Treatise 13: Deities of Heaven and Earth XIII: Shrines VIII

¶Kai

¶Yamanashi District (9 shrines)

¶Kanbe Shrine. (Note: it now stands in Kamihagiwara village in Kanbe estate and is called Iwama Myōjin. The old shrine site was on the summit of Mount Kanbe, east of the present shrine.)

¶Mononobe Shrine. (Note: it now stands in Matsumoto village and is called Mononobe Jissha Myōjin. It was originally on Mount Mimuro and later moved to its present site.) It enshrines Nigihayahi-no-Mikoto, ancestor of the Mononobe-no-Muraji (Note: following the Kuji Hongi and the shrine records quoted in the Kai no Kuni Shi). In the fifth year of Jōgan (863), it advanced from Junior Fifth Rank Lower, Order of Merit Twelfth Class, to Junior Fifth Rank Upper. In the eighth year (866) it was granted Senior Fifth Rank Lower, and soon afterwards was given Junior Fourth Rank Lower. In the eighteenth year (876) one further rank was added. In the fourth year of Gangyō (880) it rose to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). In the third year of Tengyō (940) it advanced from Senior Fourth Rank Upper to Junior Third Rank (Note: following the Nihon Kiryaku).

¶Kaina Shrine. (Note: anciently it stood on Kaina Peak, but later it moved to the southern foot of that mountain, to Kōmachi in Kōfu, and is called the Deity of Hakusan.)

¶Kanazakura Shrine. (Note: it was originally on the summit of Mount Kinpu (Kinpusan) and was called Zaō Gongen. Later it moved more than five ri south of the mountain, to Mount Mitake in Mitake village, Koma district. On the summit of Mount Kinpu there is a huge rock, twenty-five ken high and eighteen ken wide, called the Divine Image Stone. A small shrine still remains there, called the Yamamiya (Mountain Shrine). For that reason this main shrine is also called the Satomiya (Village Shrine).) It is probably the enshrinement, by transfer, of the Deity of Kinpu (Kinpu-no-Kami) of Yamato Province (Note: following the Fubokushū. However, the original text says Sagami Province, which is an error).

¶Matsuo Shrine. (Note: it now stands in Koyashiki village in Matsumoto district and is called Matsuo Rokusho Myōjin.) It probably enshrines Ōyamakui-no-Kami (Note: following the Kojiki and the Engishiki).

¶Tamamoro Shrine. (Note: it now stands in Takemori village and is called Tamamuro Myōjin.) Its sacred object is a crystal, said to measure more than six shaku around and about seven shaku in height (Note: following the Kai Meishōshi and the Kai no Kuni Shi).

¶Ōimata Shrine. (Note: it now stands in Hachiman-kita village in Tamai estate and is called Kubo Hachimangū.) In the fifth year of Jōgan (863), it was placed among the official shrines with Junior Fifth Rank Lower. In the seventh year (865) it advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). In the third year of Tengyō (940), it was raised from Senior Fifth Rank Upper by a grant of Junior Fourth Rank Lower (Note: following the Nihon Kiryaku).

¶Yamanashioka Shrine. (Note: it now stands in Shizume village and is called Yamanashi Myōjin.)

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

¶Koma District (5 shrines)

¶Kanbe Shrine. Also called the Deity of Miwa (Miwa-no-Kami) (Note: following the Sandai Jitsuroku. It now stands in the two villages of Kamimiyaji and Shimomiyaji; the one in Kamimiyaji is called the Yamamiya (Mountain Shrine) and the one in Shimomiyaji the Satomiya (Village Shrine). It is said to be the custom to worship at the Yamamiya in winter and, in summer, to move the deity to the Satomiya for worship). It enshrines Ōmononushi-no-Kami (Note: following the shrine tradition). In the fifth year of Jōgan (863), it advanced from Junior Fifth Rank Lower, Order of Merit Twelfth Class, to Junior Fifth Rank Upper. In the eighth year (866) and the eighteenth year (876), one rank was added in each. In the fourth year of Gangyō (880) it became Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Homi Shrine. (Note: it now stands on the summit of Mount Naeshiki (Naeshikiyama) in Kamijō-minamiwari village and is called Naeshikiyama Gongen.) According to tradition, in remote antiquity floods overflowed in this land and the people had no land on which to live. The deity Homi joined forces with the earthly deity Fumisaku-no-Kami, cut open the mountains and opened a channel for the waters, and for the first time level land was obtained. The deity Homi urged and encouraged farming; rice seedlings grew thick, and the people were at last able to eat rice. For this reason the people of the province every year offered new grain and held a festival, calling the deity the god of the Shashoku, the altars of land and grain (Note: following the Tōkai Shi no Kuni Shisei no Ki and the Hōshōji Ki).

¶Uwato Shrine. (Note: it now stands in Uwate village and is called Suwa Myōjin.) According to tradition, it enshrines Takeminakata-no-Mikoto (Note: following the Kai Meishōshi). In the eighth year of Jōgan (866), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Shitori Shrine. (Note: it now stands in Miyakubo village and is called Furimiya Myōjin. The old shrine site was in Yanagidaira village and is called the Yamamiya (Mountain Shrine) or the Shrine of the Weaver Maiden (Orime-no-Hokora). This is because the characters for "furi" and "ori" share the same reading.) It enshrines Takehazuchi-no-Mikoto and Tanabatahime-no-Mikoto (Note: following the Kogo Shūi and the Furimiya Shaki).

¶Kasaya Shrine. (Note: it is now extinct. The old shrine site was in Kamikogawara village, and this place was probably the ancient Kasaya district.)

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

¶Yatsushiro District (6 shrines)

¶Asama Shrine. (Note: it now stands in Kawaguchi village in Kawaguchi district, Tsuru district, and is called the Hongū (Main Shrine). Generally, the shrines in this province that enshrine the Deity of Asama are all branch shrines of this main shrine, and that is why it is called the Hongū.) According to tradition, it enshrines Konohanasakuyahime-no-Mikoto (Note: following the Ichinomiya Ki and the Kai Meishōshi). In the seventh year of Jōgan (865), the shrine was founded and soon became an official shrine. Earlier, the provincial governor had submitted a report as follows: "In a past year, a violent storm and thunder arose in this district, and clouds and mist rolled in and made all dark. Suddenly the western peak of Mount Fuji spat fire and burned and shattered the rocks. This year the deity possessed Tomo-no-Atai Masasada, the acting district chief (Gi-dairyō) of this district, and said: 'I am the Asama Myōjin, but I have not yet been given a share in the provincial rites, and for that reason I have shown these baleful signs. A shrine should promptly be fixed, and a priest (hafuri) and a Shinto officiant (negi) should be appointed together.' The governor therefore followed the deity's words, built a shrine south of the district office, made Masasada the priest and Tomo-no-Akiyoshi the officiant, and had them conduct the rites each season and also perform rites of pacification and thanksgiving. Yet the strange occurrences did not cease. We therefore sent an envoy to inspect. Sand and stones had filled in a sea of about one thousand chō, and looking up he beheld its highest peak. There the divine spirit had made its sacred precinct. On all four sides stones painted red and blue stood like a fence, about one jō and eight shaku high, three shaku wide and more than one shaku thick. They were set one shaku apart, and within was a single stone pavilion, so beautifully colored that words cannot express it. We therefore request and pray that it be given a share in the official shrines." It was now approved (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki).

¶Saku Shrine. (Note: it now stands in the Saku district of Kamimukōyama village and is called Ōmiya Myōjin.) In remote antiquity, when seawater overflowed throughout the province, the deity Saku kicked open the rock of the mountain and opened a channel for the waters, and for the first time level land was obtained. For that reason the deity Saku is enshrined and was called Fumisaku-no-Kami (Note: following the Tōkai Shi no Kuni Shisei no Ki and the Urami Kanwa. The local people hand down that it is Tajikarao-no-Mikoto).

¶Yuge Shrine. It originally belonged to Koma district. (Note: Koma district adjoins this district (Yatsushiro district), and probably the district boundary was changed at some time after the Enryaku era. The shrine now stands in Daimon village in Ichikawa district and is called Yuge Myōjin.) It probably enshrines the ancestor of the Yuge clan (Note: following the Shōjiroku and the Engishiki). In the twenty-fourth year of Enryaku (805), it was given a share in the official shrines (Note: following the Nihon Kōki). In former times this province often presented catalpa bows (Note: following the Shoku Nihongi). Each year, at the Toshigoi festival, it also presented eighty zelkova bows (Note: following the Engishiki). These were probably all made by members of the Yuge clan living in this province.

¶Uwato Shrine. (Note: it now stands in Ueno village in Ichikawa district and is called Misaki Myōjin, or Ichikawa Myōjin.)

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

¶Hokotsuki Shrine. (Note: it now stands in Ninomiya village, is called Miwa Myōjin, and is styled the Ninomiya (Second Shrine).) According to tradition, it enshrines Ōnamuchi-no-Mikoto (Note: following the Kai Meishōshi).

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

¶Shrines Not Recorded in the Official Register

¶Hishi Shrine. It now stands in Koma district. (Note: the district name follows the Kai Meishōshi. It is in Hishi village and is called Hishi Gongen.) In the fifth year of Jōgan (863), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Asama Shrine. It is in Yamanashi district. (Note: it now stands in Ichinomiya village in Yatsushiro district; the old shrine site was at the foot of Mount Kami and is called the Yamamiya (Mountain Shrine). It is said that every year in the third month the portable shrine is moved there for a festival.) In the seventh year of Jōgan (865), by imperial edict a shrine was established in Yatsushiro district to enshrine the Deity of Asama. Soon afterwards rites were also ordered to be held in this district (Yamanashi district), all on the same footing as Yatsushiro district, and that is this shrine (Note: following the Sandai Jitsuroku). The Tomo clan is said to have served in the rites for generation after generation and, down to later ages, still to act as chief priest (Note: following the ridgepole tablet of the Yamamiya from the Eiroku era).

¶Himine Shrine. It now stands in Yatsushiro district. (Note: it is in the mountains of Kamikurokoma village and is called Kamikurayama Gongen. To its southeast is Hinomine (Cypress Peak). There is now a Yamamiya, which is probably the old shrine site.) According to tradition, it enshrines Sukunahikona-no-Mikoto, together with Susanoo-no-Mikoto and Ōnamuchi-no-Mikoto (Note: the part from "it now stands" onward follows the Kai Meishōshi). In the tenth year of Jōgan (868), Junior Fifth Rank Lower was conferred.

¶Funakata Shrine.

¶Tateoka Shrine.

¶Tōbu Shrine. According to tradition, it enshrines Takeminakata-no-Mikoto (Note: the part from "according to tradition" onward follows the legends of the local people). These three shrines now all stand in Koma district. (Note: the district name follows the Kai no Kuni Shi. The Funakata shrine is in Kamezawa village; within its precinct are two huge rocks, one called the Kameishi (Jar Stone) and one the Funaishi (Boat Stone). The Tateoka shrine is on Mount Tateoka in Ōhatta village, and the Tōbu shrine on Mount Tōbu in Nakamaru village. All are called Suwa Myōjin.) On the accession of Emperor Kōkō (884), Junior Fifth Rank Lower was added to them from Senior Sixth Rank Upper. In the first year of Ninna (885), the two deities Tateoka and Tōbu were also placed on the same footing (Note: following the Sandai Jitsuroku).

¶Hiro Shrine. Its present location is unknown. On the accession of Emperor Daigo (897), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Nihon Kiryaku).

¶Sagami

¶Ashigami District (1 shrine)

¶Samuta Shrine. (Note: it now stands in Matsuda Sōryō and is called Kanda Myōjin.) Under the Engi regulations it was ranked as a minor shrine.

¶Yurugi District (1 shrine)

¶Kawawa Shrine. (Note: it now stands in Yamanishi village, the village next to Kawawa village, and is called Ninomiya Myōjin.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). Later it was styled the Ninomiya (Second Shrine) of the province. Minamoto-no-Yoritomo once dedicated a sacred horse to it (Note: following the Azuma Kagami).

¶Ōsumi District (4 shrines)

¶Sakitori Shrine. (Note: it now stands on Miyadai plateau in Shinomiya village in Sakitori district and is called Shinomiya Myōjin. This place is said to have been formerly called Matsuoka-Sakitori village.)

¶Takabeya Shrine. (Note: it now stands in Shimokasuya village and is called Ōsumi Myōjin.)

¶Hihita Shrine. (Note: it now stands in Sannomiya village and is called Sannomiya Myōjin. In a neighboring village there is Hinata village in Hinata district. Hinata is probably the Hita district of the Wamyōshō, and Hihita shares sound and meaning with it.)

¶Afuri Shrine. (Note: it now stands on Afuri Peak (Rain-Falling Peak) in Ōyama town and is called Sekison.) It enshrines Ōyamatsumi-no-Mikoto (Note: following the shrine tradition). Under the Engi regulations, all four of these shrines were ranked as minor shrines (Note: following the Engishiki). Later the Hihita shrine was styled the Sannomiya (Third Shrine) and was given the title Daimyōjin. The Sakitori shrine was styled the Shinomiya (Fourth Shrine) and was called Sakitori Daimyōjin. Minamoto-no-Yoritomo sent envoys to both shrines to dedicate sacred horses (Note: following the Azuma Kagami).

¶Aikō District (1 shrine)

¶Ono Shrine. (Note: it now stands in Ono village and is called Shizuka Myōjin.) Under the Engi regulations it was ranked as a minor shrine.

¶Kōza District (6 shrines)

¶Samukawa Shrine. (Note: the character "kawa" is also written with a different character. It now stands in Miyayama village in Ichinomiya estate.) It probably enshrines Ōminakami-ko-Samukawahiko-no-Mikoto and Samukawahime-no-Mikoto (Note: following the Daijingū Gishikichō and the Engishiki). In the thirteenth year of Jōwa (846), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the first year of Saikō (854), Junior Fourth Rank Lower was added (Note: following the Montoku Jitsuroku). In the eleventh year of Jōgan (869), one further rank was added. On the accession of Emperor Kōkō (884), it advanced to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). In the sixteenth year of Engi (916), it rose to Senior Fourth Rank Upper (Note: following the postscript of the Fusō Ryakki). When the Engishiki was compiled, it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called Sagawa Daimyōjin (Note: following the Azuma Kagami) and styled the Ichinomiya (First Shrine) of the province (Note: following the Azuma Kagami and the Ichinomiya Ki). From Minamoto-no-Yoritomo onward, successive military houses revered it and dedicated offerings of cloth, swords and horses (Note: following the Azuma Kagami).

¶Ōba Shrine. (Note: it now stands in Ōba village in Ōba estate and is called Ōba Tenjin.)

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

¶Utsumochi Shrine. (Note: it now stands in Uchimodoshi village and is called Uchimodoshiyama Daijingū.)

¶Aruka Shrine. (Note: it now stands in Kawaraguchi village in Ebina district and serves as the guardian shrine of the whole district. In Isobe village, north of the village, there is the Aruka Valley, where every year the portable shrine is carried for a festival; this is probably the old shrine site.) In the eleventh year of Jōgan (869), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. However, the various manuscripts say Junior Fourth Rank Lower, which is an error. It has now been corrected following the Ruijū Kokushi).

¶Iwatateo Shrine. In the first year of Ten'an (857), it was placed among the official shrines with Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku).

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

¶Musashi

¶Ebara District (2 shrines)

¶Kamata Shrine. (Note: the original text wrongly writes the first character of "Kamata" with a different character; it has now been corrected following the Sandai Jitsuroku and the Wamyōshō. It now stands in Kita-Kamata village in Kamata district and is called Hachiman.)

¶Iwai Shrine. (Note: it now stands at Suzumori in Iriyado village and is called Suzumori Hachiman.) In the first year of Jōgan (859), it became an official shrine with Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Tsuzuki District (1 shrine)

¶Sugiyama Shrine. (Note: the character "sugi" is also written with another character having the same reading. Within the district there are now several shrines called Sugiyama, and which of them is the main shrine is unknown. Perhaps the one in Hassaku village is the main shrine. This is added here to await later investigation.) In the fifth year of Jōwa (838), because of its numinous efficacy, it received official offerings. In the first year of Kashō (848), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Tama District (8 shrines)

¶Akiru Shrine. (Note: it is also written with a different set of characters. It now stands in Itsukaichi village in Akiru district.) On the accession of Emperor Kōkō (884), it was granted Junior Fourth Rank Lower from Senior Fifth Rank Lower, Order of Merit Sixth Class.

¶Ono Shrine. (Note: it now stands at the site of the Onomiya in Motojuku village.) In the seventh year of Tenpyō-shōhō (755), it received official offerings (Note: following the official order of the third year of Hōki (772) quoted in the Shintō Yosegaki). On the accession of Emperor Kōkō (884), it advanced from Junior Fifth Rank Upper to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Fuda Tenjin Shrine. (Note: it was originally at the site of the Old Tenjin in Kamifuda post-station, but later moved to the north of Kamijuku within the post-station.)

¶Ōmatonotsu Tenjin Shrine. (Note: it now stands on Mount Mitake in Mita district and preserves an old mirror of the third year of Kenkyū (1192), whose inscription reads "Great Round Heavenly Deity of Musashi Province." Some also say that the shrine in Ōmaru village called Marumiya Myōjin is this one. Which is correct is unknown, and it is left to later investigation.) It enshrines Kujishimachi-no-Mikoto.

¶Azusami Tenjin Shrine. (Note: it now stands in Tonoya village; in the neighboring village of Narahashi it is said to be called Azusami-no-Sato.)

¶Anasawa Tenjin Shrine. (Note: it now stands in Yaguchi village.)

¶Torakashiwa Shrine. (Note: it now stands in Sasu village. The village has the Gion-ji temple, called Torakashiwayama, which is probably a survival of the name.)

¶Aoi Shrine. (Note: it now stands in Jindaiji village, and the one called Aonami Tenjin is probably this. Some also say it is in Sawai village.)

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

¶Adachi District (4 shrines)

¶Hikawa Shrine. (Note: it now stands in Takahana village, east of Daitō post-station, and is called Hikawa Myōjin.) According to tradition, it enshrines Susanoo-no-Mikoto together with Inadahime-no-Mikoto and Ōnamuchi-no-Mikoto (Note: following the shrine tradition, the Jinmyōchō Tōchū, the Ichinomiya Ki and the Kumamimishū). It was probably founded by the Provincial Governor of Musashi (Musashi no Kuni no Miyatsuko) (Note: the general sense of the Kuji Hongi and the Shoku Nihongi has been taken into account). In the second year of Tenpyō-jingo (766), three households of fief from its home province were assigned to it (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the fifth year (863) it advanced to Senior Fifth Rank Lower (Note: the original text gives the earlier rank as Junior Fifth Rank Lower, which is an error). In the seventh year (865) Junior Fourth Rank Lower was added. In the eleventh year (869) it advanced to Senior Fourth Rank Lower. In the second year of Gangyō (878) it rose to Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal official offerings (Note: following the Engishiki). Later it was styled the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki). Among its chief priests are families such as the Iwai and the Tsunoi, and the Tsunoi are said to be of the Mononobe clan (Note: following the Kumamimishū, the Kōnōshō and the Shinpen Musashi Fudoki. Among the families of the provincial governors of this province there was the Mononobe-no-Atai clan, and in this province there are shrines such as Izumo, Iwai, Mononobe and Tenjin, all of which were probably founded by members of the governors' family. Perhaps the Mononobe, Iwai and other clans perform the rites as descendants of those deities. This is added here for reference in investigation).

¶Adachi Shrine. (Note: it now stands in Mizuhando village in Mizuhando estate.) It probably enshrines Ame-no-Hohi-no-Mikoto, ancestor of the Musashi-no-Sukune. His descendants served for generations as district chiefs (Dairyō) of this district (Note: the general sense of the Nihon Shoki, the Shoku Nihongi, the Ruijū Kokushi and the Engishiki has been taken into account).

¶Tsuki Shrine. (Note: it now stands in Minamigishi village in Urawa post-station and is popularly called Tsukuyomi Myōjin. Because "tsuki" in its name and "tsuki" (moon) share a reading, it was probably transmitted wrongly.)

¶Takehime Shrine. (Note: it now stands in Shinozu village and is called Himemiya.)

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

¶Yokomi District (3 shrines)

¶Yokomi Shrine. (Note: it now stands in Kamihosoya village, and the one called Iitama Hikawa Myōjin is probably this.)

¶Takaohiko Shrine. (Note: it now stands in Takō village and is called Tamaboko Hikawa Myōjin.) In the seventh year of Tenpyō-shōhō (755), it received official offerings (Note: following the official order of the third year of Hōki (772) quoted in the Shintō Yosegaki).

¶Iwai Shrine. (Note: the character "wa" is also written with a different character. It now stands in Kuroiwa village and is called Iwai Hachiman.) It probably enshrines Ōnamuchi-no-Mikoto (Note: following the Engishiki and the Jinmyōchō Tōchū). In the second year of Kashō (849), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki).

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

¶Iruma District (5 shrines)

¶Izumo Iwai Shrine. (Note: it now stands within the precinct of the Mononobe Tenjin Shrine in Kitano village.) It enshrines Ōnamuchi-no-Mikoto (Note: following the Jinmyōchō Tōchū). In the seventh year of Tenpyō-shōhō (755), it received official offerings. In the third year of Hōki (772), the main storehouse of the district (shōsō) was destroyed by fire. Divination was made, and it was found: "In recent years the province has often failed to dedicate offerings, and so the deity has brought about this disaster." An edict was therefore issued: "Present offerings as before" (Note: following the official order of the third year of Hōki quoted in the Shintō Yosegaki).

¶Naka-Hikawa Shrine. (Note: it now stands in Sankajima village, northwest of Hikawa village, and is called Nagamiya Myōjin.) It enshrines Inadahime-no-Mikoto, with Susanoo-no-Mikoto and Ōnamuchi-no-Mikoto as accompanying deities (Note: the Jinmyōchō Tōchū and the Shinpen Musashi Fudoki have been consulted. The Fudoki adds Sukunahikona-no-Mikoto to the three deities, but this probably arose from later forced association and is therefore not adopted).

¶Hirose Shrine. (Note: it now stands in Kamihirose village, Koma district.) The deity enshrined is the same as that of the Hirose Shrine of Yamato Province (Note: following the Shinpen Musashi Fudoki). On the accession of Emperor Montoku (850), it was placed among the official shrines (Note: following the Montoku Jitsuroku).

¶Mononobe Tenjin Shrine. (Note: it now stands in Kitano village and is called Bushi Tenjin.) It probably enshrines Ame-no-Hohi-no-Mikoto, ancestor of the Mononobe-no-Atai (Note: following the Kuji Hongi, the Shoku Nihongi and the Engishiki).

¶Kuniichigi Shrine. (Note: one text lacks the character for "kami." It now stands within the precinct of the Mononobe Tenjin Shrine in Kitano village.)

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

¶Saitama District (4 shrines)

¶Sakitama Shrine (2 shrines). (Note: of the two seats, one now stands in Saitama village and is called the Asama shrine, and the other stands at Miyamae in Magasu village and is called the Hisaizu shrine.) It probably enshrines Ōnamuchi-no-Mikoto and Sakitamahime-no-Mikoto (Note: following the Kojiki and the Engishiki and the legends of the local people). In the fifth year of Kenkyū (1194), because the shrine attendants of the Hisaizu shrine quarreled with Kamakura, envoys were sent to investigate (Note: following the Azuma Kagami). This is this very shrine.

¶Tamashiki Shrine. (Note: it now stands in Kisai town in Kisai domain and serves as the guardian shrine of the whole domain.) According to tradition, it enshrines Ōnamuchi-no-Mikoto (Note: following the Musashi Shikishakō).

¶Tamashiki Shrine. (Note: it now stands in Kisai town in Kisai domain and serves as the guardian shrine of the whole domain.) According to tradition, it enshrines Ōnamuchi-no-Mikoto (Note: following the Musashi Shikishakō).

¶Obusuma District (3 shrines)

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

¶Izumo-no-Iwai Shrine. (Note: it now stands in Itai village, and the one called the Hikawa shrine is probably this.) It probably enshrines Ōnamuchi-no-Mikoto (Note: following the Jinmyōchō Tōchū and the Kanenaga-bon Jinmyōshiki Fuchū).

¶Inanome Shrine. (Note: it now stands in Kimochi village, and the one called the Hikawa shrine is probably this.)

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

¶Hara District (5 shrines)

¶Shiraga Shrine. (Note: it now stands in Menuma village and is called Shiraga Myōjin. Anciently it was in Tagai no Mori, but later moved to its present site.)

¶Tanaka Shrine. (Note: it now stands in Miyajima village in Mikajiri district and is called Tanaka Tenjin.) It enshrines Takemikajiri-no-Mikoto, fourth-generation descendant of Ōnamuchi-no-Mikoto (Note: following the Kuji Hongi and the legends of the local people).

¶Nireyama Shrine. (Note: it now stands at Yōkaichi in Hara village and is called the Kumano shrine; it serves as the guardian shrine of the whole district.)

¶Nara Shrine. (Note: it now stands in Naka-Nara village, serves as the guardian shrine of the whole Nara district, and is called Nara Myōjin.) According to tradition, it enshrines Narawake-no-Mikoto, of the Provincial Governors of Shimotsuke (Shimotsuke no Kuni no Miyatsuko) (Note: following the Kuji Hongi, the Shōjiroku and the legends of the local people). On the accession of Emperor Montoku (850), it was placed among the official shrines. Earlier the provincial governor had submitted a report as follows: "Examining the old records, we find: 'In the second year of Keiun (705), this deity gave off a light, as if a fire were blazing fiercely. Afterwards there was an uprising of barbarian rebels in Mutsu, and troops were sent to subdue them. The soldiers carried the divine spirit with them and advanced from battle to battle, and nothing stood against them. Old and weak men also served in the army, yet all escaped death and injury. In the fourth year of Wadō (711), water suddenly welled up within the shrine and irrigated more than six hundred chō of rice fields. Moreover, whenever there was an epidemic, prayer brought immediate efficacy.' Because this concerns human lives, we request to honor and revere it." It was now granted (Note: following the Montoku Jitsuroku. According to the Shoku Nihon Kōki, the Nara deity was given a share in the official shrines in the second year of Kashō (849), and that record has a similar entry. Probably one or the other is mistaken).

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

¶Kami District (4 shrines)

¶Nagahatabe Shrine. (Note: it now stands in Nagahama-shimogō village in Nagahata district and is called Nagahatabe Gosho Myōjin.) It probably enshrines Kamuōne-no-Miko, ancestor of the Nagahatabe-no-Muraji (Note: following the Kojiki and the Engishiki).

¶Imaki Aoyasaka Inami Shrine. In the seventh year of Tenpyō-shōhō (755), it received official offerings (Note: following the official order of the third year of Hōki (772) quoted in the Shintō Yosegaki. The original text writes "saka" with a different character).

¶Imaki Aosaka Inami Aramitama Shrine.

¶Imaki Aosaka Inami Ikegami Shrine. (Note: the three Imaki shrines now all stand in Nagahama village and are called Haruna Myōjin. One account says that the Inami shrine is in Shichihonki village and is called Harunamiya Shrine, the Aramitama shrine is in Tsutsumi village and is called Kumano Sansha Gongen, and the Ikegami shrine is in Oshibo village and is called Inari Myōjin. Another says that these three shrines are all enshrined together at the Nagahatabe shrine. Which is correct is unknown.) Under the Engi regulations, all four of these shrines were ranked as minor shrines (Note: following the Engishiki).

¶Chichibu District (2 shrines)

¶Chichibu Shrine. (Note: it now stands in Ōmiya district.) It probably enshrines Chichibuhiko-no-Mikoto (Note: following the Kuji Hongi, with reference to the Shinpen Musashi Fudoki). In the fourth year of Jōgan (862), it advanced from Senior Fifth Rank Lower, Order of Merit Seventh Class, to Senior Fifth Rank Upper. In the thirteenth year (871) Junior Fourth Rank Lower was added. In the second year of Gangyō (878), it rose from Junior Fourth Rank Upper to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). In the second year of Shōwa (1313), Nakamura Yukinori, a man of this district, because the shrine buildings had fallen into disrepair, petitioned Kamakura as follows: "The timber for repairing and rebuilding the main shrine has been assigned by the provincial deputy (mokudai) of this province to the stewards (jitō) within the district, to be shared among them. The cost of the work has been met from the assessed revenues (kanryō) of this district and from the pasture horses of Chichibu. This is recorded in the directives of successive reigns and has already become established precedent. We request that it be carried out in accordance with this precedent" (Note: following the documents kept by the chief priest, the Sonoda family).

¶Muku Shrine. In the thirteenth year of Jōgan (871), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

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

¶Kodama District (1 shrine)

¶Kanasana Shrine. (Note: it now stands in Kanasana village in Kanasana district, is called Kanasana Myōjin, and serves as the guardian shrine of the twenty-two neighboring villages. Behind the shrine there is a mountain called Kinka, with an old copper mine. Probably the deity was enshrined because copper was extracted from the mountain, in the same way as the Yamizo Ōgon shrine in Mutsu Province. This is added here for reference in investigation.) In the fourth year of Jōgan (862), it was placed among the official shrines with Senior Sixth Rank Upper. Soon afterwards it advanced to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Ōsato District (1 shrine)

¶Takagi Shrine. (Note: it now stands in Kumagaya post-station and is called Takagi Myōjin.) It probably enshrines Takamimusubi-no-Mikoto (Note: following the Kojiki, the Nihon Shoki and the Junrei Kyū Jinshi Ki). He is the remote ancestor of the Provincial Governors of Chichibu (Note: following the Nihon Shoki and the Kuji Hongi). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Hiki District (1 shrine)

¶Iko-no-Hayamitamahime Shrine. (Note: it now stands in Iko village and is called Awasu Myōjin.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Naka District (1 shrine)

¶Mikanushi Shrine. (Note: it now stands in Hiroki village, is called Mikanushi Myōjin, and serves as the guardian shrine of this district.) It probably enshrines Ōmononushi-Kushimikatama-no-Mikoto. Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Register

¶Shitori-ichi Shrine.

¶Wakaikazuchi Shrine.

¶Itashi Shrine.

¶Kawawa Shrine.

¶Inazume Shrine. (Note: the character "zume" is also written with a different character.)

¶The five shrines on the right are now of unknown location. In the first year of Ten'an (857), Junior Fifth Rank Lower was added to the deity Shitori-ichi, who had been Senior Sixth Rank Upper (Note: following the Montoku Jitsuroku). In the sixth year of Jōgan (864), Junior Fifth Rank Upper was added to the deity Wakaikazuchi, who had been Junior Fifth Rank Lower. In the seventh year (865) the deity Itashi was likewise given a rank on the same footing. In the seventeenth year (875), Junior Fifth Rank Lower was added to each of the two deities Kawawa and Inazume, who had been Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Awa

¶Awa District (2 shrines)

¶Awa-ni-masu Shrine. (Note: it now stands at the Daijingū.) It enshrines Ame-no-Futodama-no-Mikoto (Note: following the Kogo Shūi). Ame-no-Hirime-no-Mikoto and Ame-no-Hiwashi-no-Mikoto are enshrined as accompanying deities (Note: following the origin record of the Awa shrine. According to the genealogy of the Kanamaru family, this shrine anciently had two buildings: the main hall was at Miyagaya and enshrined Ame-no-Futodama-no-Mikoto, while the front hall was at Meragasaki, and later Ame-no-Tomi-no-Mikoto was enshrined together there. Because the meaning of the text is far from clear, a doubt is left here, to await later investigation). After the accession of the Grand Ancestor (Emperor Jinmu), Ame-no-Tomi-no-Mikoto, grandson of Ame-no-Futodama-no-Mikoto, led the Imbe of Awa on a tour of the eastern lands, planted grain and hemp, and built a shrine in this place to worship. This is called the Awa shrine (Note: following the Kogo Shūi). His daughter Iinagahime-no-Mikoto served as the presiding priestess, and Yufutsunushi-no-Mikoto served as the administrator (tsukasa). Yufutsunushi was a grandson of Ame-no-Hiwashi-no-Mikoto; he took Iinagahime as his wife and fathered Katatanushi-no-Mikoto, who became the ancestor of the Imbe clan of this province. His descendants served for generations as priests (hafuribe) of this shrine (Note: following the origin record of the Awa shrine). When Emperor Keikō toured the eastern lands, he stayed at the Ukishima Palace of this province. At that time Iwakamutsukari-no-Mikoto served the imperial meal, and the Great Deity of Awa was made the Deity of the Imperial Meal (Mike-tsu-Kami), which is this very deity (Note: following the Takahashi Ujibumi quoted in the Honchō Getsuryō). In the first year of Daidō (806), this district had earlier been made a divine district (shingun) (Note: the divine district follows the Ryō no Shūge), and ninety-four households of fief had also been assigned to it; at this time ten more were added (Note: following the Shinshō Kyakuchokufu). In the third year of Jōwa (836), Junior Fifth Rank Lower was conferred. In the ninth year (842) Senior Fifth Rank Lower was added. In the fourteenth year (847), one hundred koku of regular tax rice were added and assigned to the Great Deity and the accompanying deities (Note: following the Shoku Nihon Kōki. The original text writes "Great Deity" with the character for "fire deity," which is an error; it has now been corrected following one text). In the second year of Ninju (852), Junior Third Rank was specially added (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it advanced to Senior Third Rank with Order of Merit Eighth Class (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal official offerings, and the divine district was kept as before (Note: following the Engishiki). Later it was styled the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki).

¶Kisakigami Ame-no-Hirime-no-Mikoto Shrine. At first it was called the Deity of Su (Su-no-Kami). (Note: the character for "ame" is also written with another, and "no" likewise. The Azuma Kagami has Sumiya, or the Susaki shrine. According to the genealogy of the Kanamaru family, this shrine has two buildings. The worship hall is called the Ichinomiya (First Shrine) and stands on Mitarashiyama in Susaki village. The inner hall is called the Ninomiya (Second Shrine) and stands on Uonoo-yama in Sumiya village. That two buildings bear a single shrine name is still so today.) It enshrines Ame-no-Hirime-no-Mikoto, consort of Ame-no-Futodama-no-Mikoto (Note: following the Kogo Shūi, the Engishiki and the genealogy of the Kanamaru family). Ame-no-Futodama-no-Mikoto is enshrined with her (Note: following the origin record of the Susaki shrine and the Sumiya Shaki. According to these two works, there are three further accompanying deities, but these probably arose in later times and so are not adopted here). In the ninth year of Jōwa (842), Junior Fifth Rank Lower was conferred (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it advanced to Senior Third Rank with Order of Merit Eighth Class (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki). Minamoto-no-Yoritomo especially revered this deity. At the very start of his uprising he dedicated shrine rice fields and prayed that warriors would side with him. Soon afterwards, on the appeal of the shrine officials, he ordered the officers of the provincial office to exempt the shrine lands from levies. Later he again sent a man to dedicate offerings (Note: following the Azuma Kagami).

¶Asahina District (4 shrines)

¶Tenjin Shrine. (Note: it was originally at Katakura in Shirahama village, but later moved to Takiguchi village in Awa district and is called Tenjingū.) According to tradition, it enshrines Ame-no-Tomi-no-Mikoto (Note: following the genealogy of the Kanamaru family).

¶Nakoshiyama Shrine. (Note: it now stands in Takiguchi village in Awa district, and the one called Takiguchi Myōjin is probably this. However, the district boundary does not agree with the Engishiki. One account says it is in Makita village.) According to tradition, it enshrines Ame-no-Hiwashi-no-Mikoto (Note: following the genealogy of the Kanamaru family. The Ichinomiya Junkō Ki gives Hikosashiri-no-Mikoto). The Imbe clan, descendants of the deity, served as chief priests for generations (Note: following the ridgepole tablet of the Genna era).

¶Takabe Shrine. (Note: it now stands in Minami-Asahina village.) It is probably the same deity as the Deity Takabe (Takabe-no-Kami) worshipped by the Office of the Palace Table (Daizenshiki) (Note: because the Seiji Yakuryaku and the Nenjū Gyōji Hishō both quote the Takahashi Ujibumi. "Takabe" in the two forms shares sound and meaning).

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

¶Kazusa

¶Habu District (1 shrine)

¶Tamasaki Shrine. (Note: the character "saki" is also written with another. It now stands in Ichinomiya-hongō village in Nagara district and is called Tamasaki Myōjin. The Shoshin Chinza Ki says it enshrines Ōnamuchi-no-Mikoto, but this probably results from reading "Tamasaki" as "Sakitama" and forcing a link with the Sakimitama (Fortunate Spirit), and is not worth believing. The Jinmyōchō Tōchū and the Ichinomiya Ki say it is Tamasaki-no-Mikoto, grandson of Takamimusubi-no-Mikoto, but the name Tamasaki-no-Mikoto does not appear in the old books. Some also say it enshrines Tamayorihime, the sea deity (Watatsumi), but this too lacks a firm basis. The Kokon Chomonjū records that in the second year of Enkyū (1070) the deity of the provincial Ichinomiya possessed a person and said that she had conceived and, after three years, given birth to a bright pearl, which makes her appear to be a goddess. But that story is a marvel and is not worth believing.) In the tenth year of Jōgan (868), it advanced from Junior Fifth Rank Upper, Order of Merit Fifth Class, to Junior Fourth Rank Lower. In the first year of Gangyō (877), Senior Fourth Rank Lower was added to it from Junior Fourth Rank Upper (Note: the original text writes "lower" as "upper"; it has now been corrected following the passage below). On the accession of Emperor Kōkō (884), it advanced to Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was styled the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki). In the early Juei era (1182), the Provisional Assistant Governor of Kazusa (Kazusa no Gon-no-suke), Taira-no-Hirotsune, dedicated a suit of armor, prayed on behalf of Minamoto-no-Yoritomo, vowed twenty chō of shrine rice fields and ten thousand performances of horseback archery (yabusame), and also repaired the shrine hall in thanksgiving. Soon afterwards Yoritomo sent Hirotsune's son Yoshitsune to dedicate offerings, but later Yoritomo, out of suspicion, killed Hirotsune and sent a man to search the main shrine, and found the words of prayer that Hirotsune had offered, and greatly regretted it. In the first year of Kangi (1229), Fujiwara-no-Yoritsune presented a sword and a horse and had celestial disturbances warded off and calmed (Note: following the Azuma Kagami).

¶Nagara District (1 shrine)

¶Tachibana Shrine. Also called the Deity of Tachibana (Tachibana-no-Kami). (Note: following the Sandai Jitsuroku. It now stands in Honnō village in Ninomiya estate and is called Tachibana Myōjin.) It enshrines Ototachibanahime-no-Mikoto, with Yamato-takeru-no-Mikoto and Oshiyama-no-Sukune enshrined together with her (Note: following the Tachibana Shaki). When Yamato-takeru-no-Mikoto went on his eastern campaign, he tried to cross the sea of Sagami and met with a violent storm and great waves. His consort Ototachibanahime said: "This must be the will of the sea deity. I shall give my own body in place of the king's life," and in the end threw herself into the sea. Then the wind ceased (Note: following the Nihon Shoki). Later her remains were found, and the tomb built to hold them is at the very site of this shrine (Note: following the Tachibana Shaki). In the first year of Gangyō (877), it advanced from Junior Fifth Rank Upper, Order of Merit Fifth Class, to Senior Fifth Rank Lower. On the accession of Emperor Kōkō (884), Senior Fifth Rank Upper was added (Note: following the Sandai Jitsuroku. The original text writes the name with a character for good fortune, which is an error; it has now been corrected following one text). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Unakami District (2 shrines)

¶Shimaana Shrine. (Note: it now stands at Shimaana in Shimano village, Ichihara district, and is called Shimano Myōjin.) According to tradition, it enshrines Shinatsuhiko-no-Mikoto (Note: following the Junrei Kyū Jinshi Ki). It is said to have been founded at the time of Yamato-takeru-no-Mikoto's eastern campaign (Note: following the shrine tradition).

¶Anesaki Shrine. (Note: the character "saki" is also written with another. It now stands on Miyayama in Anesaki village, the village next to Shimano village, and is called Anesaki Myōjin.) According to tradition, it enshrines Shinatobe-no-Mikoto (Note: following the Junrei Kyū Jinshi Ki and the legends of the local people). In the third year of Gangyō (879), both of these shrines advanced from Junior Fifth Rank Upper, Order of Merit Fifth Class, to Senior Fifth Rank Lower. On the accession of Emperor Kōkō (884), Senior Fifth Rank Upper was added to the Anesaki deity (Note: following the Sandai Jitsuroku). Under the Engi regulations, both of these shrines were ranked as minor shrines (Note: following the Engishiki).

¶Mōda District (1 shrine)

¶Ōfu Shrine. (Note: the first character is written in the various texts with a different character, which is an error; the present text follows one manuscript. The shrine now stands in Iifu village and is called Iifu Myōjin.) It probably enshrines Kamuyaimimi-no-Mikoto, ancestor of the Provincial Governors of Nagasa (Nagasa no Kuni no Miyatsuko) (Note: following the Kojiki and the Engishiki). In the first year of Gangyō (877), it advanced from Junior Fifth Rank Upper, Order of Merit Fifth Class, to Senior Fifth Rank Lower. On the accession of Emperor Kōkō (884), Senior Fifth Rank Upper was added (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Register

¶Maehiro Shrine.

¶Jindai Shrine.

¶Takataki Shrine. According to tradition, it enshrines Kamo-wake-ikazuchi-no-Kami (Note: the part from "according to tradition" onward follows the legends of old men).

¶The three shrines on the right now all stand in Ichihara district. (Note: the district name follows the Bōsō Shiryō and the Jinmyōchō Kōshō Dodai. The Maehiro shrine is in Nishihiro village, the Jindai shrine is at Jindai-dai in Jindai village, and the Takataki shrine is in Kamo village in Takataki estate and is called Kamo Shrine.) In the tenth year of Jōgan (868), all three of these shrines were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the first year of Gangyō (877), the Jindai deity advanced to Junior Fifth Rank Upper (Note: the original text writes "dai" with a different character, which is an error, and it has now been corrected. Moreover, the advancement of rank took place in the fifth month. But the entry for the intercalary second month of that year also records that Junior Fifth Rank Lower was granted to the Jindai deity, who had been Senior Sixth Rank Upper, in exactly the same words as the passage above, so it is probably a spurious insertion).

¶Tokoyo Shrine. It now stands in Shuekai district. (Note: the district name follows the Bōsō Shiryō. The one in Tokoyo village called the Kurobane shrine is probably this.) In the first year of Gangyō (877), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Tateichi Shrine. It now stands in Ichihara district. (Note: the district name follows the Bōsō Shiryō. It is on the mountain in Bushi village.)

¶Tawara Shrine. It now stands in Mōda district. (Note: the district name follows the Bōsō Shiryō. It is in Tawarada village.) On the accession of Emperor Kōkō (884), both of these deities were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Shimōsa

¶Katori District (1 shrine)

¶Katori Jingū (Katori Grand Shrine). (Note: it now stands in Gōtori district.) It enshrines Futsunushi-no-Mikoto. He is also called Iwainushi-no-Mikoto, and also Iwai-no-Ushi (Note: the character for "iwai" is also written with other characters. Following the Nihon Shoki and the Kogo Shūi). Its sacred object is the Misumaru jewel (Note: following the Katori Jinki). Futsunushi-no-Mikoto, together with Takemikazuchi-no-Mikoto, pacified the Central Land of Reed Plains and in the end quieted the eastern lands. His foremost merit and great achievements have no equal (Note: following the Nihon Shoki). For that reason successive courts have revered him and worshipped him as a Myōjin (Note: following the Nihon Shoki and the Engishiki). This district was dedicated as a divine district (Note: following the Ryō no Shūge). When the Fujiwara founded the Kasuga shrine, this deity was transferred and enshrined there. Later this main shrine also enshrined Takemikazuchi-no-Mikoto, Ame-no-Koyane-no-Mikoto and the Himegami (Princess Deity) as accompanying deities (Note: the general sense of the Iroha Jirui Shō, the Teiō Hennenki and the Katori Jinki has been taken into account). They are called the Katori Shosho Myōjin (Four Deities of Katori) (Note: following the Katori shrine documents). In the eighth year of Hōki (777), Fourth Rank Upper was conferred, because earlier the Minister of the Interior Fujiwara-no-Ason Yoshitsugu had prayed for recovery from illness; this was because the family venerated this main shrine as its tutelary deity (Note: following the Shoku Nihongi). In the first year of Daidō (806), seventy households of fief from its home province were determined (Note: following the Shinshō Kyakuchokufu). In the third year of Kōnin (812), it had previously been the custom to rebuild the shrine buildings every twenty years, but at this time it was determined that, except for the main hall, they should be repaired as damage required (Note: following the Nihon Kōki). In the third year of Jōwa (836), it advanced from Junior Third Rank to Senior Second Rank. In the sixth year (839) Junior First Rank was added (Note: following the Shoku Nihon Kōki), and later Order of Merit First Class was conferred. In the sixth year of Gangyō (882), by imperial edict, the rice from the divine tax of the home province was assigned to the cost of building the miscellaneous halls of the shrine (Note: following the Sandai Jitsuroku). For the building of the shrine, it had become the regular custom to send members of the Nakatomi clan as envoys (Note: following the Nakatomi Honkeichō). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal official offerings. The divine district was dedicated as before. Every year in the second month, an official was sent to conduct the rites. The offerings were supplied by the Bureau of the Imperial Storehouse (Kura-ryō). The roster of envoys was handed down to the Bureau by the minister twenty days before the Kasuga festival; the Bureau selected a clerk (shishō) to prepare the offerings and dispatch them on the appointed day. The Kashima shrine was treated in the same way. Its chief priest and Shinto officiant numbered one each, and each was given one set of regulation-colored garments. To the two ritual-abstinence attendants (monoimi) were given silks such as pale green kyōkechi (clamp-resist-dyed) and light-blue shikechi (tie-dyed), together with silk floss. Costumes were also provided for six musicians and eight dancers. The musicians' costumes were procured by order of the provincial governor. If anything was lacking, the governor's certificate of discharge (geyu) was withheld (Note: following the Engishiki). Later it was styled the Ichinomiya (First Shrine) of the province (Note: following the Shintōshū and the Ichinomiya Ki).

¶At the beginning of the Yōwa era (1181), Minamoto-no-Yoritomo dedicated Shimo-Fukuda district of this province and prayed for the deity's protection (Note: following the Katori shrine documents). In the following year he again sent an envoy to dedicate offerings (Note: following the Azuma Kagami). The Fujiwara clan, in fact, revered this main shrine and the Kashima deity, and called them their tutelary deities (Note: following the Shoku Nihongi). When they gained power, whenever a woman of their family was installed as empress, or whenever someone was newly appointed minister, it became the regular practice to send an envoy to dedicate to the two shrines such things as fief households, offerings of gold and silver and white cloth, court robes and ceremonial tablets. When the empress prayed for the birth of a prince, this too was always prayed for. The fief households dedicated to this main shrine over time numbered as many as ten, and never fewer than five, all of them in the home province (Note: following the Heiki, the Shōyūki and the Sakeiki). Matters of the shrine estates in general were handled by the head of the Fujiwara clan (chōja). In the Kamakura period, the stewards (jitō) belittled and insulted the chief priests, in some cases seizing fields and houses, withholding taxes, or greedily taking bribes and arbitrarily replacing and appointing shrine officials. The Fujiwara could not stop them and ordered the Kamakura shogunate to correct this. Some relief was obtained, but in the end encroachment could not be avoided. After the Kangen era (1243), the shrine estates in this district were said to be no more than a dozen or so villages (Note: following the Katori shrine documents). In the second year of Ninji (1241), the court sent an envoy to dedicate offerings and to apologize for the fire at the Kashima Grand Shrine (Note: following the Hyakurenshō). In the seventh year of Shōhei (1352), Ashikaga Takauji dedicated Toganashira district of this province (Note: following the Katori shrine documents). The shrine officials, the Katori-no-Muraji, as descendants of the deity, held the post by inheritance for generations, but in the time of Ioshima the line of heirs ended, and Ōnakatomi-no-Kiyonobu was adopted as heir to succeed to the post. From then on, successive heads were appointed Grand Chief Priest, and with their descendant Sanefusa, the descendants again divided into two lines, the Grand Shinto Officiant (Ōnegi) and the Grand Master of Ceremonies (Ōgyōji) (Note: following the Katori Daiguji Keizu).

¶The auxiliary shrines (sessha) under the jurisdiction of this main shrine number more than thirty (Note: following the Katori Jingū Matsushaki), all within the district. Among them, the one called the Matami shrine (Note: it now stands in Matami village, west of the main shrine) enshrines Ame-no-Naemasu-no-Mikoto, child of Futsunushi-no-Mikoto, Takenui-no-Mikoto, child of Takemikazuchi-no-Mikoto, and Ame-no-Oshikumone-no-Mikoto, child of Ame-no-Koyane-no-Mikoto (Note: the Katori shrine documents and the Katori Shi have been consulted). The Takafusa shrine (Note: it now stands in Yamada village, south of the main shrine) is said to enshrine Takehazuchi-no-Mikoto (Note: following the Katori Jingū Matsushaki).

¶Chiba District (2 shrines)

¶Samukawa Shrine. (Note: it now stands in Miyama village and is called Miyama Myōjin.) It is probably the same deity as that enshrined at the Samukawa shrine of Sagami Province (Note: following the Daijingū Gishikichō and the Engishiki).

¶Sogahime Shrine. (Note: it now stands in Soganō village in Ikeda district and is called Kasuga Myōjin. According to the Shōjiroku and the Shoku Nihongi, there are two clans, Ikeda and Soga, among the imperial branches of Emperor Kōgen. Considering this now by the place names of the shrine, perhaps members of those clans who lived in this place founded it. This is added here for reference in investigation.)

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

¶Sōsa District (1 shrine)

¶Oio Shrine. (Note: it now stands in Oio village and is called Sōsa Myōjin. This village was probably the site of the ancient Sōsa district.) It probably enshrines Mononobe-no-Okoto-no-Muraji, ancestor of the Sōsa-no-Muraji. Okoto once campaigned in the eastern lands and achieved merit, and by imperial edict was granted the land of Sōsa as recognition of his service. His descendants lived in that land for generations, and so Okoto was enshrined there (Note: following the Shoku Nihon Kōki and the Engishiki). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). It is said that the Sōsa clan has served in its rites for generation after generation to the present (Note: following the Junrei Kyū Jinshi Ki).

¶Inba District (1 shrine)

¶Magata Shrine. (Note: it now stands on top of Kibiyama in Daikata village in Kōzu district and is called Magata Myōjin.) It probably enshrines Itsukori-no-Mikoto, ancestor of the Provincial Governors of Inba (Inba no Kuni no Miyatsuko) (Note: following the Kuji Hongi, with reference to the tradition of this shrine. According to the shrine tradition, in the reign of Emperor Ōjin, Itsukori-no-Mikoto first enshrined Wakamusubi-no-Mikoto, and there is now a shrine of the Provincial Governors of Inba among its auxiliary shrines. It seems that shrine officials of later ages confused the root and the branch, and also, because of the name Kibiyama, forced a link to Wakamusubi-no-Mikoto, and so in the end made him the principal deity). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Yūki District (2 shrines)

¶Takahashi Shrine. (Note: the character "hashi" is also written with other characters, and also with the character for "bridge." The shrine now stands in Takahashi village, Tsuga district, Shimotsuke Province, and is called Takahashi Myōjin.) It probably enshrines Iwakamutsukari-no-Mikoto, ancestor of the Takahashi-no-Ason (Note: following the Shōjiroku and the Engishiki). Mutsukari was a grandson of Ōhiko-no-Mikoto; he accompanied Emperor Keikō to the eastern lands, took charge of the meals presented by the provincial governors of the east, and served in the Office of the Imperial Table (Kashiwade-no-Tsukasa) (Note: because the Nihon Shoki, the Seiji Yakuryaku and the Honchō Getsuryō all quote the Takahashi Ujibumi).

¶Takeda Shrine. (Note: it now stands in Kobanawa village in Yūki-hongō and is called Takeda Daijingū. The old shrine site was among the fields to the east.) It probably enshrines Takenunakawawake-no-Mikoto, ancestor of the Takeda-no-Omi (Note: following the Shōjiroku and the Engishiki). Takenunakawawake was a child of Ōhiko-no-Mikoto. In the reign of Emperor Sujin he toured the eastern sea region and achieved merit (Note: following the Nihon Shoki). His descendants received lands in the eastern provinces (Note: following the Kuji Hongi).

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

¶Okada District (1 shrine)

¶Kuwabara Shrine. (Note: it now stands in Kokushō village and is called Katori Myōjin.) It probably enshrines Toyokiirihiko-no-Mikoto, ancestor of the Kuwabara-no-Omi (Note: following the Shōjiroku and the Engishiki. According to maps, this district has Kuramochi village, probably the place where the ancient Kurumamochi-no-Kimi lived. The Kurumamochi clan, like the Kuwabara-no-Omi, descends from Toyoki-no-Mikoto. For that reason the deity's name is given for the time being on the basis of these two books. The shrine tradition says that it enshrines Ame-no-Kumaushi, but the basis is unknown, and so it is not adopted here). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Katsushika District (2 shrines)

¶Moro Shrine. (Note: it now stands in Miwayama village and is called Miwa Myōjin.) In the thirteenth year of Jōgan (871), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the third year of Gangyō (879), it advanced from Senior Fifth Rank Lower to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ōhi Shrine. (Note: in the present age, the Funabashi Shinmei in Itsukaichiba village is regarded as the main shrine. But on examining the documents kept by the shrine officials, the Ōhi shrine is also written Ōi-no-Miya (Shrine of the Covering). In the document of the Jōkyū era (1219-1222), when Chiba Mitsutane dedicated shrine lands to the Shinmei shrine, the four boundaries are listed with phrases such as "to the east, bounded by the mound of the Ōi-no-Miya; to the south, bounded by the sea." From this we know that although the main shrine was close to the Shinmei, its precinct was separate. Moreover, according to the Jinpō Shō and the shrine record, the Shinmei shrine was originally in Natsumi village. Natsumi lies within the area of the Funabashi Mikuriya of two hundred chō, and the shrine was later moved to its present site. From this, probably at that time the Shinmei was enshrined together in the main shrine, but in later ages the shrine name gradually faded and only the name Shinmei came to appear. This is added here for reference in investigation.) In the fifth year of Jōgan (863), it advanced from Junior Fifth Rank Lower to Senior Fifth Rank Lower. In the thirteenth year (871), one further rank was added. In the sixteenth year (874) it reached Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Sōma District (1 shrine)

¶Kōmō Shrine. (Note: it now stands in Tachiki village in Ichikawa estate and is called Monma Myōjin.) According to tradition, it enshrines the two deities Mitsuhanome and Haniyamahime (Note: following the tradition of this shrine). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Register

¶Komatsu Shrine. It now stands in Katori district. (Note: following the Katori Shi. It is on Sōseiyama in Kanzaki village and is called Kanzaki Shrine.) It is a shrine under the jurisdiction of the Katori Grand Shrine (Note: following the Kanzaki shrine documents). In the third year of Gangyō (879), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku). In the second year of Jōhei (932), by imperial edict the shrine buildings were repaired, and more than thirty chō of fields in villages such as Komatsu and Taga were dedicated in place of the shrine name, so that the name Komatsu finally disappeared. In general the shrine buildings are rebuilt every twenty-one years. The Ōnakatomi clan is said to have managed the shrine's affairs for generations (Note: following the Kanzaki shrine documents).

¶Hitachi

¶Kashima District (2 shrines)

¶Kashima Jingū (Kashima Grand Shrine). (Note: it now stands in Kashima district.) It enshrines Takemikazuchi-no-Mikoto (Note: following the Kogo Shūi and the Shoku Nihon Kōki. In various books it is also written with other characters; "kazu" is also written with another). He is also called Takemikazuchi-no-Ono-no-Kami, and also Takefutsu-no-Kami, or Toyofutsu-no-Kami (Note: following the Kojiki). In the world he is called the Great Deity of Kashima in Heaven (Kashima-no-Ame-no-Ōkami), and his shrine is called the Toyokashima Palace (Note: following the Hitachi Fudoki). This deity is already the chief of the merit of opening up the land, and his achievements are great. His awesome virtue reached the far east, pacifying and subduing the customs of the Emishi, and the reach of his mighty spirit has been relied upon by the people for ten thousand generations (Note: the general sense of the Nihon Shoki, the Sandai Jitsuroku, the Hitachi Fudoki and the Engishiki has been taken into account). In the reign of Emperor Sujin, the deity appeared on top of Mount Ōsaka as though giving some wondrous instruction. Ōnakatomi-no-Kamikikikatsu-no-Mikoto reported to the emperor: "This is the Great Deity of Kashima instructing Your Majesty about governing the land." The emperor was awed and respectful, and so sent an envoy to present such things as an iron bow, iron arrows, sword-halberds, korō (a kind of ritual ware), iron, wrought iron and horses, together with saddles, the Yata mirror and five-colored coarse silk, and assigned eight households as shrine households (kanbe) (Note: the original text does not make clear the date of the assignment of shrine households, but for now it is recorded here). In the reign of Emperor Keikō, Nakatomi-no-Omi-sayama-no-Mikoto, following the deity's instruction, built three boats and presented them. From then on, it became the custom to deposit boats at the Tsu-no-Miya every year in the seventh month. Emperor Kōtoku added fifty households of fief. In the fifth year of Taika (649), Dai-otsujō Nakatomi-no-Ko and Dai-otsuge Nakatomibe-no-Usagiko and others petitioned the governor-general Takamuko-no-Omi, and, setting aside one village south of Karuno in the jurisdiction of the Unakami Provincial Governor of Shimōsa and five villages north of Samuta in the jurisdiction of the Naka Provincial Governor, established a separate divine district. Within the district there were also two shrines, Sakato and Numao. The Sakato shrine enshrines Ame-no-Koyane-no-Mikoto and the Numao shrine enshrines Futsunushi-no-Mikoto (Note: the enshrined deities follow the Kashima Sha Reiden Ki. The Sakato shrine now stands in Sakato village and the Numao shrine in Numao village). Together with this main shrine they are called the Great Deity of Kashima. In the reign of Emperor Tenji, an envoy was sent to repair the shrine, and thereafter it was repaired by the state in succession. Emperor Tenmu added nine households of fief and later reduced them by two, making sixty-five households in all with the earlier ones (Note: following the Hitachi Fudoki). In the second year of Wadō (709), by imperial edict the divine spirit was divided and enshrined at Mount Kasuga in Yamato, because the shrine was far from the capital (Note: the Jingū Zatsureishū, the Iroha Jirui Shō and the Ōkagami have been consulted). In the eighth year of Hōki (777), Senior Third Rank was conferred because the Minister of the Interior Fujiwara-no-Yoshitsugu had prayed for recovery from illness (Note: following the Shoku Nihongi). In the fifth year of Enryaku (786), one hundred and five households of fief from the home province were added. Since the reign of the Deposed Emperor (Emperor Junnin), the shrine's divine slaves (shinsen) had been enrolled among the shrine households, and those who became commoners over time numbered more than 1,140 (Note: the part from "since the reign" onward follows the Shoku Nihongi). At this time there were fifty households of divine slaves, 685 taxable men (kachō) and 2,676 non-taxable men (Note: following the Shinshō Kyakuchokufu). In the third year of Kōnin (812), it had previously been the permanent practice to rebuild the shrine buildings every twenty years, but at this time it was determined that, except for the main hall, they should be repaired as damage required (Note: following the Nihon Kōki). In the third year of Jōwa (836), it advanced from Junior Second Rank, Order of Merit First Class, to Senior Second Rank. In the sixth year (839) Junior First Rank was added (Note: following the Shoku Nihon Kōki). In the eighth year of Jōgan (866), the shrine's head administrator (jingūshi) reported: "For each rebuilding of the shrine, timber is taken each time from Naka district. It lies more than two hundred ri from the shrine, the road is steep, and transport is extremely hard. Now I see that there is much vacant land around the shrine, so trees should be planted to serve this use. Please assign it to this office, order the planting, and have it supervised as well." This was approved (Note: following the Sandai Jitsuroku).

¶Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal official offerings. Every year in the second month, an official was sent to conduct the rites. The offerings were supplied by the Bureau of the Imperial Storehouse. Its chief priest, Shinto officiant and priest (hafuri) numbered one each, and each was given one set of regulation-colored garments. To the one ritual-abstinence attendant (monoimi) were given silks such as pale green kyōkechi and light-blue shikechi, together with silk floss (Note: following the Engishiki). Later it was styled the Ichinomiya (First Shrine) of the province (Note: following the document of the third year of Kenryaku (1213) of the Yoshida shrine and the Ichinomiya Ki). The Fujiwara clan, in fact, revered this main shrine and called it their tutelary deity (Note: following the Shoku Nihongi and the Ōkagami). When an empress or consort came from their family, or someone was appointed minister, offering cloth and presenting sacred treasures was exactly the same as in the case of the Katori Grand Shrine. The fief households it received were even more numerous than at Katori (Note: following the Heiki, the Shōyūki and the Sakeiki). In the Yōwa era (1181-1182), Minamoto-no-Yoritomo dedicated such places as Shiohama, Ōkubo and Seya in the inner districts of the home province (Note: following the Azuma Kagami and the Kashima shrine documents). Kashima Masamoto was made chief arrest commissioner (sō-tsuibushi), and soon afterwards the Tachibana district of the home province was also dedicated (Note: according to the Kashima shrine documents, the Tachibana district was dedicated by the provincial governor in the fourth year of Jōan (1174). It says Yoritomo again had miscellaneous levies exempted, and so differs slightly from this text). In the first year of Juei (1182), an envoy was sent to dedicate offerings (Note: following the Azuma Kagami). In the first year of Bunji (1185), an order was issued to the Tachibana district: "Forever forbid unlawful acts by stewards (jitō), and leave all matters, great or small, to the decision of the shrine officials" (Note: following the Kashima shrine documents). In the third year (1187), Yoritomo again dedicated 110 koku of millet from the inner districts, to be assigned to the monthly cost of the deity's food offerings, as a permanent rule. In the twelfth month of the second year of Kenkyū (1191), the shrine rumbled and shook like an earthquake. The Shinto officiant Nakatomi-no-Chikahiro reported to Kamakura: "This is a sign of warfare and of a great mourning." Yoritomo was alarmed and sent an envoy to dedicate a sacred horse (Note: following the Azuma Kagami). In the second year of Ninji (1241), the shrine was damaged by fire. The sacred object and the Akazu-no-Den (Unopened Hall) narrowly escaped the disaster. People of the time said: "Since high antiquity there has never been such a thing." The court sent Ōnakatomi-no-Yukisuke, Provisional Junior Assistant Director of the Department of Deities (Jingi Gon-no-Shōfu), to present offerings and apologize (Note: following the Hyakurenshō and the Azuma Kagami). In the fifth year of Kōan (1282), the shogun Prince Koreyasu dedicated Ōga village in Namekata district of the home province. In the twenty-fourth year of Shōhei (1369), Ashikaga Yoshimitsu dedicated Heike district in Isa district (Note: following the Kashima shrine documents).

¶The great annual festivals number more than 130, but their origins are mostly unclear (Note: following the Kashima shrine documents and the Kashima Sha Reiden Ki), and as there is not time to describe all of them in detail, the outline is given here. The fourth day of the first month is called the Toshiyama festival, also known as the Miurai festival. A turtle is scorched with fire from heavenly leaf-branches (amanohawakagi) to divine the year's harvest. The seventh day is called the Aouma (White Horse) festival, also known as the Mitobiraki rite. The shrine officials open the main hall during the night, and when they have finished presenting great swords, bows and arrows, they lead the sacred horse around the temporary shrine four times (Note: following the Kashima shrine documents and the Kashima Sha Reiden Ki, with reference to the Kashima Shi). The tenth day of the seventh month is called the Miikusa (Sacred Army) festival. All the people of the shrine lands gather before the shrine and light bonfires. A shrine official takes the sacred sword, faces the fire, and calls on the master of ceremonies (gyōji) to raise a victory cry. The master of ceremonies answers "Yes," and all those gathered respond. The shrine people all draw their swords and face the fire; this is sometimes popularly called the "festival of the Korean campaign" (Note: following the Kashima Shi, with reference to the legends of the local people). On the following day, the portable shrine is brought to the temporary shrine, three boats are built and floated on the inland sea. The shrine officials shout loudly as they go to the Tsu-no-Miya; this is called the Mifune (Sacred Boat) festival (Note: following the Kashima Sha Reiden Ki, with reference to the Kashima Shi). In fact this began with Omi-sayama-no-Mikoto (Note: following the Hitachi Fudoki). There is also what is called the Hitachi-obi (Hitachi Sash) festival, also known as the obi divination, which divines the good or ill fortune of marriages (Note: the Mumyōshō by Minamoto-no-Toshiyori, the Okugishō and the Monoimi-ki have been consulted). In general, the army festival and the boat festival were carried out by envoys sent from the court. In later ages the Great Assistant Governor (Daijō) of the home province was made to take part in them on a footing equal to an imperial envoy (Note: following the Kashima shrine documents). Since the divine district was specially established in the Taika era, the system remained unchanged down to Engi (Note: following the Hitachi Fudoki, the Ryō no Shūge and the Engishiki). The shrine fields within the district total more than 630 chō. In addition, those scattered in other districts are said to be about 549 chō. In later ages its shrine officials included posts such as Grand Chief Priest, Grand Shinto Officiant, Provisional Shinto Officiant, Grand Priest (ōhafuri), Provisional Priest, ritual-abstinence attendant, Chief Master of Ceremonies, Assistant of the Shrine (Miya-no-suke), Clerk (anju) and Sake Steward (Note: following the Kashima shrine documents). Those in charge of miscellaneous duties besides numbered more than seventy (Note: following the Kashima Jingū Shashoku Shidai). In ancient times there were thirty-eight descendant-deity shrines of this shrine in Mutsu Province, all of which offered offerings from the shrine's fief goods. After the Kōnin era (810-824), their rites probably lapsed (Note: following the Sandai Jitsuroku).

¶Its auxiliary shrines within this district number several dozen, and among them the Ato-no-Miya, also called the Aramatsuri-no-Miya, is south of the main shrine (Note: following the Kashima Sha Reiden Ki. It now stands in Kamino village). According to tradition, the Great Deity first moved to this place from Shiogama in Mutsu and later was enshrined at the present site (Note: following the Kasuga Genki and the Fubokushū). The Shio-no-Miya is east of the main shrine (Note: it is also written Itagami Shrine and now stands in Mime-ura). It enshrines Takakurajinomikoto (Note: following the Kashima Sha Reiden Ki and the Kashima Shaki). The Takafusa shrine, also called the Shitori shrine, stands before the main shrine and enshrines Takehazuchi-no-Mikoto (Note: following the Kashima Shaki).

¶Ōarai Isosaki Yakushi Bosatsu Shrine. (Note: it now stands on Ōarai Isosaki-yama in Isohama village in Miyata district.) It enshrines the two deities Ōnamuchi and Sukunahikona and has two spirit stones as its sacred objects (Note: the sacred objects follow the Chinjuchō). In the third year of Saikō (856), the provincial governor reported as follows: "A deity has descended at Ōarai Isosaki. At first villagers saw, in the middle of the night, a light over the sea reaching to the heavens. The next day, by the water's edge there were two strange stones, each about one shaku high. On the day after that, more than twenty small stones were beside them, as if attendants, and their coloring was extraordinary. A deity possessed a person and said: 'I am Ōnamuchi, the Great Name-Holder, and Sukunahikona-no-Mikoto. Long ago we made this land and departed to the eastern sea. Now we have come again for the people's sake.'" In the first year of Ten'an (857), by imperial edict it was placed among the official shrines and was granted the title Yakushi Bosatsu Myōjin (Note: following the Montoku Jitsuroku. That a Buddhist title was bestowed on a renowned deity, and no one found it strange, shows the abuses of the time, which were often like this). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki. In the two villages of Miyazaki and Tsunakake in the district there are shrines of the Deity of Kashima. Every year on the first day of the eighth month, the shrine officials carry a halberd and a shield to the main shrine, shout loudly, bury the halberd and shield in one hole, and pray for peace under heaven. According to tradition, anciently the chief priest of Kashima came in person to perform this rite, but later, because of the distance, it often lapsed. So the deity was enshrined in the two villages and their shrine officials were made to act in his place. Also, in Aruga village in Ibaraki district there is a branch shrine of Kashima; on the twenty-fifth day of the ninth month, its shrine officials likewise come carrying a halberd, place it on the hall of the main shrine, perform the rite and leave. These are all said to derive from the old story of the Great Deity of Kashima subduing Ōnamuchi-no-Mikoto).

¶Makabe District (1 shrine)

¶Ōkunitama Shrine. (Note: it now stands in Ōkunitama village; the one to the east is called Nantai-gū, the one to the west Nyotai-gū, and also Monoimi-no-Miya. Together they are called Kashima Myōjin.) It enshrines Ōkunitama-no-Kami. Ōkunitama probably refers to Takemikazuchi-no-Mikoto, and the deity is so called because he especially left his mighty spirit in this province (Note: the Hitachi Fudoki and the origin narrative of this shrine have been consulted). In the fourth year of Jōwa (837), because of its special numinous efficacy, it was given a share in the official shrines. In the twelfth year (845), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). In the Kōan era (1278-1288), it had more than thirty chō of shrine fields (Note: following the Zeisho documents and the Satake documents).

¶Shida District (2 shrines)

¶Tatenui Shrine. (Note: it now stands in Kihara village, is styled the First Shrine of Shida district, and serves as the guardian shrine of more than fifty villages in the east of the district.) According to tradition, it enshrines Futsunushi-no-Mikoto (Note: following the shrine account, with reference to the Izumo Fudoki).

¶Ami Shrine. (Note: it now stands in Takekuru village, is styled the Second Shrine of Shida district, and serves as the guardian shrine of more than forty villages in the west of the district.) It probably enshrines Takemikazuchi-no-Mikoto. In high antiquity, when the deity had punished and removed the evil deities, he left the weapons and gear he held, such as armor, halberds, shields, swords and jade scepters, all in this place, and ascended to heaven (Note: following the Hitachi Fudoki).

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

¶Kuji District (7 shrines)

¶Shizu Shrine. (Note: it now stands in Shizu village in Naka district, which is the place of Shitori district in Kuji district in the Wamyōshō. It is the Shidori-no-sato of the Hitachi Fudoki.) It enshrines Takehazuchi-no-Mikoto (Note: following the Nihongi Sanso. The shrine tradition says it enshrines Tajikarao-no-Mikoto, together with Takamimusubi-no-Mikoto and Omoikane-no-Kami. But the old origin record of this shrine says that in the first year of Daidō (806) Ame-no-Tajikarao-no-Mikoto was first enshrined and paired with the main deity. The Daidō-era account is of course not worth believing. But to make Tajikarao the principal deity on that basis is an error, and so it is not adopted). In ancient times there was a clan called the Shitoribe, which lived in this district for generations and presented shitori cloth; probably members of that clan founded the shrine (Note: the Hitachi Fudoki, the Man'yōshū and the Engishiki have been consulted). In the first year of Ninna (885), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Nagahatabe Shrine. It is in Ōta district. (Note: it now stands in Hata village, and the village is said to have been called Nagahata in former times.) It enshrines the ancestor of the Nagahatabe clan. When the Imperial Grandchild (Sumemima) descended to Tsukushi, Kamuhatahi-no-Mikoto accompanied him and was in charge of weaving the august garments. At first he went from the Futakami peaks in Hyūga to the hill of Hikitsune in Mino. In the reign of Emperor Sujin, Ōte-no-Mikoto avoided Mino, moved to this place, set up a weaving hall, and wove the garments of the deity. This is the ancestor of the Nagahatabe. The garments he wove were not sewn, but naturally took the shape of clothing, and the world called them Utsuhata. From then on they were offered as tribute to the deity (Note: following the Hitachi Fudoki). Even in the Engi era, Nagahatabe coarse silk was still offered without fail (Note: following the Engishiki).

¶Satsu Shrine. (Note: it now stands in Satomiya village.) It enshrines Amatsukami-Tachihayahio-no-Mikoto, also called Hayafuwake-no-Mikoto. In high antiquity the deity descended from heaven and lived at Matsuzawa. His divine power was extremely severe, and if people carelessly brought defilement upon it, they were immediately struck by the deity's curse. The villagers feared this and reported the circumstances in full to the court. The court sent Kataoka-no-Ōmuraji to pray and apologize, and the deity at last moved to Kabire Peak, east of the village of Satsu. A shrine was therefore established there to pacify and worship him. The shrine had stones as its fence, and bows, halberds, cauldrons and other vessels were made as sacred treasures and offered, but all turned to stone and are said to remain to this day (Note: following the Hitachi Fudoki). Later, because the peak was steep and the road difficult, making worship hard, the shrine was moved again to Satsu district, which is the present site (Note: following the Satsu Myōjin Engi). In the thirteenth year of Jōwa (846), it was granted Junior Fifth Rank Lower with Order of Merit Tenth Class (Note: following the Shoku Nihon Kōki). In the eighth year of Jōgan (866), it was given Junior Fifth Rank Upper from Senior Fifth Rank Upper. In the sixteenth year (874) it rose to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku. The original text gives the earlier rank as Senior Fifth Rank Lower, but "lower" is probably an error for "upper"). Every year on the tenth day of the first month of summer (the fourth month) and the last month of autumn (the ninth month), the portable shrine is carried up to Kabire Peak to perform the rites. Kabire Peak is today's Irishiken-yama. In the last month of autumn, it is said to be the custom to brew sacred sake in a stone jar on the mountain and offer it in the first month of summer of the following year (Note: following the legends of old men. The Satsu Myōjin Engi says that in the past, when the Kashima Grand Shrine was being built, timber was taken from Mount Kabire. At that time one great tree was split in two, and in its heart writing appeared of itself, reading "Sacred Tree for the Building of Kashima." People thought this strange, and so presented one piece to the Kashima shrine and kept one piece at this shrine. From this, Tachihaya-o-no-Mikoto is probably a descendant deity of Kashima).

¶Ame-no-Shirawa Shrine. (Note: the character for "shirawa" is also written with other characters. It now stands in Shirawa village and is called Shirawa Myōjin.) It enshrines Ame-no-Shirawa-no-Kami, also called Naga-Shirawa-no-Kami (Note: following the Kogo Shūi, the Kuji Hongi, the Engishiki and the ridgepole tablet of the Kyōroku era). In the eighth year of Jōgan (866), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the sixteenth year (874) it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ame-no-Hayatamahime-no-Mikoto Shrine. (Note: it is also written Ame-no-Hayatama-no-Kami. It now stands in Mizuki village in Taka district, and the one called Izumi Myōjin is probably this.) In the eighth year of Jōgan (866), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the sixteenth year (874), Junior Fifth Rank Upper was granted (Note: following the Sandai Jitsuroku).

¶Inamura Shrine. (Note: it now stands in Tenjinbayashi village, the village next to Inaki village. It is probably the place of the ancient Satake district. The character "mura" might perhaps be written with the character "zai"; "zai" is read "ki," but since all the books write "mura," it is not changed lightly.) It probably enshrines the ancestor of the Mononobe-no-Muraji, of the same line as the Provincial Governors of Kuji (Note: following the Kuji Hongi. The Mononobe-no-Muraji in fact descend from Amatsukami Nigihayahi-no-Mikoto. Among the twenty-five Mononobe he led there is one called the Satake Mononobe; probably members of that line lived in the Satake district and enshrined their ancestor, calling him Amatsukami. This is added here for reference in investigation). In the second year of Kashō (849), it became an official shrine because of its efficacy in warding off drought and prolonged rain (Note: following the Shoku Nihon Kōki). In the second year of Gangyō (878), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the first year of Ninna (885) it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Tateno Shrine. (Note: it now stands in Kami-Ose village in Naka district, in the same shrine as the Deity of Kashima. It was originally on Tateno-yama in the village, but its present location is called Shirahata-yama. According to the Kuji Hongi, among the families of the Provincial Governors of Kuji there is the Tateno-no-Muraji, and this shrine probably enshrines their ancestor. But firm proof has not yet been obtained. This is added here for reference in investigation.) In the sixteenth year of Jōgan (874), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Tsukuba District (2 shrines)

¶Tsukubasan Shrine (2 shrines). (Note: it now stands on the summit of Mount Tsukuba.) It enshrines the male deity of Tsukuba (Tsukuba-no-Ono-Kami) and the female deity of Tsukuba (Tsukuba-no-Meno-Kami) (Note: following the Shoku Nihon Kōki, the Sandai Jitsuroku and the Hitachi Fudoki. Mount Tsukuba has two peaks, east and west; the west peak is called Nantai (Male Body) and the east peak Nyotai (Female Body). The shrine tradition says it enshrines the two deities Izanagi and Izanami, but this probably arose as a forced association from the names Nantai and Nyotai, and so it is not adopted). According to tradition, in remote antiquity the Ancestral Deity (Miova-no-Kami-no-Mikoto) went about visiting the lands of the various deities, and on reaching Mount Fuji (Fuji-no-take) in Suruga asked for lodging. The deity of Fuji refused, on the ground of ritual abstinence for the Niiname harvest festival. So he climbed Mount Tsukuba. The deity of Tsukuba said, "Tonight is the Niiname, but I would not dare disobey your command," and prepared food and drink and served him with reverence and care. The Ancestral Deity was pleased and composed a song. In it he praised his offspring as dear to him and the deity's shrine as lofty, wished that it should endure as long as heaven and earth and sun and moon, and prayed that the people should gather and rejoice, that food and drink should be plentiful, that this should continue unbroken through the generations and flourish more with each day (Note: in the song, a word for "flourish" breaks the rhyme and is probably an error for another character meaning "revere"), and that for a thousand autumns and ten thousand years their pleasures and enjoyment should never end. Afterwards, people climbed up and down the mountain singing and dancing and presenting offerings, without interruption through the four seasons, exactly as the Ancestral Deity had decreed (Note: following the Hitachi Fudoki. The Ancestral Deity spoken of in this book seems to indicate the two deities Izanagi and Izanami. From this, the error of the shrine tradition in enshrining the two deities can be known).

¶In the fourteenth year of Kōnin (823), because its numinous efficacy was repeatedly manifest, it was given a share in the official shrines with Junior Fifth Rank Lower (Note: following the Nihon Kiryaku. According to the passage below, the rank in this entry applies only to the male deity). In the ninth year of Jōwa (842), Junior Fifth Rank Lower was conferred on the female deity (Note: following the Shoku Nihon Kōki). In the second year of Ten'an (858), Fourth Rank was conferred on the two deities, male and female (Note: following the Montoku Jitsuroku. This text does not say senior or junior, upper or lower, but probably the earlier ranks listed in the passage below are what was conferred in this year). In the twelfth year of Jōgan (870), Senior Fourth Rank Lower was conferred on the male deity, who had been Junior Fourth Rank Upper, and Junior Fourth Rank Upper on the female deity, who had been Junior Fourth Rank Lower. In the thirteenth year (871), Junior Third Rank was conferred on the male deity. In the sixteenth year (874), Senior Fourth Rank Lower was conferred on the female deity (Note: following the Sandai Jitsuroku. This text says "granted Junior Fourth Rank Upper from Junior Fourth Rank Lower," but this is probably an error. It has now been corrected following the passage above). Under the Engi regulations, one seat was ranked as a major shrine of renowned deities and one as a minor shrine (Note: following the Engishiki). In the Kōan era (1278-1288), it is said to have had more than fifty-six chō of shrine fields (Note: following the Zeisho documents and the Satake documents).

¶Naka District (7 shrines)

¶Yoshida Shrine. (Note: it now stands in Yoshida village in Ibaraki district, which is the place of the ancient Yoshida district in Naka district.) It enshrines Yamato-takeru-no-Mikoto (Note: following the old record of the Yoshida shrine). Yamato-takeru-no-Mikoto largely pacified the eastern lands, and many traces of his passage remain in this province (Note: following the Hitachi Fudoki). This place too is said to have been one he passed through (Note: following the old record of the Yoshida shrine). In the first year of Ten'an (857), it advanced from Junior Fifth Rank Upper, Order of Merit Eighth Class, to Junior Fourth Rank Lower (Note: following the Montoku Jitsuroku). In the fifth year of Jōgan (863), one rank was added (Note: following the Sandai Jitsuroku). In the fifteenth year (873), in order to ward off the calamity of the Silla pirates, an edict assigned 830 bundles of rice for festival gatherings and the repair of miscellaneous buildings (Note: following the Yoshida shrine documents). In the second year of Gangyō (878), it became Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was styled the Third Shrine of the province (Note: following the Yoshida shrine documents and the Yakuō-in documents). In the third year of Tengyō (940), by imperial edict fief households were added and its rank advanced (Note: following the Yoshida shrine documents. "Third year" follows the Entairyaku and the Genpei Jōsuiki). In the fourth year of Kanji (1090), rice for the shrine rites and the repair of miscellaneous buildings was assigned on the model of the Jōgan precedent. In general, when the shrine hall was repaired and a ceremony of transferring the shrine was held, it was the custom always to send an envoy to present offerings and a horse. In the third year of Kenryaku (1213), earlier the shrine officials had submitted: "By old custom, when this main shrine was repaired, the provincial governor ordered the two districts of Yoshida and Naka to provide labor. At the time of the building works of the Kenkyū era, the district officials defied the law and refused, so an imperial decree was issued and an envoy was sent to urge on the work. Now damage to the shrine hall and the rest is very great. Please issue a decree and have the provincial governor supervise and repair the work. Also, regarding the grain for the rites of the fourth-month festival of this main shrine, it had long been the custom that ten koku be supplied every year from the east and west of Naka district, but since the Kennin era (1201-1204) the clerks (kumon) and others have defied this and are reluctant to deliver it. Please grant an official envoy to press for and collect it." At this point the request was approved. In the fourth year of Engen (1339), thirteen chō of land in the home village were dedicated, with prayers for peace under heaven (Note: the part from "Engen" onward follows the Yakuō-in documents). Moreover, in the Chōshō era (1132-1135), Otsuki-no-Masashige, Senior Secretary of the Left (Sadaishi), supervised shrine affairs from afar, and his descendants held this post for generations. By the Kyūan era (1145-1151), the peasants who cultivated the shrine fields did not maintain ditches and weirs and did not deliver the rite offerings. The Otsuki family therefore sent a document of admonition. Originally, two tan of fields each in the two districts of Hakamahaka and Tokiwa in this district had been assigned to the offerings of the first days of the seventh and twelfth months. By the Kennin era, the shrine service was no longer provided. The Otsuki family again ordered supply in accordance with precedent, and later again ordered the wasteland of Mikawa village to be opened as fields for the first-day offerings (sakuhei-den). In general, the shrine lands in this district, Yoshida, Tokiwa, Sakado, Hakamahaka and others, came to eight districts in all, with more than 150 chō of fields, all of them lands exempt by imperial decree (chokumen-chi) (Note: the three characters for "lands exempt by imperial decree" follow the Satake documents). The posts of Shinto officiant and chief priest were held by the Kimikō clan, and those of priest and head of the shrine (kannushi) by the Ōtoneri clan, all hereditary. The Ōtoneri clan also held the post of Field Steward (Tadokoro) for generations, and later took Tadokoro as the clan name. In the Shōan era (1299-1302), there was a man named Nagatsune, who himself stated: "Since my first ancestor was appointed to the shrine post, for more than eight hundred years, successive generations have served." (Note: following the Yoshida shrine documents.) His descendants are said to be in charge of shrine affairs even now (Note: following the old record of the Yoshida shrine).

¶There are two separate shrines (betsugū). One is called Kasahara Shrine (Note: it now stands in Kasahara village) and enshrines Ototachibanahime-no-Mikoto and Konohanasakuyahime-no-Mikoto. The other is called Sakato Shrine (Note: it now stands in Sakato village) and enshrines Konohanasakuyahime-no-Mikoto (Note: following the old record of the Yoshida shrine). In the fourth year of Kanji (1090), by imperial edict three koku of grain for the festival offerings was assigned. Among its dependencies there are also two shrines, Takura and Kamado-no-Kami, within the precinct. In the third year of Kenpō (1215), by imperial edict, the villages of Ōto, Nagaoka and others were made to carry out repairs in accordance with the old precedent (Note: following the Yoshida shrine documents).

¶Sakatsura Isosaki Yakushi Bosatsu Shrine. (Note: it now stands at Sakatsura Isosaki in Hiraiso village. The original text writes "tsura" with a wrong character; it has now been corrected following the Montoku Jitsuroku.) It enshrines the two deities Ōnamuchi and Sukunahikona, and shares its origin with the Ōarai Isosaki shrine. In the first year of Ten'an (857), it was placed among the official shrines, and the bestowal of a divine title was likewise the same as in the case of Ōarai Isosaki (Note: following the Montoku Jitsuroku). Under the Engi regulations, both were ranked as major shrines of renowned deities.

¶Ōi Shrine. (Note: it now stands in Iitomi village in Ibaraki district, and the one called Kashima Myōjin is this. The Ōi district of Naka district in the Wamyōshō is probably this place. In the village there is a spring, called Ōi-do (the Great Well). The name Ōi probably arose from this. According to tradition, in the Tenji era (1124-1126) Ōi was changed to Yokosone, also called Ōbe, and in recent times changed again to Iitomi. "Ii" is probably a corruption of another character with the same sound. "Ōbe" and "Ōfu" naturally share sound. The Ōbe district in Naka-nishi district mentioned in the Shinran Den is this. In fact the name was not changed.) It probably enshrines Takekashima-no-Mikoto, ancestor of the Naka Provincial Governors (Naka no Kuni no Miyatsuko) (Note: following the Kuji Hongi). In the reign of Emperor Sujin, Takekashima, by imperial command, came to this province, destroyed the powerful bandits, and became a provincial governor for that merit (Note: the Kuji Hongi and the Hitachi Fudoki have been consulted. According to the Kojiki, the Naka Provincial Governors were in fact of the same line as the Ō-no-Omi. This place was probably where the Ō clan lived, and so their ancestor was enshrined there and the place name was taken from it. And because "Karima" and "Kashima" share a reading, in later ages it was in the end corrupted into the Deity of Kashima. This is added here for reference in investigation).

¶Aoyama Shrine. (Note: it now stands in Aoyama village in Ibaraki district.) According to tradition, it enshrines Itakeru-no-Mikoto (Note: following the shrine tradition).

¶Awa-no-Yamanoue Shrine. Also called the Deity of Awa (Awa-no-Kami) (Note: following the Sandai Jitsuroku. It now stands in Ōyama village in Ibaraki district, which is the place of Awa district in Naka district in the Wamyōshō.) According to tradition, it enshrines Sukunahikona-no-Mikoto (Note: following the shrine record of this main shrine. The shrine record says that long ago the deity descended onto a cedar tree carrying an ear of millet (awa), and so was called Orikiyōjin (Descending-Tree Myōjin). The inscription on the body of the shrine's long drum (chōko) of the Bunmei era (1469-1487) is also said to show the name Sakarikimyōjin). In the second year of Ninna (886), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Tōnai Shrine. (Note: it now stands in Fujii village in Ibaraki district. The shrine preserves two ridgepole tablets, of the fourth year of Eishō (1507) and the fifth year of Kan'ei (1628), both of which are inscribed "Tōnai Myōjin, Fujii village, Fujii district, Naka-nishi estate.")

¶Iwafune Shrine. (Note: it now stands on Mount Iwafune in Iwafune village in Ibaraki district.) According to tradition, it enshrines Tori-no-Iwakusufune-no-Kami (Note: following the origin record of this shrine). He is also called Ame-no-Torifune-no-Kami, an attendant of Takemikazuchi-no-Kami, and was a deity who pacified the lower land (Note: following the Kojiki). Its sacred object is a huge boat-shaped rock, more than one jō and eight shaku long and about one jō wide (Note: following the shrine record). In the first year of Jōgan (859), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

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

¶Niihari District (3 shrines)

¶Inada Shrine. (Note: it now stands in Inada village in Ibaraki district.) According to tradition, it enshrines Kushiinadahime-no-Mikoto (Note: following the origin record of the Inadahime shrine). It was probably founded by the Provincial Governor of Niihari (Niihari no Kuni no Miyatsuko) (Note: the general sense of the Shoku Nihongi, the Kuji Hongi and the Hitachi Fudoki has been taken into account). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). In the Kōan era (1278-1288), it is said to have had more than seventeen chō of shrine fields (Note: following the Zeisho documents).

¶Kamo-no-Ōkami-Mikokanushitama Shrine. It enshrines the Deity Kanushitama, child of the Great Deity of Kamo (Note: following the Montoku Jitsuroku and the Sandai Jitsuroku. All the manuscripts of the Engishiki have missing characters here, so these two books are followed. The shrine now stands in Kamobe village in Ibaraki district and is called Kamo Myōjin). On the accession of Emperor Montoku (850), by imperial edict it was placed among the official shrines (Note: following the Montoku Jitsuroku). In the third year of Jōgan (861), it rose from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). In the first year of Genkyū (1204), Kamakura issued an order: "The shrine's holding, Nakagun estate, has been exempted from miscellaneous levies, starting with the rice for the Daijōe, by the personal petitions of the three emperors Toba, Shirakawa and Go-Shirakawa. Yet with regard to land within the shrine, some call it a separate allotment (bepu), some invoke stewards (jitō) and impose miscellaneous levies, so that the shrine people have fled and scattered. Is this not truly pitiable? Henceforth all of this is to be exempted" (Note: following the documents of the Hitachi Kamo shrine).

¶Sashino Shrine. (Note: it now stands on top of Mount Sashiro at Kasama in Ibaraki district.) It probably enshrines Toyokiirihiko-no-Mikoto, ancestor of the Sashiro-no-Kimi (Note: following the Shōjiroku and the Engishiki). In the fourth year of Jōwa (837), because of its special numinous efficacy, it was given a share in the official shrines (Note: following the Shoku Nihon Kōki).

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

¶Ibaraki District (3 shrines)

¶Ishimi Shrine. (Note: the characters of "Ishimi" are read "Ishimi." The present villages of Kamiso, Kujiraoka and others in Niihari district were called Ijiro district in the Middle Ages. "Ijiro" and "Ishimi" are close in sound and meaning, and this is probably the place of the Ishimi district of Ibaraki district in the Wamyōshō. In the district there is Mount Ashiho, with a shrine on its summit called Ashio Gongen, which may perhaps be this main shrine. One account says that in a village near Kujiraoka there is Izumi village, "Izumi" and "Ishimi" being close in sound and meaning, and that the Atago shrine in the village is probably it. Which is correct is unknown.)

¶Hanashiyama Shrine. Also called the Deity of Hanashi (Hanashi-no-Kami). (Note: its present location is unknown. Some say that the one now in Iwama village, enshrined together with Kumano Gongen, is probably this.) In the twelfth year of Jōgan (870), it rose from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the first year of Ninna (885) it advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Nushiishi Shrine. (Note: it now stands in Ōwada village in Kashima district.) A spirit stone is worshipped as the deity (Note: following the shrine record).

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

¶Taka District (1 shrine)

¶Sawawa-no-Chigi Shrine. Also called the Deity of Sawa (Sawa-no-Kami). (Note: it now stands on Mount Shiohara in Odzuda village. The village was formerly called Sawayama, and the old shrine site was on Mount Sawa. "Sawa" is in fact the character for "marsh," and that is why Mount "Sawa" is now written as "marsh mountain." The "wa" in "Sawa" is probably an auxiliary particle. In Tōtōmi Province there is the Deity of Awawa, enshrined on Mount Awa. "Awa" is in fact the same as "Awa," but one further syllable "wa" is added, which is the same case as this.) In the first year of Jōgan (859), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Register

¶Hikone Shrine. Its location is now unknown. (Note: the characters of "Hikone" in this shrine name and the usual characters for "Hikone" share sound and meaning. According to the Kojiki, the Kuji Hongi and the Hitachi Fudoki, the ancestor of the Provincial Governors of Ibaraki is called Amatsuhikone-no-Mikoto. This shrine was probably one where the governor worshipped his ancestor. But there is now no way to examine the shrine site.) In the sixteenth year of Jōgan (874), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Kunitsu Shrine. Anciently called the Kuni-no-Yashiro (Shrine of the Land), and also called Agata-no-Kami (Deity of the District). It is in Namekata district. (Note: the part from "anciently" onward follows the Hitachi Fudoki. It now stands in Namekata village and is called the guardian Kunijin Myōjin.) In the sixteenth year of Jōgan (874), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Saigusa-no-Chigi Shrine. It now stands in Makabe district. (Note: the district name follows the account of the local people. It is now on top of Mount Kaba and is called the Naka-no-Miya (Middle Shrine). The Shōjiroku says that the Saigusa-no-Muraji are descendants of Takekoro-no-Mikoto, fourteenth-generation descendant of Amatsuhikone-no-Mikoto. Takekoro-no-Mikoto was the ancestor of the Provincial Governors of Ibaraki, and as this shrine lies on the border of the two districts of Makabe and Ibaraki, it probably enshrines Takekoro-no-Mikoto.) In the seventeenth year of Jōgan (875), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Kawae Shrine. Its location is now unknown. (Note: Kawai village in Kuji district was formerly called Kawai. There is an old shrine called Kawai Myōjin. "I" and "e" are close in sound in dialect, and some say it is this shrine. It is added here for the time being for reference in investigation.) In the first year of Gangyō (877), it rose from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Okitsuse Shrine. It is in Kashima district. (Note: it now stands in Isu village and is called Isu Shrine.) It enshrines the Deity Kunado (Kunado-no-Kami) (Note: the district name and the deity's name follow the Kashima Sha Reiden Ki). In the second year of Ninna (886), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. Later it became an auxiliary shrine of the Kashima Grand Shrine (Note: the part from "later it became" onward follows the Kashima Sha Reiden Ki).

¶Murakami Shrine. It now stands in Niihari district. (Note: the district name follows the account of the local people. It is on top of Mount Ryūjin in Murakami village, which is within the ancient Ibaraki district.) In the first year of Ninna (885), it became Junior Fifth Rank Upper from Junior Fifth Rank Lower.

¶Gōzō Shrine. It now stands in Makabe district. (Note: the district name follows the account of the local people. It is in Kuramochi village. The shrine record says it enshrines Hinarasu-no-Mikoto. But considering the place name of its location, Kuramochi is in fact Kurumamochi. The Shōjiroku says the Kurumamochi-no-Kimi are descendants of Isa-no-Kimi, eighth-generation descendant of Toyokiirihiko-no-Mikoto. In this district there is now the Isa district; Isa is in fact the same as Isa. Probably Isa-no-Kimi had merit in this land, so he was enshrined and called Gōzō-no-Kami (Deity of the District Founder). The shrine record is probably mistaken. This is added together for reference, to await later investigation.) In the second year of Ninna (886), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Sugata Shrine. It is in Kawachi district. (Note: the district name follows the Wamyōshō. It now stands in Kamisakai village in Niihari district and is popularly corrupted into Sugatami Myōjin. This place is within the area of the Sugata district of Kawachi district in the Wamyōshō.) It probably enshrines the ancestor of the Sugata-no-Obito (Note: the part from "probably enshrines" onward follows the Shōjiroku and the Engishiki). In the first year of Ninna (885), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).