Treatise 10: Deities of Heaven and Earth X: Shrines V: Kawachi, Izumi and Settsu

¶Kawachi

¶Ishikawa District (9 shrines)

¶Kanko Shrine (Note: it now stands in Ryūsenji village in the Konku district) seems to enshrine the ancestor of the Konku-no-Agatanushi (Note: following the Shōjiroku and the Engishiki).

¶Shinaga Shrine (Note: it now stands in Yamada village) seems to enshrine Shinatsuhiko-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶Takemikumari Shrine (Note: it now stands at Miyayama in Mikumari village and is called Mikumari Myōjin) enshrines the Deity of Water Distribution (Mikumari-no-Kami) (Note: following the Kojiki and the Engishiki). In the fifth year of Jōgan (863) it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower; in the sixteenth year (874) Junior Fourth Rank Lower was added, and in the third year of Gangyō (879) it rose to Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). In the second year of Engen (1337) it was granted Senior First Rank (Note: following the inscription on the back of the shrine's plaque, as cited in the Kawachi-shi).

¶Takiokami Shrine (Note: it now stands in Daikoku village in Furuichi district) enshrines Takaokami-no-Kami (Note: following the Nihon Shoki and the Engishiki). When Izanagi-no-Mikoto cut Kagutsuchi into three pieces, each piece became a deity; one of them was Takaokami (Note: following the Nihon Shoki). He is the deity who governs rain (Note: following the Man'yōshū).

¶Migukuru-no-Mitama Shrine (Note: it now stands west of Wani Pond in Kishi village and is called Shimo-Mikumari-sha, the Lower Mikumari Shrine) is said by tradition to enshrine the Deity of Water Distribution (Note: following local tradition). At the accession of Emperor Montoku, Junior Fifth Rank Upper was conferred on the Deity of Wani (Note: following the Montoku Jitsuroku); this was probably this deity (Note: following the Kawachi-shi).

¶Sabi Shrine (Note: it now stands in Sabi village. A ridgepole tablet of the Bun'an era states that "the Takazono Shrine in the Sabi district of Tōjō is this shrine").

¶Kanko-Sabi Shrine (Note: it now stands in Kannabi village, south of Sabi).

¶Ichisuka Shrine (Note: it now stands in Ichisuka village and is called Ichikawa Myōjin).

¶Kamo-no-Narata Shrine (Note: it now stands in Kamiyama village. One account says it is at Takerugamine on the river's upper reaches in Hiraishi village).

¶The nine shrines above were all ranked as minor shrines under the Engi regulations. For the offerings to Kanko Shrine at the Toshigoi (prayer-for-harvest) festival, one hoe and one quiver were added (Note: following the Engishiki).

¶Furuichi District (2 shrines)

¶Togari Shrine (Note: it now stands on Togari-yama in Nishisakata village) seems to enshrine the ancestor of the Yosami-no-Muraji, descendants of Nigihayahi-no-Mikoto (Note: following the Shōjiroku and the Sendai Kuji Hongi. As I see it, the Yosami clan had charge of catching birds with nets, which is why the name Togari arose; "togari" means bird-hunting. Moreover, according to both books, the Yosami clan is in fact of the same lineage as the Takaya clan. That this shrine is now listed alongside the Takaya Shrine must surely have a reason. I add this for reference).

¶Takaya Shrine (Note: it now stands in Furuyashiki village in Furuichi). The Takaya-no-Muraji family lived in this district generation after generation (Note: following the Shōjiroku, the Shoku Nihongi and the Epitaph of Takaya-no-Muraji Hirahito. Recently a man of Ishikawa District in this province dug the ground and obtained Hirahito's epitaph; the place adjoins this district), and this shrine perhaps enshrines their ancestor.

¶Under the Engi regulations both shrines were ranked as minor shrines (Note: following the Engishiki).

¶Asuka District (5 shrines)

¶Morimoto Shrine, two seats (Note: it now stands in Komatani village in Furuichi district; one seat is called the Mountain Deity and one the Water Deity), probably enshrines the same deities as the Masamune Shrine of Shiki District. In the third year of Ninju (853), an envoy of the Kura-ryō (Bureau of the Imperial Storehouse) was sent for the first time to conduct the festival (Note: following the Shosha Kongenki and the Shoshinki). In the first year of Jōgan (859) it advanced from Junior Fifth Rank Lower to Senior Fourth Rank Lower, and an official was then sent to present sacred treasures and offerings (Note: following the Sandai Jitsuroku). In the first year of Kanpyō (889) the festival was reorganized once more and finally fixed as a permanent rule (Note: following the Shosha Kongenki and the Kuji Kongen). The festival days fall on the first Monkey day of the first month of summer and of the middle month of winter (Note: following the Engishiki). In the ninth year of Engi (909), this province submitted the following petition: "The two shrines of Morimoto and Masamune are not far apart, yet on festival days the Left and Right Bureaus of Horses each lead their officials, senior attendants, mounted guards and grooms, and bring the imperial horses in a long line to visit the two shrines in turn. The envoy of the Kura-ryō likewise carries the offerings and lodges at the provincial headquarters, and the districts along the way bear no small burden. We humbly request that the Kura-ryō envoy always serve both shrines at once, and that the Left and Right Bureaus of Horses likewise attend the two shrines in alternation, one in summer and one in winter." This was granted (Note: following the Honchō Getsuryō). When the Engishiki was drawn up, both seats were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state. At their regular festival, five-colored coarse silk, Aki cotton, bleached cloth and ten running horses are presented. The ritual attendants (monoimi) are given two-faced silk, thread and floss, and the head priest and below, together with the negi and hafuri, are given silk, thread, floss and tax cloth according to rank (Note: following the Engishiki).

¶Asukabe Shrine (Note: it now stands in Asuka village in Furuichi) enshrines the ancestors of the Asukabe-no-Miyatsuko and the Kudara-no-Sukune (Note: following the Shōjiroku and the Sandai Jitsuroku). In the first year of Jōgan (859) it was conferred Senior Fourth Rank Lower, and the following year it joined the official shrines. In the fourth year of Gangyō (880), at the request of the clansmen Kudara-no-Sukune Ario, Assistant Director of the Bureau of Taxation, and Miharu-no-Ason Arisei, Provisional Assistant Secretary of the Tonomo-ryō, one chō of rice land was presented to cover the costs of the spring and autumn festivals (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Hakatahiko Shrine (Note: it now stands on Tsukayama, on the upper reaches of the Hakata River in Tamateyama village).

¶Hakatahime Shrine (Note: it now stands on Kaitoyama in Enmyō village and is called Hakusan). These two shrines seem to enshrine Hakuson and his wife, ancestors of the Tanabe-no-Fubito (Note: following the Nihon Shoki and the Shōjiroku. As I see it, according to both books Hakuson lived in the reign of Emperor Yūryaku, and his family lived in this district for generations. The character "haku" is also written with a different character. The Shaku Nihongi and the Nihongi Kyōenka both give it in the Sino-Japanese reading. Presumably his descendants built a shrine and worshipped him, and so read the name as "Hakatahiko" and used the present characters. I add this for reference). In the second year of Ten'an (858), both deities joined the official shrines with Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). Under the Engi regulations both were ranked as minor shrines, and one hoe was added to each one's offerings at the Toshigoi festival (Note: following the Engishiki).

¶Ōagata District (11 shrines)

¶Amenoyukawata Shrine (Note: it now stands west of Takaida village) seems to enshrine Amenoyukawatana-no-Mikoto, ancestor of the Tottori clan (Note: following the Shōjiroku and the Engishiki).

¶Sukunakawata Shrine (Note: it now stands southeast of Takaida village and is called Shirasaka Myōjin).

¶Kanayamabiko Shrine (Note: it now stands in Aotani village) enshrines Kanayamabiko-no-Mikoto (Note: following the Kojiki and the Engishiki).

¶Kanayamabime Shrine (Note: the character "hiko" is also written with another character. It now stands in Karindō-obata village, the village next to Aotani) enshrines Kanayamabime-no-Mikoto (Note: following the Kojiki and the Engishiki).

¶Nudehiko Shrine.

¶Nudehime Shrine (Note: both shrines now stand in Ōagata village).

¶Ōkoma Shrine (Note: it now stands in Hondō village) seems to enshrine the ancestor of the Ōkoma-no-Muraji, who lived in this district (Note: following the Shōjiroku and the Tendai Zasuki).

¶Wakayamatohiko-no-Mikoto Shrine (Note: it now stands on Ōgaitoyama in Hirano village).

¶Wakayamatohime-no-Mikoto Shrine (Note: it now stands on Yakushiyama in Hirano village). In the first year of Jōgan (859) both shrines were raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Ishi Shrine (Note: it now stands in Daiheiji village and is called Kumano).

¶Tokoyogihime Shrine (Note: it now stands in Jingūji village). In the ninth year of Jōgan (867) it joined the official shrines together with Ishi Shrine (Note: following the Sandai Jitsuroku).

¶The eleven shrines above were all ranked as minor shrines under the Engi regulations. For the two seats of Wakayamatohiko and Wakayamatohime, one hoe was added to the offerings at the Toshigoi festival (Note: following the Engishiki. The hoe for Wakayamatohiko is according to one manuscript).

¶Takayasu District (10 shrines)

¶Onji Shrine, two seats (Note: it now stands on Onjiyama in Onji village) enshrines Ōmiketsuhiko-no-Mikoto and Ōmiketsuhime-no-Mikoto (Note: following the Montoku Jitsuroku and the Sandai Jitsuroku). The great-grandson of Ame-no-Koyane-no-Mikoto is called Ōmiketsuomi-no-Mikoto (Note: following the Arakida Keizu). The shrine probably enshrines the spirits of this husband and wife (Note: the Shinpishō identifies it with the same deity as the Outer Shrine, but this is probably an error). In the second year of Tenpyō Jingo (766), thirty-seven households of fief from this province and from Tango, Harima and Mimasaka were assigned to it (Note: following the Shinshō Kyakuchokufu). At the accession of Emperor Montoku, Senior Third Rank was conferred on the two deities (Note: following the Montoku Jitsuroku), and later the Sixth Order of Merit was granted. In the first year of Jōgan (859) they advanced to Junior Second Rank, and offerings were then presented to pray for the wind and rain to cease (Note: following the Sandai Jitsuroku). Under the Engi regulations both seats were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state, the Ainame festival and the rain-praying rites (Note: following the Engishiki). For the Ainame offerings, the head priest of the shrine received them and presented them (Note: following the Ryō no Shūge). Later it was called the Second Shrine (Ninomiya) of the province (Note: following the Jinmyōchō Tōchū).

¶Amaterasu-Ōmikami-Takakura Shrine, two seats, was at first called the Deity of Kasugabe (Note: following the Sandai Jitsuroku and the Engishiki. The character "be" is also written with another character. It now stands on Shiraiiyama in Kyōkōji village). It probably enshrines Amaterasu-Ōmikami and Takamimusubi-no-Mikoto (Note: following the Nihon Shoki, the Kojiki and the Engishiki. As I see it, according to the shrine's original account of its founding, there is a place called Takakura-no-Iwaya in Watarai District of Ise, where in remote antiquity the Takakura Deity of Kasugabe was enshrined and which later moved to Kawachi. This account perhaps rests on some tradition, but since there is no other clear evidence, I add it for the moment for reference). In the first year of Daidō (806), four households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), the Deity of Kasugabe, of Junior Fifth Rank Lower, advanced to 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 (Note: following the Engishiki).

¶Tsubukumi Shrine (Note: it now stands at Nakamori in Mizukoshi village and is called Kumi-no-Ōkami) seems to enshrine the ancestor of the Tsumikumi-no-Miyatsuko.

¶Tamaoya Shrine (Note: it now stands on Yamaguchiyama in Kandachi village and is called Tamaoya Myōjin) seems to enshrine Ame-no-Akarutama-no-Mikoto, ancestor of the Tamaoya-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Mioya Shrine (Note: it now stands in Hie village in Ōkubo village) seems to enshrine the Kamo-no-Mioya-no-Kami.

¶Kamo Shrine, also called the Deity of the Child Shrine (Ko-no-miya-no-Kami) (Note: one manuscript has the character "mi" before "ko". It now stands in Kama village in Ōtake village, north of Ōkubo) seems to enshrine Kamo-wake-ikazuchi-no-Kami (Note: following the Sandai Jitsuroku and the Engishiki). In the second year of Jōgan (860), both shrines advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. As I see it, the Engishiki lists the two deities Mioya and Kamo side by side, but this book records the Child Shrine next after Mioya. It is therefore clear that the Child Shrine is the principal shrine, and so I link it here for the moment).

¶Samatado Shrine (Note: it now stands on Tenjinyama in Yamahata village).

¶Kasugabe-no-Sha-ni-Imasu Miko Shrine (Note: it now stands within the precincts of Hōshakuji in Yamahata village and is called Shinmei. As I see it, local tradition calls the regular festival of this shrine the Takakura Festival, probably because it enshrines the Takakura Child Deity; but the deity's name is not transmitted today).

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

¶Kawachi District (10 shrines)

¶Hiraoka Shrine, four seats (Note: the character "hira" is also written with another character. It now stands at Hiraoka in Kusakayama in Izumoi village) enshrines Ame-no-Koyane-no-Mikoto and the Goddess (Hime-gami) (Note: following the Shoku Nihon Kōki and the Engishiki). The shrine was founded in the first year of Hakuchi (650) under Emperor Kōtoku. In the ninth year of Hōki (778), the two deities of Kashima and Katori, whom the Kasuga Shrine worships, were enshrined as companions (Note: following the Genyōki), and were named Mikafutsumikazuchi-no-Mikoto and Hikosajifutsuhikosaji-no-Mikoto respectively, making four seats in all (Note: following the Sandai Jitsuroku and the Engishiki). In the first year of Daidō (806), sixty households of fief from this province and Tanba were assigned to it (Note: following the Shinshō Kyakuchokufu). In the third year of Jōwa (836), Senior Third Rank was conferred on Ame-no-Koyane-no-Mikoto, of Junior Third Rank and Third Order of Merit, and Junior Fourth Rank Upper on the Goddess, of Junior Fourth Rank Lower; in the sixth year (839) each was advanced a further step (Note: following the Shoku Nihon Kōki. In this entry of the book Ame-no-Koyane is given as Second Order of Merit, but in the entry for the first year of Jōgan below he is given as Third Order; one of the two is probably mistaken. Since there is no means of verifying it now, I leave the doubt and do not record it). In the third year of Saikō (856), twenty-four tan of cloth were added to the offerings (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), Ame-no-Koyane advanced to Senior First Rank, and the Goddess, of the Sixth Order of Merit, became Junior Third Rank. An envoy was then sent to present offerings and pray for the wind and rain to cease. In the second year, Mikafutsumikazuchi-no-Mikoto and Hikosajifutsuhikosaji-no-Mikoto, both of Junior Third Rank, were raised to Junior Second Rank. In the seventh year (865), by imperial order it was made a fixed custom that at the spring and autumn festivals one man of the Nakatomi clan of the Jingikan be dispatched to oversee the rites and attach the offerings, and that one koto-player also be dispatched to serve at the festival site. In the winter of that year an imperial order ruled: "The four seats shall in all respects follow the Kasuga Shrine and the Ōharano Shrine, and it shall be a permanent rule to present offerings at the spring and winter festivals" (Note: following the Sandai Jitsuroku). The festival is held each year on the first Monkey day of the second and eleventh months, and on that day one official of the Jingikan, with the Sochi and miscellaneous attendants, takes part. Its offerings and sundry goods are drawn from government stores and the province's regular tax rice. For the festival offerings, five-colored silk thread, bleached cloth, Aki cotton, hemp, rice, beans, sake, sushi, dried meat, cuttlefish, bonito, assorted seaweeds, arame seaweed, fresh salmon, salt, fruits, rice plants and the like are used. The Kura-ryō separately presents offerings such as patterned silks, coarse silk, brocade, gauze and purple thread. 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, the Ainame festival and the rain-praying rites. The land tax of the fief households of Musashi was paid to the shrine to cover repair costs. The ritual attendants, head priest, hafuri and negi were each given materials for ritual garments on festival days (Note: following the Engishiki). Later it was called the First Shrine (Ichinomiya) of the province (Note: following the Ichinomiya-ki).

¶Tsuhara Shrine (Note: it now stands beside Tsuhara Pond in Ichiba village and is called Tamakushi Myōjin). In the seventh year of Jōgan (865) it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. In this entry of the book it is given as the Deity of Sakaizumi, which is probably an error. Here I follow the Shinkaiki).

¶Kajinashi Shrine (Note: it now stands in Sakurai village in Rokumanji and is called Funayama Myōjin. To the north of the shrine the place name Kajinashi still remains).

¶Ōtsu Shrine (Note: it now stands at Miyamori in the former Mizuhai village).

¶Kuribara Shrine (Note: it now stands at Kitamiya in Yoshihara village and is called Kajiwara-no-Miya) seems to enshrine the ancestor of the Nakatomi-no-Kuribara-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Ishikiri-Tsurugiya-no-Mikoto Shrine, two seats (Note: it now stands in Kannabi village). In the seventh year of Jōgan (865) it rose from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶The six shrines above were all ranked as minor shrines under the Engi regulations. For the two shrines of Kajinashi and Kuribara, one hoe was added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Sarara District (6 shrines)

¶Takamiya Shrine (Note: it now stands at Ippōchō in Takamiya village) seems to enshrine Ame-no-Tsuyokawa-no-Mikoto, ancestor of the Takamiya-no-Kannushi (Note: following the Sendai Kuji Hongi and the Engishiki). In the fourth year of Jingo Keiun (770), one household of fief from this province was presented (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859) 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.

¶Suhama Shrine (Note: it now stands at Miyakami in Nakagaito village).

¶Mitsukue Shrine (Note: it now stands on Suzuharayama in Minamino village).

¶Tsuhoko Shrine (Note: it now stands on Okachiyama in Okayama village).

¶Takamiya-Ōyashiro-Oya Shrine (Note: the character "yashiro" in "Ōyashiro" is also written with another character; in the Iroha Jiruishō there is no "yashiro" character beneath "Ō". It now stands at Ōmiya in Takamiya village).

¶Kuninaka Shrine (Note: it now stands on Ōkamiyama in Nakamura).

¶Under the Engi regulations, five seats were ranked as minor shrines. For the Deity of Suhama, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Mamuta District (5 shrines)

¶Tsutsumine Shrine (Note: it now stands at Wakabayashi in Noguchi village) seems to enshrine the two deities of the water gates, Hayaakitsuhiko and Hayaakitsuhime (Note: following the general sense of the Nihon Shoki, the Kojiki and the Engishiki). In the reign of Emperor Nintoku, the Mamuta Embankment was being built but could not be completed. The Emperor received divine instruction in a dream and had Mamuta-no-Muraji Koromoko, a man of this province, and Kowakubi, a man of Musashi, worship the River God (Kawa-no-Kami), whereupon the embankment was at last completed (Note: following the Nihon Shoki). This shrine presumably began with that story. At the accession of Emperor Montoku, Junior Fifth Rank Lower was conferred on it (Note: the printed edition of this book has a missing passage, and here one manuscript is followed).

¶Tsushimabe Shrine (Note: it now stands at Takada in Tsushimae village and Nishikanada village). At the accession of Emperor Montoku, Junior Fifth Rank Lower was conferred on the Goddess of Tsushima (Note: following the Montoku Jitsuroku); this was probably this deity (Note: as I see it, the characters for "woman" and "be" share a sound. In the documents of the Shōsōin of Tōdaiji appears a man of Izumi called Tsushimabe-no-Torimaro. Perhaps this shrine enshrines his ancestor. However, no book offers a clue that his family lived in this province. I add this for the moment for reference).

¶Hosoya Shrine (Note: it now stands at Kagurada in Uzumasa village, Sarara District).

¶Takase Shrine (Note: it now stands at Shakui in Segi village, Odakase manor).

¶Okami Shrine (Note: it now stands at Miyayama in Ikaga village and is called Hokami-sha) enshrines Takaokami-no-Kami (Note: based on the Nihon Shoki, the Engishiki and the accounts of local people).

¶Under the Engi regulations, five seats were ranked as minor shrines. For the Tsushimabe shrine, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the Hosoya shrine one hoe was added (Note: following the Engishiki).

¶Katano District (2 shrines) (Note: the source writes the first character of the district name with a variant form)

¶Katano Shrine (Note: it now stands in Hoshida village and is called Katano Myōjin) seems to enshrine the ancestor of the Katano-no-Imiki (Note: following the Shōjiroku and the Engishiki).

¶Kususumi Shrine (Note: it now stands in Saka village, in a dependent hamlet of Katsuragi-kami).

¶Under the Engi regulations, both seats were ranked as minor shrines. For the Katano shrine, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the Kususumi shrine one hoe was added.

¶Wakae District (22 shrines)

¶Yuge Shrine, two seats (Note: one seat now stands in Higashi-Yuge village, and one in Nishi-Yuge village in Shiki District) seems to enshrine the ancestor of the Yuge-no-Sukune (Note: following the Shōjiroku and the Engishiki). In the first year of Jōgan (859) it 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 and the Ainame festival (Note: following the Engishiki).

¶Sakai Shrine, two seats (Note: one manuscript writes "sakai" with another character. It now stands in Ko-Sakai village). In the seventh year of Gangyō (883), it rose from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Yahagi Shrine (Note: it now stands at Yahagi in Yaobetsugū village in Yao) seems to enshrine Futsunushi-no-Mikoto, ancestor of the Yahagi-no-Muraji (Note: following the Shōjiroku and the shrine's own tradition).

¶Wakae-Kagami Shrine (Note: it now stands in Wakae village. As I see it, according to the Sandai Jitsuroku there was a Kagami clan in Mino, who were district governors of Kagami District. "Kagami" written as a place name and "kagami" meaning mirror share their sounds and meanings. This shrine was probably established by members of that family who lived in this place, enshrining their ancestor. This view also appears in the entry on the Masumida Shrine of Mino).

¶Minonoagatanushi Shrine, two seats (Note: it now stands at Tsuji in the Mino district of Kamijima village in Kawachi District) seems to enshrine the ancestor of the Kawachi-no-Mino-no-Agatanushi (Note: following the Nihon Shoki and the Engishiki).

¶Iwata Shrine, three seats (Note: it now stands in Iwata village).

¶Kawamata Shrine (Note: it now stands at Minamimachi in Kawamata village) seems to enshrine Hikoimasu-no-Mikoto, ancestor of the Kawamata-no-Kimi (Note: following the Shōjiroku and the Engishiki).

¶Tsurumishima Shrine (Note: it now stands in the Tsuzuka household in Tsuzuka village).

¶Nagara Shrine (Note: it now stands in Tōgō village). It is said by tradition to enshrine Kotoshironushi-no-Mikoto, ancestor of the Nagara-no-Obito (Note: following local tradition).

¶Okibe Shrine.

¶Mito Shrine (Note: it now stands in Ōmidō village. Ōmidō is probably a corruption of Ōmito).

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

¶Shibukawa Shrine, two seats (Note: it now stands in Uematsu village in Shibukawa District). It is said by tradition to enshrine Ame-no-Oshihomimi-no-Mikoto and Nigihayahi-no-Mikoto (Note: following local tradition). It was probably established by the Mononobe clan (Note: following the Nihon Shoki and the Shōjiroku).

¶Kurisu Shrine (Note: it now stands at Jōmachi in Yaosaigō village in Yao) seems to enshrine the ancestor of the Kurisu-no-Muraji (Note: following the Shōjiroku and the Engishiki). In the fourth year of Jōgan (862) it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper, and then joined the official shrines (Note: following the Sandai Jitsuroku. This book also says it was advanced again to Junior Fifth Rank Lower in the seventh year of Gangyō, which is probably an error).

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

¶Nakamura Shrine (Note: it now stands in Hishie village) seems to enshrine the ancestor of the Nakamura-no-Muraji (Note: following the Shōjiroku and the Engishiki). In the ninth year of Jōgan (867) it joined the official shrines together with the Deity of Katsura (Note: following the Sandai Jitsuroku).

¶The twenty shrines above were all ranked as minor shrines under the Engi regulations. For the two seats of Minonoagatanushi and Kawamata, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the two seats of Tsurumi and Nagara one hoe was added to each (Note: following the Engishiki).

¶Shibukawa District (6 shrines)

¶Kamo-no-Takada Shrine (Note: it now stands in Takaida village in Wakae District).

¶Yokono Shrine (Note: it now stands west of Ōji village and is called Inishiki-no-Miya) seems to enshrine Inishikiirihiko-no-Mikoto (Note: following the Nihon Shoki and the Kawachi-shi).

¶Hamukoso Shrine (Note: it now stands in Kita-Hagusa village).

¶Atobe Shrine (Note: this book writes the character "to" in "Atobe" with another character, but here one manuscript and the Wamyōshō are followed. It now stands in the Atobe hamlet, a dependency of Higashi-Kamei village) seems to enshrine the ancestor of the Ato-no-Muraji (Note: following the Shōjiroku and the Engishiki. As I see it, according to the Shōjiroku, the Shoku Nihon Kōki and the Sandai Jitsuroku, the Ato clan mostly had its registered home in Settsu. Examining the provincial map now, the land of this district adjoins Settsu, so members of the Ato clan who lived here must have enshrined their ancestor).

¶Koma Shrine (Note: it now stands in Kyūhōji village) seems to enshrine the ancestor of the Koma clan (Note: based on the Shōjiroku, the Engishiki and the accounts of local people).

¶Tsurumi Shrine (Note: it now stands in Higashi-Ajiro village).

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

¶Shiki District (14 shrines)

¶Shiki-no-Agatanushi Shrine (Note: it now stands at Kusaka in Kokufu village) seems to enshrine Kamuyaimimi-no-Mikoto, ancestor of the Shiki-no-Agatanushi (Note: following the Shōjiroku and 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).

¶Shiki-Nagayoshi Shrine, two seats (Note: it now stands in Nagahara village, where the three districts of Tanboku, Shiki and Shibukawa meet). In the first year of Jōgan (859) it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Shōjiroku and 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). It is said by tradition that at every Daijōe, this shrine prepared and presented the sunshade-vine wreaths (hikage-no-kazura). For that reason, in later ages it was called Hikage Myōjin. In the fourth year of Chōkyū (1043) it was granted Junior Third Rank from Junior Fourth Rank Upper, in the second year of Eishō (1047) it advanced to Junior Second Rank, and in the fourth year of Tengi (1056) it rose to Senior First Rank (Note: following the Jingi-kanpu kept by the shrine officials, the Kawachi-shi and the accounts of old people).

¶Masamune Shrine, three seats (Note: it now stands at Masamune-kaito in Kita-Ōzuichō, Konda village) is the tutelary deity of the Masamune-no-Imiki, the maternal grandmother's family of Emperor Uda (Note: following the Shōjiroku, the Kanpyō Gyoki as cited in the Nenjū Gyōji Hishō, the Shin Kokushi as cited in the Shoshinki, and the Kuji Kongen). In the fifth year of Kanpyō (893), an offering envoy was dispatched. It became a permanent rule that one provincial governor would take sole charge of the matter and that the costs would be paid from the regular tax rice (Note: following the Nenjū Gyōji Hishō and the Shoshinki, both drawing on the Honchō Seiki). The festival days fall on the first Rooster day of the fourth and eleventh months; the Kura-ryō presents offerings such as five-colored coarse silk, Aki cotton and bleached cloth, and the Bureau of Horses presents ten running horses. Under the Engi regulations all three seats were ranked as major shrines and took part in the four seasonal offerings from the state. At their regular festival, the ritual attendants are given nine-faced patterned silk, thread and floss, and the head priest is given silk, thread and tax cloth, all drawn from the Kura-ryō (Note: following the Engishiki).

¶Nagano Shrine (Note: it now stands in Fujiidera village, Tannan District. As I see it, according to the Sandai Jitsuroku, in the seventh year of Jōgan (865) the Deity of the Field (No-no-Kami) of this province advanced from Senior Sixth Rank Upper to Junior Fifth Rank Upper. There is probably a missing character above "No". In this province there are, besides the Deity of Nagano, shrines such as Katano and Yokono, and it is not now known which of them this corresponds to. I add this here for the moment) seems to enshrine the ancestor of the Nagano-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Shigi Shrine (Note: it now stands at Michiike in Ōi village).

¶Kuroda Shrine (Note: it now stands at Kawasakimori in Hōjō village).

¶Kusumoto Shrine, three seats (Note: one seat now stands in Kita-Kimoto village, one in Minami-Kimoto village, and one in Minami-Kimoto village in Tanboku District; all are called Futsu Myōjin).

¶Tomobayashiuji Shrine (Note: it now stands at Miyayama in Hayashi village) enshrines Ame-no-Oshihi-no-Mikoto, that is, the ancestral deity of the Tomobayashi-no-Sukune (Note: following the Shoku Nihon Kōki, the Sandai Jitsuroku, the Shōjiroku and the Engishiki). In the ninth year of Jōgan (867) it joined the official shrines, and in the fifteenth year (873) it rose from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Shiki-Karakuni Shrine (Note: the two characters for "Shiki" follow one manuscript. It now stands on Kasugayama in Oka village, Tannan District. As I see it, there is a pond north of the shrine called Karakuni Pond) seems to enshrine the ancestor of the Karakuni-no-Muraji (Note: following the Shōjiroku and the Engishiki. As I see it, according to the Shōjiroku this clan had its registered home in Izumi and Settsu, but some probably moved to this district, enshrined their ancestor, and called the deity Shiki-Karakuni. I add this for reference). In the ninth year of Jōgan (867) it joined the official shrines (Note: following the Sandai Jitsuroku).

¶The eight shrines above were all ranked as minor shrines under the Engi regulations. For the two seats of Kusumoto and Tomobayashiuji, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the Nagano shrine one hoe was added (Note: following the Engishiki. Tomobayashiuji is according to one manuscript).

¶Tajihi District (11 shrines)

¶Sayamatsutsumi Shrine (Note: it now stands on Myōjinyama, south of Sayama Pond in Handa village, Tannan District). In the reign of Emperor Suinin, Inishikiirihiko-no-Mikoto received an edict, built Sayama Pond, and won distinction for it (Note: following the Kojiki). Later, presumably, he was enshrined and called the Embankment Deity (Tsutsumi-no-Kami).

¶Sayama Shrine (Note: it now stands at Miyayama, east of Sayama Pond in Handa village, Tannan District) seems to enshrine the ancestor of the Sayama-no-Muraji.

¶Sugō Shrine (Note: it now stands in Sugō village, Tannan District) is probably the ancestral deity of the Sugō-no-Ason (Note: following the Shōjiroku and the Engishiki). In the eighth year of Tenpyō Hōji (764), one household of fief from this province was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859) it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper together with the two shrines of Sayamatsutsumi and Sayama (Note: following the Sandai Jitsuroku). Under the Engi regulations all three were further ranked as major shrines and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Tajihi Shrine (Note: the character "hi" is also written with another character. It now stands at Shiinomiya in Tajii village, Tannan District) seems to enshrine Kamitsuuewa-no-Miko, ancestor of the Tajihi-no-Kimi (Note: following the Nihon Shoki, the Sandai Jitsuroku, the Shōjiroku and the Engishiki). In the fourteenth year of Jōwa (847) it was conferred Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). At the accession of Emperor Montoku it was granted Junior Fifth Rank Upper (Note: following the Montoku Jitsuroku), and in the first year of Jōgan (859) it advanced to Senior Fifth Rank Lower. In that year Tajihi-no-Mahito Nawanushi was sent to present sacred treasures and offerings (Note: following the Sandai Jitsuroku).

¶Amamikoso Shrine (Note: it now stands on Minami-Amamigaoka in Minami-Kareki village, Tannan District. It is also called Amagishi. As I see it, according to the Chūzan Denshinroku, the Ryūkyū-koku Shiryaku, the Nantōshi and other books, there was in remote antiquity in Ryūkyū a divine being called Amamiku-no-Kami, also called Amamikuchiku-no-Kami. He first descended on Amamidake, and the line is called the Tenson clan. He had three sons and two daughters; one of the daughters became a heavenly deity and one a sea deity. From this, Amamiku may refer to Watatsumi-no-Kami, the sea deity, and the two daughters may be Toyotamahime and Tamayorihime. Moreover, I have heard from people of Ryūkyū that on the two mountains of Tomigusuku and Tamagusuku in the present central part of that country the sea deity is worshipped under the name Amazutsu-no-Kami, and the people of the country pray to this deity for rain and are sure to be answered. From the names Tomigusuku and Tamagusuku, it seems that Toyotamahiko is enshrined there. Amamiku and Amazutsu are probably dialectal variations of sound, and are close to Amamikoso. Perhaps the sea deity of remote antiquity also bore this name, which has been handed down since long ago. If so, this shrine too may perhaps enshrine a sea deity. I add this for later study).

¶Ōtsu Shrine, three seats (Note: it now stands at Tange-no-miya village, Tannan District, and is called Ōmiya) seems to enshrine Misatanni-maro, ancestor of the three clans of Fujii, Fune and Tsu (Note: consulting the Shoku Nihongi, the Shōjiroku, the Nihon Kōki and the Epitaph of the Fune Clan).

¶Sakaya Shrine (Note: it now stands west of Miyake village, Tanboku District) seems to enshrine the ancestor of the Nakatomi-no-Sakaya-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Ichimoto Shrine (Note: it now stands in Shinpukuji village, Tannan District, and the name Ichimoto still remains beside the shrine).

¶Taza Shrine (Note: it now stands in Taigi village, Tanboku District). In the fourth year of Jōgan (862) it joined the official shrines with Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶The eight shrines above were ranked as minor shrines under the Engi regulations. For the five seats of Tajihi, Amamikoso, Ōtsu, Sakaya and Ichimoto, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki. The hoe and quiver for Sakaya follow one manuscript).

¶Those not recorded in the official registers

¶Ōikazuchi-no-Hono-no-Akari Shrine. It is not now known in which district it lies. In the first year of Saikō (854), Junior Fifth Rank Lower was conferred on it.

¶Ame-no-Hinadori-no-Mikoto Shrine. It now stands in Shiki District (Note: the district name follows the Kawachi-shi. As I see it, it stands in Dōmyōji village, in the former Haji district). It was probably established by the Haji-no-Muraji (Note: following the Shoku Nihongi and the Engishiki). In the second year of Ten'an (858), Junior Fifth Rank Lower was conferred on it (Note: following the Montoku Jitsuroku).

¶Toyoinome Shrine. Its location is not now known. It enshrines Toyoukanome-no-Mikoto (Note: following the Jōdai Hongi as cited in the Jingi Hongen). In the second year of Jōgan (860) it was granted Junior Fifth Rank Lower from Senior Fifth Rank Lower.

¶Kamon Shrine. It now stands in Takayasu District (Note: the district name follows the Kawachi-shi. As I see it, it stands in Kurotani village, in the former Kogamori district. The shrine is now lost). It seems to enshrine Ame-no-Oshihito-no-Mikoto, ancestor of the Kamon-no-Muraji (Note: the portion from "seems" onward follows the Shōjiroku and the Shoku Nihon Kōki). In the sixteenth year of Jōgan (874) it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Nonaka Shrine. It now stands in Tannan District (Note: the district name follows the Kawachi-shi. As I see it, it stands in Nogami village and is called Kameike Benzaiten. According to the Nihon Kōki, the burial grounds of the three clans of Fujii, Fune and Tsu lie south of Yachūji in Tajihi District. From this, the three clans lived in this place for generations. Perhaps they enshrined their ancestor and called the shrine Nonaka-sha. I add this for reference). In the seventeenth year of Jōgan (875), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Tarumi Shrine, two seats. Their location is not now known. In the second year of Ninna (886), both were granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Izumi

¶Ōtori District (24 shrines)

¶Ōtori Shrine (Note: it now stands in Ōtori village) enshrines Ame-no-Tanekō-no-Mikoto, grandson of Ame-no-Koyane-no-Mikoto, and was served by the Ōtori-no-Muraji and others (Note: consulting the Genyōki, the old records cited in the Jingi Hōten, and the Shōjiroku and the Ōtori-sha Ruki-chō. As I see it, the Shinshō Kyakuchokufu has "to the Deity of Ōtori, two households of fief in the home province" and also "to the Nakatomi-Ōtori Deity, two households of fief in Awa". The Ruki-chō says "four households of sacred fief, two in the home province and two in Awa", and the number and location agree entirely with the Kyakuchokufu. From this, the shrine's fief spanned two provinces, and since it was the ancestral deity of the Nakatomi clan it was probably also called the Nakatomi-Ōtori Deity. However, the Kyakuchokufu already lists the Deity of Ōtori and then lists the Nakatomi-Ōtori Deity separately, so I leave the doubt and do not conclude that they are the same shrine. Moreover, books such as the Ichinomiya-ki say that it enshrines Yamato-takeru-no-Mikoto, and the shrine's own tradition says the same. But comparing the various accounts, there is no doubt that it is the ancestral deity of the two clans of Nakatomi and Ōtori. Therefore I settle on this here). In the first year of Daidō (806), two households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the year Emperor Junna acceded (823), offerings were presented and prayers made for rain (Note: following the Nihon Kiryaku and the Saikyūki). In the ninth year of Jōwa (842) it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Shoku Nihon Kōki). In the first year of Jōgan (859), it advanced from Senior Fifth Rank Lower and Eighth Order of Merit to Junior Fourth Rank Lower, and in that year an envoy was sent to present offerings and pray for the wind and rain to cease. In the third year (861), Junior Third Rank was added (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state and the rain-praying rites (Note: following the Engishiki). It had sacred fields of two chō, two tan and over three hundred paces, and the two bays of Ashida and Takaiso were assigned to supply the seasonal food offerings of the four seasons. The sacred domain in Awa comprised over five hundred and ten chō, and together with the four places of Ōtori, Ōtori-Niwahi, Ōtori-Ise and Ōtori-Hama it was called the Five Shrines of Ōtori. The festival is held each year on the seventh day of the fourth month. The Ōtori clan was appointed generation after generation to such posts as steward, negi and head priest (Note: following the Ōtori-sha Ruki-chō). Later it was called the First Shrine of the province (Note: following the Ichinomiya-ki. The Izumi-no-Kuni-nai Jinmyōchō has "Senior First Rank, Ōtori Great Shrine", and the shrine's Ruki-chō of the twenty-second year of Engi likewise says "Senior First Rank, Eighth Order of Merit". As I see it, after the Tengyō era ranks were repeatedly raised for the shrines of the realm, and this was not limited to this province, as seen above. But that the Ruki-chō says it had already reached Senior First Rank within the Engi era is highly doubtful. And as for what is recorded in the provincial register, it is in any case not clear in which reign it was granted. I therefore note this here. Below, wherever a provincial register of deities exists, the same practice is followed).

¶Yamai Shrine (Note: it now stands in Toga village. Yamaidera still stands on the shrine grounds. The provincial register gives Junior Fifth Rank Upper).

¶Ōtori Shrine (Note: it now stands in Nishishimo village. The provincial register has "Junior Third Rank, Ōtori Kuwa-yuki-sha", and the Ōtori-sha Ruki-chō gives Senior Third Rank).

¶Mitami Shrine (Note: it now stands in Kamimura in Wada district) enshrines Ame-no-Koyane-no-Mikoto, ancestor of the Tami-no-Atai (Note: following the Shōjiroku, the Engishiki and the accounts of local people. As I see it, the clans of Tami, Tonoku and Hachida all share an ancestor with the Ōtori clan, and the shrines to their ancestral deity are all in the same district, probably because this was their home place. I add this for reference).

¶Oshiwake Shrine (Note: it now stands in Kita-Ōji village and is called Wakematsu-no-Miya. The provincial register gives Junior Fourth Rank Upper).

¶Ikukuni Shrine (Note: the provincial register gives Junior Fifth Rank Upper).

¶Honoikazuchi Shrine (Note: one manuscript also writes it with other characters. It now stands on Atagoyama in Fukuda village) enshrines Honoikazuchi-no-Kami (Note: based on the Nihon Shoki, the Engishiki and the accounts of local people. The provincial register gives Junior Fifth Rank Upper).

¶Iwatsuta-sha Shrine (Note: the character "sha" beneath "ta" is probably superfluous. The provincial register has "Junior Fifth Rank Upper, Iwatsuta-sha". It now stands in Shimo-Iwatsu village in the Iwatsu district) seems to enshrine Nomi-no-Sukune, ancestor of the Iwatsu-no-Muraji (Note: following the Shōjiroku and the Engishiki. The shrine's tradition says it enshrines two seats, Hiruko-no-Kami and Kotoshironushi-no-Mikoto, but since according to the Shōjiroku the Iwatsu-no-Muraji did indeed have their home in this province, I follow the Shōjiroku for the moment).

¶Tonoki Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Tonoki-sha". It now stands in Tonoki village) enshrines Ame-no-Koyane-no-Mikoto, ancestor of the Nakatomi-no-Tonoku-no-Muraji (Note: following the Shoku Nihongi, the Shōjiroku, the Engishiki and the Senshū-shi).

¶Hachida Shrine (Note: it now stands in Handaiji village in the Hachida district) seems to enshrine Ame-no-Koyane-no-Mikoto, ancestor of the Hachida-no-Muraji (Note: following the Shōjiroku, the Engishiki and the Senshū-shi. The provincial register gives Senior Fourth Rank Upper).

¶Suearata Shrine, two seats (Note: it now stands in Kamimura in Tōki manor) enshrines Takamimusubi-no-Mikoto and Tsurugine-no-Mikoto, ancestors of the Arata-no-Atai (Note: following the Shōjiroku, the Engishiki and the Wakan Sansai Zue. The provincial register gives Senior Fifth Rank Upper).

¶Kuni Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Kuni Myōjin-sha". It now stands in Hachiminejī village).

¶Kamo Shrine (Note: this book has the character "ta" below "Kamo", but here the various variant manuscripts are followed. The provincial register has "Junior Fifth Rank Upper, Kamo-sha", which corresponds to it. It now stands at Kamota in Daiheiji village).

¶Takashi Shrine (Note: it now stands in Takashi-kita village in Takashi manor) seems to enshrine the ancestor of the Takashi-no-Muraji (Note: following the Shōjiroku and the Shoku Nihongi. The provincial register has the Junior Fifth Rank Upper shrines Naka-Takashi-sha, Takashi-Ōtoshi-sha and Takashi-Kuratate-sha, but it is not known which of these corresponds to this shrine).

¶Ōtori-Miwahi Shrine (Note: the provincial register has "Senior First Rank, Ōtori-Niwahi-sha". It now stands in Kita-Ōji village and is called Miyahi Wakamiya) seems to enshrine Niwatsuhi-no-Kami (Note: following the Kojiki and the provincial register).

¶Tajihayahime-no-Mikoto Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Tajihi-Hayahime-sha". It now stands at Kitaarayama in Wada village. The Senshū-shi says it enshrines Tachibanahime, but on what basis is not known. The Shōjiroku says there was a Tajihi-no-Muraji in this province, and perhaps their family enshrined it).

¶Ōtori-Ise Shrine (Note: it stood in Horiage village, but is now extinct. The provincial register gives Junior Third Rank, and the Ōtori-sha Ruki-chō gives Senior Third Rank).

¶Ōtori-Hama Shrine (Note: it now stands in Imazaike village and is called Idomori Myōjin) enshrines Ame-no-Koyane-no-Mikoto, ancestor of the Ōtori-no-Kannushi (Note: following the Shōjiroku, the Jinpōji Engi and the Senshū-shi. The provincial register gives Junior Third Rank, and the Ōtori-sha Ruki-chō gives Senior Third Rank).

¶Sakagami Shrine (Note: it now stands at Miyamori in Hirai village. The provincial register gives Junior Fourth Rank Upper).

¶Aguchi Shrine (Note: it now stands east of Kaichō in Sakai-minami manor. Because it originally stood among the three villages of Aguchi, Kido and Hara, it is also called Mitsumura Myōjin) enshrines Kotokatsu-Kunikatsu-Nagasa-no-Kami and is regarded as a branch shrine of Sumiyoshi in Settsu. Every time the court rebuilt the Sumiyoshi Shrine, this shrine was also certain to be repaired (Note: following the Sumiyoshi Kyūki as cited in the Senshū-shi. The provincial register gives Junior Fifth Rank Upper).

¶Sakurai Shrine (Note: it now stands at Sakurai in Katakura village) seems to enshrine the ancestor of the Sakurai-no-Ason (Note: following the Shōjiroku and the Engishiki. The provincial register gives Junior Fifth Rank Upper).

¶Ōtoshi Shrine (Note: it now stands in Ichiba village. The provincial register gives Senior Fifth Rank Lower).

¶Kusakabe Shrine (Note: the provincial register has "Junior Fourth Rank Upper, Kusakabe-sha". It now stands in Kusabe village and is called Kusabe Myōjin) enshrines Hikoimasu-no-Mikoto, ancestor of the Kusakabe-no-Obito (Note: consulting the Shōjiroku and the shrine tradition cited in the Nihongi Tsūshō).

¶The twenty-three shrines above were all ranked as minor shrines under the Engi regulations. For the four seats of Yamai, Ōtori, Ikukuni and Tonoki, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the four seats of Hachida, Suearata, Ōtori-Hama and Ōtoshi one hoe was added to each (Note: following the Engishiki. The hoe for Suearata follows one manuscript).

¶Izumi District (28 shrines)

¶Onouto Shrine, two seats (Note: the provincial register has "Junior Third Rank, Ōto-sha". One seat now stands in Butsunami village and one in Shimomiya village). One of the seats probably enshrines Inishikiirihiko-no-Mikoto. His residence was called the Uto-no-Kawakami-no-Miya (Note: following the Nihon Shoki), which is this very place.

¶Hakata Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Hakata-sha". It now stands in Hakata village) was probably established by the Hakata-no-Obito to enshrine their ancestor.

¶Yagi Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Yagi-sha". It now stands in Nakai village in the Yagi district of Sennan District) is probably the ancestral deity of the Yagi-no-Miyatsuko (Note: following the Shōjiroku and the Engishiki).

¶Izumi-Anashi Shrine, two seats (Note: one manuscript lacks the character "Izumi", and "Anashi" is also written with other characters. It now stands in Miya village; Miya village was originally called Anashi village) is probably the same deity as that enshrined at the Makimuku Shrine in Yamato (Note: following the Yamato Hongi as cited in the Shaku Nihongi, and the Engishiki). In the time of Emperor Shōmu, the sacred households of this district paid some 3,930 bundles of rice each year (Note: following the documents of the Shōsōin of Tōdaiji). In the ninth year of Jōwa (842) it was conferred Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki), in the seventh year of Jōgan (865) it advanced to Junior Fifth Rank Upper and was then given Senior Fifth Rank Lower in addition, and in the tenth year (868) it rose to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku. The provincial register gives Senior First Rank).

¶Hyōzu Shrine (Note: it now stands in Nishiuchi village in Sennan District. As I see it, in Yamato the Anashi shrine and the Hyōzu shrine are listed side by side, and this province is the same. There is probably a reason for it).

¶Awa Shrine (Note: it now stands in Uta-Ōtsu village and is called Awadō. The provincial register gives Senior Fifth Rank Lower) seems to enshrine Ame-no-Futodama-no-Kami (Note: following the Kogo Shūi and the Engishiki).

¶Sone Shrine (Note: it now stands in Kita-Sone village) is probably the tutelary deity of the Sone-no-Muraji (Note: the provincial register gives Junior Fifth Rank Upper).

¶Izumi-no-Inoue Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Izumi-Inoue-sha". It now stands at Izumi-no-Inoue in Fuchū village).

¶Arima Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Anmaku-sha". It now stands in Amagawakubo village in Sennan District) seems to enshrine the ancestor of the Anmaku-no-Obito (Note: following the Shōjiroku and the Engishiki).

¶Yamaatai Shrine (Note: it now stands east of Yamaatai Pond in Uchihata village in Sennan District) seems to enshrine Ame-no-Hohi-no-Mikoto, ancestor of the Yama-no-Atai (Note: following the Shōjiroku, the Shoku Nihon Kōki, the Engishiki and the traditions of local people. The provincial register gives Junior Fifth Rank Upper).

¶Yashiroki Shrine, two seats (Note: the character "ki" is probably an abbreviation of "mura". The shrine now belongs to Sennan District and stands in Hatta village. The provincial register has "Junior Fifth Rank Upper, Yashimura-sha", but "shi" is probably an error for "shiro").

¶Hokura Shrine (Note: it now stands on Ogurayama in Wada village. The provincial register gives Junior Fifth Rank Upper).

¶Izumi Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Izumi-sha". It originally stood at Izumidera, south of Fuchū village, but has now been moved to Mitachi-no-mori) seems to enshrine the ancestor of the Uzu-no-Agatanushi (Note: consulting the Shōjiroku, the Engishiki, the Nihon Ryōiki and the Izumi-shi. As I see it, the Ryōiki mentions Nunu-no-Agatanushi Yamatomaro, a senior district governor of Izumi district. Nunu is none other than Uzu. The Izumi-shi says that the remains of the Uzu-no-Agatanushi are in present Fuchū village. This district was probably the ancient land of Uzu. I add this for reference).

¶Kusumoto Shrine (Note: it now stands in Kanechika village in Sennan District. The provincial register gives Junior Third Rank. As I see it, according to the Kojiki, in the reign of Emperor Nintoku a great tree standing west of the Unoki River was felled and a boat was made from it. It ran so lightly and swiftly that it was named Karano. With this boat, cold spring water from Awaji Island was carried to serve as the Emperor's drinking water. The Harima-no-Kuni Fudoki calls this great tree a camphor tree (kusu). This shrine is now listed alongside the Awaji Shrine. Perhaps this shrine worships the tree as a deity, and the Awaji shrine worships the water deity. However, the Nihon Shoki places the story of Karano in the reign of Emperor Ōjin and says that "Izu was commanded to supply it". Now in Tagata District in Izu there is the Karuno Shrine, which also seems to preserve that story. The two accounts do not agree. Moreover, according to the Fudoki the name of the boat built by Nintoku was Hayatori, not Karano. The Kojiki perhaps mistakenly confused the two. The Fudoki also gives the place where the water was drawn as the Komatei well at the Akashi station in Harima, which again differs slightly. I add all of this for reference).

¶Awaji Shrine (Note: it now stands in Mayu village in Sennan District. The provincial register gives Junior Fifth Rank Upper).

¶Okami Shrine (Note: the provincial register has "Junior Fifth Rank Upper, Ono-kami-sha". It now stands at Okami-dani, Okami-dani valley, in Habutaki village in Sennan District, and is called Amefuri Myōjin) enshrines Kuraokami-no-Kami (Note: following the Engishiki and the accounts of local people).

¶Hata Shrine (Note: it now stands in Hata village in Sennan District. The provincial register has the Junior Fifth Rank Upper Hatagi-sha, and it seems to correspond to this).

¶Tsugawa Shrine, five seats (Note: it now stands in Tsugawa village in Sennan District) enshrines the five spirits of Ōmiyatokoro (Note: following the Tsugawa-sha Ki). In the year Emperor Junna acceded (823), offerings were presented and prayers made for rain (Note: following the Nihon Kiryaku and the Saikyūki). In the ninth year of Jōwa (842) it was conferred Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki), and in the sixth year of Jōgan (864) it advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower, and in the fifteenth year (873) Junior Fourth Rank Upper was added (Note: the provincial register gives Senior First Rank).

¶Marugasa Shrine (Note: it now stands beside Marugasa Pond in Hakata village. The provincial register gives Junior Fifth Rank Upper).

¶Kyūfu Shrine (Note: it now stands in Oi village). In the first year of Jōgan (859) it joined the official shrines and was conferred Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The rank in the provincial register is the same).

¶Hijiri Shrine (Note: the provincial register has "Senior First Rank, Shinoda Hijiri Shrine". It now stands on Shinodayama in Oi village and is called Shinoda Myōjin) enshrines the Deity Hijiri (Hijiri-no-Kami), a child of Ōtoshi-no-Kami (Note: following the Kojiki and the Sendai Kuji Hongi). In the first year of Jōgan (859) it was listed among the official shrines and advanced from Junior Fifth Rank Lower to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶The twenty-eight shrines above were all ranked as minor shrines under the Engi regulations. For the three seats of Tsugawa, Kyūfu and Hijiri, one hoe was added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Hine District (10 shrines)

¶Ono Shrine, two seats (Note: it now stands in Onosato village; one seat is called Onomori Myōjin and the other Hama Tenjin. The provincial register has an entry "Senior Fifth Rank Lower, Kuchi-o-sha" written with a rare variant character, which is probably an error for a different character) enshrines Hikoitsuse-no-Mikoto, and one of the seats is said to enshrine the Great Ancestor (Note: following the Nihon Shoki, the Engishiki and the Izumi-shi).

¶Kamisaki Shrine (Note: it now stands in Kamisaki village. The provincial register gives Senior Fifth Rank Lower).

¶Hibashiri Shrine (Note: it now stands in Ōki village. The provincial register gives Junior Fifth Rank Upper).

¶Hine Shrine (Note: the Hakke Burui calls it Ōizeki-sha. It now stands in Hineno village in Hineno manor and, as the chief shrine of the manor, is called Ōizeki Hine Myōjin) seems to enshrine the ancestral deity of the Hine-no-Miyatsuko (Note: following the Shōjiroku and the documents of the Shōsōin of Tōdaiji. The provincial register gives Senior Fourth Rank Lower).

¶Kakita Shrine (Note: the provincial register has "Junior Fourth Rank Lower, Kakita-sha". It now stands at Kaidamori in Ōji village).

¶Hata Shrine (Note: it now stands in Ishida village in the Tottori district). It is said by tradition to enshrine Tsunokorimusubi-no-Mikoto, ancestor of the Tottori-no-Miyatsuko (Note: following the origin account of the chief shrine, cited in the Senshū-shi. This book also has a subordinate shrine, which enshrines Ame-no-Yukawadana-no-Mikoto. The provincial register gives Senior Fourth Rank Lower).

¶Kunitama Shrine (Note: it now stands in Fuke village. The provincial register gives Senior Fifth Rank Lower).

¶Okami Shrine (Note: it now stands at Futsuyama in Kamigō-kami village) enshrines Okami-no-Kami (Note: following the Engishiki and the accounts of local people).

¶Hime Shrine (Note: it now stands beside the Hine Shrine and is called Shimo-no-Gozen). In the first year of Jōgan (859) it was listed among the official shrines and conferred Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The provincial register gives Senior Fifth Rank Lower).

¶The ten shrines above were all ranked as minor shrines under the Engi regulations. For the two seats of Hine and Kakita, one hoe and one quiver were added to the offerings at the Toshigoi festival, and for the Hime shrine one hoe was added (Note: following the Engishiki).

¶Those not recorded in the official registers

¶Makio Shrine. It now stands in Izumi District (Note: the district name follows the Izumi-shi. It now stands within the precincts of Sefukuji on Makioyama, east of Tsuboi village). In the sixth year of Jōgan (864), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper, and then advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The provincial register gives Senior Second Rank. As I see it, the Shitennō Engi cited in the entry on Sefukuji in the Senshū-shi says, "This mountain was originally a sacred precinct where Makio Daimyōjin was enshrined." From this, monks probably built a Buddhist temple on the shrine's ground and in the end took it over as the temple's land).

¶Settsu

¶Sumiyoshi District (22 shrines)

¶Sumiyoshi-ni-Imasu Shrine, four seats (Note: "Sumiyoshi" is also written with other characters. It now stands in Sumiyoshi village. As I see it, there is also a Sumiyoshi shrine in the present Sumiyoshi village of Unai District, popularly called Moto-Sumiyoshi, and it is named together with such shrines as Nagata, Ikuta and Hirota. It is said by tradition that Empress Jingū first enshrined the three deities there and later moved them to the present place) enshrines the gentle spirits (nigimitama) of the three deities Sokotsutsu-no-O, Nakatsutsu-no-O and Uwatsutsu-no-O, and is called Sumiyoshi-no-Ōkami (Note: following the Nihon Shoki and the Kojiki). Later Empress Jingū was enshrined together with them (Note: following the Shaku Nihongi, the Jindai-kan Kuketsu, the Nihongi Sanso and the Sumiyoshi-sha Ki). When the Empress conquered the Three Han kingdoms of Korea, the three deities truly guarded and aided the imperial army, and their awesome spiritual power was plainly shown (Note: following the Nihon Shoki and the Kojiki). On her triumphant return, she stopped at Muko-no-Minato, and the deity instructed her: "Enshrine my gentle spirit at Nagao in Ōtsu-no-Nunakura. From there I will watch over the ships that come and go." So she enshrined it there and made Tamomi-no-Sukune the head priest (Note: following the Nihon Shoki, consulting the Tsumori Keizu). Later the shrine was moved to its present place (Note: following the Nihon Shoki, the Kojiki and the Engishiki). In the first year of Emperor Kinmei (540), he visited Naniwa and by edict sent an envoy to hold a festival there (Note: following the "Tensho" cited in the Shaku Nihongi). In the thirteenth year of Emperor Tenmu (684), he visited the shrine and presented thirty chō of sacred fields to supply the sacred sake (Note: following the Iroha Jiruishō). In the first year of Shuchō (686), an envoy was sent to present offerings (Note: following the Nihon Shoki). In the first year of Keiun (704) offerings were presented; in the third year of Jinki (726) offerings were presented to pray for the illness of the retired sovereign; and in the ninth year of Tenpyō (737) an envoy was sent to present offerings and report the discourteous conduct of Silla (Note: following the Shoku Nihongi). In the first year of Tenpyō Jingo (765) the shrine buildings were built and repaired (Note: following the Iroha Jiruishō). In the third year of Enryaku (784) it was conferred Senior Third Rank and Third Order of Merit, and Junior Second Rank was then added (Note: following the Shoku Nihongi). In the eighth year (789) the Emperor's carriage visited it (Note: following the Teiō Hennenki). In the first year of Daidō (806), on the occasion of dispatching an embassy to Tang China, it advanced to Junior First Rank (Note: following the Nihon Kōki). From then on, envoys sent abroad always presented offerings to pray for a safe passage by sea (Note: following the Shoku Nihon Kōki, the Engishiki and the Man'yōshū). In that year 239 households of fief from this province and from Tanba, Harima, Aki and Nagato were assigned to it, and later ten more households from this province were added (Note: following the Shinshō Kyakuchokufu). In the third year of Kōnin (812), the Jingikan reported: "It has become the custom to rebuild the three shrines of Sumiyoshi, Katori and Kashima every twenty years, but the burden is considerable. From now on, apart from the main hall, repairs should be made as things decay, and this should be made a permanent rule." This was granted (Note: following the Nihon Kōki). In the third year of Jōwa (836) offerings were presented to pray for rain, and in the fifth year (838) again to pray for clear weather (Note: following the Shoku Nihon Kōki). After this too, offerings were frequently presented to avert disasters (Note: following the Shoku Nihon Kōki and the Sandai Jitsuroku). In the sixth year (839) offerings were presented to pray for the safe return of the ships of the embassy to Tang China (Note: following the Shoku Nihon Kōki).

¶At the accession of Emperor Montoku, officials of the Jingikan were sent to present sacred treasures and offerings, in thanks for prayers made earlier (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), sacred treasures and offerings were presented; in the eighth year (866) sacred goods were presented again. In the thirteenth year (871) it was ruled that "the tax cotton from the sacred households of Chikuzen shall be sent to the shrine by attaching it to the cotton-tribute envoy of the Dazaifu, as a permanent rule." In the third year of Gangyō (879), an envoy was sent to present sacred goods (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, the Ainame festival, the rain-praying rites and the Yasoshima festival. The cost of rebuilding the main hall was met from the sacred tax, and where there was no sacred tax, from the regular tax rice. The land tax of the fief households of Nagato was carried by the corvée laborers of the fief households. Whatever labor service remained was assigned to the shrine's repair costs. However, the corvée laborers of the fief households of Toyura District were kept back to meet the costs of the Mikage shrine (Note: following the Engishiki). Later it was called the First Shrine of the province (Note: following the Ichinomiya-ki). In the seventh year of Kankō (1010), because the following year fell under the "triple-conjunction" calamity, sacred treasures and eastern dances (Azuma-asobi) were presented through the envoy for the prayer for the harvest. In the seventh year of Chōgen (1034), an envoy was sent to present sacred goods and the rite of moving the shrine, held once every twenty years, was conducted (Note: following the Nihon Kiryaku. According to the number of fief households recorded in the old documents of the Mibu Kanmu concerning this shrine, Emperor Chūai presented 129 households, Emperor Seinei 50, Emperor Yōmei 20, Emperor Genmei 135, and Emperors Suzaku and Go-Shirakawa ten households each. However, since this does not appear in other books, I add it here for the moment). In the fifth year of Enkyū (1073), the retired emperor and the Yōmeimon-in visited this shrine (Note: following the Fusō Ryakki and the Ichidai Yōki). In the second year of Eikyū (1114), on the occasion of moving the shrine, sacred treasures, Chinese-style saddles, sacred horses and the like were presented (Note: following the Chūyūki). In the fourth year of Jōan (1174) an envoy was sent to present sacred treasures (Note: following the Akihiro-ō Ki), and in the fourth year of Kenpō (1216) sacred treasures were presented again (Note: following the Hyakurenshō). In the seventh year of Shōhei (1352), the sovereign, wishing to recover the capital, presented offerings and a horse and prayed at this shrine. Just then the pine tree before the shrine snapped for no reason, and people took it as an ill omen. In the end the army gained no advantage (Note: following the Taiheiki). From the time Tamomi-no-Sukune first became head priest, his descendants served this shrine generation after generation (Note: following the Tsumori Keizu). Later they divided into seven houses, Tsumori, Itaya, Koma, Ōyake, Kando, Dairyō and Takagi, who were appointed in turn as head priest and assistant head priest, but the Tsumori clan stood above the others and was always entrusted with the shrine's affairs (Note: following the Sumiyoshi Jinja Kō and the Settsu-shi).

¶Ōyosami Shrine, four seats (Note: it now stands at Yosami in Niwai village in the Ōyosami district. The two villages of Niwai and Abiko provide for its festival) seems to enshrine the three deities of Sumiyoshi and Takeyutoyohazurawake-no-Mikoto, ancestor of the Yosami-no-Abiko (Note: consulting the Nihon Shoki, the Kojiki and the Engishiki). Otarumi, a descendant of Takeyutoyohazurawake, served on the day Empress Jingū conquered the Three Han kingdoms, and by command enshrined the Sumiyoshi deity (Note: following the Nihon Shoki). From then on his family served this shrine generation after generation, and some took Yosami-no-Monoimi as their clan name (Note: following the Shoku Nihongi). In the first year of Tenpyō Jingo (765), eighteen households of fief from this province and Bizen were assigned to it (Note: following the Shinshō Kyakuchokufu). In the fourteenth year of Jōwa (847), it became an official shrine and its shrine buildings were repaired (Note: following the Shoku Nihon Kōki). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower and Eighth Order of Merit to Junior Fourth Rank Lower, and an envoy was sent to present offerings and pray against disasters of wind and rain. In the first year of Gangyō (877) offerings were presented to pray for rain, and in the third year (879) an envoy was sent to present sacred goods (Note: following the Sandai Jitsuroku). In the ninth year of Engi (909) it advanced to Senior Second Rank (Note: following the Nihon Kiryaku). When the Engishiki was drawn up, all four seats were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state, the Ainame festival, the rain-praying rites and the Yasoshima festival (Note: following the Engishiki).

¶Nakatomi-no-Sumuchi Shrine, also called the Deity of Sumichi (Note: following the Engishiki. It now stands in Sumichi village in Tanboku District of Kawachi). In the first year of Jōgan (859) 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 the Yasoshima festival (Note: as I see it, in this book this deity is in fact one seat, yet it is treated as two seats in the Yasoshima festival, and the reason is not known. I add this to await later study). Whenever tribute came from Silla, each of eight shrines, this one, Isaku, Kamo, Ō and Makimuku in Yamato, Shitori, Onji in Kawachi, and Anashi in Izumi, was made in advance to provide thirty bundles of rice; this shrine collected it, brewed sacred sake, and had it bestowed on the envoys at the Naniwa guesthouse (Note: following the Engishiki). It is probably an ancient institution (Note: following the Nihon Shoki).

¶Ikune Shrine (Note: it now stands in Sumiyoshi village and is called Oku-Tenjin). 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).

¶Kusatsu-Ōtoshi Shrine (Note: it now stands in Karita village) enshrines Ōtoshi-no-Kami (Note: following the Kojiki and the Engishiki).

¶Kamisumuchi Shrine (Note: it now stands in Teraoka village and is called Sannomiya) seems to enshrine Susanoo-no-Mikoto, ancestor of the Sumichi-no-Obito (Note: following the Shōjiroku and the Engishiki).

¶Tatehara Shrine (Note: it now stands in Nishi-Kire village).

¶Sumuchi-Sone Shrine (Note: it now stands in Kuramae hamlet in Minami-Hanada in Yagami District of Kawachi).

¶Todorokihime-no-Mikoto Shrine (Note: it now stands east of Sawaguchi village, beside Todoroki Pond, and is called Wakamiya). It is said that the Kando clan, descendants of Tamomi-no-Sukune, held the shrine's affairs generation after generation (Note: following the accounts of local people).

¶Akaruhime-no-Mikoto Shrine (Note: it now stands in Hirano-chō and is called Sanjūbu-sha). Akaruhime is none other than the same deity enshrined at the Himekoso Shrine (Note: following the Kojiki).

¶Ame-no-Mikumari-Toyura-no-Mikoto Shrine (Note: it now stands in Anryū-chō in Sumiyoshi).

¶Nonota-hime-no-Mikoto Shrine (Note: it now stands in Sugimoto village, beside Nonota Pond).

¶Ōwatatsumi Shrine, two seats, also called the Deity of the Sea (Watatsumi-no-Kami), and originally also called the Tsumori Clansmen's Deity (Note: following the Engishiki. It now stands northwest of the Sumiyoshi Shrine, on Tamadejima) enshrines the two deities of the sea, Toyotamahiko and his daughter Toyotamahime (Note: following the Sumiyoshi-sha Ki and the Shintō Kirigami-den). In the third year of Tenpyō Hōji (759), two households of fief from this province were presented to the Deity of Sumiyoshi-Tarumi, and in the first year of Tenpyō Jingo (765) twenty more households of Bitchū were presented; these probably refer to this shrine (Note: following the Shinshō Kyakuchokufu. As I see it, in this book this deity is listed side by side with the Tarumi deity of Akashi in Harima. Akashi-Tarumi is none other than the Watatsumi Shrine of Akashi District. From this it is clear that the sea deity was also called the Tarumi deity. Since there is also a Tarumi shrine in Toyoshima District of this province, the name Sumiyoshi was prefixed specifically to distinguish it from that shrine. I therefore link it here). Under the Engi regulations it took part in the Yasoshima festival (Note: following the Engishiki). In the first year of Tenryaku (947) a state festival was held (Note: following the Nihon Kiryaku). Under the old rule the length of the shrine building was three jō six shaku, but when it was rebuilt in the fourth year of Jōan (1174), one shaku five sun was mistakenly added. In court deliberation it was said, "It should follow the old precedent; otherwise divination should be held" (Note: following the Gyokukai). The Tsumori clan served as shrine officials generation after generation (Note: following the Jinmyōchō Kōshō).

¶Tame Shrine (Note: it now stands in Teraoka village and is called Tanekashi-no-Miya) seems to enshrine the wife of Ame-no-Hiwashi, ancestor of the Tame-no-Muraji (Note: following the Shōjiroku and the Engishiki. According to the account of local people now, of the three seats enshrined at this shrine, the central one is the ancestor of the Tame-no-Muraji, with Wakatama-no-Mikoto and Ukemochi-no-Kami on either side. I add this for reference).

¶Funatama Shrine (Note: it now stands in Kita-Hanada-miya village) seems to enshrine the Sumiyoshi deity (Note: following the Kojiki, the Nihon Shoki and the Man'yōshū).

¶The twelve shrines above were all ranked as minor shrines under the Engi regulations. For the two seats of Kusatsu-Ōtoshi and Kamisumuchi, one hoe and one quiver were added to the offerings at the Toshigoi festival.

¶Higashinari District (4 shrines)

¶Naniwa-ni-Imasu Ikukunisakikunitama Shrine, two seats, also called the Great Shrine of Naniwa (Naniwa-no-Ōyashiro) (Note: it now stands south of Higashi-Kōzu and north of Tennōji, and is called Ikutama-sha. As I see it, according to the Setsuyō Gundan and the Settsu-shi, the shrine originally stood in the Ikutama manor at Tamatsukuri, and was moved here when the Toyotomi clan built their castle in the Tenshō era), is probably the same deity worshipped by the Ikushima shamans of the Jingikan (Note: following the Engishiki). In the first year of Daidō (806), two households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower and Eighth Order of Merit to Junior Fourth 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 both seats were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state, the Ainame festival and the rain-praying rites (Note: following the Engishiki).

¶Himekoso Shrine, also called the Shitateruhime Shrine (Note: following the Sandai Jitsuroku and the Engishiki. The character "koso" is also written with the character for "shrine" in one manuscript. Some say it now stands in Obashi village, and others that it stands in Nishi-Kōzu village in Nishinari District; it is not known which is correct) enshrines Akaruhime-no-Kami. It is said by tradition that in remote antiquity there was a woman in Silla who conceived by the light of the sun and bore a girl, whom she named Akaruhime. This girl became the wife of the prince Ame-no-Hiboko, but later, disliking that her husband slighted and despised her, said, "I am not fit to be your wife. I will now return to the land of my parents," and crossed the sea and reached Naniwa. This is the deity Himekoso (Note: following the Kojiki. As I see it, the Nihon Shoki places Ame-no-Hiboko's coming to Japan in the reign of Emperor Suinin, but does not record this divine woman. There is also another account: in the reign of Emperor Sujin, there was a man named Arashito, a prince of the land of Ōkara, who lost a cow in a field one day, followed its tracks and came to a district office. There was an old man there who told him, "The cow you are looking for has already been killed and eaten by the district lord and his people. They will surely ask you for the price of the cow. Do not ask for goods; say only, 'I wish to obtain the deity worshipped within the district.'" The district lord did come out to pay for the cow, and Arashito answered as the old man had said. The district lord then gave him one white stone. Arashito took it home and set it on his bed, and it at once turned into a beautiful girl. Arashito was overjoyed and tried to lie with her, but in an unguarded moment the girl went straight off toward the east. Arashito crossed the sea in pursuit as far as the central country, but the girl at last came to Naniwa and became the deity Himegoso. This deity also appeared at Kunisaki in Toyokuni, and so is said to be worshipped in two places. The Settsu-no-Kuni Fudoki, cited in Senkaku's Man'yōshō, says that in the time of Emperor Ōjin a goddess of Silla, avoiding her husband, came to Iwai-no-Himeshima in Tsukushi and stayed there, but fearing that the male deity would follow, finally moved to Himeshima in Naniwa. This text is rather brief, but I think that although the accounts differ, the matter is very similar. Perhaps it was originally a single story that came to differ as it was passed down. Also, as I see it, the Samguk Yusa, cited in the Dongguk Yeoji Seungnam, says that in the time of King Adalla of Silla there was, on the eastern seashore, a husband called Yeong-o-rang and a wife called Se-o-nyeo. One day Yeong-o was gathering seaweed on the shore when he was suddenly carried to an island of the land of Japan, where he became king. His wife went looking for her husband, reached that country, and became his consort. At that time in Silla the sun and moon lost their light. The official of the sun reported, "Yeong-o and Se-o are the spirits of the sun and moon. Now they have gone off to Japan, and this is why such a strange event has occurred." The king sent envoys to seek the two. Yeong-o said, "My coming here was ordained by Heaven," and gave the envoy the silk that Se-o had woven, telling him to use it to worship Heaven. The envoy returned and reported, and when the rite was held beside a pond as he had said, the sun and moon regained their original light. So the pond was named Ilwol Pond, and the county was called Yeongil. This account too is broadly similar to the present one. Perhaps the Samguk Yusa mistakenly transmitted this event. I add all of this for broader study). In the first year of Daidō (806), one household of fief from this province was assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower and Eighth Order of Merit to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state and the Ainame festival (Note: following the Engishiki).

¶Ajihayao Shrine (Note: it now stands at Kentei in Hanaten village and is called Yatsurugi-no-Miya) enshrines Ajisukitakahikone-no-Mikoto (Note: following the Jinmyōchō Tōchū). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Nishinari District (1 shrine)

¶Ikasuri Shrine (Note: it now stands in Minami-Watanabe-chō in Ōsaka, and its former site is said to be at Kokumachi) enshrines the five spirits of Ōmiyatokoro (Note: following the Engishiki). In the first year of Daidō (806), two households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower and Eighth Order of Merit to Junior Fourth 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).

¶Shimakami District (3 shrines)

¶Akuto Shrine (Note: it now stands at Kageyama, west of the Akuto River in Akutagawa village).

¶Nomi Shrine (Note: it now stands in Kamitanabe village in the Nomi district) seems to enshrine Nomi-no-Sukune, ancestor of the Sugawara-no-Ason (Note: following the Shōjiroku, the Shoku Nihongi, the Ruijū Kokushi and the Engishiki).

¶Kamuhatori Shrine (Note: it now stands at Miyagawara in Hattori village) seems to enshrine the ancestor of the Hatori-no-Muraji (Note: following the Shōjiroku and the Engishiki). Under the Engi regulations all three shrines were ranked as minor shrines (Note: following the Engishiki).

¶Shimoshima District (17 shrines)

¶Niiya-ni-Imasu Amateru-Mitama Shrine, three seats, also called the Deity of Niiya (Note: following the Shinshō Kyakuchokufu. It now stands at Niiyagami-no-mori in Fukui village in the Niiya district. Two of the seats are in the two villages of Nishi-Kawara and Kami-Kawara) seems to enshrine Amateruhiko-Ame-no-Hoakari-no-Mikoto (Note: following the Nihon Shoki, the Sendai Kuji Hongi and the Engishiki), and also enshrines the Deity Tomomodachi-Amateru and the Deity Tomo-no-Sakatsuki (Note: consulting the Shoku Nihon Kōki and the Sandai Jitsuroku). In the first year of Daidō (806), one household of fief from this province was assigned to it (Note: following the Shinshō Kyakuchokufu). In the second year of Kashō (849), Junior Fifth Rank Lower was conferred on the two deities Tomomodachi-Amateru and Tomo-no-Sakatsuki (Note: following the Shoku Nihon Kōki). In the first year of Jōgan (859), the Deity Amateru-Mitama, of Junior Fifth Rank Lower and Eighth Order of Merit, advanced to Junior Fourth Rank Lower, and then the two deities Tomomodachi-Amateru and Tomo-no-Sakatsuki both advanced to Senior Fifth Rank Lower. In that year an envoy was sent to present offerings and avert disasters of wind and rain (Note: following the Sandai Jitsuroku. In the printed edition of this book "Tomomodachi" is written as "Niiya-ni-Imasu", but here the Daiei manuscript and the Owari manuscript are followed). 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 the rain-praying rites. The Deity Amateru-Mitama also took part in the Ainame festival (Note: following the Engishiki).

¶Izanagi Shrine, two seats (Note: it is now divided and enshrined in the two hamlets of Saidera and Ogawa) enshrines the two deities Izanagi and Izanami (Note: following the Engishiki and the accounts of local people). In the first year of Jōgan (859), the Deity Izanagi, of Junior Fifth Rank Lower, 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).

¶Ame-no-Iwatowake Shrine (Note: it now stands in Ibaraki village) enshrines Ame-no-Iwatowake-no-Kami (Note: following the Kojiki and the Engishiki. As I see it, in the original text of the Engishiki, the three shrines of Amatsu-Iwato-Wakahime, Tomo-uji and Ōsake are listed together in Kadono District of Yamashiro. And since the Niiya Shrine of this province enshrines together the two deities Tomomodachi-Amateru and Tomo-no-Sakatsuki and is recorded next to this shrine, there seems to be some meaning in it. I add this for the moment for reference).

¶Sukuku Shrine, two seats, stands on Sukuyama in the Suku district (Note: it now stands in Toba hamlet in Shukuku manor). It enshrines Ame-no-Koyane-no-Mikoto and the Goddess. It was founded in the twelfth year of Tenpyō (740) by Ōnakatomi-no-Ason Kiyomaro (Note: following the Engishiki, the Jingū Zatsureishū and the Enjirekki. As I see it, the Zatsureishū treats this shrine as the ancestral deity of the Nakatomi clan and says it was moved to the Kasuga deity. But in the Tenpyō era the Kasuga Shrine enshrined only the two deities of Kashima and Katori and should not have been called the ancestral deity of the Nakatomi. Since it is called the ancestral deity, there is no doubt that what Kiyomaro moved was the two deities of Hiraoka. Later Hiraoka was joined with Kasuga, and the Fujiwara clan presumably took it up exclusively as their tutelary deity. Therefore the Nakatomi clan probably followed this too and enshrined four seats at this shrine. Hence in later ages it was mistakenly said to have been moved to Kasuga. Also, as I see it, the Genyōki says that in the reign of Emperor Sujin, Ame-no-Koyane-no-Mikoto was first enshrined on Sukuyama in Settsu, and moved to Hiraoka in Kawachi in the Taika era. It also says that this deity is on Sukuyama in Shimoshima District, and that there is one more shrine in the district. From this, this shrine would be the former shrine of Hiraoka and not one founded by Kiyomaro. And the "one more shrine" may be the one founded by Kiyomaro. However, it is not known which shrine that is. I add this too for reference).

¶Ai Shrine (Note: it now stands at Naeyama in Ai village and is called Naemori Myōjin) seems to enshrine Ikatsuomi-no-Mikoto, ancestor of the Nakatomi-no-Ai-no-Muraji (Note: following the Shōjiroku and the Danpō Engi).

¶Io Shrine (Note: it now stands in Unobe village and is called Sansho Myōjin).

¶Hashiriochi Shrine (Note: it now stands in Kirihata village in Noze District and is called Hashiriyu Tennō).

¶Sawaragi Shrine (Note: it now stands in Nishi-Sawaragi village).

¶Nusakura Shrine (Note: it now stands at Nusamori in Mimihara village).

¶Mure Shrine (Note: it now stands in Nakamura, and in a nearby village there is Mure village) seems to enshrine Ōnakatsuhiko-no-Mikoto, ancestor of the Mure-wake (Note: following the Kojiki and the Engishiki).

¶Mishima-Kamo Shrine, also called the Deity of Mishima (Note: following the Sandai Jitsuroku. It now stands in Mishima-e village in Shimakami District) enshrines Ōyamatsumi-no-Mikoto. It is said that in the reign of Emperor Nintoku the deity Ōyamatsumi came back from Paekche and first settled in Mishima in Tsu Province, and so was enshrined there (Note: consulting the Iyo-no-Kuni Fudoki, cited in the Shaku Nihongi, and the Shoshinki). At the accession of Emperor Kōkō, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Mizokui Shrine (Note: it now stands in Baba village in Mizokui manor) enshrines Mizoorihime-no-Mikoto, also called Tamakushihime, the youngest daughter of the Deity Mishima-no-Mizokuimimi (Note: consulting the Nihon Shoki, the Ōmiwa-sha Chinza Shidai and the Jindai-kan Kuketsu). She was the consort of Kotoshironushi-no-Kami and the mother of Isuzuyorihime, the empress of Emperor Suizei (Note: following the Ōmiwa-sha Chinza Shidai. As I see it, the Nihon Shoki holds that both empresses, Tatara-Isuzuhime, consort of the first emperor, and Isuzuyorihime, were children born when Kotoshironushi took Tamakushihime as his wife, and the biographies of the consorts follow this. The Kojiki, on the other hand, holds that the empress of the first emperor was the child born when Ōmononushi took as wife Seyadatarahime, daughter of Mishima-no-Mizokui, which differs from the Nihon Shoki. Now, in considering this book, Mishima-no-Mizokuimimi in fact had two daughters. The elder was called Tataratihime and married Ōmononushi and bore the empress of the first emperor. The younger was called Tamakushihime and married Kotoshironushi and bore the empress of Emperor Suizei. This account seems closer to the facts, and so I adopt it here).

¶Ōta Shrine (Note: it now stands on Ōtayama in Ōta village) seems to enshrine Ōtataneko-no-Mikoto, ancestor of the Miwa-hito (Note: following the Shōjiroku and the Engishiki).

¶The twelve shrines above were all ranked as minor shrines under the Engi regulations. For the seven seats of Sukuku, Ai, Io, Hashiriochi, Nusakura, Mizokui and Ōta, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Toyoshima District (5 shrines)

¶Tarumi Shrine (Note: it now stands on Senriyama in Tarumi village) seems to enshrine Toyokiirihiko-no-Mikoto, ancestor of the Tarumi-no-Kimi. In the time of Emperor Kōtoku, Arima-no-Kimi, a descendant of Toyoki-no-Mikoto, was granted the clan name Tarumi-no-Kimi and took charge of the affairs of this shrine (Note: following the Shōjiroku). In the eighth year of Jōwa (841) it was conferred Junior Fifth Rank Lower with the Eighth Order of Merit (Note: following the Shoku Nihon Kōki), in the first year of Jōgan (859) it advanced to Junior Fourth Rank Lower, and an envoy was then sent to present offerings and pray for the wind and rain to cease. In the first year of Gangyō (877) offerings were presented to pray for rain (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state, the rain-praying rites and the Yasoshima festival (Note: following the Engishiki).

¶Ahita Shrine (Note: it now stands in Sakura village). In the third year of Kashō (850) it was conferred Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). 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).

¶Inatsuhiko Shrine, two seats (Note: it now stands in Shiratori village. One seat is called Ōmiya and the other Daifu Tennō. It has five subordinate shrines, in villages such as Higashi-Ina and Nishi-Ina) enshrines the Deity Inatsuhiko and the Deity Inatsuhime (Note: following the shrine's own tradition). They are probably the ancestral deities of the Ina-no-Kimi (Note: following the Nihon Shoki).

¶Hosokawa Shrine (Note: it now stands in Yoshida village in Keigō valley) seems to enshrine the Water Deity Hosokawa, a child of the Great Water Deity (Ōmizu-no-Kami) (Note: following the Daijingū Gishikichō and the Engishiki). Under the Engi regulations all three seats were ranked as minor shrines (Note: following the Engishiki).

¶Kawabe District (7 shrines)

¶Isaku Shrine (Note: it now stands in Kami-Sakabe village).

¶Takamefu Shrine (Note: it now stands in Sakai village in Takahira valley and is called Sōja) seems to enshrine Ōmefu-no-Mikoto, ancestor of the Wakayue-no-Muraji (Note: following the Sendai Kuji Hongi, the Shōjiroku and the Sandai Jitsuroku).

¶Kamo Shrine (Note: it now stands in Kamo village) seems to enshrine Kamo-wake-ikazuchi-no-Kami (Note: following the Engishiki, the Kamo-wake-ikazuchi-sha Monjo and the Setsuyō Gundan).

¶Ikeda Shrine (Note: it originally stood in Kosakata village, but has now moved to Ikeda village in Toyoshima District).

¶Tada Shrine (Note: it now stands in Hirano village in Tada manor and is called Hirano Myōjin).

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

¶Mefu Shrine (Note: it now stands in Maitani village) is probably the same deity enshrined at the Takamefu shrine. Under the Engi regulations all seven seats were ranked as minor shrines. For the Deity of Isaku, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Muko District (4 shrines)

¶Hirota Shrine (Note: it now stands in Hirota village in Hirota manor) enshrines the rough spirit (aramitama) of Amaterasu-Ōmikami, and is called Tsukisakaki-Itsu-no-Mitama-Amasakaru-Mukatsuhime-no-Mikoto. When Empress Jingū conquered the Three Han kingdoms and returned, the great deity instructed her: "Do not bring my rough spirit near the Empress. Let it dwell in the land of Hirota, the land of the heart." So a shrine was built in this place, and Hayamahime, daughter of Yamashiro-no-Neko, now worships there (Note: following the Nihon Shoki). In the first year of Daidō (806), forty-one households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the year Emperor Montoku acceded, it was conferred Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku), and in the first year of Jōgan (859) it rose from Junior Third Rank and Eighth Order of Merit to Senior Third Rank, and in that year an envoy was sent to present offerings and pray for the wind and rain to cease. In the tenth year (868), because a disaster of earthquake was attributed to the deity's anger, Junior First Rank was added. In the first year of Gangyō (877), an envoy was sent to pray for rain (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state, the Ainame festival and the rain-praying rites (Note: following the Engishiki). In the time of Emperor Go-Toba, Minamoto no Yoritomo presented the Hirota manor in Awaji as sacred domain and prayed for the destruction of the Taira (Note: following the Azuma Kagami). Later the four deities of Hachiman, Sumiyoshi, Matsuo and Hasso were enshrined as companions, and it was called the Five Seats of Hirota (Hirota Gosho) (Note: following the Nakasuke-ō Ki, the Kōtei Kishō and the Shosha Kongenki). It is also called Nishinomiya (Note: following the Iroha Jiruishō, the Shosha Kongenki and the Nijūnisha Chūshiki). In the first year of Genkyū (1204), the shrine had earlier submitted the petition, "The shrine building is damaged; please have it rebuilt," but court deliberation had not been settled. At this time the Jingi-haku, Prince Nakasuke, repaired it privately and held the rite of moving the shrine (Note: following the Nakasuke-ō Ki). In the first year of Karoku (1225), the shrine was struck by fire and the sacred bodies of the five seats were burnt (Note: following the Meigetsuki, the Hyakurenshō, the Kōtei Kishō, the Teiō Hennenki, and the opinion paper of Urabe Kanefumi).

¶Natsugi Shrine (Note: one manuscript also writes it with other characters. It now stands on Natsugiyama, west of the Hirota Shrine). In the first year of Daidō (806), two households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and offerings were then 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 the rain-praying rites (Note: following the Engishiki. As I see it, in this entry of this book there are the words "hoe" and "quiver", while the entry on the Iwashizu shrine contains the passage about the great monthly offerings and so on. There must be a mix-up between the two. Therefore I correct it here according to the entry on the rain-praying rites).

¶Iwashizu Shrine (Note: it now stands in Nakamura, the village next to Hirota). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Okata Shrine (Note: it now stands on Okadayama in Hirota village). Under the Engi regulations both seats were ranked as minor shrines.

¶For the Deity of Iwashizu, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Unai District (3 shrines)

¶Kawachi-Kunitama Shrine (Note: it now stands at Mikagemori in Gomō village) seems to enshrine Ame-no-Mikage-no-Mikoto, ancestor of the Ōshikōchi-no-Atai and others (Note: following the Sendai Kuji Hongi, the Shōjiroku and the Engishiki).

¶Ōkuninushi-Nishi Shrine (Note: it now stands in Nishinomiya village in Muko District, and what is called Nishinomiya is probably this) seems to enshrine Ōnamuchi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki. As I see it, according to the Engishiki this shrine enshrines Ōnamuchi, and there seems to be no room for doubt. But in later ages the name Ōkuninushi is no longer heard, and the Nijūnisha Chūshiki and the shrine's own origin account both say that the Ebisu shrine enshrines Hiruko-no-Kami and is a subordinate shrine of the Hirota Shrine. The annual observances of the Jingikan list an Ebisu Saburōden. The Nakasuke-ō Ki says that in the fifth year of Kenkyū (1194), the Ebisu-no-Miya rumbled, so offerings were presented to the Hirota Shrine. The Ebisu shrine and the Ebisu-no-Miya probably both refer to this shrine. Perhaps this shrine at first also enshrined Hiruko as a companion deity, but later people, because that name became especially famous, finally mistakenly made Hiruko the chief deity and called it the Ebisu shrine, and the name Ōkuninushi was in the end hidden. The shrine's tradition says that Hiruko-no-Kami is enshrined at the center, with Ōnamuchi-no-Mikoto, Kotoshironushi-no-Kami and the eighty deities as companions on the left and right, but this probably reverses the principal and the secondary. I add this for reference).

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

¶Under the Engi regulations, all three seats were ranked as minor shrines. For the two seats of Ōkuninushi-Nishi and Hokura, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki. As I see it, in the Kyōgoku manuscript and the Teikyō manuscript, the characters for hoe and quiver also appear for Kawachi-Kunitama, but in the festival regulations of that year the two items offered to the shrines have fixed numbers. If this were added there would be one seat too many. Therefore I leave the doubt for now).

¶Yabe District (3 shrines)

¶Ikuta Shrine (Note: it now stands in Ikutamiya village) enshrines Wakahirume-no-Mikoto, younger sister of the Heavenly Ancestral Deity (Amatsu-Miyoya-no-Kami) (Note: following the Nihon Shoki and the Sendai Kuji Hongi). In the year after Empress Jingū conquered Silla, the deity instructed the Empress: "I wish to dwell in the land of Nagao in Ikuta." So Unakami-no-Isachi was ordered to enshrine her (Note: following the Nihon Shoki). In the first year of Daidō (806), forty-four households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Senior Fifth Rank Upper and Eighth Order of Merit to Junior Fourth Rank Lower, and offerings were presented to pray for the wind and rain to cease. In the tenth year (868), Junior Third Rank was added, and in the first year of Gangyō (877) offerings were presented to pray for rain (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state, the Ainame festival and the rain-praying rites. Under the old rule, whenever tribute came from Silla, this shrine and the four shrines of Hirota, Nagata, Yamato and Kataoka were each made to provide fifty bundles of rice, all gathered at this shrine to brew sacred sake, which was bestowed on the envoys at Minume-no-Saki (Note: following the Engishiki).

¶Nagata Shrine (Note: it now stands in Nagata village) enshrines Kotoshironushi-no-Mikoto. In the year after Empress Jingū attacked Silla, the deity instructed the Empress: "Enshrine me in the land of Nagata, the land of the heart." So a shrine was built in this place, and Nagahime, younger sister of Hayamahime, was made to worship there (Note: following the Nihon Shoki). In the first year of Daidō (806), forty-one households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Upper and Eighth Order of Merit to Junior Fourth Rank Lower, and offerings were presented to avert disasters of wind and rain. In the ninth year (867), an envoy was sent to present offerings in thanks for prayers for the autumn harvest. In the first year of Gangyō (877), prayers were made for rain (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of a renowned deity and took part in the four seasonal offerings from the state, the Ainame festival and the rain-praying rites (Note: following the Engishiki).

¶Minume Shrine (Note: it now stands in Iwaya village in Unai District). It is said by tradition to enshrine Susanoo-no-Mikoto (Note: following the Settsu-no-Kuni Fudoki, cited in Senkaku's Man'yōshō, and the shrine's own tradition). It was at first on Minume-yama in Noze District and was called the Deity of Minume. When Empress Jingū was about to conquer Korea, the deity instructed her: "If you cut the trees of Mount Minume and build ships to go on the campaign, you will surely achieve success." The Empress followed this. The imperial ship is said to have run with such force that its sound was like the bellowing of an ox, and it reached the land of Korea directly and finally brought Silla to submission. On returning, when she reached Minume Bay, the imperial ship suddenly would not advance. Divination said, "It is the will of the deity," so a shrine was built to worship the deity and the ship was dedicated to it (Note: following the Settsu-no-Kuni Fudoki). Under the Engi regulations it was ranked as a minor shrine. Whenever Silla came to pay tribute, the sacred sake brewed at the Ikuta shrine was served at this place to the envoys (Note: following the Engishiki). It probably preserves the story of the conquest of Korea (Note: consulting the general sense of the Settsu-no-Kuni Fudoki and the Engishiki).

¶Arima District (3 shrines)

¶Tōsen Shrine, also called the Miwa Shrine (Note: following the Iroha Jiruishō. It now stands at Shiobarayama in Yuyama-chō). It is also called Yuyama Myōjin (Note: following the Chikanaga-ki). It enshrines the Deity of Miwa (Miwa-no-Kami) (Note: following the Senzai Wakashū. As I see it, the Sankenyaku-ryaku-ki says that it enshrines the consort of the Deity of Miwa in Yamato. The Jiruishō says the sacred households of this shrine were fixed in the seventh year of Emperor Sujin, and that the matter appears in the transfer register of the eighth year of Tengyō. But since other books give no clue to verify this, I add it for reference). 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).

¶Arima Shrine (Note: it now stands in Nishio village, a dependent hamlet of Nakamura).

¶Kuchi Shrine (Note: it now stands on Kuchiyama in Yamaguchi village) seems to enshrine Kukunochi-no-Kami, the deity of trees (Note: following the Nihon Shoki, the Kojiki and the Engishiki). It is said by tradition that Emperor Kōtoku visited the Arima hot spring, ordered a temporary palace to be built by edict, and had the timber taken from this sacred mountain. The Emperor said, "This is a land of merit (kō)," and so named it Kuchiyama, "mountain of merit." Later the name was corrupted to Kumuchi (Note: following the Settsu-no-Kuni Fudoki, cited in the Shaku Nihongi. As I see it, Kukunochi and Kuchi are close in sound, and Kukunochi is none other than the deity of trees. When Emperor Kōtoku called the place with fine timber a "land of merit," he was praising the name of that deity. Kumuchi too is close in sound to Kukunochi, and it is an error that later people understood it to mean "of merit"). Under the Engi regulations both seats were ranked as minor shrines. For the Kuchi shrine, one hoe and one quiver were added to the offerings at the Toshigoi festival (Note: following the Engishiki).

¶Noze District (3 shrines)

¶Kine Shrine (Note: it now stands in Imanishi village in Kine manor and is called Kine-no-Miya).

¶Kusasa Shrine (Note: it now stands in Shuku village and is called Shuku Myōjin. Shuku village was originally called Kusasa village) seems to enshrine Ame-no-Hohi-no-Mikoto, ancestor of the Nie-no-Haji-no-Muraji (Note: following the general sense of the Nihon Shoki, the Shōjiroku and the Engishiki).

¶Noma Shrine (Note: it now stands in Jiō village, the village next to Noma village, and is called Furu-sha) enshrines Nigihayahi-no-Mikoto, ancestor of the Noma-no-Muraji (Note: following the Sendai Kuji Hongi and the shrine's own tradition). Under the Engi regulations all three seats were ranked as minor shrines (Note: following the Engishiki).

¶Those not recorded in the official registers

¶Irihime Shrine. Its location is not now known. In the first year of Daidō (806), six households of fief from this province were assigned to it (Note: following the Shinshō Kyakuchokufu).

¶Tanabe-Higashi Shrine and Tanabe-Nishi Shrine. Both now stand in Sumiyoshi District (Note: the district name follows the Settsu-shi. The eastern shrine is in Nakano hamlet in Hirano, and the western shrine is in Minami-Tanabe village and is called Yamasaka Myōjin). In the fourth year of Jōgan (862), both were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Takabayashi Shrine. It now stands in Unai District (Note: the district name follows the Settsu-shi. It is in Harada village). In the eighteenth year of Jōgan (876), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Nagara Shrine. Its location is not now known (Note: as I see it, there are North and South Nagara villages in Nishinari District, and this is probably where the shrine stood). In the first year of Ninna (885), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Miyakemon Shrine. Its location is not now known (Note: as I see it, there is a Miyake village in Shimakami District, and it seems it may have been in this place).

¶Araara Shrine. Its location is also not known (Note: as I see it, there is a Kōjin shrine at the Arare pine grove in Anryū-chō in Sumiyoshi, Sumiyoshi District, and this seems to be it). It was probably established to enshrine the ancestor of the Araara-no-Kimi (Note: the portion from "probably" onward follows the Shōjiroku). In the third year of Engi (903), both shrines were conferred Junior Fifth Rank Lower (Note: following the Nihon Kiryaku).

¶Inami Shrine. It is now lost. In the sixteenth year of Engi (916), it was granted Junior Fifth Rank Lower (Note: following the Fusō Ryakki Urakaki).