Treatise 11: Deities of Heaven and Earth XI: Shrines VI: Iga, Ise and Shima

¶Iga Province (Iga-no-Kuni)

¶Abe District (Abe-gun): 9 shrines

¶Aekuni Shrine. Another name is the Deity of Abe (Abe-no-Kami); it is also called Aekunitsu-no-Kami, or alternatively Aekunitsu-no-Ōyashiro-no-Kami (Note: found in the Sandai Jitsuroku. Aekuni-Abe and Aekunitsu and the like look like different deities, but judging from the way their ranks were advanced they are probably one and the same deity, so they are recorded together. The shrine now stands on Mount Nangū in Ichinomiya village and is called Ichinomiya Myōjin). The enshrined deity is said to be Hikosetate-no-Ōinayori-no-Mikoto, ancestor of the Abe-no-Omi (Note: following the Shōjiroku and the Engishiki). In the sixth year of Jōgan (864), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the ninth year (867) and the fifteenth year (873) it was likewise advanced one rank each time, reaching Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki. However, a variant text of that work lacks the character for "major"; the lower volume on the Tōkaidō gives 51 major shrines, but when the numbers noted under each province and district are counted there is one shrine too many, and it cannot be told which shrine is the surplus. Some say that this province has no major shrine at all, and that "Aekunitsu-no-Ōyashiro-no-Kami" in the Sandai Jitsuroku is an honorific and does not indicate any distinction of large and small. But it is also said that men of the province in later times, relying on that passage, privately added the character for "major," and that this is how the error arose. This is added for reference, to await later study). It was later called the Ichinomiya (first shrine) of this province (Note: following the Ichinomiya Ki).

¶Yabuta Shrine. (Note: it now stands in Baba village and is called Takamatsu Gion. Two deities are enshrined at this shrine, but there is a deity called Takamatsu-no-Kami who is not listed in the Engishiki, and one of the two may perhaps be this deity. Perhaps that is why it is called Takamatsu. This is added for reference.)

¶Utsuka Shrine. (Note: some texts have the character for "no" beneath the character for "ka." It stands halfway up Mount Ōhori in Dobashi village. In later times the local people, finding it inconvenient to worship there, enshrined it jointly at Hataki Shrine.) In the fifteenth year of Jōgan (873), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Hataki Shrine. (Note: "ta" is also written with another character, and "ki" is also written with another character. It now stands in Dobashi village in the Fuchū district and is called Sannomiya.)

¶Suchi-Araki Shrine. (Note: it now stands in Araki village and is called Shirahige Myōjin.) Tradition says that it enshrines Sarutahiko-no-Kami, with Takeuchi-no-Sukune and his son Katsuragi-no-Sotsuhiko as accompanying deities (Note: following the Jikishishō and the Isui Onko).

¶Sasa Shrine. (Note: it was originally on Mount Sasa, but was later moved to Otowa village and is called Sasa Myōjin.) On the accession of Emperor Montoku it was granted Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku), and in the fifteenth year of Jōgan (873) it was advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Anaishi Shrine. (Note: "ishi" is also written with the character for "shi." It now stands in Ishikawa village, where there are the Anashi River and Mount Anashi.) In the first year of Jōgan (859), it was granted Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Makiyama Shrine. (Note: it now stands in Makiyama village and is called Shiraishi Myōjin. It was originally on Mount Shiraishi within the village.)

¶Komiya Shrine. (Note: it now stands in Hattori village and is called Suwa Myōjin.) Tradition says that it enshrines the ancestor of the Hattori clan (Note: following the Isui Onko and the Iga Shikisha Kō). The above eight shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Yamada District (Yamada-gun): 3 shrines

¶Torisaka Shrine. (Note: it now stands in Kōno village; within the village there is Mount Torisaka, at whose foot are place names such as Hōden-dani and Torii-gawara, which are said to be its old site.)

¶Awa Shrine. (Note: it now stands in Shimo-Awa village, and what is called Sugio Myōjin is probably this shrine.) It enshrines Ame-no-Futodama-no-Mikoto (Note: following the Kogo Shūi and the Jingi Hōten). In the third year of Jōgan (861), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper, and in the fifteenth year (873) it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ashi Shrine. (Note: it now stands in Hiramatsu village and is also called Beppu Myōjin, or Hachiōji.) Under the Engi regulations, all three shrines were ranked as minor shrines (Note: following the Engishiki).

¶Iga District (Iga-gun): 11 shrines

¶Kine Shrine. (Note: it was originally in Kine village in the Nagata estate and was called Sakaji Myōjin. It later came to belong to Abe District, but is now lost.)

¶Tamori Shrine. (Note: it now stands in Kajiya village at the northern foot of Mount Aga.)

¶Hiji Shrine. (Note: it now stands in the Hiji grove in Hiji village and is called Takatsuchi Myōjin.)

¶Ōmura Shrine. (Note: it now stands on a hill east of Aho post station and is called Ōmori Shrine.) In the fifth year of Jōgan (863), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Hihiki Shrine. (Note: it now stands in Ōuchi-kamishō village. Some say it stands in Kitayama village.)

¶Hijiki Shrine. (Note: it now stands in Hijikimori village and is called Ōmori Myōjin. The people of the four districts of Hijiki carry out its rites.) It is said to enshrine the ancestor of the Iga-no-Hijikiwake clan (Note: following the Ryō no Shūge and the Engishiki).

¶Inako Shrine. (Note: it was originally on the Takano riverbank in Inaku village. It is now enshrined jointly in the small spring shrine within the village, which is what is called Takano Tenmangū.)

¶Ida Shrine. (Note: it now stands in Kōri village, the village adjoining Ida village, and is called the Sumiyoshi deity. The people of seventeen districts, including Kōri and Ida, take part in its rites.)

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

¶Takase Shrine. (Note: it now stands in Takase, a branch village of Hiji village, and is called Kagitori Myōjin.)

¶Sakato Shrine. (Note: it now stands in Sakato village.) Under the Engi regulations, all eleven shrines were ranked as minor shrines (Note: following the Engishiki).

¶Nabari District (Nabari-gun): 2 shrines

¶Nai Shrine. (Note: following the Engishiki. "I" is also written with another character. It now stands in Shimo-Hinachi village.)

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

¶Shrines not listed in the official registers

¶Tsu Shrine. It is not known which district it is now in. In the year Emperor Montoku acceded, it was granted Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku).

¶Takakura Shrine. It is now in Abe District (Note: the district name follows the Isui Onko. It stands in Nishi village).

¶Takamatsu Shrine. Its present location is not known. In the third year of Jōgan (861), together with the Deity of Takakura, it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Unane Shrine. It is now in Nabari District (Note: the district name follows the Iga no Kuni Zu. It stands in Yanase-Hirao village). In the third year of Jōgan (861), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper, and in the fifteenth year (873) it advanced to Junior Fifth Rank Upper.

¶Ōkan Shrine. It is now in Abe District (Note: the district name follows the account of local people. It stands in Hokke village). In the fifth year of Jōgan (863), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper, and in the fifteenth year (873) Junior Fifth Rank Upper was added.

¶Igatsuhiko Shrine. Its present location is not known. Igatsuhiko is said to be a child of Sarutahiko-no-Kami (Note: the passage from "probably" onward follows the Iga Fudoki. The Fudoki says that Agatsuhime, a daughter of Sarutahiko-no-Kami, actually governed this province and so it was called "Aga," and that it was later changed to "Iga" through a shift in the sound. By this, Igatsuhiko was probably a brother of Agatsuhime). In the sixth year of Jōgan (864), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Kataka Shrine. It is now in Nabari District (Note: the district name follows the Sangoku Chishi. It stands in Yagawa village and is called Kataka Myōjin). In the fifteenth year of Jōgan (873), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ise Province (Ise-no-Kuni)

¶Watarai District (Watarai-gun): 58 shrines (Note: the four shrines beginning with the Grand Shrine (Daijingū) appear in the upper volume.)

¶Asama Shrine. Also called the Ko-Asama Shrine (Note: following the Daijingū Gishikichō), or alternatively the Ōtoshi Shrine (Note: the Daijingū Gishikichō and the Daijingū Nenjū Gyōji were consulted. The Jinmei Hisho and the Jingi Hongen both place it in the Uji district, but it now stands on a mountain in that district, north of Asama village and east of Kaumi village). It enshrines Sakura-no-Ōtoji-no-Kami, Kokemushi-no-Kami and Asama-no-Mizu-no-Kami, all of whom have stones as their sacred bodies. Sakura-no-Ōtoji is a child of Ōtoshi-no-Kami, and Asama-no-Mizu-no-Kami is a child of Ōyamatsumi-no-Mikoto. In the reign of Emperor Suinin, Yamatohime-no-Mikoto established a priest (hafuri) and had it worshipped. In the Enryaku era (782-806), together with the shrines of Takimatsuri, Sonai, Kamo and others, twenty-five shrines in all were ranked as official shrines and placed under the jurisdiction of the Grand Shrine. It is the established custom for this shrine in particular to hold its festival on the twentieth day of the months of the summer and autumn seasons (Note: following the Daijingū Gishikichō; that it is an established custom follows the Daijingū Nenjū Gyōji). Under the Engi regulations, with Takimatsuri excluded, this shrine together with the following twenty-four shrines were newly designated subsidiary shrines (sessha): Sonai, Kamo, Tanoe, Kano, Yuda, Ōtsuchi-no-Mioya, Kunitsu-no-Mioya, Kuchira, Isanami, Tsunaga, Ōmizu, Ōmizu (Note: duplicated thus in the original), Ōkunitamahime, E, Kōzaki, Awa-no-Miko, Kukutsuhime, Narabara, Kōhara, Ōkami-no-Mifune, Sakate-no-Kuniu, Sada-no-Kuniu, Takihara and Kawahara (Note: as for the Isanami shrine, it is recorded only in the Daijingū Shiki and does not appear in the Jinmyō Shiki. Moreover, the Saigū Shiki lists two shrines, Isanagi and Isanami, in this district, but the Jinmyō Shiki lists only the Isanagi Shrine of two seats and does not record two separate shrines, which is doubtful. Considering the Daijingū Gishikichō, the two deities Izanagi and Izanami were at first enshrined within the Tsukiyomi Shrine and no separate shrine had been set up for them. According to the Jinmei Hisho, in the second year of Ninju (852) the Tsukiyomi Shrine was destroyed by a great flood, and in the second year of Saikō (855) shrine buildings were newly constructed and the sacred bodies were moved into them. It was probably at this time that they were divided into two places and two shrines, Isanagi and Isanami, were built and placed in the charge of the Grand Shrine. In the ninth year of Jōgan (867) the shrine was raised to the status of a palace (miya), and in the following year the Isanagi Palace was repaired and the two deities were enshrined together there. But the Isanami shrine is said to have continued as before and to have been called the Small Hall (Odono). The Isanami shrine mentioned in the Daijingū Shiki may perhaps refer to this. However, the Jinmyō Shiki lists the Isanagi Palace of two seats above the Tsukiyomi Shrine and does not list two separate shrines; this is probably the settled position as actually revised after the Jōgan era. The two regulations, the Daijingū Shiki and the Saigū Shiki, probably had not yet been corrected, and so discrepancies arose. The entry on the Isanami shrine in the Jinmei Hisho says "the Isanagi Palace is the same," which probably means that it had already been raised to a palace and that the separate shrine no longer existed. For that reason it is not recorded again here below. Yet if it is removed, the subsidiary shrines designated in the Engi period were in fact twenty-three. Further, considering the Gishikichō, the Yoshihara shrine was not yet in the official register in the Enryaku era but was treated as a subsidiary shrine of the Grand Shrine, and was first ranked as an official shrine only in the Ten'an era (857-859). It should have been added to the subsidiary shrines to make twenty-four, but this book has not corrected it either. These are probably all omissions in the records. All this is added for reference). It also took part in the Toshigoi festival and the Kannamesai, for whose offerings silk, cotton, hemp and other goods were presented for each shrine. The Superintendent of the Grand Shrine divided and allotted them, the Negi inspected and received them, and went to the shrines and distributed them. At the Kannamesai, ten bundles of kin-tax were presented specifically to this shrine. The Saigū-ryō (Office of the Consecrated Princess) likewise held the Toshigoi festival at the various subsidiary shrines and presented shields, fish and vegetables and other goods separately (Note: following the Engishiki). In the Enryaku era, for the six shrines from this shrine down to and including the Yuda shrine, an imperial Shrine Envoy was sent to oversee their construction and repair. The other shrines were repaired by the provincial and district governors out of the regular tax revenue (Note: following the Daijingū Gishikichō). Under the Engi regulations, whenever the Grand Shrine was rebuilt, the six shrines were rebuilt together with it, and the other shrines were repaired by the Superintendent (Note: following the Engishiki). In later times this shrine was called the Kagami-no-Miya (Mirror Shrine) (Note: following the Daijingū Nenjū Gyōji and the Daijingū Sankeiki of the first year of Kōei (1342). According to a map of this province, to the west of this shrine, across a river, there is a small shrine called the Kagami-no-Miya. Some say that this shrine fell into disuse long ago and was restored in recent times, but that one building of the former shrine was mistakenly erected here. This is added for reference). In the first year of Chōkan (1163), the sacred container (mihishiro), sacred mirror and other objects were lost of themselves. By decision of the court, a divination was held in the covered corridor (konrō), and offerings were presented to the Grand Shrine in apology. Soon afterwards the sacred container, mirror and other objects were made anew and presented, and the keys were entrusted to the shrine officials to be guarded strictly. This shrine has in addition one former shrine (Note: following the Daijingū Gishikichō), both standing on the mountain. To the southwest of it, below the mountain, across the water, there is a rocky crag, on which two sacred mirrors have been placed since ancient times. Except on festival days, not even the shrine's priests are permitted to worship there without cause. In the first year of Shōji (1199), one of the mirrors was lost of itself. The matter reached the court, and by decision of the court the Superintendent of the Grand Shrine was ordered to investigate it. The Chief Priest (Saishu) Ōnakatomi-no-Yoshitaka stated: "According to the old records, Asama-no-Mizu-no-Kami has a stone as its sacred body. But apart from the sacred mirror there is no separate sacred body; the sacred mirror itself is the sacred body." The Daigeki Kiyohara-no-Yoshinari deliberated: "This shrine stands on the flank of the mountain, and the sacred mirror is placed on the crag. Although the age is not known, it has already shown extraordinary marvels. Now it is proposed to follow the precedent of Chōkan, but that was a sacred treasure whereas this is the sacred body, and the gravity is not the same. How can it be lightly rebuilt? We should pray and apologize with all sincerity, and look for the sacred mirror to return to its former seat." This was followed (Note: following the Ko-Asama-sha Shinkyō Sata-bumi). In the second year of Kangi (1230), someone reported that a monk had stolen the sacred mirror and buried it on Mount Inari in Yamashiro Province. An imperial envoy and the priests were therefore sent to receive it and set it in place (Note: following the Hyakurenshō, the Kōtei Ki Shō, the Meigetsuki and the Shinkyō Sata-bumi). In the first year of Tenpuku (1233), the two sacred mirrors were again stolen by a thief, but soon returned of themselves. In the sixth year of Bun'ei (1269) one was lost again, but in the following year it returned of itself to its seat. People of the world are said to hand down accounts of its numinous marvels (Note: following the Shinkyō Sata-bumi, the Daijingū Sankeiki of the ninth year of Kōan (1286), and the Jinmei Hisho).

¶Sonai Shrine. (Note: the Jinmei Hisho and the Jingi Hongen both say it is in Tsumira village in the Numaki district. Some say that in the present Numaki district there is Enza village, with a place south of the village called Sonafu, which is a surviving trace of the name Sonai, and that Enza is also probably a corruption of the sound of Sonai. The Jinpōshō has "Esa-no-Misono," and Esa is likewise a variation of the sound Sonai. By this, the Ubusuna shrine in Enza village is probably this shrine. This is added for reference, to await later study.) The deity is Sonabihiko-no-Mikoto, a child of Ōminakami, called the Deity of the Garden-Maker (Sono-tsukuri-no-Kami), with a stone as its sacred body (Note: the Garden-Maker Deity follows the Yamatohime-no-Mikoto Seiki). Ōminakami is another name for Ōyamatsumi-no-Mikoto. When Yamatohime-no-Mikoto came to this place bearing the Great Deity, Sonabihiko presented a garden plot, and so a shrine was established (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest (hafuri) was established and worshipped it.

¶Kamo Shrine. (Note: the Jinmei Hisho and the Jingi Hongen both say it is in Yamagami village in the Shirota district, but it now stands in Kamaya, south of the village. Some say that what stands west of the village and is called the Ubusuna shrine is probably this one.) The deity is Iwairowake-no-Mikoto, a child of Ōminakami, with a stone as its sacred body. Yamatohime-no-Mikoto established a priest.

¶Tanoe Shrine. (Note: also written Tanabe. It was probably anciently in Tanabe village in the Tanabe district and later moved to Yano village in the Shirota district.) It is called Ōkami-no-Misamukawa-no-Kami, with a mirror as its sacred body. In the reign of Emperor Yūryaku a priest was established.

¶Kano Shrine. (Note: it now stands at Kanamori in Kano village in the Tanabe district.) It is called Ōkami-no-Mikagekawa-no-Kami, with a mirror as its sacred body. In the reign of Emperor Yūryaku a priest was appointed.

¶Yuda Shrine. (Note: it now stands in Yuda village in the Yuda district.) It enshrines Ōtoshi-no-Mioya-no-Mikoto and is called Naru-Ikazuchi (Sounding Thunder). In the reign of Emperor Yūryaku a priest was established.

¶Ōtsuchi-no-Mioya Shrine. Also called the Ōtsuchi Shrine (Note: it now stands in Kusube village in the Uji district). It enshrines Ōkunitama-no-Mikoto, a child of Kuniu-no-Kami, together with Mizusasarahiko-no-Mikoto and Sasarahime-no-Mikoto, with stones as their sacred bodies. Yamatohime-no-Mikoto appointed a priest. Ōkunitama has another name, the Deity of Ōtsuchi (Ōtsuchi-no-Kami), and is also called Tsuchi-no-Mioya-no-Kami. Kuniu-no-Kami is none other than Ōtoshi-no-Kami (Note: from "another name" onward was drawn from the Kojiki).

¶Kunitsu-no-Mioya Shrine. (Note: it now stands within the precincts of the Ōtsuchi shrine.) It enshrines two deities, Ujihime and Tamurahime, children of Kuniu-no-Kami. Ujihime has a stone as her sacred body. When Yamatohime-no-Mikoto came to the riverbank of Kamifuchi bearing the Great Deity, an old woman carrying rice seedlings on her back came and had an audience. This was Ujihime (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki, which gives the name as Ujitsuhime). A priest was therefore established and she was worshipped.

¶Kuchira Shrine. Also written Kumarahi Shrine (Note: it now stands in Higashihara village in the Tanabe district). It enshrines Chiyorihime-no-Mikoto, a child of Ōtoshi-no-Kami, with a stone as its sacred body. Yamatohime-no-Mikoto appointed a priest.

¶Tsunaga-Ōmizu Shrine. Also called the Tsunaga Shrine (Note: it now stands in Ujihata-machi in the Uji district). It enshrines Sunagahime-no-Mikoto, a child of Ōminakami, with a stone as its sacred body. Yamatohime-no-Mikoto appointed a priest.

¶Ōmizu Shrine. (Note: it now stands south of the Tsunaga shrine.) It enshrines Ōyamatsumi-no-Mioya-no-Mikoto. Yamatohime-no-Mikoto appointed a priest.

¶Ōkunitamahime Shrine. What was called the Uji-Yamada shrine in the Enryaku era is probably this one (Note: it now stands in Nakamura in the Uji district. The Chōkan survey document says "the Ōkunitamahime shrine has neither a treasure hall nor shrine land," so by the Chōkan era it had probably already lost its site. Yet the Jinmei Hisho says it is in the Numaki district. This may be a speculative statement. Since it does not agree with the present location, it is added for the time being for reference). It enshrines Yamadahime-no-Mikoto, a child of Ōmizu-no-Kami. Yamatohime-no-Mikoto established a priest. It was placed under the jurisdiction of the Grand Shrine and ranked as an official shrine.

¶E Shrine. (Note: it now stands west of E village in the Futami district. Some say that this is not the old site, that the place where the Ōe temple stood in the middle ages was the site, that it matches the four boundaries (shishi) in the Gishikichō, and that the shrine was probably moved to its present site after the temple was built.) It enshrines Nagakuchime-no-Mikoto, a child of Ame-no-Subarume-no-Mikoto, together with Ōtoshi-no-Mioya-no-Mikoto and Ukamitama-no-Kami. Ukamitama is a child of Susanoo-no-Mikoto (Note: that he is a child of Susanoo-no-Mikoto follows the Kojiki). When Yamatohime-no-Mikoto came to the Shirie of the Isuzu River bearing the Great Deity, a man named Samitsuhiko came to meet her and had an audience, and so this shrine was established (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Kōzaki Shrine. (Note: it now stands at Kamizaki, north of Matsushita village in the Uji district. Some say that within the village there is also a shrine of Tennō, that according to the four boundaries in the Gishikichō this is probably the main shrine, and that the present shrine was mistaken because of the name Kamizaki. Which is correct is not known.) It enshrines Arasakihime-no-Mikoto, a child of Kuniu-no-Kami, with a stone as its sacred body. When Yamatohime-no-Mikoto came to the Isuzu River, Arasakihime came to meet her, and so this shrine was established (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Awa-no-Miko Shrine. (Note: the character for "miko" is also written with another character. The Jinmei Hisho and the Jingi Hongen both say it is on Ikegejima in the Iki district, but it once lapsed, and a later man is said to have rebuilt it at Ikenoura in Matsushita village. One account says that what now stands in Kohama village and is called Tsuchi-no-Miya is the old shrine.) It enshrines the spirit of Michinushi-no-Mikoto, that is, Susanoo-no-Mikoto, with a stone as its sacred body (Note: according to the Nihon Shoki, the three deities of Munakata in Tsukushi are in fact daughters of Susanoo-no-Mikoto and are called Michinushi-no-Muchi. By this there must be some basis for taking Michinushi as the spirit of Susanoo-no-Mikoto. This is added for reference). When Yamatohime-no-Mikoto, seeking to fix a place for the sacred food offerings (Minie-dokoro), came to Ikenoura, the sea water was faintly sweet. By chance a deity came, had an audience and offered hospitality, and so was given the name Awaumi-ko, and a shrine was established (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki. The readings of Awa-no-Miko and Awaumi-ko are mutually related). A priest was established.

¶Kukutsuhime Shrine. Also called the Kugu Shrine (Note: it now stands in Kami-Kugu village in the Shirota district). It enshrines two deities, Kukutsuhime and Kukutsuhiko, children of Ōminakami-no-Kami, with stones as their sacred bodies. When Yamatohime-no-Mikoto journeyed to Kugu-no-Ono bearing the Great Deity, Kukutsuhiko came out to meet her, and so a shrine was established for him there (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Narabara Shrine. (Note: also written Narahara. The Jinmei Hisho and the Jingi Hongen both say it is in Miyako village in the Shirota district, but it now stands in Kami-Miyako village, and what is called the Ubusuna shrine is probably this one.) It enshrines Narabarahime-no-Mikoto, a child of Ōminakami, with a stone as its sacred body. Yamatohime-no-Mikoto appointed a priest.

¶Harihara Shrine. (Note: the character for "hari" is also written with another character. It now stands in the hamlet of Asakuda in Tanabe village in the Tanabe district.) It enshrines the spirit of Ame-no-Subarume-no-Mikoto. A priest was established in the time of the Nara court (Note: which emperor's reign is meant by the Nara court is not known. It is for the time being left as in the old text. Also, the deity of Harihara is read by local people as Sukihara, which is close in sound to Subaru, so there must be some basis for this too).

¶Ōkami-no-Mifune Shrine. Also called the Mifune Shrine (Note: some texts lack the character "no." It now stands in Toba village in the Uni district of Taki District). It enshrines Ōkami-no-Mikagekawa-no-Kami. When Yamatohime-no-Mikoto, bearing the Great Deity, left the sacred boat at the Samukawa, this shrine was established for that reason (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Sakate-no-Kuniu Shrine. Also called the Sakate Shrine (Note: it now stands in Kami-Tanabe village in the Tanabe district). It enshrines Takaminakami, a child of Ōminakami, with a stone as its sacred body. When Yamatohime-no-Mikoto came to Watarai bearing the Great Deity, the Deity Takaminakami came and had an audience and presented the sacred rice field of Tagami, and so a shrine was established for him there (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established and he was worshipped.

¶Sada-no-Kuniu Shrine. Also called the Sada Shrine, or alternatively the Hayakawa-Sada Shrine (Note: from "alternatively" onward follows the Yamatohime-no-Mikoto Seiki. It now stands in Sada village in the Yuda district and is called Haiko Shrine). It enshrines Hayakawahiko and Hayakawahime, children of Sumarume-no-Kami, together with Yamazue-no-Mitama. When Yamatohime-no-Mikoto came here bearing the Great Deity, Hayakawahiko came and had an audience. When Yamatohime-no-Mikoto asked the name of the land, he answered, "the land of Sada." She therefore had him present the sacred rice field of Sasagami, and a shrine was established for him there (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Takihara Shrine. (Note: the character for "taki" is also written with another character.) Also called the Mise Shrine (Note: from "also" onward follows the Yamatohime-no-Mikoto Seiki. It now stands on the riverbank of Mise village). It enshrines Manago-no-Kami, with a stone as its sacred body. When Yamatohime-no-Mikoto, bearing the Great Deity, came to a great river and tried to cross, the flow of the water was swift and fierce. By chance Manago-no-Kami came to meet her, and she was at last able to cross and reached the land of Takihara. She therefore named the place where she crossed Manago-no-Mise, and a shrine was established for him there (Note: from "Yamatohime" onward follows the Yamatohime-no-Mikoto Seiki). A priest was established.

¶Kawara Shrine. (Note: the Jinmei Hisho and the Jingi Hongen both say it is in Sahachi village in the Numaki district. At present there is within the village a shrine called Sengan Shrine, which is probably this one. Because Kawara and Sengan are close in sound, it was mistaken.) It enshrines the spirit of Tsukiyomi-no-Mikoto, and Yamatohime-no-Mikoto appointed a priest (Note: following the Daijingū Gishikichō).

¶Tsukiyomi Shrine. (Note: "yomi" is also written with another character. It now stands in Yamada-Miyago-machi in the Numaki district.) It enshrines Tsukiyomi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki), with a mirror as its sacred body (Note: following the Jinmei Hisho and the Jingi Hongen). In the Enryaku era, this shrine, together with sixteen shrines in all, namely Kusanagi, Ōma-no-Kuniu, Watarai-no-Kunimi, Watarai-no-Ōkunitamahime, Tagami-Ōmizu, Shitomi, Ōkawachi, Kiyonoiba, Kawara-ni-Masu-Kuniu, Kawara-no-Ōyashiro, Kawarabuchi, Yamasue, Usunono, Omata and Mike, was ranked as an official shrine and became a subsidiary shrine of the Watarai Shrine (Toyuke Shrine). The Engi regulations followed this (Note: following the Toyukegū Gishikichō and the Engishiki). The Toshigoi festival and the Kannamesai were in every case treated like those of the subsidiary shrines of the Grand Shrine (Note: following the Engishiki). The construction and repair of this shrine and of the two shrines Kusanagi and Ōma-no-Kuniu followed the Asama shrine, and the other shrines were likewise treated like subsidiary shrines of the Grand Shrine (Note: following the Toyukegū Gishikichō and the Engishiki). In the fourth year of Jōgen (1210), by imperial edict, this shrine was raised to a palace and called the Watarai Betsugū (Separate Shrine of Watarai). In the first year of Kenryaku (1211), the shrine building was rebuilt, exceeding the former regulations (Note: following the Jinmei Hisho and the Jingi Hongen).

¶Kusanagi Shrine. (Note: the characters for "nagi" are also written with other characters. It now stands west of the Ōma shrine in Yamada village in the Numaki district.) It is said that when Emperor Suinin sent Ōwakugo-no-Mikoto to subdue the rebels of Koshi, he granted him a sword as a token. After the triumphant return, that sword was enshrined as a deity and named Kusanagi (Note: following the Toyukegū Negi Bunin Shidai, the Watarai Keizu and the Jinmei Ryakki).

¶Ōma-no-Kuniu Shrine. (Note: it now stands at Ōma-hiro in Yamada village in the Numaki district.) It enshrines Ōwakugo-no-Mikoto and Otowakugo-no-Mikoto (Note: following the Jinmei Hisho and the Jingi Hongen). Ōwakugo became Kami-no-Kuni-no-Miyatsuko in the reign of Emperor Suinin and concurrently served as Ōkannushi (Chief Priest) (Note: following the Daidō Hongi as quoted in the Jingū Zatsureishū). Otowakugo served under the three reigns of Keikō, Seimu and Chūai and inherited the post of Ōkannushi. Both are ancestral deities of the Watarai clan (Note: following the Toyukegū Negi Bunin Shidai).

¶Watarai-no-Kunimi Shrine. (Note: some texts have the character "no" beneath the character for "ai," and some have the character "tsu" beneath the character for "kuni." The character for "mi" is also written with another character. The Jinmei Hisho and the Jingi Hongen both say it is in Yamada village in the Numaki district, but it now stands to the northwest within the precincts of the main shrine, which is probably not the old site.) It enshrines Ōkunitama-no-Mikoto. When the Founding Ancestor (the first emperor) sent Ame-no-Hiwake-no-Mikoto to subjugate this province, Ōkunitama-no-Mikoto submitted. Ame-no-Hiwake then took his daughter Mitsusasarahime as wife, and she bore a child named Hikokunimikagakeyotsuka-no-Mikoto. This child was therefore made to maintain the worship of his maternal grandfather (Note: following a certain book quoted in the Yamatohime-no-Mikoto Seiki. The Jinmei Hisho and the Jingi Hongen both say that Hikokunimikagakeyotsuka-no-Mikoto is enshrined, but this is an error).

¶Watarai-no-Ōkunitamahime Shrine. (Note: the Jinmei Hisho and the Jingi Hongen both say it is at Miyayama in the Tsugihashi district, but it now stands in Ōkunitani within that district.) It enshrines Ōkunitama-no-Mikoto and Mitsusasarahime-no-Mikoto (Note: following the Ise no Kuni Fudoki as quoted in the Yamatohime-no-Mikoto Seiki, and the Jinmei Hisho and the Jingi Hongen). When Ame-no-Hiwake-no-Mikoto reached Ise and looked toward the peak of Karisa, he saw smoke rising, and said, "There must be a village chief in this land," and sent a messenger to inspect it. The messenger reported, "There is a village chief, called Ōkunitama." When Ame-no-Hiwake advanced to Karisa, Ōkunitama had sent men in advance to meet him, and himself led his child Sasarahime and met Ame-no-Hiwake at one place. For that reason the place is said to have been named Watarai (Note: following the Ise no Kuni Fudoki).

¶Tagami-Ōmizu Shrine. Also called the Tagami Shrine (Note: following the Toyukegū Gishikichō. It now stands at Maruyama in Miyazaki village in the Tsugihashi district). It enshrines the spirit of Watarai-no-Kannushi Okoto (Note: following the Toyukegū Negi Bunin Shidai).

¶Shitomi Shrine. Also called the Shitomino-Iba Shrine (Note: following the Toyukegū Gishikichō. The Jinmei Hisho and the Jingi Hongen both say it was in Yamahata village in the Numaki district but later fell into disuse. It has now been rebuilt on Hatakegami-yama in Yamahata.) Tradition says that it enshrines the Deity of Trees (Ko-no-Kami) (Note: following the Jinmei Hisho and the Jingi Hongen). In the third year of Daiji (1128), it advanced from Senior Fifth Rank Lower to Junior Fourth Rank Lower and was made the guardian deity of the Watarai river embankment (Note: following the Jingi Hongen).

¶Ōkawachi Shrine. (Note: it now stands east of the Shitomi shrine.) It enshrines Ōyamatsumi-no-Mikoto (Note: following the Jinmei Hisho and the Jingi Hongen). In the third year of Daiji (1128), it advanced from Senior Fifth Rank Lower to Junior Fourth Rank Lower and was made the guardian deity of the Watarai river embankment (Note: following the Jingi Hongen).

¶Kiyonoiba Shrine. (Note: the Jinmei Hisho and the Jingi Hongen both say it is in Yamada village in the Numaki district, but its present location is not known. In Shimonaka-gō-machi in Yamada village there is the Kiyokawa and the Kiyomori embankment, which are probably both surviving traces of Kiyono. In that place there is a small shrine called the Ima Shrine. Ima and Iba are close in sound and reading. Perhaps this is the main shrine. This is added for reference.) It enshrines Yafune-no-Kami (Note: following the Jōdai Hongi as quoted in the Jingi Hongen). This is Kukunochi, the Deity of Trees (Note: following the Engishiki, with reference to the Nihon Shoki. The Jinmei Hisho calls it the Deity of Grasses and the Jingi Hongen calls it Kusanohime).

¶Kawara-ni-Masu-Kuniu Shrine. Also called the Takakawara Shrine (Note: following the Toyukegū Gishikichō and the Engishiki. It now stands east of the Tsukiyomi shrine in Yamada-Miyago-machi. According to the Gishikichō, among the subsidiary shrines of the Watarai Shrine (Note: the original has "Toeigū") there are three shrines, Takakawara, Kawara and Kawagen-buchi; the so-called Takakawara is this shrine itself, and Kawara is the Kawara-no-Ōyashiro. The note on the Takakawara shrine in the Jinmei Hisho agrees with this account. It is followed here. However, the Hisho's identification of this shrine with the Deity Tsukiyomi is a confusion with the preceding Kawara shrine and is therefore not adopted.) It enshrines Kuniu-no-Kami (Note: following the Daijingū Gishikichō and the Engishiki).

¶Kawara-no-Ōyashiro. (Note: "kawa" is also written with another character. Some texts have the character "kami" beneath the character for "ō.") Also called the Kawara Shrine (Note: following the Toyukegū Gishikichō), or alternatively the Mitsu Shrine (Note: this book says it is in Magari village in the Minowa district, but it now stands in Shinkai village. Some say that southwest of Takebana village there is a small shrine called the Kawara Shrine, which is this one. The place name Kawara still survives around the shrine.)

¶Kawarabuchi Shrine. (Note: this book says it is south of the Kawara shrine in Magari village, but southwest of the present Kawarabuchi Great Shrine there is a small shrine, which local people call the Sone Shrine. The shrine ground is called "fuchi," and northwest of it there is a place called Fujikau, which is related in reading to "fuchi-kawa." This shrine is probably the main shrine. This is added for reference, to await later study.) It enshrines Sawahime-no-Kami.

¶Yamasue Shrine. (Note: this book says it was at Miyayama in the Tsugihashi district but later fell into disuse. What now stands below Miyayama south of Iashi was built in later times.) It enshrines Ōyamatsuhime-no-Kami (Note: following the Jinmei Hisho and the Jingi Hongen).

¶Usunono Shrine. (Note: it now stands in Takamukai village in the Takamukai district.)

¶Mike Shrine. (Note: also written with the characters for "mi-e" or "mizu-e".) Also called the Minato-no-Mikettsu Shrine (Note: following the Toyukegū Gishikichō. It now stands in Jinja village in the Minowa district). It enshrines Minato-no-Kami and Hayaakitsuhiko-no-Kami (Note: following the Jinmei Hisho and the Jingi Hongen). When Yamatohime-no-Mikoto came to this place bearing the Great Deity, an old man offered clear water, and so the main shrine was built (Note: following the Yamatohime-no-Mikoto Seiki).

¶Omata Shrine. (Note: it now stands in Omata village in the Yuda district.) It enshrines Ukanomitama-no-Kami (Note: following the Chinza Hongi, the Jinmei Hisho and the Jingi Hongen).

¶Iso Shrine. (Note: it now stands in Iso village in the Iso district and is called Hachiōji.) This is the place where, in the reign of Emperor Suinin, Yamatohime-no-Mikoto enshrined the Great Deity at the Iso-no-Miya (Note: following the Daijingū Gishikichō and the Yamatohime-no-Mikoto Seiki).

¶Enomura Shrine. The one anciently called Katada-no-Mori and also called the Tōhō Katada Shrine is probably this one (Note: following the Daijingū Gishikichō. "Ta" is also written with another character. The Gishikichō has Katada and does not have the name Enomura, while the Engishiki lists Enomura and does not record Katada. Probably one shrine had two names. The shrine now stands in Mitsu village and Higashi-e village in the Futami district.) It enshrines Samitsuhime-no-Mikoto (Note: what is called the Sami Myōjin in the Daijingū Sankeiki of the first year of Kōei (1342) is probably this. Also, "enoki" and "e" are related in reading, and Enomura was probably anciently the larger name of this place. In the earlier entry on the E shrine, Samitsuhiko is mentioned; he is probably of the same family as Samitsuhime, both living in this place. This is added for reference). When Yamatohime-no-Mikoto journeyed to the land of Futami bearing the Great Deity, Samitsuhime, who was deaf and mute, offered hospitality with nothing but hard salt (katashio). A shrine was therefore established. (Note: following the Yamatohime-no-Mikoto Seiki.) A priest was established. In the Enryaku era it became a subsidiary shrine of the Grand Shrine.

¶Raiden Shrine. (Note: also written Ikazuchi.)

¶Ogihara Shrine. (Note: the character for "ogi" is also written with a related character of the same reading. It is also written with yet another character, but this is probably an error. Accounts of its present location do not agree, so the doubt is left standing.) It enshrines Sasatsuhiko-no-Mikoto, a child of Ōtoshi-no-Kami, together with Ukanomitama-no-Mioya-no-Mikoto and Ikarihime-no-Mikoto. Sasatsuhiko has a stone as its sacred body. Yamatohime-no-Mikoto presented a priest and sacred rice fields (Note: following the Daijingū Gishikichō). Once, when Yamatohime-no-Mikoto was at the temporary palace of Sasamu-e bearing the Great Deity, a crane flew by, crying. Yamatohime-no-Mikoto had Ashihayao-no-Mikoto look into it. He reported: "In the reed plain of Sasamu-e a fine rice plant has grown, with a hundred ears on a single stalk. The crane is holding the ears in its bill and crying." Yamatohime-no-Mikoto was delighted and said, "Because the Great Deity is here, perhaps even the birds offer fine rice." She had Takeno-Muraji-Yoshihiko and others pick the ears and named them "hoso-chikara" (slender tribute). She also split off half of it and made it "ō-chikara" (great tribute), and hung it before the shrine and offered it. The ritual prayer praises it, and so the Yatsukaho Shrine (Shrine of the Eight-Handbreadth Ears) was established (Note: following the Yamatohime-no-Mikoto Seiki). This shrine is probably that one. At this time fire was obtained by drilling wood and named the sacred fire (imibi), and rice was cooked into boiled rice and offered to the Great Deity. The rite of hanging the tribute (chikara) at the Kannamesai began from this (Note: following the old record quoted in the Nenjū Gyōji Hishō; the hanging of ears follows the Daijingū Gishikichō). In the Enryaku era it was made a subsidiary shrine of the Grand Shrine as a rice-field shrine (tashiro) (Note: following the Daijingū Gishikichō). In the second year of Ten'an (858), it took part in the official shrines with Senior Sixth Rank Upper (Note: following the Montoku Jitsuroku). The above forty-three shrines were all ranked as minor shrines under the Engi regulations. In general, the minor shrines of the two districts of Watarai and Taki in particular take part in the Toshigoi festival of the Saigū (Note: following the Engishiki. The Saigū Shiki in this book lists the three shrines of Aramitama-no-Mikoto, Isanagi and Isanami in this district, making forty-six shrines. The two shrines Isanagi and Isanami are the Isanagi Palace of two seats mentioned in the Jinmyō Shiki. Aramitama-no-Mikoto is none other than Tsukiyomi-no-Aramitama-no-Mikoto, and both are ranked as major shrines. That the Saigū Shiki includes them among the minor shrines was probably because it had not yet been corrected. This is added for reference).

¶Kanja Shrine. Also called the Nakatomi-Ujiso Shrine (Note: following the Enji Reki and the Jingū Zatsureishū. It now stands in Omata village in the Yuda district). It enshrines Ame-no-Koyane-no-Mikoto and Himegami (Note: that this book speaks of four deities enshrined is probably because they were later enshrined jointly as four deities, after the Kasuga Shrine. The argument is found in the entry on the Sukuku Shrine in Settsu Province). In the eighth year of Tenpyō-shōhō (756), the Superintendent Tsushima-no-Ason Komatsu petitioned the throne, "I wish to move it from Sukuyama in Settsu to Tsushimasaki in this district" (Note: following the Jingū Zatsureishū. The Enji Reki has Tsutsuoka). In the sixteenth year of Enryaku (797), when the sacred kitchen (mikuriya) and the official lodgings (kansha) of the Grand Shrine were moved to Uhanishi village in the Yuda district, this shrine was likewise moved and rebuilt to the southwest of it, and the name of the official lodgings thus became the name of the shrine (Note: following the Enji Reki and the Jingū Zatsureishū). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). In general, the clan of Ōnakatomi, the Superintendents of the Grand Shrine, is said to hold the clan-deity festival at this shrine in the spring and autumn seasons (Note: following the Daijingū-shi Shinji Gubu Ki).

¶Taki District (Taki-gun): 52 shrines

¶Sumarome Shrine. (Note: the character for "ro" is also written with another character. It now stands in Hiratani village in the Sanatani district, and what is called Ichinoōmiya is probably this one.) It enshrines Ame-no-Subarume-no-Mikoto (Note: following the Daijingū Gishikichō and the Engishiki).

¶Sana Shrine, two shrines. (Note: it now stands in Nita village in the Sanatani district and is called Ōmori Shrine.) One of them enshrines Ame-no-Tajikarao-no-Kami, who is the so-called Deity of the Sana Agata (Sana-agata-no-Kami) (Note: following the Kojiki). The world calls him the Deity of the Opening of the Door (Mitohiraki-no-Kami) (Note: following the Chinza Hongi and the Chinza Shidai Ki). The other probably enshrines Miyo-no-Sukune, ancestor of the Sana Agata-no-Miyatsuko (Note: following the Daijingū Gishikichō. Considering the Amaterasu-Ōmikami Amaori Ki, there are two Tajikarao deities, called Ame-no-Tachikarao and Kuni-no-Tachikarao. Ame-no-Tachikarao is the deity of the Tomo clan, and Kuni-no-Tachikarao is the deity of the Saeki clan. By this, this shrine may perhaps enshrine these two deities. But since this theory does not appear in other books, it is for the time being added here). When Yamatohime-no-Mikoto went to the Iino Takamiya bearing the Great Deity, Miyo-no-Sukune presented sacred rice fields and sacred households (kanbe) (Note: following the Yamatohime-no-Mikoto Seiki). His descendants are said still to serve as Negi and to maintain the worship of this shrine (Note: following the tradition of old people).

¶Kushida Shrine. (Note: it now stands west of Kushida village in the Kushida district of Iino District; it is called the Great Shrine and is known as the general shrine (sōja) of the three districts of Kushida.) When Yamatohime-no-Mikoto went to the Iino Takamiya bearing the Great Deity, she dropped the sacred comb (mikushi) on the ground, and so this shrine was established (Note: following the Yamatohime-no-Mikoto Seiki).

¶Kasuya Shrine. (Note: it now stands at Kashiwanishi in Watarai District, and within the village's territory there is a place called Kasuya-no-Mori.)

¶Take Shrine. Also called the Taketa Shrine, or the Takegami Shrine (Note: following the Engishiki. Taketa follows one text. "Upper shrine" probably is a name in contrast to the middle shrine. It now stands in Takekawa village and is called Hinoki-no-Miya.) It is said to enshrine the ancestor of the Taketa-no-Omi (Note: following the Shōjiroku and the general sense of the Yamatohime-no-Mikoto Seiki). When Yamatohime-no-Mikoto was at the Noshiro-no-Miya bearing the Great Deity, Ōbiko-no-Mikoto came and had an audience, and presented sacred rice fields and sacred households (Note: following the Yamatohime-no-Mikoto Seiki). Ōbiko's child Takenunakawawake-no-Mikoto was the ancestor of the Taketa clan (Note: following the Shōjiroku).

¶Naka Shrine. Also called the Takenaka Shrine (Note: following the Engishiki. It now stands in Ueno village, and what is called Tennō is probably this one. Beside the shrine there is still a place called Nakahata.)

¶Omi Shrine. Also called the Kawasaki Shrine (Note: it now stands in Iguchi village in the Ide district). When Yamatohime-no-Mikoto was at the Iino Takamiya bearing the Great Deity, she set up a weaving hall (hatadono) in the Nagata district, and for this reason a shrine was built to worship the venerable spirit, and was named the Omi Shrine (Note: following the Hatadono Gishikichō as quoted in the Jinmei Hisho).

¶Hattori-Itoma Shrine. (Note: it now stands in Dema village. Dema is a corruption of Itoma.)

¶Ōkamuyama Shrine, two shrines. (Note: it now stands in Kunugihara village, and what is called the Ubusuna deity is probably this one. Kunugihara was probably anciently the land of the Ōka district.)

¶Nanami Shrine. (Note: it now stands in Kami-Nanami village in Iino District and is called Shimosugi-no-Miya.) When Yamatohime-no-Mikoto came to the land of Shirahama-Manago bearing the Great Deity, the Manago Shrine was built (Note: following the Yamatohime-no-Mikoto Seiki). This shrine is probably that one (Note: the colophon of the Daihannya-kyō of the second year of Ōan (1369) held at Sanbō-in has "Ego village in the Nanami district of Iino District, etc." Nanami is Nanami and Ego is Manago, which proves that it is the same shrine).

¶Uomi Shrine, two shrines. (Note: it now stands in Kawashima village, north of Uomi village in Iino District.) It enshrines the two deities Toyotamahiko and Toyotamahime (Note: following the Hatadono Gishikichō as quoted in the Jinmei Hisho). When Yamatohime-no-Mikoto boarded the sacred boat bearing the Great Deity and reached the Shirie of the Kushida River, the fish of the river leapt of themselves into the boat. For this reason this shrine was established (Note: following the Yamatohime-no-Mikoto Seiki). In the Hinoe-Ne year of Emperor Temmu, Tsukiyomi-no-Aramitama-no-Kami was enshrined together with it at this shrine, with a mirror as its sacred body (Note: following the Jinmei Hisho and the Jingi Hongen. This book has Hinoe-Ne written as Hinoe-Tora, but since there is no Hinoe-Tora year in this emperor's reign, it is now corrected. Hinoe-Ne corresponds to his fourth year (675)).

¶Hayashi Shrine. (Note: it now stands in Hayashi village in the Ōka district.)

¶Ōka-Kami Shrine. (Note: it now stands in Kami-Ōka village, and what is called Kamimiya is probably this one.)

¶Moriyama Shrine. (Note: it now stands in Kōzaka village and is called the Ubusuna deity.)

¶Unisakura Shrine. (Note: it now stands north of Nakamura in the Uni district and is called the Tennō Shrine. In the rice fields north of the mountain the name Sakurago survives.)

¶Uni Shrine. (Note: it now stands in Uni-Mino village.) It probably enshrines the ancestral deity of the Haji-no-Monoimi. The Haji-no-Monoimi were those who took clay (haniwa-tsuchi) from Uni, made the heavenly flat pots (Ame-no-hiraka), and provided them for the rites of the Grand Shrine (Note: following the Yamatohime-no-Mikoto Seiki).

¶Hattori-Matokata Shrine, two shrines. (Note: the character for "kata" is also written with another character. It now stands in Kakiuchi village. One is called the Matsukata Shrine and the other the Tsuhokata Shrine.)

¶Ōumida-no-Mizushiro-no-Ōtoji Shrine. (Note: "ō" is also written with the character for "heaven," but this is an error.) Also called the Ōumida Shrine (Note: this shrine was originally in Uda village south of Saigū village, but is now lost. Uda is an abbreviation of Umida. The Daijingū Gishikichō has Sana-agata-no-Miyatsuko Miyo-no-Sukune, and "mi" and "mizu" are related in reading. Mizushiro-no-Ōtoji was probably his spouse. This is for the time being added for reference.)

¶Ōka-Kita-no-Mi Shrine. Also called the Ōka Naka Shrine (Note: following the Engishiki. What now stands in the woods before the Isobe temple in Ōka village is probably this one.)

¶Kishi Shrine. (Note: it now stands in Shō village in Iino District and is called the Tenjin Shrine. East of the shrine there is the Kishino woods.) Yamatohime-no-Mikoto first built a weaving hall in the Nagata district, but later moved it to Kishi village, where she set up a shrine and named it the Kishi Shrine, and worshipped the spirit of the Great Deity (Note: following the Hatadono Gishikichō as quoted in the Jinmei Hisho). This shrine is that one.

¶Uruputsu Shrine. (Note: it now stands in Uchiza village. In the village there is the Uro Dainichi hall, which is probably its old site.)

¶Ame-no-Kaguyama Shrine. (Note: it now stands to the northwest of Kamimura-Kayama in the Uni district. Watarai Motonaga's Jingi Hyakushu says that long ago bamboo from Ame-no-Kaguyama was transplanted to the Saigū and was called "momoe-sasu-take" (bamboo with a hundred branches). For that reason it is said to have been called Taketsu. The name of the district probably derives from this. So the name of the Ame-no-Kaguyama shrine too must have some reason. This is added for reference.) It enshrines Ame-no-Kaguyama-no-Mikoto (Note: following the Jindai-kan Kuketsu).

¶Anashi Shrine. (Note: the Chikahase-dera Shizaichō of the seventh year of Tenryaku (953) says that there was an Anashi-ko-ji (Anashi child temple) in this district. Documents held by the Fujinami clan say there were two temples, Fugen-ji and Anashi-ji. At present there is no Anashi temple, but Fugen-ji stands in Kōzaka village in Sanatani. West of the temple there is now the Kongōza-ji, which may be the Anashi temple of old, and this shrine too may have stood in this place. But since it cannot now be determined, this is added for reference, to await later study.)

¶Nagareda Shrine. (Note: the present Kakinokihara village is the old site of the Nagareda district. Within the village there is an old shrine, and local people say that long ago there was a flood and a shrine drifted and came to rest in this place, and so it was worshipped. Probably the common understanding took "nagareda" in the sense of drifting and fitted this story to it. But judging from this, the old shrine is probably the remains of this shrine. It is for the time being added for reference.)

¶Hatakeda Shrine, three shrines. (Note: it now stands in Naka-Fujiwara village and is called the Ubusuna Shrine. It originally enshrined three deities, but it is said that two are now enshrined separately in two places, Minami-Fujiwara village and Nakamura.)

¶Nagareda-Kamisha Shrine. (Note: some texts lack the character "sha" beneath the character "kami." It now stands in Kamimori village in the Nagareda district. "Kamisha" and "Kamimori" are related in reading.)

¶Ishida Shrine. (Note: what now lies within the precincts of the Ubusuna Shrine north of Takagi village in Iino District is probably this one. West of the village there is a place called Ishida, said to be its old site.)

¶Hochi Shrine. (Note: it now stands in Otobe village, and what is called the Ubusuna Shrine is probably this one. The old record of Kōtoku-ji in Uomi has "Hidokoro-no-sato, Sanjō 4-ri, Nagata district, Iino District." Hochi and Hidokoro are both read "hodo." Now, reckoning from the jōri grid, Hidokoro-no-sato corresponds to Otobe village, and Otobe is probably a corruption of Hidokoro-be.)

¶Sasakurisu Shrine, two shrines. (Note: what now stands in Shiki village is probably this one.)

¶Take-Ōyodo Shrine. Also called the Ōyodo Shrine (Note: following the Engishiki. It now stands in Ōyodo village on the boundary of the two districts of Watarai and Taki and is called Niten Hachiōji). When Yamatohime-no-Mikoto set out by sea from the Sasamu-e-no-Miya bearing the Great Deity, there was neither wind nor wave, and the tidal waters gathered greatly. For that reason a shrine was established and named Ōyodo (Note: "yodo" refers to a place where water gathers).

¶Take-Sasabue Shrine. (Note: it now stands in Ōyodo village, on the mountain southeast of Sasabue Bridge.) Because Yamatohime-no-Mikoto moored the sacred boat of the Great Deity at Sasamu-e, this shrine was established (Note: following the Yamatohime-no-Mikoto Seiki).

¶Hariya Shrine.

¶Isawa Shrine. (Note: it now stands in Isawa village in Iino District and is called the Upper Shrine. Tradition says its old site was within the precincts of Isawa-dera in the village.)

¶Mure Shrine. (Note: it now stands in Yamamuro village in Iitaka District.)

¶Uni Shrine (another). (Note: it now stands within the precincts of Konrin-ji in Shimo-Uni-Hongō village and is called Hachiōji.)

¶Kunari Shrine.

¶Ōkunitama Shrine. (Note: it now stands in Rokkon village in Iino District.) It is said to enshrine Ōkunitama-no-Mikoto, a child of Kuniu-no-Kami (Note: following the Daijingū Gishikichō and the Engishiki).

¶Ōkita Shrine. (Note: it now stands in Ekuni village. Within the village there is an old family called the Ōkita clan. Since the characters for "north" and "division" share the reading "kita", the clan name probably derived from the place name. That is, this place was anciently called Ōkita.)

¶Kuni-no-Mi Shrine. Also called the Ōka Shrine (Note: looking at the Saigū Shiki, it lists all the shrines of this district but does not list this one, listing instead the Ōka Shrine. It is thus known that this shrine is also called Ōka. It is probably the Ōka-Shimo Shrine.)

¶Hitsukura Shrine. (Note: looking at the Chikahase-dera Shizaichō, in listing the four boundaries of the rice land of Tōe-no-sato there is the sentence "bounded on the east by the Hitsukura shrine." Reckoning from the jōri grid recorded there, it corresponds to Kuwagata village. Within the village there is a shrine of Tenjin, and it is suspected that this may be it.)

¶Iso-Kami Shrine. (Note: some texts have the character "no" beneath the character "kami." It now stands within the precincts of Isobe-dera in Kami-Ōka village and is called Iso-no-Miya.)

¶Iro-Kami Shrine. (Note: the Jinpōshō lists Iro-Kami-no-Misono in Iino District, which is probably where this shrine stood. But the place is not known.)

¶Kushida-Tsukimoto Shrine. (Note: it now stands in Kushida village in Iino District and is called the Tsukimoto Mikushi Shrine.)

¶Ushiniwa Shrine. (Note: what now stands in Isebba village in Iino District and is called the Ubusuna Shrine is probably this one. The Jingū Zatsureishū and the Jinpōshō both list Ushiniwa-no-Misono, but the Shinryō Mokuroku has Isenwa-no-Misono, which proves that Isebba is Ushiniwa.)

¶Ōkushi Shrine. (Note: it now stands in Toyohara village in Iino District and is called the Sodehiki Shrine.) The above fifty-two shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Iino District (Iino-gun): 4 shrines

¶Oita Shrine. (Note: a document held by the Tsuzawa family has "Shiho-no-sato, Nijō 1-ri, Iino District." Shiho and Oita are close in reading. The Jinpōshō has "Shii-no-Misono, fourth, in Taki District," which is the same place. At present there is Furui village, corresponding to Nijō 1-ri. Within the village there is a shrine of the Ubusuna deity, which is probably this one.)

¶Kamiyama Shrine. (Note: it now stands north of Kamiyama in Yamazoe village and is called Kagitori Myōjin.) Tradition says that it enshrines Ibukidonushi-no-Kami (Note: following the Kamiyama Shaki).

¶Iwasaki Shrine. (Note: it now stands in Awaso village and is called Iwasaki-no-Miya. What is commonly called Kawara-no-Miya is probably this one.)

¶Kamigaki Shrine. Under the Engi regulations, all four shrines were ranked as minor shrines (Note: following the Engishiki).

¶Iitaka District (Iitaka-gun): 9 shrines

¶Tateno Shrine. (Note: it now stands in Tateno village and is called Tateno Myōjin.) It is said to enshrine the ancestor of the Tateno-no-Muraji, of the Mononobe clan (Note: following the Kuji Hongi and the Engishiki).

¶Ō Shrine. (Note: some texts have another character "kami" beneath the character for "kami." The shrine now stands at Izumimori in Fukanaga village and is also called Yamato Myōjin or Izumi Myōjin.)

¶Mononobe Shrine. (Note: it now stands in Isedera village.) It is said to enshrine the ancestor of the Mononobe-no-Obito, a branch of the Ise-no-Iitaka-no-Kimi (Note: following the Shōjiroku and the Engishiki; for the Iitaka clan, following the Kojiki).

¶Kaseji Shrine.

¶Ohi Shrine. (Note: the Hakke Burui has it as Ohi with different characters. It now stands at Shijūgomori in Matsusaka and is called a Hachiman shrine.)

¶Niu Shrine. (Note: it now stands in Niu village and is called Niu Myōjin.) It is said to be a branch enshrinement of Niutsuhime-no-Kami of Kii Province (Note: following the Harima Fudoki as quoted in the Shaku Nihongi, and the Jinmyōchō Tōchū).

¶Niu-Naka Shrine. (Note: it now stands in Niu village and is called the Kanayama Gozen Shrine.)

¶Hossaka Shrine. (Note: it now stands southwest of Isedera village at the foot of Mount Hossaka and is called Hossaka Myōjin.)

¶Kunitsu Shrine. (Note: it now stands in Gōtsu village, and what is called the Gōtsu Shrine may be this.) Under the Engi regulations, all nine shrines were ranked as minor shrines (Note: following the Engishiki).

¶Ichishi District (Ichishi-gun): 13 shrines

¶Azaka Shrine, three shrines. (Note: it now stands in Ō-Azaka village and is called Ryūten Myōjin.) It enshrines Sarutahiko-no-Ōkami. This deity, having welcomed the Imperial Grandchild, returned to Ise (Note: following the Nihon Shoki and the Kogo Shūi). Dwelling in the land of Azaka, he fished in the sea and drowned. His divine spirits are called Sokodoku-no-Mitama, Tsubutatsu-no-Mitama and Awasaku-no-Mitama (Note: following the Kojiki). In the reign of Emperor Suinin, when Yamatohime-no-Mikoto went to Ano bearing the Great Deity, she heard that there was a deity causing curses on Mount Asaka, and so she presented offerings to pacify the divine spirit and enshrined it in that place. This is that shrine (Note: following the Yamatohime-no-Mikoto Seiki). In the second year of Jōwa (835), it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku it advanced to Junior Fifth Rank Upper, and in the second year of Saikō (855) it was ranked among the renowned deities (myōjin) and granted Junior Fourth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859) it was raised to Junior Fourth Rank Upper, and in the eighth year (866) it advanced to Junior Third Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations, all three shrines were ranked as major shrines of renowned deities (Note: following the Engishiki).

¶Hata Shrine. (Note: it now stands in Hata village in the Yata district.)

¶Mononobe Shrine. (Note: it now stands in Niinomi village.) It is said to enshrine the ancestor of the Niinomi-no-Muraji, of the Mononobe-no-Muraji clan (Note: following the Nihon Shoki, the Kuji Hongi and the Engishiki).

¶Inaba Shrine, two shrines. (Note: it now stands in Tanoda village in the Inaba district and is called Hoochi Myōjin.) It enshrines Isawatomi-no-Kami and Ōtoshi-no-Kami (Note: following the Inaba-sha Engi of the second year of Hōtoku (1450)).

¶Suka Shrine. (Note: it now stands in Gongenmae village, south of Suka village, and is called Suka Gongen.)

¶Hate Shrine. (Note: the character for "ha" is also written with another character, but this is an error. The Jingū Zatsureishū and the Jinpōshō both list the Hate-no-Mikuriya, which is that place. The shrine now stands in Hase village and is called Yazumi Gongen.)

¶Ogawa Shrine. (Note: what now stands in Ogawa village and is called Nitten Hachiōji is probably this one. Within the shrine there is a ridge-tablet of the eleventh year of Ōei (1404), which is said to prove it an old shrine.)

¶Iyama Shrine. (Note: it was originally at Iyama, but now has been moved to Sakakibara village in the Nanakuri district and is called the Deity of Yuyama. "I" and "yu" are close in sound, and beside the shrine there is a hot spring, which is the hot spring of Nanakuri mentioned in the Makura no Sōshi.)

¶Kawai Shrine. (Note: it now stands in Yano village, and what is called the Ochiai Shrine is probably this one.)

¶Minda Shrine. (Note: it now stands in Togi village in the Minda district, and what is called Kazahaya Myōjin is probably this one. One account says it is in Minoda village.) The above ten shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Ano District (Ano-gun): 10 shrines

¶Okizome Shrine. (Note: it now stands in Ubushina village. East of the village is Hasebba village, and to the southwest there is also Hase village; on the eastern promontory of the mountain to the north of it there is a shrine of the Ubusuna deity, which is probably this shrine.) It is said to enshrine Ōniikawa-no-Mikoto, ancestor of the Hase-no-Okizome-no-Muraji (Note: following the Shōjiroku and the Engishiki).

¶Ōichi Shrine. (Note: it now stands in Myōhōji village. In the village there is the temple Myōhōji, which bears the mountain name Ōichi-yama. There is also the Ōichi River. Tradition says that this place was anciently Ōichi village.) It enshrines Ōichihime-no-Mikoto, daughter of Ōyamatsumi-no-Kami (Note: following the Kojiki, the Engishiki and the Jingi Hōten).

¶Shibumi Shrine. (Note: it now stands west of Shibumi village and is called Hachiōji.)

¶Oni Shrine. (Note: it now stands in the place Oni-shioya, west of Obuda village in Anki District.)

¶Minoya Shrine. (Note: it now stands upstream of Mino-shiokawa in Unrin'in village and is called Mizobuchi Myōjin.)

¶Ayuta Shrine.

¶Ogawauchi Shrine. (Note: what now stands in Kakiuchi village, south of Kawachi-dani, and is called Goryō Myōjin is probably this one.)

¶Hisazuchi Shrine. (Note: it now stands to the northwest of Tōze village in the Takebe district and is called the Atago Deity.) It is said to enshrine Ame-no-Kuhizamochi-no-Kami and Kuni-no-Kuhizamochi-no-Kami (Note: following the Kojiki and the Engishiki. The common world takes the Atago deity to be a deity of fire and also a deity guarding against fire, but this shrine enshrines a water deity; it is in fact a deity guarding against fire, but common usage, accustomed to the similarity of sound, mistakenly made it Atago. This is added for reference).

¶Karahi Shrine. (Note: it now stands in Fujikata village in Ichishi District.) In ancient times the Hajibe clan lived in Fujikata village in this province (Note: following the Nihon Shoki). This shrine probably enshrines their ancestor Umashikarainete-no-Mikoto (Note: following the Shōjiroku, the Engishiki and the Kanke Denki).

¶Funayama Shrine. (Note: it now stands north of Funayama village and is called Izu Gongen.) Under the Engi regulations, all ten shrines were ranked as minor shrines (Note: following the Engishiki).

¶Anki District (Anki-gun): 13 shrines

¶Inafu Shrine. (Note: the Chōya Gunsai has it as Inafu with different characters. It now stands in Inafu village and is called Inafu Myōjin.) In the seventh year of Jōgan (865), it was granted Junior Fourth Rank Lower from Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku. This book has it as the Deity of Inaba, but it is now corrected on the basis of one text and the Shinkai Ki). Later it was enshrined separately in three places, the Ōmiya, the Sandai Jingū and the Nishinomiya. The Ōmiya enshrines Kōrie-no-Ōkunimichi-no-Mikoto, the Nishinomiya enshrines Jinushihime-no-Kami, and the Sandai Jingū enshrines Raiden-no-Kami (Note: following the Ise no Kuni Fudoki as quoted in the Inafu Myōjin Kōshiki. The buildings of all three shrines are magnificent and are called the first in this province). In the second year of Kashō (1107), the shrine officials petitioned: "The four boundaries of this shrine have already fixed limits, and the profit of that land is used for the offering costs of the Yoshida Myōjin, but the people of the Kurumi estate obstruct the sacred land and sacred people, and their disorderly conduct is great. We beg that it be stopped at once." The Regent Fujiwara-no-Tadazane issued a written order and prohibited it (Note: following the Chōya Gunsai; for Tadazane, following the Kugyō Bunin).

¶Kawara Shrine. (Note: the Daianji Shizaichō says it is south of the reclaimed fields of Jōjōbara, a temple holding. It now stands in Shioya village and is called Hanaki Shrine. North of the shrine there is a place called Takara.)

¶Tai Shrine. (Note: it now stands in Yamadai village and is called Nishinomiya.)

¶Ōno-Iso Shrine. (Note: it now stands in Nakano village, the village adjoining Ōkichiso village, and is called Ōgoso Myōjin.)

¶Kotoimi Shrine. Also called the Iga-no-Kotoimi Shrine (Note: there is now a shrine of Tennō in Akabe village, which is probably this one. Some say that there is an Ubusuna shrine in Mori village which is this shrine. It is not clear). It enshrines Izumo-Takeko-no-Mikoto, a child of Izumo-no-Kami. Another name is Isetsuhiko-no-Mikoto, and he is also called Kushitama-no-Mikoto. This deity once built a stone fortress (iwaki) in this place and fought and defeated the Deity Abeshihiko (Note: following the Ise no Kuni Fudoki as quoted in the Nihon Shoki Shikenmon). When the Founding Ancestor (the first emperor) pacified the Central Land (Nakatsukuni), he is said to have left this place and moved to Shinano (Note: following the Ise no Kuni Fudoki as quoted in Senkaku's Man'yō-shō).

¶Sakai Shrine. (Note: it now stands in Kōriyama village and is called Kōriyama Myōjin. South of the village is the Sakai River.) Tradition says that it was a transferred enshrinement of the Deity Inafu, and so it is also called Inafu Shingū (New Shrine of Inafu) (Note: following the Inafu Myōjin Engi). In the fifth year of Hōen (1139), a certain Takashina-no-Ason presented 2 chō 8 tan of rice fields in the Hattori district to this shrine. In the third year of Antei (1229), it was permitted to use provincial land for the costs of the festivals (Note: following the old documents held by the Kōriyama shrine).

¶Ozaki Shrine. (Note: it now stands at Ozaki-ura in Ōbetsuho village and is called Tsuchi-Gozen.)

¶Hisazuchi Shrine (another).

¶Ishizumi Shrine. (Note: it now stands on Ishidate-yama in Kawabe village in Ano District. South of the shrine there is Ishizumi-dani, which is probably a surviving trace of the shrine's name.)

¶Mineburi Shrine. (Note: it now stands on Inafuri-yama in Kita-Kuroda village and is called Inafuri Myōjin. The shrine ground is very wide, and on the mountain there is a level road used for passage. The name of the shrine probably takes the meaning of passing over a ridge.)

¶Hattori Shrine. (Note: it now stands in Kōriyama village in the Hattori district.)

¶Yokomichi-Shimo Shrine. (Note: what now stands at Kuremori in Ochi village and is called Kasuga Myōjin is probably this one. Ochi is read "Ohochi," which is a corrupted reading of Yokomichi. In a place name beside the shrine there is Shimochi, which also carries the meaning "shimo" (lower).)

¶Kuruma Shrine. (Note: it now stands in the Kuruma area of Shirako village in the Kurūma estate.) The above thirteen shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Suzuka District (Suzuka-gun): 19 shrines

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

¶Shitori Shrine.

¶Kawamata Shrine. (Note: it now stands in Naka-Tomita village in the Hirata district and is called Kawamata Hachiōji.) It is said to enshrine Ōhiko-no-Mikoto, ancestor of the Kawamata-no-Agata-no-Miyatsuko (Note: following the Daijingū Gishikichō and the Shoku Nihon Kōki. The entry for the thirteenth year of Jōwa (846) in the Shoku Nihon Kōki has "Kawamata-no-Agata-no-Miyatsuko Fujitsugu-me, a household head of the Hirata district in this district," who was probably of its clan deity).

¶Makio Shrine. (Note: it was originally on Mount Maki but is said to have been moved to Anoda village.)

¶Shibakaki Shrine.

¶Agatanushi Shrine. (Note: it now stands in Kawasaki village in the Hanabusa district and is called Yashima Myōjin.)

¶Tsubaki Great Shrine (Tsubaki-Ōkami-yashiro). (Note: it now stands at the foot of Tsubakiyama in Yamamoto village. To the southwest there is an old mound in the shape of a keyhole, which is said to be called the tomb of this deity in a changed identification.) It enshrines Sarutahiko-no-Kami (Note: following the Tsubaki Ōyashiro Ryakki). In the seventh year of Jōgan (865), it advanced from Junior Fifth Rank Upper, Order of Merit Seventh Class, to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Later it was called the Ichinomiya of this province (Note: following the Ruijū Kiken-shō, the colophon of the Daihannya-kyō held by this shrine, and the Jingi Hōten. The Ichinomiya Ki takes the Tsubaki shrine in Kawawa District as the Ichinomiya, but this is an error).

¶Ogishi Great Shrine. (Note: it now stands in Okisu village and is called Kishi Myōjin.)

¶Ōi Shrine, two shrines. (Note: it now stands in Miyake village in Anki District and is called Senriki Myōjin.)

¶E Shrine.

¶Fuke Shrine. (Note: it now stands southeast of Nomura, north of the Suzuka River, and is called Shirahige Myōjin. North of the shrine there is the Fuke woods.)

¶Ishi Shrine. (Note: it now stands in Okisu village and is called Ishi-Ōkami.)

¶Nagase Shrine. (Note: it now stands in Nagasawa village in the Nagase district and is called Shiratori Myōjin.) Tradition says that it enshrines Yamatotakeru-no-Mikoto (Note: following the Atsuta-sha Engi, the Jinkō-ji Ryaku Engi and the ridge-tablet of the sixth year of Keichō (1601)). On his way back from the eastern lands Yamatotakeru-no-Mikoto fell ill and died on reaching the middle reaches of the Suzuka River. For that reason the place was named Nochise. Nochi means the ending of life, and in later times this was corrupted into "naga" (Note: following the Atsuta-sha Engi). A shrine was therefore built and he was worshipped.

¶Oshiyama Shrine. (Note: it now stands in Nojiri village and is called Kōtachi Myōjin.) When Yamatohime-no-Mikoto came to this place bearing the Great Deity, Ōhiko-no-Mikoto built a palace at Naguwashi-Oshiyama and worshipped there. This is that shrine (Note: following the Yamatohime-no-Mikoto Seiki).

¶Katayama Shrine. (Note: it now stands at Katayama in Furumaya village and is called Hachiōji.)

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

¶Kawawa District (Kawawa-gun): 20 shrines

¶Takechi Shrine.

¶Mizukaki Shrine. (Note: it now stands in Tamagaki village and is called Tsuchi-Gozen. The shrine ground is vast, and the water of a ditch encircles it in the form of a fence, and so it is said to have the name Mizukaki, "water fence.")

¶Kishi Shrine. (Note: it now stands in Kishioka village and is called Jūkusha Gongen.)

¶Kida Shrine. (Note: it now stands in Kida village and is called Hachiōji.)

¶Kawa Shrine. (Note: looking at the Wamyōshō, there is the Kawabe district in this district, which seems to be the location of this shrine, but it is not now known.)

¶Yabashi Shrine. (Note: it now stands in Yabashi village and is called Hachiōji.)

¶Okada Shrine. (Note: it now stands in Okada village in Suzuka District and is called Rokusha Myōjin.)

¶Nakato Shrine. (Note: it now stands in Nakato village.) It enshrines Ame-no-Kununo-no-Mikoto, ancestor of the Nakato-no-Atai, and is worshipped by the provincial governors (kuni-no-miyatsuko) of this province (Note: following the Kuji Hongi, the Engishiki and the Nakato-sha Ki).

¶Ogawa Shrine. (Note: this shrine had long been abandoned, but it is said to have been rebuilt recently in Minami-Wakamatsu village.)

¶Tsubaki Shrine. (Note: it now stands within the Hachiōji shrine in Kita-Nagata village and is called Tsuogi Myōjin.) It enshrines Sarutahiko-no-Kami (Note: following the Ichinomiya Sai and the Jingi Hōten).

¶Iino Shrine. (Note: it was originally in Nishijō village in the Iino district, but later moved to Kanbe village.)

¶Kukushimi Shrine. (Note: it now stands in Shimo-Mita village and is called Fukusumi Myōjin. Fukusumi and Kukushimi are close in sound and reading.)

¶Takaoka Shrine. (Note: it now stands in Takaoka village and is called Shin-Kumano Shrine.)

¶Ōki Shrine.

¶Suki Shrine. (Note: it now stands in Kita-Nagata village and is called Bō-no-Miya. It is also called Hachiōji. "Bō" is now used with its Sino-Japanese reading, but that the character for "bō" is read "suki" appears in the earlier text, which proves that this is the shrine.)

¶Fukada Shrine. (Note: it now stands in Kita-Wakamatsu village and is called Shinmei Shrine. West of the shrine there is a place called Fukada.)

¶Ajika Shrine. (Note: what now stands in Suka village and is called Hachiman is probably this one. Some say it is now in Anka village and is called Shinmei Shrine. The shrine was originally in Asukamori.)

¶Yabuta Shrine. (Note: it now stands in Naka-Haji village and is called Daihō Tennō.)

¶Ōkamiyake Shrine. (Note: the notice of the third year of Kenkyū (1192) in the Jingū Zassho says: "Ōka-no-Kunitada, the stipend-holder of the Yamabe-no-Misono, applied for an imperial decree designating Ōka village in the garden as land of the provincial temple (kokubun-ji)," and so on. Yamabe-no-Misono is the present Yamabe village in this district, and north of it there is Kokubun village, which was probably the Ōka village of old. Within the village there is now a shrine of Tenjin, which seems to be this shrine. It is for the time being added for reference.) It is said to enshrine the ancestor of the Ise-no-Ōka-no-Obito (Note: following the Kojiki, the Nihon Shoki, the Shoku Nihongi, the Daijingū Zōjiki and the Azuma Kagami. Beside the shrine there are two large mounds, one of which is called the Ōka mound and is probably an old tomb of the Ōka clan). The above twenty shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Mie District (Mie-gun): 6 shrines

¶Eda Shrine. (Note: it now stands at Eda in Nishi-Sakabe village and is called Kasuga Myōjin.)

¶Kafu Shrine. (Note: the Hakke Burui has it as Kafuku with different characters. It was originally at Kafumori in Miyahara, but later moved to Oyamada village. Looking at the Daianji Shizaichō, in recording the four boundaries of Akamatsubara in this district it has "the Oko Shrine, mountain road," and the Kō Shrine is probably this shrine.) Tradition says that it enshrines Nigihayahi-no-Mikoto. The shrine officials, the Hata-no-Imiki clan, are said to have succeeded to the post generation after generation as descendants of the deity (Note: following the tradition of local people).

¶Kanzaki Shrine. (Note: it now stands in Takatsuno village and is called Takatsuno Tōgū.)

¶Ogoso Shrine. (Note: it now stands in Ogoso village and is called Gosha Shinmei.)

¶Ashimita Shrine. (Note: it now stands in Mizusawa village in the Ashida district and is called Ashimita Myōjin.)

¶Tsubakikishi Shrine. (Note: it now stands to the northeast of the Tsubaki Great Shrine in Yamamoto village in Suzuka District. Old people say that it was originally on Mount Tsubakio in this district.) Tradition says that it enshrines Ame-no-Uzume-no-Mikoto and is a subsidiary shrine of the Tsubaki Great Shrine. On its festival day the Great Deity of Tsubaki is borne in procession to this shrine to worship (Note: following the Tsubaki Ōyashiro Ryakki). Under the Engi regulations, all six shrines were ranked as minor shrines (Note: following the Engishiki).

¶Asake District (Asake-gun): 24 shrines

¶Igaruga Shrine. (Note: it now stands in Kita-Ikaruga village and is called Saigū Myōjin.) Tradition says that it enshrines Ame-no-Ōhiko-no-Mikoto (Note: following the tradition of local people. Ōhiko is Ōhiko (Ōbiko), and the addition of the character "heaven" is probably a title used at the time of worship. Some say that the Jinpōshō has "Ikaruga-no-Kankuriya," which is this place).

¶Nohara Shrine. (Note: it now stands in Kayō-Nakamura, and what is called Gozu Tennō is probably this one.) In the third year of Tengyō (940), it was granted Senior Fifth Rank Lower from Junior Fifth Rank Upper (Note: following the Nihon Kiryaku).

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

¶Isobe Shrine, two shrines. (Note: what now stands in Ishibō-minami village in Inabe District and is called Sannō-gū is probably this one.) It is said to enshrine the ancestor of the Isobe clan, a branch of the Watarai-no-Kannushi (Note: following the Toyukegū Negi Bunin Shidai).

¶Unakami Shrine. (Note: what now stands in Uka village in Inabe District and is called Myōken-gū is probably this one.)

¶Ō Shrine. (Note: what now stands in Katahi village in Inabe District and is called Miwa Myōjin is probably this one. Some say it is now in Higashi-Ōgane village and is called Suwa Myōjin.)

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

¶Toride Shrine. (Note: it now stands in Higashi-Tomita village and is called Asuka Myōjin.) Tradition says that it enshrines Yamatotakeru-no-Mikoto (Note: following the Kojiki Den and the Jinja Kakuroku). When Yamatotakeru-no-Mikoto died he was buried at Nobono, but his divine spirit turned into a white bird, left the tomb and flew away (Note: following the Nihon Shoki and the Kojiki). The name of the shrine probably derives from this.

¶Yasotsumikura Shrine. (Note: what now stands in Toyoda village in the Toyoda district and is called Shinmei Shrine is probably this one.)

¶Shite Shrine. (Note: it now stands in Hazu village and is called Takagozen. In places near this village there are still place names such as Shitezaki and Shinino.)

¶Mimiri Shrine. Called the Upper Shrine (Note: it now stands in Hironaga village and is called Kawashima Myōjin).

¶Mimitsune Shrine. Called the Lower Shrine (Note: following the Jinpōshō. It now stands in Shimomiya village and is called Kasuga Myōjin, or also Funaki Myōjin). Both shrines are said to enshrine the ancestor of the Ise-no-Funaki-no-Atai (Note: following the Kojiki and the general sense of the old records of the Nishiwaki family). The Funaki clan, his descendants, is said to have had charge of the rites generation after generation (Note: following the old records of the Nishiwaki family).

¶Utsushida Shrine. (Note: it now stands in Umenawa village in the Zuda district.)

¶Kushida Shrine. (Note: what now stands in Shimada village in Inabe District and is called the shrine of Zaō seems to be this one.)

¶Ide Shrine. (Note: it now stands in Nagai village in the Ide district.)

¶Ekuri Shrine. (Note: it now stands on the boundary between Ichiba village and Nishimura in the Hobo district and is called Ekuri Myōjin.) It is said to enshrine the ancestor of the Ekuri-no-Muraji (Note: following the Shoku Nihongi, the Shōjiroku and the Engishiki).

¶Fuji Shrine. (Note: it now stands in Yamamura and is called Fuji-no-Miya. In the village there are names such as Mount Fuji, Fuji Valley and Fuji Woods.)

¶Hozumi Shrine. (Note: what now stands in Taguchi village in the Hozumi estate and is called the clan deity is probably this one.) It enshrines Nigihayahi-no-Mikoto, ancestral deity of the Hozumi-no-Ason (Note: following the Shōjiroku, the Engishiki and the Jingi Hōten).

¶Sakura Shrine.

¶Ijiri Shrine. (Note: it now stands in Ōyachi village. Some say it is in Kaki village; in both the name Idojiri survives.)

¶Nagakura Shrine. (Note: what now stands at Nagakurano in Yasunaga village in Kuwana District and is called Tenjin-gū is probably this one.)

¶Nawashiro Shrine. (Note: what now stands in Nō village and is called Daikichi Tenjin is probably this one.)

¶Hase Shrine. (Note: what now stands in Ōyachi village and is called Hachiman is probably this one. Southeast of the shrine there is Hase-machi, which is probably its old site.) The above twenty-four shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Inabe District (Inabe-gun): 10 shrines

¶Kamo Shrine. (Note: it now stands in Nakamura in Niugawa and is called Hachiman Shinmei.)

¶Ishi Shrine. (Note: what now stands southeast of Ishikawa village in the Ishika district and is called a Hachiman shrine is probably this one.)

¶Heguri Shrine. (Note: it now stands on Mount Heguri in Shichi village and is called Heguri Shinmei. Behind the shrine there is a small hill whose form resembles a tomb, surrounded by a pond called Heguri Pond. It is probably the tomb of the Umasake clan.) It is said to enshrine Heguri-no-Tsuku-no-Sukune, ancestor of the Umasake-no-Obito (Note: following the Sandai Jitsuroku and the Engishiki).

¶Tanae Shrine. (Note: it now stands at Tanabe-kaito in Nakakami village and is called Tanabe Myōjin.) It is said to enshrine Ame-no-Hiwashi-no-Mikoto, ancestor of the provincial governors of this province and of the Tanabe-no-Sukune and others (Note: following the Shōjiroku, the Kuji Hongi and the Engishiki).

¶Inabe Shrine. Also called the Great Deity of Inabe (Inabe-no-Ōkami) (Note: following the Sandai Jitsuroku. It now stands in Kita-Taisha village and is called Hachiōji. To the southeast, east of the Togami River, there are the remains of the Inabe temple. North of the shrine there is also an old tomb, which seems to be the tomb of the Inabe clan. This place was probably its old home ground.) It is said to enshrine Ikagashikoo-no-Mikoto, ancestor of the Inabe-no-Miyatsuko (Note: following the Shōjiroku, the Sandai Jitsuroku and the Engishiki), and is worshipped by his kin as the clan deity. In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower, and in the eighth year (866) it was granted Junior Fourth Rank Lower. In the fifteenth year (873), the Naishi-no-jō (Handmaid Secretary) Harusumi-no-Ason Takaiko presented offerings at this shrine. By imperial decree official rice was bestowed. The Harusumi clan is said in fact to have come from the Inabe-no-Miyatsuko (Note: following the Sandai Jitsuroku).

¶Totori-Yamada Shrine. (Note: it now stands in Minami-Yamada village.)

¶Totori Shrine. (Note: it now stands in Kita-Yamada village. One account says it is in Umedo village.) It enshrines Ame-no-Yukawatana-no-Mikoto, ancestor of the Totori-no-Muraji (Note: following the Kojiki, the Shōjiroku and the accounts of local people).

¶Ōtani Shrine. (Note: it was originally at Kamigai in Ōizumi village, but later moved into the Kasuga shrine in Higashi-Isshiki within the village and is called Ōtani Kasuga.)

¶Kamo Shrine (another). (Note: it now stands in Kakiuchi village in the Haruta district.) It is said to enshrine Hikoimasu-no-Mikoto, ancestor of the Kamo-no-Agatanushi and the Haruta-no-Muraji and others (Note: following the Shōjiroku and the Engishiki).

¶Hoshikawa Shrine. (Note: it now stands in Hoshikawa village and is called Hoshikawa Myōjin.) It is said to enshrine Takeuchi-no-Sukune, ancestor of the Hoshikawa-no-Ason (Note: following the Kojiki, the Shōjiroku and the Engishiki). Under the Engi regulations, all ten shrines were ranked as minor shrines (Note: following the Engishiki).

¶Kuwana District (Kuwana-gun): 15 shrines

¶Tado Shrine. Also called the Tado Grand Shrine (Tado-Daijingū) (Note: following the Shoku Nihon Kōki. It now stands in Tado village and is called Tado Myōjin.) Tradition says that it enshrines Ame-tsu-hikone-no-Mikoto (Note: following the Jinmyōchō Kōshō and the Ise Chishi). It is said to be worshipped by the Kuwana-no-Obito (Note: following the general sense of the Shōjiroku). In the first year of Enryaku (782), it was granted Junior Fifth Rank Lower (Note: following the Shoku Nihongi). On the accession of Emperor Ninmyō it advanced to Senior Fifth Rank Lower; in the sixth year of Jōwa (839) one more rank was added, and in the eleventh year (844) it was raised to Junior Fourth Rank Lower (Note: following the Shoku Nihon Kōki). At the beginning of the accession of Emperor Montoku, it took part in the official shrines (Note: following the Montoku Jitsuroku. In this book the participation in the official shrines is already written under the Kinoe-Saru day of the ninth month, and is written again under the Mizunoto-Ushi day of the tenth month; probably one of the two is in error). In the first year of Jōgan (859), it advanced from Junior Third Rank to Senior Third Rank, and soon was raised to Junior Second Rank, and an official was dispatched to present sacred treasures. In the fifth year (863), Senior Second Rank was added. In the third year of Ninna (887), an imperial envoy was sent to present offerings (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Beside the shrine there is a small shrine called the Ichimokuren Shrine. Tradition says it enshrines Ame-no-Mahitotsu-no-Mikoto, a child of the Great Deity (Note: following the Jinmyōchō Kōshō). He is the ancestor of the Ise Inbe (Note: following the Kogo Shūi).

¶Kuwana Shrine, two shrines. (Note: it now stands at Kuwana post station and is called Misaki Myōjin.) It is said to enshrine the ancestor of the Kuwana-no-Obito (Note: following the Shōjiroku and the Engishiki).

¶Sanofu Shrine.

¶Otsu Shrine, two shrines. (Note: it now stands in Oyama village in the Otsu district and is called Otsu-no-Miya.) It is said to enshrine Yamatotakeru-no-Mikoto and Wakatakeru-no-Miko (Note: following the Kuji Hongi and the Engishiki). On his eastern campaign Yamatotakeru-no-Mikoto came to Otsu beach and had a meal, and left a sword beneath a pine tree and departed. On his return the sword was still there. He therefore composed a poem praising the pine. Soon afterward he fell ill and died at Nobono (Note: following the Nihon Shoki). His child Wakatakeru-no-Miko was the ancestor of the Otsu-no-Kimi (Note: following the Kuji Hongi).

¶Oyama Shrine. (Note: it now stands in Kita-Oyama village and is called Gozu Tennō.)

¶Nojiri Shrine. (Note: what now stands in Gōshita-Noshiro village in the Noshiro district and is called Shinmei is probably this one.) When Yamatohime-no-Mikoto stayed four years at the Kuwana-no-Noshiro-no-Miya bearing the Great Deity (Note: following the Yamatohime-no-Mikoto Seiki), this shrine is its remains.

¶Ono Shrine. (Note: it now stands on Mount Ono east of Higashikata village and is called Funatsuki Myōjin.)

¶Fukae Shrine. (Note: it now stands in Shimo-Fukayabe village in the Fukae district and is called Agata Myōjin.) Tradition says that it enshrines Ame-no-Hohi-no-Mikoto (Note: following the account of local people).

¶Nukata Shrine. (Note: it now stands in Nukada village in the Nukata district, west of Kuwana post station.) Tradition says that it enshrines the ancestor of the Nukatabe clan. In the reign of Emperor Go-Uda there was a man named Nukatabe-no-Sanezumi, whose ancestors are said to have maintained this worship from their time (Note: following the subscription register of Daifukuden-ji in Ise of the first year of Bunki (1501)).

¶Uga Shrine. (Note: it now stands at Uga-ishigaki in Yui village and is called Amada Shrine.) It enshrines Ukanomitama-no-Kami (Note: following the Jingi Hōten).

¶Nakatomi Shrine. (Note: what now stands at Kuwana post station and is called Kasuga Myōjin may be this one.) It is said to enshrine the ancestor of the Nakatomi-no-Ise-no-Muraji (Note: following the Shoku Nihongi and the Engishiki).

¶Hase Shrine. (Note: it now stands at Hase in Kuwabe village.)

¶Tatesaka Shrine. (Note: what now stands at Tatesaka in Higashikata village and is called Shinmei Shrine is probably this one.) The above fourteen shrines were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Shrines not listed in the official registers

¶Takimatsuri Shrine. It stands on the riverbank north of the Grand Shrine and has no shrine building (Note: its old site collapsed in a flood, and it is said that there is now a stone platform south of the Korano-tachi, enclosed by a brushwood fence, which serves as the place of the enshrined deity). In the Enryaku era it entered the official register and came under the jurisdiction of the Grand Shrine (Note: following the Daijingū Gishikichō). In the Engi era this was discontinued, and only a Takimatsuri Monoimi was installed to preside over its rites. At the Kannamesai ten bundles of kin-tax are offered (Note: following the Engishiki. That this book does not list this shrine is probably because it has no shrine building).

¶Kamoshimo Shrine. (Note: it now stands in Karita village in the Shirota district and is called the Lower Shrine.) It enshrines Iwairowake-no-Mikoto, Kamohiko-no-Mikoto and Kamohime-no-Mikoto, children of Ōminakami (Note: the deity names in this book have omissions and errors, and are for the time being supplemented and corrected from the surrounding text).

¶Tsubura Shrine. (Note: it now stands in Tsumira village in the Shirota district.) It enshrines the two deities Tsuburahiko and Tsuburahime, children of Ōmizu-no-Kami.

¶Ogoso Shrine. (Note: it now stands in Ogoso village in the Yuda district.) It enshrines Takaminakami-no-Mikoto, a child of Ōminakami, with a stone as its sacred body.

¶Komori Shrine. (Note: it was originally in Matsushita village in the Uji district, but is now lost.) It enshrines the spirit of Awashima-no-Kami (Note: Awashima-no-Kami is probably the Deity Izawa of Shima).

¶Niikawa Shrine. (Note: on the promontory south of Kuze-tosaka in Furuichi-machi there is Nigasan Hōsen-ji, and in its front garden the Nigadō. Probably "Niga" is a corruption of "Niikawa." The Nigadō may perhaps be the old site of this shrine.) It enshrines Niikawahime-no-Mikoto, a child of Ōminakami.

¶Iwai Shrine. (Note: it now stands on Iwaida-yama in the Uji district and is called Yama Shrine.) It enshrines Takaminakami-no-Mikoto.

¶Ujino-Nuki Shrine. (Note: it now stands in Mukita-no-mori, west of Kusube village in the Uji district. Mukita is probably a corruption of Nuki.) It enshrines Takaminakami-no-Mikoto.

¶Kanumi Shrine. (Note: it now stands at Ōmori in Kaumi village in the Uji district and is called the Ōmiya, or the clan deity.) It enshrines Inayorihime-no-Mikoto, a child of Ōtoshi-no-Kami.

¶Kawai Shrine. (Note: it now stands west of the Kazahinomi-no-Miya.) It enshrines Hosokawa-no-Mizu-no-Kami, a child of Ōminakami. The five deities from the Niikawa shrine onward all have stones as their sacred bodies.

¶Kumabuchi Shrine. (Note: a small shrine south of the Kumode valley, upstream on the present Isuzu River, is probably this one.) It enshrines Takinoōtoji-no-Kami, a child of Ōminakami.

¶Arasaki Shrine. It enshrines Arasakihime-no-Mikoto, a child of Kuniu-no-Kami.

¶Najime Shrine. (Note: the Daijingū Zōjiki has a place name Naushine. The Sengi Sata-bumi of the Bun'ei era has a place name Okada-no-Ume. Naushine and Nōme are both the same as Najime. At present there is the Nōme Ubusuna Shrine in Okada-Nakakiri-machi, which is probably the remains of this shrine.) It enshrines Ōminakami-no-Mioya-no-Mikoto and his spirit Mimonosusohime-no-Mikoto.

¶Ashitate Shrine. It enshrines Tamautsurahime-no-Mikoto, a child of Ujikōrihime-no-Mikoto. The three deities on the right likewise all have stones as their sacred bodies.

¶Mumi Shrine. It enshrines the two deities Samukawahiko and Samukawahime, children of Ōminakami. The above fourteen shrines are all in Watarai District. Yamatohime-no-Mikoto allotted priests and sacred rice fields, and they were placed under the jurisdiction of the Grand Shrine, but the corvée service of the priests (hafuri) was not remitted. In the Enryaku era they were not ranked as official shrines and were called rice-field shrines (tashiro) (Note: following the Daijingū Gishikichō).

¶Igari Shrine. (Note: the Jingi Hongen says it is in the sako (hollow) south of the Ōkunitamahime shrine. It now stands in Ōkunitani at Miyayama.)

¶Agata Shrine. (Note: the character for "agata" is also written with another character. It now stands within the precincts of the Usunono shrine in Takamukai village in the Takamukai district.)

¶Inaka Shrine.

¶Uchikake Shrine. (Note: the character for "uchi" is also written with another character, but a later person probably changed it on the basis of the taboo words of the Saigū. The Jingi Hongen says that it was east of the Yamahata-Ōkawachi shrine but later moved to Yabakoyama in Yamada.) In the third year of Daiji (1128), it advanced from Senior Fifth Rank Lower to Junior Fourth Rank Lower and was made the guardian deity of the Watarai river embankment (Note: following the Jingi Hongen).

¶Akasaki Shrine. (Note: one text has it as Shitomi. The Jingi Hongen says it was at Chikushijima but later moved to Fujigō in Toba in Tōshi District of Shima Province.)

¶Mori Shrine. (Note: it now stands within the precincts of the Kawara Great Shrine in Shinkai village in the Minowa district.)

¶Ōtsu Shrine. (Note: it now stands in Ōnakajima village in the Takamukai district.)

¶Shimeya Shrine. (Note: the character for "shi" is also written with another character, and in one text with yet another. It now stands west of Ōminato in the Takamukai district.) These eight shrines above are also all in Watarai District and are subsidiary shrines of the Watarai Shrine. In the Enryaku era the Negi and the Uchindo, leading the priests (hafuri), served at the three annual festivals, and later this became the established custom (Note: following the Toyukegū Gishikichō).

¶Oshisaka Shrine. Its present location is not known. In the first year of Daidō (806), three households of fief were assigned to it in this province and in Tajima Province (Note: following the Shinshō Kyakuchokufu).

¶Murakami Shrine.

¶Sunoha Shrine. The locations of these two shrines are likewise not known. In the third year of Ninju (853), the Deity Murakami took part in the renowned deities (Note: following the Montoku Jitsuroku). In the fifth year of Jōgan (863), the Deity Sunoha advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Hono-Ikazuchi Shrine. It is now in Mie District (Note: the district name follows the Ise Chishi. "Hi" is also written with the character for "great." It stands in Yagi village in the Unemi district). In the eighth year of Jōgan (866), it was granted Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it took part in the monthly festival (tsukinami-no-matsuri) of the Saigū (Note: following the Engishiki).

¶Ōnaomi Shrine. Its location is now lost. In the Enryaku era, it became the established custom to present one set of straw raincoat and hat on the day of the Kamimiso Festival (Kannamisonomatsuri) (Note: following the Daijingū Gishikichō).

¶Kaze Shrine (Shrine of the Wind). Also called the Kazahinomi Shrine (Note: following the Daijingū Sankeiki of the ninth year of Kōan (1286) and the Jinmei Ryakki). It is in Watarai District (Note: it now stands southwest of the Grand Shrine, south of the Isuzu River). It enshrines the two deities Shinatsuhiko and Shinatobe together (Note: following the Jinmei Hisho, the Jingi Hongen and the Gengenshū). In the Enryaku era, it became the established custom to present one set of straw raincoat and hat on the day of the Kamimiso Festival (Note: following the Daijingū Gishikichō). In the third year of Bunji (1187), Minamoto-no-Yoritomo presented a sacred horse and prayed that his younger brother Yoshitsune might be arrested (Note: following the Azuma Kagami). In the Kenpō era (1213-1219), the court assigned the Iwata-no-Misono in Asake District of this province for the festival costs of the Kazahinomi festival (Note: following the Daijingū Sankeiki of the ninth year of Kōan (1286); the district name follows the Jinpōshō). Among the auxiliary shrines of the Outer Shrine there is also a Kaze Shrine (Note: it now stands southeast of the Watarai Shrine at the foot of Mount Taga). It likewise enshrines two deities (Note: following the Jinmei Hisho, the Jingi Hongen and the Gengenshū). In the fourth year of Kōan (1281), offerings were presented at the two shrines in prayer against the Mongol peril. The Negi of the Grand Shrine, Arakida-no-Hisayoshi, and the Negi of the Toyuke Shrine, Watarai-no-Sadahisa, and others reported: "At the Kaze Shrines, the auxiliary shrines of the two shrines, tremors have continued rather long. On the sixth day of the seventh month crimson clouds gathered and rose, and a great wind blew fiercely. The people all say, 'This is an omen of the defeat and ruin of the sea pirates.' If this is true, we beg that a palace rank be granted and the divine power be increased." Soon afterward the enemy's ships were indeed driven away and sunk, and most of them were drowned (Note: following the Taiheiki and the Daijingū Sankeiki of the ninth year of Kōan (1286)). In the first year of Einin (1293), the two shrines were raised to palaces, took part in the official offerings, and became separate shrines of the two shrines. In the Kagen era (1303-1306), the shrine buildings were rebuilt, exceeding the former regulations (Note: following the Jingi Hongen and the Gengenshū).

¶Tsuchi Shrine, three shrines. It is in Watarai District (Note: the Jinmei Hisho and the Jingi Hongen both say it is between the two shrines of Toyuke Shrine and Taga Shrine, and it is the same now). It enshrines Ōtoshi-no-Kami and Ukanomitama-no-Kami, with Tsuchi-no-Mioya-no-Kami as an accompanying deity. Ōtoshi-no-Kami and Tsuchi-no-Mioya-no-Kami both have mirrors as sacred bodies, and Ukanomitama-no-Kami has a treasure vase (hōbin) as its sacred body (Note: following the Jinmei Hisho). This is the local deity (jinushi-no-kami) of the Toyuke Shrine (Note: following the Chōshūki and the Jinmei Hisho. The entry in the Toyukegū Gishikichō saying that on the seventeenth day of the ninth month sake is presented to the Deity of the Great Shrine Ground probably refers to this shrine). In the third year of Daiji (1128), the shrine was changed to a palace, took part in the official offerings, and its shrine building was rebuilt, exceeding the former regulations (Note: following the Chōshūki and the Jingi Hongen).

¶Shima Province (Shima-no-Kuni)

¶Tōshi District (Tōshi-gun): 3 shrines

¶Awashima-ni-Masu Izawa Shrine, two shrines. Also called the Deity of Awashima (Note: following the Tōdai-ji Shōsōin documents and the Shinshō Kyakuchokufu. It now stands in Kami-gō village in the Isobe estate). One of the two probably enshrines Isawatomi-no-Kami (Note: following the general sense of the Daijingū Hongen and the Yamatohime-no-Mikoto Seiki. There is a theory in the world that, because Izō and Izawa are close in sound, they are confused and treated as one place, but the palace and the shrine are originally distinct, and moreover the provincial reports recorded in the Tōdai-ji Shōsōin documents and the Shinshō Kyakuchokufu have the terms Awashima-no-Kanbe and Izō-no-Kanbe, so it is clear that the two shrines are separate. For this reason this theory is not adopted). In the Jinki era (724-729), there were six taxable men of the sacred households of this province (Note: following the Tōdai-ji Shōsōin documents). In the first year of Daidō (806), two households of fief were assigned (Note: following the Shinshō Kyakuchokufu). Under the Engi regulations, both were ranked as major shrines (Note: following the Engishiki). Later it was called the Ichinomiya of this province (Note: following the Ichinomiya Ki).

¶Awashima-ni-Masu Kami Ota-no-Miko Shrine. (Note: it now stands on the mountain south of the Izawa shrine and is called Takamiya.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki. The Daijingū Gishikichō says that the offerings for the Samina Shrine are allotted from the Izō Palace. "Naga" is read "osa," and is close in reading to "Kamu-Ota," and it is probably this deity).