now stands at Kanmitake in Yoshinoyama village and is called Konshō Myōjin. In the mountains Zaō Gongen is also enshrined, and in later ages what is called Mount Kinpu, or Kanmitake, relates exclusively to Zaō Gongen, and the world mistakes this for the main shrine. However, when one considers books such as the Kinpusen Kokon Sentei Ki and the Yamato Shi, Zaō is in fact a foreign deity of Buddhism, called Kongō Zaō, revered by En-no-Ozunu and the monk Gyōki and others, and is originally different from the Kinpu deity. Moreover the Sentei Ki says, "This shrine is the numinous shrine that is the root of Mount Kinpu, the great deity that guards the gold," and the theory of local people quoted in the Yamato Shi says, "This shrine is in fact the landlord deity of Mount Yoshino, and the name Kanmitake originally arose from this shrine." According to this, there is no doubt that this shrine is an ancient shrine. Only in later ages Zaō flourished and this shrine on the contrary came under its management, so that people often have doubts. Added for the time being for reference). It enshrines the Great Deity Keta (Keta-no-Ōkami) and the Lady Deity (Note: following the Kinpusen Kokon Sentei Ki). The Keta deity is none other than Ōnamuchi-no-Mikoto (Note: following the Shosha Kongenki and the Shojinki. The shrine tradition says, "The two deities Kanayamahiko and Kanayamahime are enshrined," but this is probably forced from the name "Kinpu." However, the Sentei Ki says, "Of the three seats enshrined, one is the Great Deity Konshō," but which deity this actually is cannot be known. It may be Kanayamahiko, but evidence has not yet been found, so it awaits later study). In the second year of Ninju, Junior Third Rank was granted exceptionally. In the following year, it came to take part in the rites of the renowned deities. In the first year of Saikō (854), it came to take part in the Aibename, monthly, and Kanname-no-Hoka-ihi festivals (Note: following the Montoku Jitsuroku). In the first year of Jōgan, with the Order of Merit, Eighth Class, it advanced to Senior Third Rank (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 in the Aibenamesai (Note: following the Engishiki).

¶Takahoko Shrine. (Note: it now stands in Yamaguchi village. According to tradition, it was originally on top of Mount Ryūmon.)

¶Kawakami Kashio Shrine. (Note: it now stands on Higurashi-mine in Kashio village and is called Ōkura Myōjin.)

¶Iwata Shrine. (Note: it now stands in Wada village.)

¶Hahō Shrine. (Note: it now stands on Shirogane-dake, east of Yonaka village.)

¶Hahime Shrine. (Note: it now stands in Kunugihara village and is called Ōgonmine-no-Miya.) In the second year of Ten'an, together with the Hahō deity, it came to take part in the state shrines, and advanced from Junior Fifth Rank Lower to Junior Fourth Rank Lower (Note: following the Montoku Jitsuroku). In the sixth year of Jōgan, both were granted Senior Fourth Rank Lower (Note: "Senior" is written "Junior" in the various texts, but it is here corrected following the entry for the eighth year), and in the eighth year, both were further given Junior Third Rank in addition (Note: following the Sandai Jitsuroku).

¶Under the Engi regulations, the above five seats were all ranked as minor shrines, and with the exception of Iwata Shrine, one hoe was added to the offerings of the Toshigoi Festival for each.

Uda District (17 shrines)

¶Uda Mikumari Shrine. (Note: "Ta" is also written with another character. It now stands on Mount Mikumari in Shimo-Ida village.) That Emperor Sujin presented a red shield and a red spear and enshrined the Deity of Uda-Sumisaka (Uda-no-Sumisaka-no-Kami) probably refers to this deity (Note: consulting the Nihon Shoki, the Kojiki, and the Engishiki). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the seventh year of Jōwa, it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it was granted Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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).

¶Aki Shrine. (Note: it now stands at the place called Aki in Hazama village and is called Kandobe Myōjin.) It probably enshrines the spirit of Amaterasu-Ōmikami. When Yamatohime-no-Mikoto, bearing the great deity, arrived at the Akinomiya of Uda, the Yamato-no-Kuni-no-Miyatsuko presented sacred fields and shrine households (Note: following the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki). This is the so-called Uda shrine households (Note: following the Daijingū Zōjiki and the Jinpōshō).

¶Kadobe Shrine. (Note: "Be" is also written with another character. It now stands in Imai village.) It probably enshrines the ancestor of the Kadobe-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Niu Shrine. (Note: it now stands at the place called Asahara in Ameshi village.) According to tradition, it enshrines Takaokami-no-Kami (Note: following the shrine tradition).

¶Mitsue Shrine. (Note: it now stands in Kamisue village.) That Yamatohime-no-Mikoto, serving as the Staff-Substitute (Mitsue-shiro) bearing the great deity, went from the Akinomiya of Uda to the Sasahata-no-Miya refers to this place (Note: following the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki). This shrine probably enshrines the spirit of the great deity.

¶Kurashita Shrine. (Note: it now stands at the place called Kurashita in Fukuchi village.)

¶Takatsuno Shrine, two seats. (Note: it now stands in Kami-Dōmori village. It is also said to stand on a mountain in Yoshino District, Mount Takami, formerly called Mount Takatsuno.) According to tradition, it enshrines Kamo-Taketsunumi-no-Mikoto. The other seat is said to enshrine the spirit of the great ancestor (Note: following the shrine tradition).

¶Yatagarasu Shrine. (Note: it now stands in Takatsuka village and is called Yatagarasu Myōjin.) It enshrines the spirit of Kamo-Taketsunumi-no-Mikoto (Note: following the Shaku Nihongi). At the time of the great ancestor's eastern expedition, Taketsunumi transformed into a great crow, flew about, and guided the imperial army, and his merit was especially remarkable (Note: following the Shōjiroku). In the second year of Keiun (705), a shrine was founded in this place (Note: following the Shoku Nihongi).

¶Ajisakahime-no-Mikoto Shrine. (Note: it now stands on Mount Ajisaka in Nisaka village.)

¶Mii Shrine. (Note: it now stands on Mount Mii in Hinoki village and is called Kuinomyōjin. It is also said to be in Shimo-Hirai village, where three wells are still said to be found in the shrine grounds.)

¶Okada Kohata-no-Mikoto Shrine. (Note: it now stands in Owada village.)

¶Kami-no-Miko Mimusuhi-no-Mikoto Shrine. (Note: it now stands in Ōmiwa village and is called Koshu-no-Kami.)

¶Sakurami Shrine. (Note: "Mi" is also written with the character for "takara." It now stands in Sakura village.)

¶Tsurugi-nushi Shrine. (Note: it now stands on the shrine ground in Miyahansaka village. This shrine has an altar and no building, and it is said among local people that there is an old precedent for this.) According to tradition, it enshrines Susanoo-no-Mikoto (Note: following the shrine tradition).

¶Murō Ryūketsu Shrine. (Note: "Murō" is also written with another character. It now stands on Mount Murō in Murō village.) In the Hōki era (770-781), the prayer made at Mount Murō by imperial command for the recovery of the Crown Prince from illness was at this very shrine. From then on, whenever there was the calamity of drought, prayers for rain were made and often brought a response (Note: following the memorial of Murōsanji of the seventh year of Jōhei). In the ninth year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). In the tenth year of Engi (910), Junior Fourth Rank Lower was added (Note: following the Nihon Kiryaku). In the first year of Ōwa (961), when rain was being prayed for, the court deliberated that "when ranks were raised in the Tengyō years (938-947), this shrine too should properly have advanced one rank but was omitted and not conferred," and so exceptionally Senior Fourth Rank Lower was granted (Note: following the Kiu Nikki).

¶Tsuganaki Shrine. (Note: it now stands on Mount Isesa in Yamaji village.) In the second year of Ninju, it was ranked among the state shrines (Note: following the Montoku Jitsuroku).

¶The above sixteen seats were all ranked as minor shrines under the Engi regulations. Of these, for the five seats Aki, Kadobe, Niu, Takatsuno, and Yatagarasu, one hoe and one quiver each were added to the offerings of the Toshigoi Festival, and one quiver was added for Kurashita Shrine (Note: following the Engishiki).

Shikinokami District (35 shrines)

¶Ōmiwa Ōmononushi Shrine. (Note: it now stands on Mount Miwa, east of Miwa village.) It enshrines the Gentle Spirit (Nigimitama) of Ōnamuchi-no-Mikoto (Note: following the Nihon Shoki, the Kojiki, and the Engishiki). It is called Yamato-Ōmononushi-Kushimikatama-no-Mikoto. After Ōnamuchi had yielded the land to the imperial grandson, he entrusted his spirit to the Yata Mirror and had it dwell at the Kamunabi of Ōmiwa to guard the imperial house, and this is the present shrine (Note: following the Engishiki). In the world it is called the Deity of Ōmiwa (Ōmiwa-no-Kami) (Note: following the Nihon Shoki). In the reign of Emperor Kōshō, because of an oracle, a sacred fence was built and rites held by imperial command (Note: following the Ōmiwa Chinza Shidai). Emperor Sujin made Ōtataneko, a descendant of the deity, the chief officiant and had him quell the calamities. This matter appears earlier. He also had Kitarashihi-no-Mikoto attend the rites and granted him the surname Miyanome-no-Kimi (Note: from "also" onward, following the Shōjiroku. The Chinza Shidai places this in the reign of Emperor Kōshō). In the fourteenth year of Emperor Yūryaku, Kinunui-no-Ehime was presented (Note: following the Nihon Shoki). Emperor Seinei, who had no imperial son, sent Ōtomo-no-Muroya, the Great Muraji, to present offerings and pray. The deity possessed the Miyanome-no-Miyatsuko and said: "Emperor, do not be troubled. Together with Sukunahikona I administer all under heaven and will protect the imperial descendants forever. How could the imperial line ever be cut off?" The Emperor then issued an edict, had a sacred enclosure (iwasaka) set up, and had Sukunahikona-no-Mikoto also worshipped (Note: following the Ōmiwa Chinza Shidai). In the reign of Emperor Shōmu, the unhulled rice paid each year from the shrine households of this district amounted to about one thousand four hundred and seventy bundles and more (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Tenpyō Jingo, one hundred and sixty households of fief in the provinces of Yamato, Settsu, Tōtōmi, Mino, and Nagato were presented, and afterwards five more households each of fief in Yamato and Settsu were added (Note: following the Shinshō Kyakuchokufu). On the accession of Emperor Montoku it was granted Senior Third Rank, and in the second year of Ninju Junior Second Rank was added (Note: following the Montoku Jitsuroku). In the first year of Jōgan, with the Order of Merit, Second Class, it advanced to Junior First Rank, soon rose to Senior First Rank, and afterwards offerings were presented to pray for the abnormalities of wind and rain to be quelled (Note: following the Sandai Jitsuroku). In general, every year in late spring it takes part, together with the Sai shrine, in the Flower-Quelling Festival (Hanashizume-no-Matsuri) (Note: following the Ryō no Gige). This matter too appears earlier. The regular festival was held on the first Hare day of early summer and late winter, with officials sent to present offerings, but it gradually fell into disuse. In the first year of Shōtai (898) it was revived and in the end became regular practice (Note: following the Ōmiwa Chinza Shidai and the Shosha Kongenki). 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 in the Aibenamesai and the rain-praying rites (Note: following the Engishiki). For its Aibename envoy, the head of the Ōmiwa clan presents the state offerings (Note: following the Ryō no Shūge). For its regular festivals, the Imperial Storehouse Bureau presents offerings of scarlet silk, Aki mulberry fiber, silk fabric of hemp-cloth weave, purple gauze, pale-blue silk, honeysuckle garlands, and the like, and the Horse Bureau presents twelve racing horses. For the winter festival, thin silk of five colors and Aki mulberry fiber are used (Note: following the Engishiki). In later ages it was called the Ichinomiya of Yamato province (Note: following the Ichinomiya Ki. According to the Ōgishō, the Miwa shrine originally had no sacred hall, and when local people in later ages newly built one, flocks of ducks broke through it. People took this as the will of the deity and never built one again afterwards, and this account appears often in other books too. However, the Nihon Shoki has a statement that a palace was built to settle the deity, and Emperor Sujin's banquet song has a line about the doors of the Miwa hall. From this it is known that there was originally a hall. The account in the various books may be because the sacred hall tilted and collapsed in the middle ages and was not rebuilt, so that later not having a hall came to be regarded as an old custom. Added for the time being for reference). At first, in the reign of Empress Jitō, the Middle Counselor Ōmiwa-no-Ason Takechimaro appointed men of his own kin as shrine officials, and their descendants held the post by succession generation after generation, without lapse into later ages (Note: following the Konjaku Monogatari). The merit and virtue of Ōnamuchi were exceedingly great, and everyone received his benefits (Note: following the Nihon Shoki), so rites to him spread throughout the realm. Shrines enshrining his rough spirit are called Ōkunitama shrines, and those enshrining his gentle spirit are called Ōmononushi shrines. Other shrines called Ōanamochi, Ōnamochi, Ōmiwa, Miwa, Miwa (with other characters), Mitsuwa, Ōmiwa (with other characters), and Obonamuchi-Ōnamuchi shrines all enshrine this deity (Note: following the Engishiki).

¶Kamu-ni-imasu Himuka Shrine. It is also called Himuka-no-Ōji (Note: following the Engishiki. It now stands on top of Mount Miwa and is called Takamiya). It enshrines the Gentle Spirit of Ōnamuchi-no-Mikoto and is called Ōmonoshironushi-no-Kami. After Ōnamuchi had completed his great work of building the land, he settled his Fortunate Spirit (Sakimitama) and Wondrous Spirit (Kushimitama) on the mountain east of the green fence of Yamato. This is the deity who dwells on the summit of Mount Mimoro (Note: consulting the Nihon Shoki and the Kojiki. According to the main text of the Nihon Shoki and its commentary, the Fortunate Spirit and Wondrous Spirit are what is called the Gentle Spirit. Also, "east" and "Himuka" are interchangeable in kun reading, so Mount Mimoro was probably originally called Mount Himuka, that is, the eastern mountain. Added together for reference). 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. At the summer festival of the Ōmiwa Shrine, an envoy is sent as well to present scarlet silk (Note: following the Engishiki).

¶Anashi-ni-imasu Hyōzu Shrine. It is also called the Deity of Anashi (Anashi-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. It now stands on Mount Yuzuki, east of Anashi village). It enshrines Ōnamuchi-no-Mikoto. Ōnamuchi is also called Yachihoko-no-Kami and is the deity in charge of bow and arrow, and so is called the Hyōzu Deity (Hyōzu-no-Kami) (Note: following the Shosha Kongenki). In the reign of Emperor Shōmu, one thousand four hundred and thirty bundles and more of unhulled rice a year were paid from the shrine households of this district, together with more than three thousand six hundred and fifty bundles of tribute tax from Izumi province, and afterwards a further two hundred and seventy bundles and more of regular tax were divided off and added (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, fifty-two households of fief in the provinces of Yamato, Izumi, and Harima were assigned to it (Note: following the Shinshō Kyakuchokufu. According to the Harima no Kuni Fudoki, Anashi village was assigned as shrine households of the Deity of Yamato-Anamu, and the so-called fief in Harima probably began with this. However, since this book does not give the year, it is added here for the time being). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower with the Order of Merit, Eighth Class, to Senior Fifth Rank Upper (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 in the Aibenamesai (Note: following the Engishiki). For its Aibename, the chief priest of this shrine receives the state offerings and performs the rite (Note: following the Ryō no Shūge). In general, the Hyōzu shrines in the various provinces all enshrine this deity (Note: following the Engishiki).

¶Makimuku-ni-imasu Wakamitama Shrine. It is also called the Deity of Makimuku (Makimuku-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. "Maki" is also written with another character. It now stands on Mount Hibara in Makimuku, north of Mount Miwa at the upper reaches of the Anashi River, and is called Hibara Myōjin). It enshrines Wakumusuhi-no-Kami (Note: following the Nihon Shoki, the Kojiki, and the Engishiki). Its divine body is a small bell, and this is the so-called Makimuku-Anashi Deity (Note: following the Ōyamato Hongi quoted in the Shaku Nihongi). In the reign of Emperor Shōmu, more than eighty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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 and in the Aibenamesai (Note: following the Engishiki). For its Aibename, the chief priest of this shrine receives the state offerings and performs the rite (Note: following the Ryō no Shūge).

¶Osada-ni-imasu Amateru-mitama Shrine. It is also called the Deity of Osada (Osada-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. It originally stood at Osada in Tsuji village but was later moved to Ōta village). It enshrines Amateru-Kuniteru-hiko-Ame-no-Hoakari-no-Mikoto (Note: following the Nihon Shoki, the Kuji Hongi, and the Engishiki). In the reign of Emperor Shōmu, the rice from its shrine households amounted to more than ninety bundles a year, all paid from this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the provinces of Yamato and Ise were assigned to it (Note: following the Shinshō Kyakuchokufu). 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. The printed text of this book has the two characters "Aibename," but since they are not recorded in the entry on the Aibenamesai, they are not entered here).

¶Shiki-no-Mi-agata-ni-imasu Shrine. (Note: "Ki" is also written with another character. It now stands in Kanaya village and is called Shiki-no-Miya.) It probably enshrines the ancestors of the Shiki-no-Agatanushi and the Shiki-no-Muraji and others (Note: following the Shōjiroku and the Engishiki). In the reign of Emperor Shōmu, one thousand three hundred and fifty bundles and more of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, twelve households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Osaka-ni-imasu Ikune Shrine. (Note: it now stands on Miyayama in Osaka village.) In the reign of Emperor Shōmu, more than one hundred and fifty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Hase-no-Yamaguchi-ni-imasu Shrine. (Note: it now stands on Tejikarayama in Yanagihara, Hatsuse village.) In the reign of Emperor Shōmu, more than five hundred and forty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it was granted Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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. In general, when timber is to be taken from the mountains of the various provinces, the deity of that mountain is always first worshipped; this is called the Yamaguchi Festival. In high antiquity the capital was moved many times, but for the most part it did not go beyond the bounds of Yamato province (Note: from "high antiquity" onward, following the Nihon Shoki). Because timber for palaces was always taken from mountains such as Hase, Asuka, Iware, Osaka, Unebi, and Miminashi, these six mountains were fixed and called the Six Mountain-Mouth Deities (Yamaguchi Rokushin) and were recorded in the ritual codes. After the capital moved to Heian-kyō, the old system was still followed. At the Great Taboo Festival too, the Mountain-Mouth deities were likewise worshipped together, and eight further deities, Yagiu, Ikoma, Kose, Kamo, Taima, Ōsaka, Yoshino, and Tsuge, were added to make fourteen seats, and prayer was made that sweet water might flow and moisten the seedlings and crops (Note: following the Engishiki).

¶Osaka-Yamaguchi-ni-imasu Shrine. (Note: it now stands in Akao village, the village adjoining Osaka village.) In the reign of Emperor Shōmu there was tax from the shrine households of this district, but the amount is not known (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to 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).

¶Takaya Abe Shrine, three seats. (Note: it now belongs to Tōchi District and stands beside the Wakazakura Shrine in Sakuraidani village, and is called Takaya Myōjin. Its former location was called Abe-Matsumotoyama.) It probably enshrines the ancestors of the Abe-no-Ason (Note: following the Shōjiroku and the Engishiki. This shrine is beside the Wakazakura shrine, about two chō west of it, where Kashiwade village lies. When one considers the Shōjiroku, the two clans Wakazakurabe and Kashiwade are both of the same stock as the Abe clan, and there must be some reason for this as well). In the first year of Ten'an (857), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper, and then Junior Fourth Rank Lower was added (Note: following the Montoku 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). In the third year of Tengyō (940), it rose from Senior Fourth Rank Lower to Junior Third Rank (Note: following the Nihon Kiryaku).

¶Munakata Shrine, three seats. It is on Mount Tomi. (Note: it now stands in Toyama village and is called Kasuga. It is also said to be at Miyadani in Hatsuse village, and which is correct is not known.) It is a branch shrine of the Munakata shrine in Chikuzen province (Note: following the Ruijū Sandai Kyaku). At first, the child born to Takechi, a prince of Emperor Temmu, was called the Munakata clan, and his house served generation after generation in charge of the Munakata shrine (Note: following the Nihon Shoki). For that reason Takechi especially revered this deity. When he became Chancellor, he ordered that part of the annual tribute goods of the servile people of the Chikuzen shrine be divided off and used for the upkeep of this shrine, and made this a permanent rule. The Takashina clan, descendants of Takechi, always managed the shrine's affairs (Note: following the Ruijū Sandai Kyaku). In the fourth year of Gangyō (880), it was ranked among the state shrines and granted Junior First Rank with the Order of Merit, Eighth Class. In the following year, at the petition of Takashina-no-Mahito Tadamine, a chief priest was first placed and Nakamori of that family was appointed to it. In the fifth year of Kanpyō (893), again at the petition of Tadamine and others, sixteen servile people of Chikuzen were freed as commoners, and eight laborers of Yamato province were instead sent to supply the cost of repairs, not to be assigned to other labor, and this was made a permanent precedent (Note: following the Sandai Jitsuroku and the Ruijū Sandai Kyaku). 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. This book has the two characters "renowned deity," but since they are not recorded in one version nor in the entry on the Renowned Deity Festival, they are not entered here. Also the word "Niiname" is missing in the various texts, so it is here supplied following one version).

¶Sai-ni-imasu Ōmiwa Aramitama Shrine, five seats. It is also called the Deity of Sai (Sai-no-Kami) (Note: following the Shinshō Kyakuchokufu. It now stands north of the Miwa shrine, south of the Sai River, and is called Hanashizume Sai Shrine). It enshrines the Rough Spirit of Ōnamuchi-no-Mikoto, that is, Ōkunitama-no-Kami (Note: following the Ryō no Shūge, the Engishiki, and the report of the Yamato Shrine). It also enshrines jointly his Gentle Spirit, Ōmononushi-no-Kami, and his consort Seyadatara-hime-no-Mikoto and Kotoshironushi-no-Mikoto, and one of the seats enshrines the Empress of the great ancestor; this is a branch shrine of the Yamato Shrine (Note: following the report of the Yamato Shrine. Consulting the Kojiki). In the reign of Emperor Shōmu, the shrine households of this district paid more than three hundred and nine bundles of unhulled rice a year (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu).

¶Tomi Shrine. (Note: it now stands south of Sakuraidani village in Tōchi District and is called Noto-no-Miya.) That the great ancestor built a numinous altar (reiji) in Mount Tomi and worshipped the heavenly deity who is the imperial ancestor is probably this shrine (Note: following the Nihon Shoki).

¶Eguri Shrine. (Note: it now stands at Eguri in Kaminoshō village.) It probably enshrines the ancestor of the Nakatomi-no-Eguri-no-Muraji (Note: following the Shōjiroku).

¶Minakuchi Shrine. (Note: it now stands on Kamiyama in Shibutani village.)

¶Kuwauchi Shrine, two seats. It probably enshrines the ancestor of the Kuwauchi-no-Muraji (Note: following the Kuji Hongi).

¶Hikita Shrine, two seats. (Note: "Hiki" is also written with another character. It now stands in Shirakawa village.) According to tradition, it enshrines Ōnamuchi-no-Mikoto, the ancestor of the Ōmiwa-no-Hikita-no-Kimi (Note: following the Shoku Nihongi and the shrine tradition).

¶Uda Yorita Shrine. (Note: following the Engishiki.)

¶Tamatsura Shrine. (Note: "Retsu" is also written with another character. The present text follows the Kuraishiki. The shrine now stands in Jionji village.) It is called Tamatsura-no-Ōji. Under the Engi regulations, offerings of scarlet silk are presented on the day of the summer festival of the Ōmiwa Shrine (Note: following the Engishiki).

¶Izanagi Shrine. (Note: it now stands on Tenjinyama in Yanagimoto village. Following the Engishiki.)

¶Tsunakoshi Shrine. (Note: it now stands at Tsunakoshi within the precincts of the Ōmiwa Shrine in Miwa village.) It probably enshrines Tsunanagai-no-Kami (Note: following the Engishiki). It is one of the Five Spirits of the Great Palace Site (Ōmiyadokoro-no-Tama Goza) (Note: following the Kogo Shūi). In the first year of Jōgan, it was granted Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Toshiro Shrine. (Note: "Toshi" is also written with another character. Following the Engishiki.)

¶Anashi-no-Ōhyōzu Shrine. (Note: it now stands to the left of the Anashi shrine. Following the Engishiki.)

¶Wakazakura Shrine. (Note: it now stands in Sakuraidani village in Tōchi District and is called Hakusan Gongen.) It probably enshrines the ancestor of the Wakazakurabe-no-Ason (Note: following the Shōjiroku and the Engishiki).

¶Nabekura Shrine. (Note: it now stands on Mount Nabekura in Hatsuse village.)

¶The above twenty seats were all ranked as minor shrines under the Engi regulations. Of these, for the three seats Sai, Kuwauchi, and Hikita, one hoe and one quiver each were added to the offerings of the Toshigoi Festival.

Shikinoshimo District (17 shrines)

¶Muraya-ni-imasu Mifutsuhime Shrine. It is also called the Deity of Muraya (Muraya-no-Kami) (Note: following the Nihon Shoki. It now stands in Kurado village and is called Moriya Shrine). It enshrines Mihotsuhime-no-Mikoto, consort of Ōnamuchi-no-Kami, and is a branch shrine of the Ōmiwa Shrine (Note: following the Nihon Shoki and the Ōmiwa-sha Chinza Shidai). When Emperor Temmu raised his army, the deity gave secret aid. When the disturbance was settled, an edict advanced the deity's rank and had rites performed (Note: following the Nihon Shoki). In the reign of Emperor Shōmu, fifty-four bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, six households of fief in the provinces of Yamato and Mimasaka were assigned to it (Note: following the Shinshō Kyakuchokufu. This book has "Shaoku Deity," but "sha" is probably an error for "mura," so it is fixed as this shrine). In the first year of Jōgan, it 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 in the Aibenamesai (Note: following the Engishiki).

¶Ike-ni-imasu Asagiri Kibatahime Shrine. It is also called the Deity of Ike (Ike-no-Kami) (Note: it now stands in Hōkiji village). In the reign of Emperor Shōmu, more than seventy bundles of unhulled rice were paid each year from the shrine households of this district, and were applied to the cost of rites and of the shrine (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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 and in the Aibenamesai (Note: following the Engishiki). For its Aibename envoy, the Ike-no-Obito presents the state offerings (Note: following the Ryō no Shūge).

¶Kagamitsukuri-ni-imasu Amateru-mitama Shrine. It is also called the Deity of Kagamitsukuri (Kagamitsukuri-no-Kami) (Note: the Jingū Zatsureishū says that Ame-no-Kagoyama-no-Mikoto, a child of Hoakari-no-Mikoto, was the remote ancestor of the Kagamitsukuri clan. This account does not appear in other books, but there may be some connection with the fact that this shrine lies in the place called Kagamitsukuri. In Nakajima District of Owari province there is the Masumida Shrine, which also enshrines this deity. The name Masumida probably also derives from "mirror." Please consult these together). In the reign of Emperor Shōmu, two hundred and fifty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, eighteen households of fief in the provinces of Yamato and Izu were assigned to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Chiyo Shrine. (Note: it is said to stand now in Daianji village. It is also said to be in Hachijō village in Tōchi District, and which is correct is not known. Following the Engishiki.)

¶Kitashida Shrine, two seats. (Note: it now stands in Ōki village. Following the Engishiki.)

¶Yamato Onchi Shrine. (Note: it now stands in Kaichi village. Following the Engishiki.) It is probably the same deity as the one enshrined at the Onchi Shrine in Kawachi province (Note: following the Engishiki).

¶Himekuwa Shrine. (Note: it now stands in Tōin village and is called Komori. Following the Engishiki.)

¶Hattori Shrine, two seats. (Note: it now stands within the precincts of the Mifutsuhime shrine. It was originally in Daianji village and was probably moved here later. In Daianji village there is still a place called Hatsuri-no-Kami, which is probably its former site.) It probably enshrines the ancestor of the Hattori-no-Muraji (Note: following the Engishiki).

¶Futsu Shrine. (Note: following the Engishiki. It now stands in Futsuki village.)

¶Itoi Shrine. (Note: it now stands in Ichiba village.) It probably enshrines the ancestor of the Itoi-no-Miyatsuko (Note: following the Shōjiroku and the Engishiki).

¶Muraya Shrine, two seats. (Note: following the Nihon Shoki, the Kojiki, the headnotes to the Jinmyōchō, and the shrine tradition. It now stands within the precincts of the Mifutsuhime shrine.)

¶Kagamitsukuri-Ita Shrine. (Note: it now stands within the Kagamitsukuri Pond in Hotsu village in Tōchi District.) According to tradition, it enshrines Ishikoridome-no-Mikoto, the ancestor of the Kagamitsukuri-no-Muraji (Note: following the Nihon Shoki, the Kojiki, the headnotes to the Jinmyōchō, and the shrine tradition. The Konjaku Monogatari records a wealthy man in Anchi village in Tōchi District whose surname was Kagamitsukuri, from which it can be seen that the Kagamitsukuri clan already lived in this place at that time).

¶Kagamitsukuri-Make Shrine. (Note: it now stands in Kosaka village in the Kagamitsukuri district.) According to tradition, it enshrines Ame-no-Nukado-no-Mikoto, the ancestor of the Kagamitsukuri-no-Muraji (Note: following the Nihon Shoki and the headnotes to the Jinmyōchō. The shrine tradition gives Ame-no-Mahitotsu-no-Kami, and which is correct is not known).

¶Kususumi Shrine. (Note: one version lacks one of the characters for "su." It now stands within the precincts of the Mifutsuhime shrine.)

¶The above fourteen seats were all ranked as minor shrines under the Engi regulations. Of these, for the five seats Kitashida, Yamato Onchi, Himekuwa, Hattori, and Futsu, one hoe and one quiver each were added to the offerings of the Toshigoi Festival, and one quiver was added for Itoi Shrine (Note: following the Engishiki. In this book the quiver for Itoi Shrine is written as a hoe, but it is here corrected following one version).

Takechi District (54 shrines)

¶Takechi-no-Mi-agata-ni-imasu Kamo Yae-Kotoshironushi Shrine. It is also called the Deity of Takechi (Takechi-no-Kami) (Note: following the Nihon Shoki. "Yae" follows the Sandai Jitsuroku. The shrine stood in Unate village but has now disappeared). It enshrines Kotoshironushi-no-Mikoto (Note: following the Kuji Hongi and the Engishiki). At first, when Kotoshironushi submitted, he received the heavenly command and led the various deities (Note: following the Nihon Shoki and the Kojiki). Later his spirit was settled at the Kamunabi of Unate to protect the imperial grandson (Note: following the Engishiki). This is the so-called Deity of the Unate Grove. His majesty is severe, and he is revered and feared in the world (Note: following the Man'yōshū). When Emperor Temmu raised his army, the general Ōtomo-no-Fukei received the deity's help. When the disturbance was settled, it was reported to the throne that the deity's rank should be advanced (Note: following the Nihon Shoki). In the first year of Jōgan, it was granted Junior First Rank from Junior Second Rank (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 Aibenamesai (Note: following the Engishiki).

¶Asuka-ni-imasu Shrine, four seats. (Note: it now stands on Torigatayama, above Asuka village.) It probably enshrines Kayanarumi-no-Mikoto (Note: the three other seats are not known in detail. The shrine tradition says that the four deities Kotoshiro, Takeminakata, Takateruhime, and Shitateruhime are enshrined, but it makes no mention of Kayanarumi, and so this too is doubtful and is not adopted here. Moreover, the Kojiki says that Ōkuninushi-no-Kami begot Torinarumi-no-Kami, and the Ruijū Sandai Kyaku has Kayanarumi-hime-no-Kami; these are probably the same deity). Because Ōnamuchi had already submitted, his child Kayanarumi's spirit was ordered to be settled at the Kamunabi of Asuka and made a guardian of the imperial house; this is the present shrine (Note: following the Engishiki). At first a shrine was built on Mount Kannabi in Asuka village in Kami district of the county (Note: following the Nihon Kiryaku), and so it was also called the Kannabi-Asuka Shrine. In the first year of Shuchō (686), an envoy was sent to present offerings (Note: following the Nihon Shoki). In the sixth year of Tenchō (829), the shrine was moved to Torigatayama (Note: following the Nihon Kiryaku). In the first year of Jōgan, offerings were presented to pray for the wind 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 and in the Aibenamesai and the rain-praying rites (Note: following the Engishiki).

¶Soga-ni-imasu Sogatsuhiko Shrine, two seats. It is also called the Deity of Soga (Soga-no-Kami) (Note: following the Shinshō Kyakuchokufu. It now stands in Soga village). It enshrines the two deities Sogatsuhiko and Sogatsuhime, and was probably enshrined by the Soga-no-Omi (Note: following the shrine tradition). In the first year of Daidō, three households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, the deity Sogatsuhiko was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower. In the sixth year it advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations both were ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Asuka-no-Yamaguchi-ni-imasu Shrine. (Note: "Asuka" is also written with other characters. It now stands within the precincts of the Asuka shrine and is the one called Asuka Shrine.) In the first year of Daidō, fourteen households of fief in the provinces of Yamato and Harima were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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).

¶Amakashi-ni-imasu Shrine, four seats. (Note: it now stands on Amakashi Hill in Toyura village.) According to tradition, it enshrines the four deities Yasomagatsuhi, Ōmagatsuhi, Kannaobi, and Ōnaobi (Note: following the Kojiki and the shrine tradition). That Emperor Ingyō, in order to correct clan names and titles, gathered people of the various clans at Amakashi Hill and had them undergo the trial by boiling water (kukadachi) was probably an oath sworn to this deity (Note: following the Nihon Shoki and the Kojiki). 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 all were ranked as major shrines and took part in the four seasonal offerings from the state and in the Aibenamesai (Note: following the Engishiki).

¶Inashiro-ni-imasu Shrine. (Note: "Ina" is written with two other characters, or also as "Kamu-ina-shiro." It now stands in Tsunemon village.) In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. This book has "Toshishiro Deity," and there is a suspicion of confusion with the Toshiro shrine in Shikinokami District. But it is listed together with the various deities such as Amakashi and Musa, all of which are in this district. Since "ina" and "toshi" have the same reading, it is clear that this is the present shrine. It is therefore recorded here). 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).

¶Musa-ni-imasu Shrine. (Note: "Sa" is also written with another character. It now stands in Mise village and is called Sakaihara Tenjin.) It enshrines the Ikumusuhi Deity (Ikumusuhi-no-Kami) (Note: "mi" is written with the character for "thunder" in the printed text, but it is here corrected following one version and the Shaku Nihongi. This is the Ikumusuhi enshrined in the Hasshinden). When Emperor Temmu raised his army, the deity gave help, and so its divine rank was advanced and rites were held (Note: following the Nihon Shoki). 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).

¶Unebi-no-Yamaguchi-ni-imasu Shrine. (Note: it now stands on top of Mount Unebi and is called Unebi Myōjin.) In the first year of Daidō, one household of fief in the province of Yamato was assigned to it, and offerings were presented to 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). In general, every year on the first day of the second month and on the first Rat day of the eleventh month, the shrine officials of the Sumiyoshi shrine in Settsu province come to take earth from the mountaintop of this shrine and present it at their shrine, which is said to be an old custom (Note: following the Washū Kyūseki Yūkō).

¶Takechi-no-Mi-agata Shrine. (Note: it now stands north of Shijō village and is called Takaagata-no-Miya.) It probably enshrines Amatsuhikone-no-Mikoto, the ancestor of the Takechi-no-Agatanushi (Note: following the Shōjiroku and the Engishiki). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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 of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Karuko-mura-ni-imasu Shrine, two seats. (Note: it now stands in Karuko village, a dependent settlement of Ikejiri.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations both were ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Ame-no-Takechi Shrine. (Note: it now stands south of the Soga shrine and is called Takechi Hachiman.) It probably enshrines Ōmononushi-no-Kami. At first, when Ōmononushi submitted, he is said to have gathered the eight million deities at Ame-no-Takechi to show his sincerity (Note: following the Nihon Shoki). The name of the shrine perhaps derives from this. In the first year of Jōgan, it 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).

¶Futodama-no-Mikoto Shrine, four seats. (Note: it now stands in Imibe village.) It enshrines Ame-no-Futodama-no-Mikoto (Note: following the Ruijū Sandai Kyaku. The names of the other three seats are not known in detail. The Genyōki gives Ame-no-Hiwashi, Omoikane, and Tajikarao, and the Nihongi Tsūshō and the Jinmyōchō Kōshō and others give Ōmiyanome, Toyoiwamado, and Kushiiwamado, but which is correct is not known. It is kept in readiness, awaiting later study). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu. This book has "Ōtama Deity," but "ō" is probably an error for "futo," so it is fixed as this shrine). In the first year of Jōgan, the deity Futodama, of Junior Fifth Rank Lower, was granted Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations all were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Kushitama-no-Mikoto Shrine, four seats. (Note: it now stands on Miyayama in Mayumi village.) It probably enshrines Ame-no-Kushitama-no-Mikoto, the ancestor of the Shiratsutsumi-no-Obito (Note: following the Shōjiroku and the Engishiki). 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).

¶Kawamata Shrine, three seats. (Note: it now stands in Unate village and is called Kawamata Hachiōji.) Among the descendants of Hikoimasu-no-Mikoto there was the Kawamata clan, whose home province was Yamato (Note: following the Shōjiroku). This shrine probably represents that clan enshrining its ancestral deity. In the first year of Jōgan, it 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 of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Hata-no-Mikai Shrine. (Note: it now stands in Haneuchi village.) In the fourth year of Jingo Keiun, one household of fief in the province of Yamato was assigned (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it 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).

¶Ibuki-Ikazuchi and Toyomoshi-Ikazuchi Yoshino-Ōkuzu-mitama Shrine, two seats. (Note: it now stands in Ikazuchi-tsuchi village and is called Kuzu Myōjin. "Kuzu," meaning nine heads, is probably a corrupted reading of "Kuzu" (Kunisu).) "Ōkuzu-mitama" probably enshrines the ancestor of the Kunisube of Yoshino (Note: following the Nihon Shoki and the Shōjiroku). In the first year of Jōgan, the deities Ibuki-Ikazuchi and Toyomoshi-Ikazuchi, of Junior Fifth Rank Lower, both came to take part in the state shrines (Note: following the Sandai Jitsuroku). Under the Engi regulations both were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Koseyama-ni-imasu Iwakura-no-Hiko Shrine. (Note: it now stands in Toya village. In Onyu District of Wakasa province there are two shrines, Iwakurahiko and Kurahime, and in Hōshi District of Noto province there is the Ishikurahiko Shrine, and these are probably all the same deity as this one, but what deity it is is not known in detail.)

¶Sagisu Shrine. (Note: it now stands in Shibun village and is called Sagisu Hachiman.) Emperor Suinin was troubled that Prince Homutsuwake, though grown, could not speak, and had it divined, and the answer was that it was the curse of the Great Deity of Izumo. When he was about to have the prince worship the great deity, he said, "If the deity truly has numinous efficacy, I will first test it myself." Just then he saw a heron that had made its nest in a tree above the Sagisu pond and was roosting there; he laid a spell on it to test its life and death, and it came to pass just as he had thought (Note: following the Kojiki). It was probably this deity that was prayed to (Note: following the Sandai Jitsuroku).

¶Haruta Shrine. (Note: following the Sandai Jitsuroku. It now stands on Miyayama in Oka village.)

¶Kayanarumi-no-Mikoto Shrine. (Note: it is also written as Kayanarumihime-no-Kami. It now stands in Kashiwamori village.) In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Asukagawa-no-Kami-ni-imasu Usutakihime-no-Mikoto Shrine. (Note: "Usutaki" is also written with other characters meaning "mortar waterfall." It now stands on Miyayama in Inabuchi village and is called Usa-no-Miya.) According to tradition, it enshrines Takatsuhime-no-Mikoto (Note: following the shrine tradition). She is none other than Takitsuhime-no-Kami, enshrined at the Munakata shrine (Note: following the Kojiki. Takatsuhime, Takitsuhime, and Takihime are all close in sound, and there is no doubt that they are the same deity. Moreover this shrine is now called Usa-no-Miya, and according to one account in the Nihon Shoki this tradition has very good grounds. For that reason this theory is followed here). In general, the four shrines and ten seats of Futodama, Kushitama, Kayanarumi, and this shrine together are called the descendant deities (eishin) of the Asuka shrine (Note: following the Ruijū Sandai Kyaku).

¶Higashi-Ōtani-Hime-no-Mikoto Shrine. (Note: it now stands on Mount Ōtani, east of Yamada village in Tōchi District. According to the Shōjiroku and the Shoku Nihongi, Achi-no-Omi, great-grandson of Liu Hong, ruler of Han, naturalized in the reign of Emperor Ōjin, was granted Hinokuma in Takechi District and lived there, and was called the Yamato-no-Aya clan. Among his kin there were surnames such as Tani-no-Sukune, Tani-no-Imiki, and Tani-no-Atai. Perhaps this kin enshrined their ancestor and named the deity Higashi-Ōtani-Hime-no-Mikoto. The statement in the Kogo Shūi that the naturalized peoples of Qin and Han all had their own shrines may be of this kind. Added for reference).

¶Kuretsuhiko Shrine. (Note: it now stands in Awahara village and is called Shimomiya.) It probably represents the artisans of Wu enshrining their own ancestor (Note: following the Nihon Shoki. According to this book, in the fourteenth year of Emperor Yūryaku, Musa-no-Suguri Ao and others were sent to the land of Wu and returned leading the artisans, the weavers Kurehatori and others, and had them settle at Hinokuma-no, which was therefore named Kurehara and later corrupted to Awahara. The Shōjiroku says, "The Takumi-no-Miyatsuko are descendants of Tarisusu, a man of the land of Wu." According to this, this shrine may enshrine Tarisusu and be named Kuretsuhiko. Added for reference).

¶Ketsuwake Shrine. (Note: it now stands at Mokomori in Kami-mura.) It probably represents a branch of the Makanda-no-Obito who lived in this district enshrining their ancestor Ketsuwake-no-Mikoto (Note: following the Shōjiroku).

¶Ōtoshi Shrine, two seats. (Note: it now stands at Miyashita in Ishikawa village.)

¶Hata Shrine. (Note: it now stands at Matsuba in Fuyuno village.) It probably enshrines Takamimusubi-no-Mikoto, the ancestor of the Hata-no-Hafuri (Note: following the Shōjiroku and the Engishiki).

¶Mitoshi Shrine. (Note: following the Shōjiroku and the Engishiki.)

¶Omiashi Shrine. (Note: it now stands at Higakizaka in Hinokuma village.) It probably enshrines Achi-no-Omi, the ancestor of the Hinokuma-no-Imiki (Note: following the Shōjiroku and the Shoku Nihongi).

¶Torisaka Shrine, two seats. (Note: it now stands at Higashiura in Toya village.)

¶Takimoto Shrine.

¶Kosetsuhiko-no-Mikoto Shrine. (Note: it now stands on Miyasakayama in Koshi village and is the one called Gorō-sha.) According to tradition, it enshrines Kose-no-Okara-no-Sukune (Note: following the Gorō-sha Ki).

¶Amatsu Iwatowake Shrine. (Note: "Amatsu Iwato" is also written as "Ame-no-Iwato." It now stands at Ōnishi in Ochi village.) It enshrines Ame-no-Iwatsuwai-no-Mikoto (Note: following the Shōjiroku and the Engishiki). In the seventeenth year of Jōgan, it advanced from Senior Fifth Rank Lower to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Kume-no-Mi-agata Shrine, three seats. (Note: it now stands at Miyabayashi in Kume village.)

¶The above twenty-one seats were all ranked as minor shrines under the Engi regulations. Of these, for the four seats Haruta, Hata, Mitoshi, and Torisaka, one hoe and one quiver each were added to the offerings of the Toshigoi Festival, and one quiver was added for Sagisu Shrine (Note: following the Engishiki).

Tōchi District (19 shrines)

¶Ō-ni-imasu Mishiritsuhiko Shrine, two seats. It is also called the Great Deity (Ō-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. "Ō" is also written with other characters. It now stands in Ō village and is called Ō Myōjin. The Washū Gogun Jinmyōchō Ryakkai, which circulates in the world, records the names of deities of various shrines in Takechi, Tōchi, and elsewhere in considerable detail, and also quotes the report of this shrine and its endnotes, and its account is the most detailed. However, it often has doubtful points and appears for the most part to rest on forced readings, so none of it is adopted here). It enshrines Kamuyaimimi-no-Mikoto, and the other seat enshrines the spirit of the great ancestor (Note: following the Ō-jinja Ki). When Emperor Suizei eliminated the rebel, Kamuyaimimi submitted to his martial valor, stepped aside and yielded of his own accord, and helped the Emperor by taking charge of the rites (Note: following the Nihon Shoki and the Kojiki). He is called Mishiritsuhiko-no-Mikoto (Note: following the Ō-jinja Ki). He is none other than the ancestor of the Ō-no-Ason (Note: following the Shōjiroku). In the reign of Emperor Shōmu, the shrine households of this district paid ten thousand six hundred and ninety bundles and more of unhulled rice each year (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, sixty households of fief in the provinces of Yamato, Harima, and Tōtōmi were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Third Rank with the Order of Merit, Eighth Class, to Senior Third Rank (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 in the Aibenamesai and the rain-praying rites (Note: following the Engishiki). For its Aibename envoy, the Ō-no-Ason presents the state offerings (Note: following the Ryō no Shūge).

¶Tōchi-no-Mi-agata-ni-imasu Shrine. (Note: it now stands east of Tōchi village.) In the reign of Emperor Shōmu, one thousand and seventy bundles and more of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). 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).

¶Mehara-ni-imasu Takamimusubi Shrine, two seats. It is also called the Deity of Mehara (Mehara-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. Its location is not now known in detail. It is also said that the Tenjin shrine in Ōtaichi village is this). It enshrines Takamimusubi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki. The other seat is not known). In the reign of Emperor Shōmu, more than two hundred and seventy bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, the deity Takamimusubi, of Junior Fifth Rank Lower, was advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations both were ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Iware-no-Yamaguchi Shrine. It is also called the Deity of Iware (Iware-no-Kami) (Note: following the Shinshō Kyakuchokufu. "Sun" is the abbreviated form of the character "mura." The shrine now stands at Komoyama in Tani village. It is also said to be in Nagato village, which belongs to the two villages of Sakurai and Abe and is now called Futatsuki Shrine). In the reign of Emperor Shōmu, more than eight hundred and ten bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Fifth Rank Lower, and offerings were presented to 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).

¶Uneo-ni-imasu Takehaniyasu Shrine. It is also called the Deity of Uneo (Uneo-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji. It now stands in Shimo-Yatsuri village). It probably enshrines the two deities Haniyasubiko and Haniyasubime (Note: following the Kojiki and the Engishiki). Both were deities born of Izanami-no-Mikoto, and these are deities of the earth (Note: following the Nihon Shoki, the Kuji Hongi, and the Kojiki). In the reign of Emperor Shōmu, ninety bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu. This book has "O Deity," and there seems to be a missing character above "o." Among the major shrines of Yamato province, those with the character "o" include, besides this shrine, the Nagao shrine, but there is no record of tax payment in the Tenpyō years for that one. For that reason it is here taken to be this shrine). 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).

¶Miminashi-no-Yamaguchi Shrine. It is also called the Deity of Miminashi (Miminashi-no-Kami) (Note: following the Shinshō Kyakuchokufu. "Nashi" is also written with another character. It now stands on Mount Miminashi, south of Kihara village). In the reign of Emperor Shōmu, more than fifty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to pray for the calamity of wind and rain to be quelled (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).

¶Kobe Shrine, two seats. (Note: it now stands beside the Kudara River in Iitaka village, which in ancient times was the district of Ofu.) It enshrines Kamuyaimimi-no-Mikoto, the ancestor of the Chiisakobe-no-Muraji (Note: following the Ō-jinja Ki). In the reign of Emperor Jomei, when the Kudara Great Temple was built beside this shrine and its forest trees were cut, the pagoda of the temple was soon entirely burned down, and the Emperor, fearing the curse of this deity, came to revere it with strict care (Note: following the Sandai Jitsuroku and the Daianji Engi). In the first year of Jōgan, it 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).

¶Ame-no-Kaguyama-ni-imasu Kushimachi-no-Mikoto Shrine. (Note: the character "chi" is missing in the printed text, but it is here supplied following the Shinshō Kyakuchokufu. "Kushimachi" is also written as "Kujimachi" or "Kushimachi" with other characters. It now stands at Minamiura village on the northern foot of Mount Kagu.) It was formerly called the Ōmatonochi Deity (Ōmatonochi-no-Kami) (Note: following the Sandai Jitsuroku and the Engishiki. The printed text of the Engishiki has "Ōmaroi Tenwa Deity," which is an error). It enshrines Kushimachi-no-Mikoto (Note: following the Engishiki). Kushimachi is probably Kushimatama-no-Mikoto, child of Kamimusubi-no-Mikoto (Note: following the Sonpi Bunmyaku and the Watarai genealogy). This deity in fact transmitted the divination of the great fortune-telling (Note: following the Shaku Nihongi). At the incident of the Heavenly Rock Cave, Ame-no-Koyane-no-Mikoto performed divination using the shoulder bones of a stag of Ame-no-Kaguyama and wood of the babaka tree (Note: following the Kojiki). That when the great ancestor was about to subdue the rebels, in accordance with the instruction of the heavenly deity, he took earth from the shrine on Ame-no-Kaguyama, made heavenly flat jars (Ame-no-Hiraka), worshipped the deities, and with them divined the success or failure of the undertaking, all arises from this origin (Note: following the Nihon Shoki). In the first year of Daidō, one chō of sacred fields in this district had been presented previously (Note: following the documents of the Shōsōin of Tōdaiji), and on this occasion one more household of fief in the province of Yamato was assigned (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it 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).

¶Takeda Shrine. (Note: it now stands in Higashi-Takeda village.) It probably enshrines Ame-no-Hoakari-no-Mikoto, the ancestor of the Takeda-no-Kawabe-no-Muraji (Note: following the Shōjiroku and the Engishiki). In the reign of Emperor Nintoku, a branch of the Takeda-no-Kawabe-no-Muraji who lived in this district enshrined him as their clan deity (Note: following the Shōjiroku).

¶Sakato Shrine. (Note: it now stands in Naka village.)

¶Uneo Tsutamoto Shrine. It is also called the Nakisawa Shrine (Note: following the Man'yōshū. It now stands at Miyawaki in Kimoto village). It is said that when Izanami-no-Mikoto died, Izanagi-no-Mikoto wept and grieved over her, and his tears turned into a deity who dwelt beneath a tree on the ridge of Uneoka at Kaguyama and was called Nakisawame-no-Mikoto. This shrine probably enshrines that deity (Note: following the Nihon Shoki and the Kojiki).

¶Mikogami-no-Mikoto Shrine. (Note: it now stands southwest of the Ō shrine and is called Wakamiya.)

¶Himemiko-no-Mikoto Shrine. (Note: it now stands east of the Ō shrine and is called Chinju.)

¶Kosogami-no-Mikoto Shrine. (Note: it now stands southeast of the Ō shrine and is called Kinoshita-sha.) It enshrines Ō-no-Ason Yasumaro (Note: following the Ō-jinja Ki).

¶Yatsugigami-no-Mikoto Shrine. (Note: it now stands in Ōgaki village, west of the Ō shrine.) The above four seats are called the child deities of the Ō shrine (Note: following the Engishiki).

¶Shimoi Shrine. It is also called the Kurahashi Shimoi Shrine (Note: it now stands in Shimoi village, the village adjoining Kurahashi village). In the first year of Ten'an, it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku).

¶The above eight seats were all ranked as minor shrines under the Engi regulations. Of these, for the two seats Sakato and Tsutamoto, one hoe and one quiver each were added to the offerings of the Toshigoi Festival (Note: following the Engishiki).

Yamanobe District (13 shrines)

¶Yamato-ni-imasu Ōkunitama Shrine, three seats. It is also called the Deity of Ōyamato (Ōyamato-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji and the Shinshō Kyakuchokufu. It now stands in Niizumi village). It enshrines Yamato-Ōkunitama-no-Kami, with Yachihoko-no-Kami and Mitoshi-no-Kami as joint enshrinements (Note: following the Engishiki and the report of the Yamato Shrine). Ōkunitama is none other than the Rough Spirit of Ōnamuchi-no-Mikoto, is also called Ōtokonushi-no-Kami, and has the Yasakani jewel as its divine body. Yachihoko has a broad spear and Mitoshi has eight handfuls of sacred rice (itsu-no-ine) as their respective divine bodies, and probably they are branch shrines of the Izumo Grand Shrine. Emperor Kōshō once had a dream in which a deity called himself Ōnamuchi and said: "I have already settled my Gentle Spirit on Mount Mimoro and assist the prosperity of the sacred regalia. My Rough Spirit is always close to the Emperor's person and guards the treasure foundation within the palace." The Emperor then worshipped it within the palace together with the heavenly ancestor (Note: following the report of the Yamato Shrine). Emperor Sujin further founded a shrine in Ichishi village and had his daughter Princess Nunakiirihime-no-Mikoto conduct the rites, but she fell ill and wasted away and could not continue the rites (Note: following the documents of the Shōsōin of Tōdaiji. One account in this book places this in the twenty-sixth year of Emperor Suinin and gives Irihime as Wakahime). He therefore made Nagaochi, the ancestor of the Yamato-no-Atai, the chief officiant. In the twenty-sixth year of Emperor Suinin, the shrine was moved to Nagaoka Cape in Ōichi, but Nagaochi remained in charge of the rites. This matter too appears earlier. In the sixth year of Empress Jitō, an envoy was sent to present offerings announcing the construction of a new palace, and afterwards tribute goods from Silla were presented (Note: following the Nihon Shoki). In the reign of Emperor Shōmu, the shrine households of this district paid more than one thousand and forty bundles of unhulled rice a year (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Tenpyō Shōhō (749), three hundred households of fief in the provinces of Hitachi, Izumo, Musashi, Aki, and others were presented, then twenty-seven households of fief in Yamato were added, and afterwards ten more households of fief in Yamato (Note: following the Shinshō Kyakuchokufu). In the third year of Kashō (850), the Ōkunitama deity was advanced to Junior Second Rank (Note: following the Montoku Jitsuroku), and later was granted the Order of Merit, Third Class. In the first year of Jōgan, it advanced to Junior First Rank, and offerings were presented to pray for the wind and rain to cease. In the twelfth year, when an embankment was being built in Kawachi province, offerings were presented to pray for the water damage to be quelled (Note: following the Sandai Jitsuroku). In the ninth year of Kanpyō, it rose to Senior First Rank (Note: following the Shin Kokushi quoted in the report of the Yamato Shrine). Under the Engi regulations all were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state and in the Aibenamesai and the rain-praying rites (Note: following the Engishiki). For its Aibename envoy, the Yamato-no-Imiki presents the state offerings (Note: following the Ryō no Shūge). In the first year of Gen'ei (1118), the shrine suffered a fire and the divine body was damaged. The sacred hall was then repaired and the divine body made anew (Note: following the Chūyūki, the Hyakurenshō, and the deliberation of Urabe-no-Kanefumi). It is said that from the time Nagaochi first became chief officiant, his descendants have held the post by succession generation after generation and have not died out to this day (Note: following the report of the Yamato Shrine).

¶Isonokami-ni-imasu Furu-no-Mitama Shrine. (Note: it now stands in Furu village in the Isonokami district.) It is also called the Isonokami Furu Shrine (Isonokami-furu-no-kamu-miya) (Note: following the Nihon Shoki), or the Futsunushi Shrine (Note: following the Shōjiroku). It enshrines the Futsu-no-Mitama sword, and is called Futsu-no-Mitama-no-Kami or Futsu-no-Ōkami. There are also names such as Sajifutsu, Mikafutsu, Toyofutsu, and Takefutsu, all of which praise the might and virtue of this numinous sword (Note: following the Kojiki and the Kuji Hongi. This shrine in fact enshrines the Futsu-no-Mitama sword, and the characters for "Futsu-no-Mitama" are read "Futsu-no-Mitama." According to this, the shrine name was probably originally called "Futsu-no-Mitama." According to the Kuji Hongi, ten kinds of auspicious treasures are also enshrined within the shrine, and at every Chinkon Festival the auspicious treasures are shaken and ritual prayers are recited. This reading "furu" ("to shake") became "Furu," and later this probably became the name of the place. Because "Futsu" and "Furu" are close in sound, they were in the end confused in calling, and the Engishiki calls it "Furu-no-Mitama." Added for reference). At first the great ancestor ordered Umashimade-no-Mikoto to enshrine it within the palace. Umashimade then set up fifty combs surrounding the numinous sword and settled and worshipped it together with the ten kinds of auspicious treasures. His descendants held the post by succession generation after generation. In the seventh year of Emperor Sujin, he ordered Ikagashikoo-no-Mikoto to build a shrine at the present site and to transfer and enshrine the Futsu-no-Mitama sword and the auspicious treasures, and it was called the Great Deity of Isonokami (Isonokami-no-Ōkami) (Note: following the Kuji Hongi. The Shōtoku Taishi Denryaku has Mononobe Futo Daimyōjin). Emperor Suinin ordered his son Prince Inishiki-no-Mikoto to make one thousand swords and place them in the shrine, and also to take charge of its sacred treasures. Later he had his younger sister Ōnakatsuhime take his place. Ōnakatsuhime in turn ordered Mononobe-no-Ōmuraji Tochine to take charge of them (Note: following the Nihon Shoki). Emperor Nintoku went in person to the shrine, held rites, and made Ichikawa-no-Omi the chief priest (Note: following the Shōjiroku). The shrine had from the beginning worshipped the numinous sword as its deity (Note: following the Kojiki and the Kuji Hongi), and the court in successive reigns also stored many weapons there as sacred treasures, so the divine storehouse was in effect an arsenal, and when there was disturbance in the country, the Emperor's carriage was sometimes brought to this shrine to serve as a guard. For that reason its construction and repair were sturdy in a way different from other shrines, and it was always kept ready for emergencies (Note: consulting the Nihon Shoki and the Nihon Kōki). In the reign of Emperor Temmu, Prince Osakabe was sent to put the sacred treasures in order, and the treasure objects deposited by the various families were all returned to their descendants (Note: following the Nihon Shoki). In the reign of Emperor Shōmu, the shrine households of this district paid more than three thousand eight hundred and ten bundles of unhulled rice a year (Note: following the documents of the Shōsōin of Tōdaiji). In the twenty-third year of Enryaku (804), by edict the divine storehouse was moved to Kadono District in Yamashiro province and the weapons were carried in, but because of strange occurrences, by imperial command they were brought back and stored in the original place (Note: consulting the Nihon Kōki). This matter appears earlier. In the first year of Daidō, eighty households of fief in the provinces of Yamato, Bingo, Shinano, and others were assigned, and later ten more households of fief in Yamato were added (Note: following the Shinshō Kyakuchokufu). On the accession of Emperor Montoku it was granted Senior Third Rank (Note: following the Montoku Jitsuroku), and later the Order of Merit, Sixth Class. In the first year of Jōgan, Junior First Rank was added, officials were sent to present sacred treasures and offerings, and prayer was also made for the wind and rain to cease. In the ninth year, it advanced to Senior First Rank, and by imperial command the people were forbidden to burn the sacred mountain for cultivation (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 in the Aibenamesai and the rain-praying rites. In general, the keys to the shrine gate are always kept in the government storehouse, and when a festival is to be held, one attendant and one Urabe diviner of the Jingikan are sent to open the gate and clean. The keys to the main hall and to the two halls, the Tomo-dono and the Saeki-dono, are also kept in the government storehouse and may not be opened casually. The land tax of the fief households in Bingo province is collected by the shrine family and applied to the cost of the summer and winter festivals (Note: following the Engishiki). In the fourth year of Ōwa (964), the shrine buildings were repaired. For its construction commissioner, it had been the old practice to appoint an official of the Fifth Rank, following the precedent of Ise, but at this time a person of the Sixth Rank was appointed (Note: following the Saikyūki). The descendants of Mononobe-no-Muraji Ichikawa-no-Omi and others have served as chief priests generation after generation down to the present day (Note: following the Ishiwa Monken Shi). The shrine's land holdings in later ages still amounted to more than forty chō, and the commoners of neighboring districts who revered it as their clan deity are said to have numbered more than fifty villages (Note: following the Honsha Sōdenzūchō and the Furu village land survey register).

¶Tsuge Mikumari Shrine. (Note: "Tsuge" is also written with other characters. It now stands at Tsugeno in Tomoda village.) In the seventh year of Jōwa, it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the first year of Jōgan, it advanced to Senior Fifth Rank Lower, and 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 in the Aibenamesai and the rain-praying rites (Note: following the Engishiki).

¶Yamanobe-no-Mi-agata-ni-imasu Shrine. (Note: it now stands in Nishi-Idōdō village.) In the reign of Emperor Shōmu, more than two hundred and seventy bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, two households of fief in the province of Yamato were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it 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).

¶Tsuge-no-Yamaguchi Shrine. It is also called the Deity of Tsuge (Tsuge-no-Kami) (Note: following the documents of the Shōsōin of Tōdaiji. It now stands in Oyamado village). In the reign of Emperor Shōmu, one hundred and forty bundles of unhulled rice were paid each year from the shrine households of this district (Note: following the documents of the Shōsōin of Tōdaiji). In the first year of Daidō, one household of fief in the province of Yamato was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan, it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were presented to 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).

¶Shiratsutsumi Shrine. (Note: it now stands in Nagara village and is called Hakuchō Myōjin.) It probably enshrines the ancestor of the Shiratsutsumi-no-Obito (Note: following the Shōjiroku).

¶Yatogi Shrine. (Note: it now stands at Miyasha in Otogi village and is called Otogi Myōjin.)

¶Hōda Shrine. (Note: it now stands in Tabe village.)

¶Isonokami Ichi Shrine. (Note: it now stands in Isonokami village.)

¶Shimobe Shrine. (Note: it now stands at Shimoi in Hakiyama village and is called Shimomiya.)

¶Izumo-no-Takeo Shrine. (Note: its location is not now known in detail. It is also said to be in Iō village, where it is called Shimomiya.) It probably enshrines Iiirine-no-Mikoto, the ancestor of the Izumo-no-Omi. Iiirine was called Izumo-no-Takeru, and in the reign of Emperor Sujin, in obedience to an edict, presented the sacred treasures of Izumo (Note: following the Nihon Shoki. This shrine later became a subordinate shrine of the Furu shrine).

¶Under the Engi regulations, the above six seats were all ranked as minor shrines (Note: following the Engishiki).

Shrines Not Recorded in the Official Registers

¶Iwanari Shrine. Its location is not now known in detail. In the third year of Jinki, an envoy was sent to present offerings and pray for the recovery of the retired emperor from illness (Note: following the Shoku Nihongi). In the sixth year of Jōwa, prayer was made for rain.

¶Suchi Shrine. Its location is not now known in detail. In the sixth year of Jōwa, prayer was made for rain (Note: following the Shoku Nihon Kōki).

¶Hokkeji-ni-imasu Shrine. It now stands in Soekami District. (Note: the district name is from the Yamato Shi. This book lists this shrine below the Hokkeji Komomakura shrine, and some may suspect that it is a duplicate, but the ranks are clearly different. Moreover, according to the Yamato Shi, this shrine stands beside the Hokkeji temple in Hokkeji village and is in a different place from the Komomakura shrine. There is therefore no doubt that they are two separate shrines. For that reason it is listed here.) In the first year of Jōgan, it advanced from Junior Fourth Rank Lower to Junior Fourth Rank Upper.

¶Ame-no-Tamashiki Shrine. Its location is not now known in detail.

¶Toyohi Shrine. It now stands in Yamanobe District. (Note: the district name is from the Yamato Shi. It is in Toyoi village.) In the fifth year of Jōgan, together with the Ame-no-Tamashiki deity, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Tanaka Shrine. It now stands in Soeshimo District. (Note: the district name is from the Yamato Shi. It is in Tanaka village.) In the seventh year of Jōgan, it was granted Junior Fifth Rank Lower.

¶Take-ikazuchi Shrine. Its location is not now known in detail. In the seventh year of Jōgan, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the ninth year, it advanced to Junior Fifth Rank Upper.

¶Umatate Isebe Tanaka Shrine. (Note: it was at first in Wada village but was later moved to Tanaka village.)

¶Takō Shrine. Both now stand in Takechi District. (Note: the district name is from the Yamato Shi. It is said to have been originally on Mount Takatori and later moved to Shimizudani village.) In the ninth year of Jōgan, both advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Asahi-Toyoakari-hime Nukita Shrine.

¶Asahi-Toyoakari-hime Nukita-ko Shrine. Both now stand in Yamanobe District. (Note: the district name is from the Yamato Shi. Both are in Sahoshō village.) In the eleventh year of Jōgan, both advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Sube Shrine. (Note: it is also written as Mitsube.) It now stands in Uchi District. (Note: the district name is from the Yamato Shi. It is in Sue village.) In the first year of Gangyō, it was granted Junior Fifth Rank Lower.

¶Ōnio Shrine. It now stands in Takechi District. (Note: the district name is from the Yamato Shi. It is in Iriya village.) It probably enshrines Niotsuhime-no-Mikoto. It is said that at first it was in Tōchi District, but that the deity possessed a person, came to the place of Niu in the district, planted a sacred staff, and chose its dwelling, and this is the present shrine (Note: from "probably" onward, following the ritual prayer of the Niu Shrine). In the second year of Gangyō, it was granted Junior Fifth Rank Lower.

¶Kojima Shrine. It is in Takechi District. (Note: the district name is from the Yamato Shi. It is in Kojima village.) In the fifth year of Gangyō, it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Takikura Shrine. It now stands in Shikinokami District. (Note: the district name is from the Yamato Shi. It is in Takikura village.) In the twentieth year of Engi, it was granted Junior Fourth Rank Lower from Junior Fifth Rank Upper (Note: following the Ruijū Fusenshō). In the third year of Tengyō, it advanced to Senior Second Rank.

¶Kawachi Shrine. It has now lost its location. In the third year of Tengyō, it advanced from Senior Fifth Rank Upper to Junior Fourth Rank Lower (Note: following the Nihon Kiryaku).

¶Kasuga Wakamiya. (Note: it now stands south of the main hall of the Kasuga Shrine.) It enshrines Ame-no-Oshikumo-no-Mikoto, a child of Ame-no-Koyane-no-Mikoto (Note: following the Hōyōshū quoted in the Washū Kyūseki Yūkō). It was founded in the fourth year of Chōshō (1135) (Note: following the Kasuga Ki quoted in the Kyūseki Yūkō). On the seventeenth day of the ninth month of the second year of Hōen (1136), a state festival was first held (Note: following the Ichidai Yōki). In the third year of Kyūan (1147), it came to take part in the four seasonal offerings from the state (Note: following the Shosha Kongenki and the Shojinki). The regular festival of the second year of Katei (1236) was postponed to the seventeenth day of the twelfth month because of a disturbance by the monks. Because of this an edict was issued, declaring, "Henceforth, the presentation of state offerings from the Imperial Storehouse Bureau on the regular days of each year shall be made a permanent rule" (Note: following the Hyakurenshō, the Shosha Kongenki, the Shojinki, and the Sukemochi Ki).