Treatise 18: Deities of Heaven and Earth XVIII: Shrines XIII

¶Izumo

¶Ou District (Ou-gun) (48 shrines)

¶Kumano-ni-masu Shrine. Also called Kumano Taisha. It stands on Mount Kumano (Note: following the Izumo no Kuni Fudoki). This is the Kumanari Peak of antiquity (Note: in later times the shrine was moved to Kumano village at the foot of the mountain and divided into an upper and a lower shrine). It enshrines Susanoo-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). This deity truly received the command of the heavenly deities and ruled the land under heaven, and in the age of Ōnamuchi-no-Mikoto his purpose was carried on and a great undertaking was finally accomplished (Note: following the Nihon Shoki). For this reason, honoring the ancestral deity, he is styled Kabuiroki Kumano-no-Ōkami Kushimikenu-no-Mikoto (Note: following the Engishiki), and is also called Kumano Kamuro-no-Mikoto (Note: following the Fudoki). The Izumo no Kunimiyatsuko carried on the rites generation after generation (Note: following the Ryō no Gige), and the court too revered it above all. This district was designated a divine district (Note: following the Ryō no Shūge and the Engishiki), and kanbe (households attached to the shrine) were also established in this district and in Akika, Tatenui and Izumo districts (Note: following the Fudoki).

¶In the first year of Daidō (806), the province of Izumo, which had previously held 25 fief households, was granted 10 more at this time (Note: following the Shinshō Kyakuchokufu). In the first year of Ninju (851), it was specially granted the Junior Third Rank (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it advanced to the Senior Third Rank, was then conferred the Seventh Order of Merit, and later rose to the Junior Second Rank. In the ninth year (867), it advanced to the Senior Second Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Myōjin Taisha) (Note: following the Engishiki). Whenever a new Kokuzō (provincial governor-priest) took office, it was the rule that he first worship at this shrine. At its Niiname-sai (harvest festival) there was a ceremony of offering the mortar and pestle used for striking fire, which is said to be a survival of the customs of high antiquity (Note: following the Izumo Shikisha Kō).

¶Saki Shrine (Note: it now lies at Inaba in Kumano village and is called the Misaki Shrine).

¶Noritō Shrine (Note: the present text writes the first character of the name with a different character, which is an error. The Fudoki has a form written "Noritō" with a different spelling but the same reading, so it has been corrected accordingly. The shrine now stands in Hiyoshi village and is called Tsurugi Myōjin).

¶Tanaka Shrine (Note: it now stands in Izumo village and is called Ashitaka Myōjin).

¶Tatei Shrine (Note: it now lies at Ōta in Kumano village and is called the Tatei Shrine).

¶Hayatama Shrine (Note: it was originally at Hayatama-no-mori in Kumano village, but the shrine has long since fallen into ruin. For that reason the sacred body is said to have been moved into the precinct of the Kumano Shrine). It probably enshrines Hayatama-no-O-no-Kami, a child of Izanagi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶Fugomi Shrine (Note: it now lies at Kawashita in Tamatsukuri village and is called Fugomi Myōjin).

¶Iwasaka Shrine (Note: the Fudoki has a different spelling of "Iwasaka." It was originally at Kamunōsan in Iwasaka village, but later moved to Ōba village and was called Kamumusubi-no-Ōkami). It probably enshrines Izanami-no-Mikoto. In remote antiquity, when the female deity (Izanami-no-Mikoto) pursued the male deity (Izanagi-no-Mikoto) from the land of Yomi as far as Iwasaka, the male deity blocked the slope with a great boulder. The female deity could pursue no further and halted. For this reason she was enshrined in this place and styled Kamumusubi-no-Ōkami (Note: consulting the Nihon Shoki and the Izumo no Kuni Fudoki). It is said that it was the practice for the Izumo no Kunimiyatsuko to make offerings of new grain and perform rites here every year on the middle rabbit day of midwinter (the eleventh month) (Note: following the Izumo Fudoki Shō).

¶Sakusa Shrine (Note: it now lies in Sakusa village in Ōkusa district and is called Yaegaki Myōjin). It enshrines Aohata-Sakusahiko-no-Mikoto, a child of Susanoo-no-Mikoto (Note: following the Montoku Jitsuroku, the Sandai Jitsuroku and the Fudoki. According to one account, Aohata-Sakusahiko is also written with other characters for Sakusa). This deity once left his spirit at Mount Takama, first planted the seeds of hemp, and rendered service to the livelihood of the people (Note: following the Fudoki). In the first year of Ninju he was granted the Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In Jōgan 7 (865) and Jōgan 13 (871) he was advanced one rank each time. In the second year of Gangyō (878) he reached the Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Manai Shrine (Note: it now stands in Yamashiro village, and beside the shrine is the Manai Waterfall. It is the rule that this water must always be used when preparing the sacred food offerings every year for the Niiname-sai of the main shrine).

¶Takahi Shrine (Note: the Fudoki has a different spelling of "Takahi." It now stands in Higashi-Tsuda village and is called Takahi Myōjin). It probably enshrines Ajisukitakahikone-no-Mikoto.

¶Yamashiro Shrine (Note: it now stands in Nishi-Tsuda village in Yamashiro district and is called Ōyamashiro-no-Ōkami). It enshrines Yamashirohiko-no-Mikoto, a child of Ōnamuchi-no-Mikoto (Note: following the Fudoki and the Engishiki).

¶Mezuki Shrine (Note: also written with other characters as "Mezuki." The Fudoki writes the last character differently. It now stands in Higashi-Tsuda village). In Jōgan 7 it advanced from the Junior Sixth Rank Upper to the Junior Fifth Rank Lower. In Jōgan 13 it was granted the Senior Fifth Rank Lower, from the Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Noshiro Shrine (Note: the Fudoki has a different spelling of "Noshiro." It now lies at Tomotayama in Noshiro village and is called Hetada Myōjin).

¶Fujinaōanamochi Shrine. Also called the Fujina Shrine (Note: following the Fudoki).

¶Fujina Shrine (Note: the present text writes the last character of the name differently, which is an error. It has now been corrected following the Fudoki. The two shrines now both stand in Fujina village and are called Taka Myōjin).

¶Kudami Shrine (Note: the present text writes the last character of the name differently, which is an error. It has now been corrected following the Fudoki. The shrine was originally on top of Mount Kudami in Higashi-Imibe village, but later moved to the foot of that mountain and is called Kudami Myōjin). It is handed down that it enshrines Ōnamuchi-no-Mikoto (Note: following the account of the local people).

¶Tamatsukuriyu Shrine. Also called Yu-no-Kami (Note: following the Sandai Jitsuroku. It now stands in Tamatsukuri village and is called Yubune Myōjin). It is handed down in tradition that it enshrines Ōnamuchi-no-Mikoto (Note: following the Izumo Shikisha Kō). In Jōgan 13 it advanced from the Senior Fifth Rank Upper to the Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku). The one seat enshrined jointly in the same shrine is called Karakuni Itate-no-Kami, and it probably enshrines Isotakeru-no-Mikoto (Note: following the Nihon Shoki and the Engishiki. On consideration: in the Fudoki, besides the Tamatsukuriyu shrine there is the Yu shrine, and this is that deity).

¶Mefu Shrine (Note: it now stands at Shirakata Port in Matsue and is called Kata Myōjin).

¶Kimachi Shrine (Note: the present text writes the name with different characters, which is an error. The Fudoki has a form with a different spelling but the same reading as "Kimachi," so it has been corrected accordingly. The shrine now lies at Ōmori in Kamikimachi village in Kimachi district and is called Ōmori Sansha Myōjin).

¶Sai Shrine (Note: the Fudoki has a different spelling of "Sai." It now stands at Saitani in Shiraishi village). It probably enshrines the Aramitama (rough spirit) of Ōnamuchi-no-Mikoto (Note: following the Ryō no Shūge, the Engishiki and the Ōyamato Shachū Shinjō).

¶Saitakamori Shrine (Note: the Fudoki writes "Sai" differently. Its location is the same as the Sai Shrine, and it is called Takamori-no-Ōkami).

¶Shinji Shrine (Note: it now stands at Hongō in Shiraishi village in Shinji district and is called Ishimiya Myōjin). It probably enshrines Ōnamuchi-no-Mikoto (Note: following the Fudoki and the Engishiki). Shinji is the place where a deity once hunted a boar (Note: following the Fudoki).

¶Uruhu Shrine (Note: the present text writes the first character of the name differently, which is an error. It has now been corrected following the Fudoki. The shrine now stands on Mount Uruhu in Hirahara village and is called Mishima Myōjin).

¶Suda Shrine (Note: it now lies in Suda valley in Izumo-gō village and is called Shirao Myōjin).

¶Iyu Shrine (Note: according to one account also written with other characters as "Iuya," and the Fudoki also writes it "Ifuya." It now stands in Iya village and is called Iya Myōjin). It probably enshrines Chigaeshi-no-Ōkami. Izanami-no-Mikoto had already entered the land of Yomi, and, resenting Izanagi-no-Mikoto, pursued him as far as Hirasaka. Izanagi-no-Mikoto blocked the entrance of the slope with a great rock to stop her. That rock was named Chigaeshi-no-Ōkami, and also Yomidosae-no-Ōkami. Hirasaka is this very place (Note: following the Nihon Shoki and the Kojiki).

¶In the fifth year of Emperor Saimei (659), the shrine of the Itsukashi-no-Kami of Izumo was repaired. At that time a dog carried the arm of a dead person in its mouth and set it down at this shrine, and people took it as an ill omen. Not long afterward the Emperor died (Note: following the Nihon Shoki). In Jōgan 9 (867) it was raised from the Junior Fifth Rank Lower to the Junior Fifth Rank Upper. In the thirteenth year it advanced to the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). The one seat enshrined jointly in the same shrine is called Karakuni Itate-no-Kami.

¶Tsukuyō Shrine (Note: the Fudoki has a different spelling, "Tsukiya." It now stands in Shimo-I-higashi village and is called Ōmori Myōjin. Its old site is in the fields about ten chō south of the shrine). The one seat enshrined jointly in the same shrine is called Hayatsumujiwake-no-Kami (Note: also written Hayatsumujiwake-no-Mikoto). It probably enshrines Hayatsumuji-no-Mikoto (Note: following the Kuji Hongi and the Engishiki). When Nigihayahi-no-Mikoto died, Takagi-no-Kami commanded this deity to escort the funeral to heaven (Note: following the Kuji Hongi). In the first year of Ninju it was granted the Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku).

¶Yamasa Shrine (Note: the Fudoki has a different spelling, "Yamasa"). It enshrines Ōyano-me-no-Mikoto (Note: following the Tenchi Hongi as cited in the Chōkan Kanmon). The one seat enshrined jointly in the same shrine is called Kushimikeno-no-Kami (Note: the two seats now both stand in Kamiyamasa village in Nogi district and are called Nisho Myōjin). Kushimikeno is none other than Susanoo-no-Mikoto (Note: following the Engishiki), and Ōyano-me is his consort (Note: following the Tenchi Hongi).

¶Fube Shrine (Note: it now stands in Fube village in Nogi district. It was originally on Mount Ichien but moved to this place during the Tenbun era).

¶Tsubeshiro Shrine (Note: the one now in Kitayama, Hirose village, Nogi district, is probably this).

¶Noki Shrine. Also called Noki-no-Ōkami (Note: sometimes written with other characters as "Nogi." It now stands in Higashi-Matsui village in Nogi district and is called Nogi Myōjin). It probably enshrines Ame-no-Hohi-no-Mikoto (Note: consulting the Fudoki and the roof-beam tablets of the Genroku era). In Jōgan 9 it advanced from the Junior Fifth Rank Lower to the Junior Fifth Rank Upper. In the thirteenth year it was granted the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. On consideration: the present text, in its entry for the thirteenth year, writes the name with different characters as "Nōmi," which is an error, and it has been corrected following the passage above). The two seats enshrined jointly in the same shrine are called Ōanamochi-no-Kami and Ōanamochi-no-Miko-no-Kami.

¶Sakuta Shrine (Note: the one now in Kamikimachi village that is called Hongū Myōjin is probably this). It is handed down that it enshrines Susanoo-no-Mikoto (Note: following the shrine tradition). The one seat enshrined jointly in the same shrine is called Karakuni Itate-no-Kami (Note: on consideration: this shrine is now called "Karakuri," which is close in sound and reading to "Karakuni").

¶Shihomi Shrine (Note: the Fudoki has a different spelling, "Shihomi." It now stands in Ijiri village in Nogi district and is called Shiomi Myōjin). It probably enshrines Kumano-Oshihomi-no-Mikoto (Note: the character for "homi" is also written with another character). That is Kumano-Kusuhi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶Odaki Shrine (Note: the Fudoki has a different spelling, "Oshiki." It now stands on Mount Oshiki in Iyū village in Nogi district and is called Iyū Myōjin). The one seat enshrined jointly in the same shrine is called Miwake-no-Kami. In the first year of Ninju it was granted the Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In Jōgan 7 and 13 its rank was advanced repeatedly until it reached the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The present text, in its entry for the thirteenth year, writes "Miwake" with different characters, which is an error, and it has now been corrected following the passage above).

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

¶Yuki Shrine (Note: it now lies in Ōji-no-mori in Magata village and is called Ōji Gongen).

¶Katsuhi Shrine (Note: it was originally on top of Mount Katsuhi in Nogi district, but later moved to the foot of that mountain and became a subordinate shrine of Tonda Hachiman).

¶Katsuhitakamori Shrine (Note: the Fudoki has a different spelling, "Katsuhi-no-Taka." It now stands on top of Mount Katsuhi in Hirose village).

¶Tanomo Shrine (Note: the Fudoki has a different spelling, "Tanomo." It now stands in Kita-Yasuda village in Nogi district and is called Tanomo Myōjin).

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

¶The 47 shrines above were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Shimane District (Shimane-gun) (14 shrines)

¶Fujikimi Shrine (Note: the Fudoki writes the last character of the name differently. It now stands on Mount Fujikimi in Higashi-Kawazu village in Yamaguchi district and is called Take Myōjin). Tsurugihiko-no-Mikoto, a child of Susanoo-no-Mikoto, dwelt in the land of Yamaguchi and said, "I will govern this land." This shrine stands in that very place. It probably enshrines this deity (Note: following the Fudoki).

¶Taki Shrine (Note: it now stands in the same hall as the Fujikimi Shrine).

¶Kurami Shrine (Note: the present text writes the last character of the name differently, which is an error. It has now been corrected following the Fudoki. The shrine now stands in Kurami valley in Shinjō village and is called Inakura Myōjin). The one seat enshrined jointly in the same shrine is called Hayatsumuji-no-Kami (Note: the Fudoki has a form written Hayatsumujiwake).

¶Kawakami Shrine (Note: it now stands at Kawabe in Honjō village and is called Kawakami Myōjin).

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

¶Kadoe Shrine (Note: it now stands in Kadoya valley in Higashi-Kawazu village and is called Kunishi Myōjin).

¶Yokota Shrine (Note: it now lies at Kaga-ura in Kaga-gō and is called Kutsuto Myōjin). It enshrines Sada-no-Ōkami and his mother, Kisakaihihime, a child of Kamimusubi-no-Mikoto. The shrine stands in the great cave at Kanzaki in Kaga, where the great deity was born. Once, when the mother was about to give birth, she suddenly lost her bow and arrows. She therefore prayed, "If the child I bear is a boy, the bow and arrows will surely appear." When the great deity was born, a bow and arrows with horn fittings appeared of their own accord. The great deity said, "These are not mine," and threw them away. Afterward he obtained a golden bow and arrow, took it in hand, and said, "How dark this cave is!" He shot an arrow and pierced the cave, and the inside of the cave shone brightly. In this place shining brightly is called "Kaga," and the name of the shrine comes from this. Ever since, when boatmen pass by this cave they always go by making a great clamor; if they did not, the deity would surely raise a violent storm and overturn their boats (Note: following the Fudoki. On consideration: according to the Kojiki, Ōnamuchi-no-Mikoto was deceived by his half-brothers, burned, and died; his mother appealed to Kamimusubi-no-Mikoto, who sent Kisagaihime and Umugihime to treat him, and Ōnamuchi-no-Mikoto was restored to life with his scars wholly healed. The kisagai shell is the kisagahi, and the clam shell appears below. The present text probably mistransmitted the "restoration to life" as "being born for the first time." This is appended in preparation for consideration).

¶Nisa Shrine (Note: it now lies at Chikumi-ura). It probably enshrines Tsukutsumi-no-Mikoto, a child of Izanagi-no-Mikoto (Note: following the Fudoki. According to the local people, the two deities Izanagi and Izanami are now enshrined jointly, and for that reason it is called Sansha Myōjin. This is appended in preparation for consideration).

¶Nisanokashinoi Shrine (Note: it now lies at Sezaki in Nonami-ura and is called Nisa Myōjin).

¶Hōki Shrine (Note: it now stands in Hōki village in Hōki-gō and is called Ōmori Myōjin. Its old site was in Uguisu valley on Mount Shiraga, but later it moved to this place). It probably enshrines Umukaihihime-no-Mikoto, a child of Kamimusubi-no-Mikoto (Note: following the Fudoki. The Kojiki has Umugihime). Ōnamuchi-no-Mikoto was once deceived by the eighty deities, made to embrace a stone they had heated, and was burned and nearly killed. This deity prepared a broth of clam and saved and healed him (Note: following the Kojiki). Later this deity transformed into a hōki bird and remained in this place. For that reason a shrine was built and she was enshrined (Note: following the Fudoki).

¶Ikuma Shrine (Note: it now stands in Higashi-Ikuma village in Ikuma-gō and is called Ōmori Myōjin). It probably enshrines Yahiroboko-Nagayorihiko-no-Mikoto, a child of Kamimusubi-no-Mikoto (Note: following the Fudoki).

¶Miho Shrine (Note: it now lies at Kita-Hosaki in Miho-gō and is called Miho Myōjin). It enshrines Mihosusumi-no-Mikoto (Note: following the Fudoki. On consideration: the Fudoki Shō says that Ōanamuchi-no-Mikoto and Nunakiwahime-no-Mikoto are enshrined jointly with him. It is also said that the two deities Kotoshironushi and Mihotsuhime are enshrined; which is correct is not known. Also on consideration: the Fudoki says that Ōnamuchi-no-Kami took as his wife Nunakiwahime-no-Mikoto, a daughter of Okitsukushii-no-Mikoto, a deity of Koshi Province, and she bore Mihosusumi-no-Mikoto. The Kuji Hongi says that Ōnamuchi-no-Kami took as his wife Nunakawahime of Koshi and she bore Takeminakata-no-Kami. By this, Mihosusumi-no-Mikoto may perhaps be the same deity as Takeminakata. This is appended to await later consideration).

¶Under the Engi regulations, all 14 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Akika District (Akika-gun) (10 shrines)

¶Sada Shrine. Also called the Sada Miko Shrine, it stands at the foot of Kannabiyama (Note: it now stands in Sada Miyauchi village). It enshrines Sada-no-Ōkami, who is none other than Ōnamuchi-no-Mikoto (Note: following the Fudoki). In the first year of Jōgan it advanced from the Junior Fifth Rank Lower to the Senior Fifth Rank Lower. In the ninth and thirteenth years its rank was advanced repeatedly until it became the Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Utaki Shrine (Note: the Fudoki has a different spelling of the last character. It now stands on the site of the Sada Shrine).

¶Ōi Shrine (Note: it now stands in Myōbun village in Shimane district and is called the Ōimiya Shrine).

¶Hita Shrine (Note: the Fudoki has a different spelling, "Hita." It now stands in the west hall of the Tanaka Shrine, a subordinate shrine of Sada).

¶Mii Shrine (Note: it now stands in the east hall of the Tanaka Shrine).

¶Uchi Shrine (Note: the Fudoki has a different spelling, "Uchi." It now stands on Mount Takano, on the boundary between the two villages of Ōno and Ōgaki, and is called Takanomiya). It enshrines Wakafutsunushi-no-Mikoto, a child of Ōnamuchi-no-Mikoto (Note: following the Fudoki).

¶Tarumi Shrine (Note: it now stands in Sada Miyauchi village).

¶Etomo Shrine (Note: the Fudoki has a different spelling, "Etomo." It now stands at Esumi-ura in Etomo-gō). It enshrines Iwasakahiko-no-Mikoto. Iwasakahiko once saw the land of Etomo and said, "It is a beautiful land, and its shape resembles a painted tomo (archer's wrist guard)," and he finally built a palace and dwelt there (Note: following the Fudoki).

¶Kososhi Shrine (Note: it now stands in Koshi village and is called Shirahige Myōjin).

¶Ōnotsu Shrine (Note: it now stands at Irino in Shimo-Ōno village in Ōno-gō and is called Tsumori Myōjin).

¶Under the Engi regulations, all 10 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Tatenui District (Tatenui-gun) (9 shrines)

¶Kukutami Shrine (Note: the Fudoki has a different spelling, "Kudami." It now stands in Kudami village in Kukutami-gō and is called Suke Myōjin). It probably enshrines Ōnamuchi-no-Kami. When this deity surveyed the land and was passing through it in order to set up the heavenly rice-granary, he called out the name "Hayasame Kudamiyama." In the Jinki era it was changed to "Kukutami."

¶Saka Shrine (Note: the Fudoki writes the last character differently. It now stands at Saka-ura and is called Himisaki Myōjin, and also Kusha Myōjin).

¶Umi Shrine (Note: it now stands within the Kumano shrine in Hirata village).

¶Taku Shrine (Note: it now stands at the foot of Mount Ōfune in Taku village and is called Ōfune Myōjin). It probably enshrines Ame-no-Mikajihime-no-Mikoto, consort of Ajisukitakahikone-no-Kami. This deity once dwelt in this land and gave birth to Takitsuhiko-no-Mikoto (Note: following the Fudoki). The so-called Ame-no-Mikatsuhime, the deity of the land of Taku, is this deity (Note: following the Owari no Kuni Fudoki as cited in the Shaku Nihongi).

¶Mitsu Shrine (Note: it now stands in Mitsu village and is called Rokusho Myōjin). It probably enshrines Kotoshironushi-no-Mikoto (Note: following the Fudoki).

¶Noroshi Shrine (Note: the Fudoki has a different spelling, "Norishi." It now stands in Norisitani village and is called Rokusha Myōjin. Its old site was at Seidagaki, about five chō east of the main shrine, but it moved to its present site in the Tenshō era. On consideration: "Noroshi" and "Norishi" are related in sound).

¶Kozu Shrine and Kozu Shrine (Note: the two shrines now both stand in Odu-ura village. One is called Nangū Ōmiya Myōjin, and the other Hokkyū Shakumei Myōjin).

¶Mizu Shrine (Note: it now stands at Odani in Mizutani Honjō village and is called Mizukami Myōjin).

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

¶Izumo District (Izumo-gun) (58 shrines)

¶Kizuki Taisha (Great Shrine of Kizuki). In ancient times it was called Ame-no-Hisumi-no-Miya (Note: the Fudoki has a different spelling of "Hisumi"), and also the Itsukashi Shrine (Note: it now stands in Kizuki-gō in Kamuto district). It enshrines Ōnamuchi-no-Mikoto and is called Izumo-no-Ōkami (Note: these four characters follow the Kojiki). Ōnamuchi-no-Mikoto, having already yielded the land to the heavenly deities, led the many deities up to Takamagahara and set forth his sincerity. The heavenly deities then appointed Taoki-Hooi-no-Kami as the hat-maker, Hikosachi-no-Kami as the shield-maker, Ame-no-Mahitotsu-no-Kami as the metalworker, Ame-no-Hiwashi-no-Kami as the maker of cloth offerings (yū), and Kushiakaru-tama-no-Kami as the jewel-maker; they had Ame-no-Koyane-no-Mikoto preside over the divination of futomani, and had Ame-no-Futodama-no-Mikoto put on the great sash, so that they might serve Ōnamuchi-no-Mikoto (Note: following the Nihon Shoki). It was also decreed that a palace be built at the small shore of Tagishi (Note: following the Kojiki). Ame-no-Mitori-no-Mikoto, Yatsukamizuomitsuno-no-Mikoto and others were commanded to construct it (Note: following the Fudoki). Its construction was magnificent and wholly modeled on the palace of the heavenly grandson, and it was further adorned with 180 bundles of white shields. In the world it was called Izumo Taisha (Note: from "In the world it was called" onward follows the Shaku Nihongi). A high bridge, a floating bridge, and the Ame-no-Torifune and other things were also provided as means of crossing the sea (Note: following the Nihon Shoki). Then Kushiyatama-no-Kami was commanded to serve as cook and present the food offerings. Kushiyatama himself took clay from the bottom of the sea and made the eighty heavenly flat dishes, took the stalks of seaweed (me) for a fire-drill mortar and the stalks of sea-grass (nawa) for a fire-drill pestle, and rubbed them together to obtain fire. He then invoked a blessing: "May this pure fire be used for cooking and boiling, so that the offering of the divine food may never be cut off for all time" (Note: following the Kojiki). Thereupon Ame-no-Hohi-no-Mikoto was commanded to preside over its rites (Note: following the Nihon Shoki). His descendants were appointed generation after generation as Kokuzō of the province and served in the matter of the rites (Note: following the Nihon Shoki, the Kojiki and the Engishiki).

¶In the twenty-sixth year of Emperor Suinin, Ame-no-Hohiko-Takehinateru-no-Mikoto, who had descended from heaven bearing many divine treasures, had long kept them stored in the shrine. Emperor Sujin once had them collected and inspected them. Afterward the court repeatedly sent envoys to examine them, but none of the reports reflected the true state of things. At this time Mononobe-no-Muraji Tōichine was sent to inspect and obtained the facts. He was therefore given charge of them. At the time the imperial prince Homutsuwake-no-Mikoto had grown up without being able to speak; the Emperor was troubled by this and prayed to the deity, and there was a miraculous response. It was therefore decreed that Unakami-no-Miko be sent to supervise the repair of the shrine (Note: from "the Emperor was troubled" onward follows the Kojiki). In the fifth year of Emperor Saimei, the Izumo Kokuzō was commanded to repair it again (Note: following the Nihon Shoki). In the first year of Tenpyō Jingo, kanbe had previously been established in this district and in Ou, Akika and Tatenui districts (Note: following the Fudoki), and at this time 61 fief households of the province were offered (Note: following the Shinshō Kyakuchokufu). In the first year of Ninju it was granted the Junior Third Rank (Note: following the Montoku Jitsuroku). In the first year of Jōgan it advanced to the Senior Third Rank with the Eighth Order of Merit, and then was granted the Junior Second Rank. In the ninth year it rose to the Senior Second Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki). In the reign of Emperor Go-Toba, Minamoto no Yoritomo issued an order stating: "The priests of this shrine do not attend to the divine rites; they put on a show of authority, make light of the law, and are prone to arbitrary behavior. From now on all of this is forbidden. They should follow the old precedents and devote themselves solely to prayer and purification" (Note: following the Kizuki Sha Monjo). He then had the head priest Sukedada offer one sacred horse and also present one sword (Note: following the Azuma Kagami). When Emperor Go-Daigo was residing at Mount Senjō, he issued an edict to the Izumo Kokuzō, saying: "The restoration of the imperial house must surely depend on the spiritual protection of the deities. In particular I wish to rely on the unseen aid of the Great Shrine to destroy the rebellious ministers. The Kokuzō should exert his utmost sincerity and pray for victory for the imperial army. If the world is settled, rewards will surely be granted as requested." He also had a sacred sword presented, to serve as a protective vessel. Then he had the two estates of Kunitomi and Himuro in the province offered, to pray for safety. After the restoration was accomplished, he had the paddy lands of Yatsushiro-gō in Higo Province offered in thanksgiving (Note: following the Kizuki Sha Monjo).

¶From the time the Kokuzō first presided over the divine rites, the office was handed on generation after generation and never cut off. Even at the time of the Taika Reform he still held the post of district governor while performing the rites, but after the Enryaku era he ceased to take part in district affairs and devoted himself solely to service at the shrine. The court, however, particularly valued the office, and it was the rule that the shrine official take part in the divine rites only after being appointed Kokuzō. By custom a newly appointed holder always came to court and presented the Kamiyogoto (blessing of the deities); this was a regulation of the earlier ages. It first appears in the histories in the reign of Empress Genshō (Note: consulting the Nihon Shoki, the Shoku Nihongi, the Ruijū Kokushi, the Ruijū Sandai Kyaku and the Jōgan Gishiki).

¶The ceremony of appointing the Kokuzō was as follows. On the day, early in the morning, the Kanimori-ryō (Bureau of Housekeeping) went to the Sōshi hall of the Council of State, set the seat of the Benkan (Controller) in the west hall and the seat of the Shikibu (Ministry of Ceremonial) in the west eaves of the east hall, and the Sakan (Secretary) of the Shikibu, leading the shishō and shōshō, advanced and set out the markers (wooden boards) in the central courtyard. South of the ordinary marker by five shaku the Senmyō marker was placed, and about four jō further south and then one jō east, the provincial governor's marker was placed. Another one jō to the west, at the position corresponding to the Senmyō marker, the Kokuzō's marker was placed. When this was finished, those of Sangi rank and above took their seats. The minister summoned the attendant. The attendant answered "Yes" and went to the ordinary marker. The minister ordered the Shikibu to be summoned, and the attendant answered "Yes," went out and summoned the Shikibu. The Shikibu's Suke answered "Yes," and the Jō advanced in his place and took his position at the marker. When the minister commanded "Approach," the Jō answered "Yes," advanced and came before the minister's seat. The minister handed over the Kokuzō's register, and the Jō received it and withdrew. After this, one Suke, one Jō and three Sakan entered and took their seats. After this the provincial governor entered and went to his marker. Next the shōshō led in the person to be appointed. Those of Sangi rank and above and the Benkan stood down from their seats and stood. The Shikibu rose from his seat and stood in his appointed place. One Benkan went to the marker and proclaimed the order; the provincial governor and the appointee both answered "Yes" and made two bows in two stages and four claps of the hands. Those of Sangi rank and above and the Benkan and below returned to their seats. The Kanimori spread a bamboo mat in the central courtyard, the shishō of the Shikibu set down the box of rank certificates, and one of the Sakan advanced to the mat and conferred the certificate. The shishō advanced and removed the box of the certificate, then the Kanimori removed the mat, and then one of the Sakan advanced and recited the list of gifts to be bestowed. For each item bestowed there was a clap of the hands, and after receiving them all he withdrew (Note: following the Jōgan Gishiki).

¶He was also granted a gold-decorated tachi sword, together with thread, silk, chōfu cloth, hoes and other items, and these were called oisachimono. In that ceremony, one Ben and one Shi went to the hall of the Jingikan (Department of Deities), and then the Jingi-haku and the officials from the Suke upward took their seats in order. One Shi, one Ōkura and one Sakan entered by the south gate and took their seats. The Shi ordered a kanshō to summon the Izumo provincial governor and the Kokuzō, and the kanshō led the governor and Kokuzō to their marker positions. The Shi also summoned one of the be, who advanced and knelt below the table for the great sword. At this time the Ben proclaimed, "The oisachimono is bestowed upon the Izumo Kokuzō." The Kokuzō answered "Yes" and made two bows in two stages and two claps of the hands. When this was done he advanced and knelt below the table for the great sword. A kanbe took the sword and handed it to him. With two claps of the hands he received it. The Kokuzō withdrew and handed it to his rear attendant (atodori), then took his place at the marker. Next the Sakan of the Ōkura summoned the Kokuzō, who advanced, knelt and received his reward. One of the rear attendants came forward, and first handed the thread to the Kokuzō, who received it with one clap of the hands and handed it to the attendant. The attendant withdrew and stood in his original line. The silk, cloth and hoes were treated in the same way. The Kokuzō withdrew to his marker and then, taking up the great sword, left. Next the officials in charge also left. Having received the items, the Kokuzō returned to his province and observed purification for one year. The provincial governor, leading the Kokuzō, the various hafuribe and their sons and younger brothers, came to court, and prepared the offerings at a suitable place outside the capital. The head of the Jingikan oversaw this, divined beforehand an auspicious day, and reported it to the court. They presented red and white crystal, blue stone beads, a gold- and silver-decorated tachi, mirrors, shizuori cloth, a white-eyed dappled horse, a white swan, and mi-nie (food offerings) among other things, and recited the Kamiyogoto. The text was as follows.

¶This is the norito that the Izumo Kokuzō recited generation after generation as the Kamiyogoto (Izumo no Kokuzō Kamuyogoto), and its general content is as follows. It begins by saying: as the days accumulate, on this good day of birth and day of fullness today, So-and-so, Kokuzō of the province of Izumo, with fear and reverence declares. Seeking to bring the great reign of the sovereign, who rules the Land of the Eight Great Islands as a manifest deity, to an unshakable and eternally flourishing reign, he has performed purification and, within the green-fenced mountains of Izumo, set the palace pillars deep and thick in the bedrock of the earth and raised the crossed rafters high so they reach Takamagahara; beginning with the two deities, Kabuiroki Kumano-no-Ōkami Kushimikeno-no-Mikoto, the beloved child of Izanagi-no-Mikoto, and Ōanamochi-no-Mikoto, who made the land, he has served with reverence the sovereign deities of the 186 shrines, with the thick sash placed on his own weak shoulders, set up a pure sacred precinct, struck the heavenly blessed fire and secluded himself in purification, serving reverently in the quiet palace, and in a time of flourishing like the rising morning sun, he declares that he will recite the blessed Kamiyogoto.

¶It continues: when Takamimusubi-Kamimusubi-no-Mikoto, the divine sovereign of Takamagahara, yielded the Land of the Eight Great Islands under heaven to the Sumemima-no-Mikoto (the imperial grandson), he sent Ame-no-Hohi-no-Mikoto, the distant ancestor of the Izumo-no-Omi, to see the state of the land. This deity pushed aside the eightfold heavenly clouds, flew through heaven and over the land, surveyed all under heaven, and reported back: "The land of Toyoashihara-no-Mizuho is rough: by day it boils and clamors like the flies of the fifth month, and by night the deities shine like fire in a fire-jar. Even the rocks, the trees and the green foam of the waters speak." Therefore, in order to pacify it and have the Sumemima-no-Mikoto rule it as a peaceful land, Ame-no-Hohi-no-Mikoto sent down his own child Ame-no-Hinadori-no-Mikoto, accompanied by Futsunushi-no-Mikoto, who swept away the violent deities, and also soothed and pacified the great deity who had made the land, and so yielded the governance of the Land of the Eight Great Islands to the imperial grandson, it is related.

¶It further relates what Ōanamochi-no-Mikoto said. Concerning the land of Ōyamato where the Sumemima-no-Mikoto was to dwell, he entrusted his own Nigimitama (gentle spirit) to an eight-span mirror, named it Yamato-no-Ōmono-nushi-Kushimikatama-no-Mikoto, and enshrined it at the Kannabi of Ōmiwa; he enshrined the spirit of his own child Ajisukitakahikone-no-Mikoto at the Kannabi of Kamo in Katsuragi, the spirit of Kotoshironushi-no-Mikoto at Unate, and the spirit of Kayanarumi-no-Mikoto at the Kannabi of Asuka, offering them as close guardian deities for the imperial grandson, while he himself took up his seat at Yaoniki-tsuki-no-Miya. Then his parent deities Kamuroki and Kamuromi said, "You, Ame-no-Hohi-no-Mikoto, are to bless the long great reign of the Emperor firmly and eternally, and make it an ever more flourishing reign," and in accordance with that command he served with reverence, and in a time of flourishing like the rising morning sun, he declares that he will present the blessed divine treasures with the ceremony handed down from deity to subject.

¶In conclusion: that the long great reign of the sovereign, who rules the Land of the Eight Great Islands as a manifest deity, noble and white-haired like white jewels, ruddy like red jewels, fresh like blue jewels, may be governed and made firm to every corner like a sword at the side, that the pillars of the great palace gates inside and outside may be trampled firm deep into the earth like a white horse planting the claws of its fore and hind feet, and towering up like a horse raising its ears ever higher, so that the rule of all under heaven may grow ever loftier; that, like the living tribute of a white swan, the heart of the sovereign offering shizuori cloth may be harmonious, and like the young grass thick along the water's edge may grow ever younger, and like the surface of a true clear mirror be ever more brightly polished; as the foundation for the manifest deity ruling the Land of the Eight Great Islands in peace and tranquility together with heaven and earth and sun and moon, bearing the blessed divine treasures and with the ceremony handed down from deity to subject, with fear and reverence he recites the Kamiyogoto in the line of the heavenly deities (Note: following the Engishiki).

¶When the recitation was finished, rewards were bestowed on the Kokuzō and the rest, each according to rank. When the affair was over he returned to his province, observed purification for one year, and again came to court, presenting offerings and reciting the Kamiyogoto as at first (Note: following the Jōgan Gishiki). In later ages this ceremony fell wholly into disuse, and only the ceremony of inheriting the sacred fire (shinka) at each succession to the office remained. It was handed down to the Kokuzō Kiyotaka, who exchanged the sacred fire with his younger brother Sadataka, and in the end the line split into two houses. One is called Senge and the other Kitajima. Both houses styled themselves Kokuzō and presided over the divine rites generation after generation (Note: following the Kizuki Taisha Ki and the Kaikitsudan). Others who took part in affairs included the Bekka and the offices of Sōkengyō, Jōkan, Chūkan and Ōgyōji. The Sōkengyō was always held concurrently by the Kokuzō (Note: consulting the Azuma Kagami, the Kizuki Sha Monjo and the Kizuki Taisha Ki).

¶In the Bunji era, Minamoto no Yoritomo, citing the services of Nakahara no Sukedada, suspended the Kengyō office of the Kokuzō Takafusa and had Sukedada take it in his place (Note: following the Azuma Kagami). In the Kenkyū era a relocation of the shrine (sengū) took place. On the ground that there was no precedent, past or present, for a person who was not the Kokuzō to carry the sacred body, Sukedada was dismissed and Takafusa's office was restored (Note: following the Kizuki Taisha Ki).

¶As for the relocation ceremonies in general, the old rites cannot be known. At present only the ceremony of the second year of Hōji is handed down. That night at the hour of the boar (about 10 p.m.), the Mokudai, the Ōgyōji and the officials of the provincial office first went to the purification ground, where the Bekka performed the purification (gejo). When it was over they all visited the Gonden (temporary hall). From the Gonden to the main hall, cloth and rush mats were spread along the road. The Mokudai and the provincial officials put on sashes and shitabakama, stood the sacred horse and held the sacred treasures, and stood in order in rows. The Kokuzō took his place on the great dais and recited the norito. When it was over, the Bekka took up the great nusa and led the way, purifying the road. Next came the sacred horse, then the mitegura, then the halberds, then the koto, then the bows and quivers. Then the great swords, then the swords, then the portable shrine, which the Jōkan carried. The Kokuzō stood in front, and the Jōkan and jinin followed behind the shrine bearing the old treasures. Ten dancers carrying candles lined the left and right of the road and advanced. Ten norijiri carrying torches followed the shrine. When the relocation was complete, candles were set up on left and right and offerings were laid out, and the Jōkan, jinin, Mokudai and provincial officials stood in two rows and presented them in order. When the offerings were laid out, the Kokuzō recited the norito. When it was over, each withdrew. The next morning at the hour of the snake (about 10 a.m.), the Mokudai and provincial officials each took their seats in the office. The dancers waited at the left and right of the dance hall, the Kokuzō went to the dance hall and recited the norito, and the Mokudai and others presented mitegura and bowed. When it was over, the Kokuzō and the Jōkan and jinin below him each took their seats in the office and were given a meal. When it was over, the dancers performed a dance, then the Azuma-asobi dance was performed. Ten dancers were joined by six beijū. Then the sōme (horse race), then the arts of the hanamé, seino-o, dengaku and yabusame were performed. Then the kusemai, the enbu, and music such as Bangaraku and Taiheiraku were performed. Next came sumo, then the two pieces Ryōō and Nasori were performed. The ceremony ended here. It is said that this has been handed down as the old form (Note: following the Kizuki Sha Monjo).

¶In general, there are seven seats enshrined jointly in the same shrine.

¶Ōkami-Ōkisaki-no-Kami (Note: following the Engishiki), called the Mimukai Shrine (Note: following the Fudoki. On consideration: "Mimukai" is probably an abbreviated way of saying the principal wife. The shrine now stands within the eastern sacred fence of the Great Shrine and is called the Mimukai Shrine). It enshrines Suseribime-no-Mikoto (Note: following the Kojiki and one account in the Jinmyōchō Tōchū).

¶Inochihime-no-Kami (Note: following the Engishiki. It now stands east of the Mimukai Shrine and is called the Amasaki Shrine). It probably enshrines Izanami-no-Mikoto (Note: following the Izumo Shikisha Kō). Once Izanami-no-Mikoto swore, "I will kill a thousand of the people in one day," and Izanagi-no-Mikoto swore, "I will surely build fifteen hundred birthing huts in one day" (Note: following the Nihon Shoki and the Kojiki). For this reason the male deity (Izanagi-no-Mikoto) is called Inochinushi-no-Mikoto and the female deity (Izanami-no-Mikoto) Inochihime-no-Mikoto (Note: consulting the Engishiki and the Izumo Shikisha Kō).

¶Kamimusubi-no-Miko-no-Kami (Note: following the Engishiki. It now stands within the western sacred fence of the Great Shrine and is called the Tsukushi Shrine). It probably enshrines Munakata-Tagiribime-no-Mikoto (Note: following the Izumo Shikisha Kō).

¶Kamimusubi-Inochinushi-no-Kami (Note: following the Engishiki. It now stands about one hundred paces east of the Great Shrine and is called the Inochinushi Shrine). It probably enshrines Izanagi-no-Mikoto (Note: following the Izumo Shikisha Kō).

¶Kami-Ōanamochi-no-Miko-no-Kami (Note: following the Engishiki. It now stands about seven chō northwest of the Great Shrine and is called the Mitoshi Shrine). It is handed down that it enshrines Kotoshironushi-no-Kami (Note: following the Izumo Shikisha Kō).

¶Ōanamochi-Inasehagi-no-Kami (Note: following the Engishiki). It probably enshrines Inasehagi-no-Kami. When Ōnamuchi-no-Mikoto was about to yield the land, Inasehagi was sent to convey the divine command to Kotoshironushi-no-Mikoto; this is that deity (Note: following the Nihon Shoki).

¶Ōanamochi-no-Miko-Tamae-no-Kami.

¶Ōanamochi Shrine (Note: on consideration: according to the Fudoki there are 58 official shrines in this district, the same number as in the Engishiki. However, the Fudoki lists the Mitama Shrine and does not list this shrine, whereas this book (the Engishiki) lists this shrine and does not list the Mitama Shrine. From this, the present shrine was probably originally called the Ōanamochi Mitama Shrine, and each of the two books used an abbreviated name. This is appended in preparation for consideration).

¶Asuki Shrine (Note: the Fudoki has a different spelling, "Azuki." It now stands in Yōkan village, a neighboring village of Ashiki village in Kamuto district). It enshrines Ajisukitakahikone-no-Mikoto (Note: following the Montoku Jitsuroku, the Sandai Jitsuroku and the Engishiki). In the first year of Ninju it was granted the Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In Jōgan 7 (865) it was granted the Junior Fifth Rank Upper. In the thirteenth year it advanced to the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. On consideration: the present text writes "Ashiki-no-Kami." "Ashiki" and "Asuki" are both related in sound and reading to "Ajisuki," and the "Ajisukitakahikone" in the Montoku Jitsuroku is this; moreover the ranks also match. For this reason it is now determined to be the same deity). There are about ten seats of deities enshrined jointly in the same shrine. One is called Karakuni Itate-no-Kami. One is called Ame-no-Wakahiko-no-Kami (Note: following the Engishiki), who is none other than Ame-no-Wakahiko (Note: following the Nihon Shoki). One is called Susao-no-Kami (Note: according to one account, the second character is also written differently). One is called Kamimusubi-Ōtoji-no-Kami (Note: the present text writes the last character differently, but it now follows one manuscript). One is called Kami-Asuki-no-Kami. One is called Kami-Izanagi-no-Kami. One is called Kami-Ame-no-Hinatori-no-Kami (Note: following the Engishiki), who is none other than Ame-no-Hinadori-no-Mikoto (Note: following the Nihon Shoki). One is called Kami-Isaga-no-Kami (Note: following the Engishiki), who is a child of Ame-no-Hinadori (Note: following the Izumo Kokuzō Keizu). One is called Ajisuki-no-Kami (Note: the present text writes the second character differently, but it now follows one manuscript). One is called Ame-no-Wakahiko-no-Kami.

¶Misaki Shrine (Note: the Fudoki has a different spelling, "Misaki." It now stands at Hinomisaki, northwest of the Kizuki Shrine, and belongs to Kamuto district). It enshrines Yatsukamizuomitsuno-no-Mikoto (Note: following the Hinomisaki Sha Ki. The upper shrine enshrines Yatsukamizu-no-Kami and the lower shrine enshrines Ōhirumemuchi. On consideration: Ōhirumemuchi was probably a later forced association drawn from the name Hinomisaki). It is probably Omizunu-no-Kami (Note: following the Kojiki. On consideration: the Jingi Shūyō says "Yatsukamizu-no-Kami is none other than Susanoo-no-Mikoto, and is also called Yatsukahi-no-Kami-no-Mikoto," and the Wakan Sansai Zue follows that view. But according to the Kojiki and the Fudoki it is clear that he is not Susanoo-no-Mikoto. For this reason that view is not adopted). This deity once dwelt in Izumo and said, "This land is very small; I will make it larger." Then he gazed upon the lands of Saki, Nunami and Koshi in the northern gate, and the land of Silla and others, and said, "There is surplus land over there; it can be taken and added to this." He therefore cut off those lands, fastened them with thick ropes, drew them over and sewed them on. For this reason the world praises his achievement and calls him Kunihiki-masu Yatsukamizuomitsuno-no-Mikoto (Note: following the Fudoki). His child is called Ame-no-Fukine-no-Mikoto, who once received the command of Susanoo-no-Mikoto and presented the Ame-no-Murakumo-no-Tsurugi to the heavenly ancestor (Note: following the Nihon Shoki and the Kojiki). Today a subordinate shrine has a shrine of Ame-no-Fukine, and his divine descendants serve generation after generation as the shrine officials of the Misaki Shrine. Every year on the last day of the final month of winter, the shrine official climbs Mount Tenichi and performs a sword-offering ceremony, which is said to be a survival of ancient custom (Note: following the Hinomisaki Sha Ki, the Jinja Keimō and the Wakan Sansai Zue).

¶Inasa Shrine (Note: the Fudoki has a different spelling, "Inasa." It now stands at Inasa Beach in Kizuki-gō in Kamuto district). It is handed down that it enshrines Takemikazuchi-no-Kami and Ame-no-Torifune-no-Kami (Note: following the Izumo Shikisha Kō). These two deities once, bearing the command of the heavenly deities, came to the small shore of Inasa and demanded of Ōkuninushi-no-Kami whether he would yield the land; this is the very place (Note: following the Kojiki).

¶Kusaka Shrine (it now stands in Kusaka village in Kamuto district and is called Kusaka Myōjin). There are two seats enshrined jointly in the same shrine (Note: the Fudoki gives both as "Kisaka Shrine"). They are called Ōanamochi-Umishirohiko-no-Kami and Ōanamochi-Umishirohime-no-Kami.

¶Inu Shrine (it now stands in Inu village and Nishibayashiki village in Tatenui district). It probably enshrines Ame-no-Mikatsuhime-no-Mikoto, consort of Ajisukitakahikone-no-Kami (Note: on consideration: in this book there is a Inō district in Akika district. It was probably made the name of the district because this deity had passed through that place. There is also an Inu shrine not listed in the Engishiki. The tradition among the local people that it enshrines Ame-no-Mikatsuhime also corroborates the present shrine).

¶There are six seats enshrined jointly in the same shrine (Note: on consideration: in the Fudoki, besides the Inu shrine, there are three shrines called Ino and three called Inu. The three Ino shrines are the three deities Kamimusubi-Izuno-me, Kamimusubi and Hikosawake, and the three Inu shrines are the three deities Ofuki, Tsugari and Isawa below). They are called Kamimusubi-Izuno-me-no-Kami, Kamimusubi-no-Kami and Hikosawake-no-Kami (Note: following the Engishiki). Also called Akafusuma-Inu-Ōsumihikosawake-no-Mikoto, probably another name of Ajisukitakahikone (Note: following the Fudoki. Consulting the Owari no Kuni Fudoki as cited in the Shaku Nihongi. On consideration: this book takes Hikosawake to be a child of Omizunu-no-Mikoto. Omizunu is the ancestor of Ōnamuchi. From this it might seem that Hikosawake is not Takahikone, but in ancient times "child" and "ancestor" did not necessarily mean a true child or a true ancestor, and could be used broadly of descendants and forefathers. The "child" here probably also means a descendant). Ofuki-no-Kami and Tsugari-no-Kami (Note: on consideration: according to the Izumo Kokuzō Keizu, Isaga-no-Mikoto had a child, Tsusaka-no-Mikoto, and this person is perhaps what is enshrined). And Isawa-no-Kami.

¶Midami Shrine (Note: the Fudoki has a different spelling, "Midami." It was originally in Midami-gō, but now stands in Ie village. Later it moved to Nishidani in Midami village. Midami village now belongs to Tatenui district). It enshrines Wakafutsunushi-no-Mikoto, a child of Ōnamuchi-no-Kami. This deity once dwelt in this land and, as head of the heavenly rice-lands, governed its people. For that reason he was enshrined. "Midami" means "mitami" (the august people) (Note: following the Fudoki). The one seat enshrined jointly in the same shrine is called Himeji-no-Kami (Note: following the Engishiki. It is now called Midami Hachiman). The two deities Ōnamuchi and Sukunahikona met Himejioka-no-Kami in Harima. Himeji-no-Kami offered them a meal with dishes set on the hill. For that reason the hill was named Hakooka (Note: following the Harima no Kuni Fudoki). It probably enshrines this deity (Note: "Himeji" and "Himemochi" are related in sound and reading).

¶Agata Shrine (Note: the Fudoki has a different spelling, "Agata." It now stands at Nakada in Midami village in Tatenui district and is called Agata Myōjin). It is handed down that it enshrines Ame-no-Hohi-no-Mikoto (Note: consulting the Shosha Konpon Ki, the Nijūni-sha Chūshiki and the Izumo Shikisha Kō). The one seat enshrined jointly in the same shrine is called Wakafutsunushi-no-Kami (Note: it is now called Wakamiya).

¶Inba Shrine (Note: the Fudoki has a different spelling, "Iwa." It now stands at Higashidani in Midami village in Tatenui district and is called Inba Myōjin).

¶Tsumuji Shrine (Note: according to the Fudoki, it now stands in Kunitomi village in Tatenui district and is called Tabushi Myōjin). It probably enshrines Hayatsumuji-no-Mikoto (Note: following the Kuji Hongi and the Engishiki).

¶Uka Shrine (Note: it now stands in Uka village in Tatenui district). It is handed down that it enshrines Ōnamuchi-no-Mikoto and Ayatohime-no-Mikoto (Note: following the tradition cited in the Izumo Fudoki Kō).

¶Minuma Shrine (Note: the Fudoki has a different spelling, "Minuba." It now stands at Wada Misaki in Oku-Uka village in Tatenui district and is called Wada Myōjin).

¶Fuse Shrine (Note: the Fudoki has a different spelling, "Fuse." It now stands in Fuse valley in Oku-Uka village and is called Komori Myōjin).

¶Ōmi Shrine (Note: it now stands in Kawashita village in Tatenui district).

¶Izumo Shrine (Note: it now stands in Sono village in Kamuto district and is called the Myōken Shrine). It probably enshrines Yatsukamizuomitsuno-no-Mikoto. This deity once drew the land with a great rope, and the rope fell to the ground and became a mountain. What is now called Sono-nagahama is the very place where this shrine stands (Note: following the Fudoki. From "that is" onward consulting the Izumo Fudoki Kō). The one seat enshrined jointly in the same shrine is called Karakuni Itate-no-Kami (Note: what the Fudoki calls the Mitama Shrine is probably this).

¶Hishiro Shrine (Note: the Fudoki has a different spelling, "Hishiro." It now stands in Karakawa village in Tatenui district and is called Hachiōji Myōjin).

¶Karakama Shrine (Note: the Fudoki has a different spelling, "Karakama." It now stands in Karakawa village in Tatenui district and is called Chinao Gongen).

¶Toriya Shrine (Note: it now stands in Toriya village and is called Toriya Myōjin). It is handed down that it enshrines Takeminakata-no-Mikoto (Note: following the Taisha Yōshi and the traditions of the local people).

¶Kamushiro Shrine (Note: it now stands at Tamakoyama in Kamutachi village and is commonly called Makuse Myōjin).

¶Sokinoya Shrine (Note: the second character is according to one account also written differently). It stands on top of Kannabiyama (Note: its old site was in Sachi-no-mori on the mountain, but it has now moved to Himuro village at the foot of the mountain and is called Soki Myōjin). It enshrines Kihisakamitakahiko-no-Mikoto (Note: following the Fudoki). The same shrine also enshrines one seat of Karakuni Itate-no-Kami (Note: on consideration: this deity's name appears frequently, but never with the character for "enshrine." The character "enshrine" here is probably an interpolation).

¶Isaga Shrine (Note: the Fudoki has a different spelling, "Kasaka." It now stands in Shussai village and is called Iho Myōjin). It probably enshrines Isaga-no-Mikoto (Note: following the Izumo Kokuzō Keizu).

¶Kumu Shrine (Note: the present text writes the first character of the name with two different characters, both of which are errors. It has now been corrected following one manuscript. What the Fudoki calls "Kumu" is this. The shrine now stands in Shussai village and is called Kumo Myōjin).

¶Mii Shrine (Note: it now stands in Naoe village and is called Mii Myōjin). It enshrines Kinomata-no-Kami (Note: following the Kojiki and the Engishiki).

¶Ijimi Shrine (Note: the Fudoki has a different spelling, "Ijimi." It now stands in Ijimi village in Ou district and is called Ijimi Myōjin). It probably enshrines Takehiratori-no-Mikoto. He is in fact the ancestor of the Ijimu Kokuzō (Note: following the Kojiki, the Kuji Hongi and the Engishiki).

¶Hane Shrine (Note: the present text writes the second character of the name differently, and one manuscript writes it in yet another way, both of which are errors. It has been corrected following the Fudoki. It now stands in Hane village and is called Hassho Myōjin).

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

¶Ago Shrine (Note: the Fudoki has a different spelling, "Agu." It now stands in Kami-Agu village and is called Agu Myōjin).

¶The 57 seats from Ōkami-Ōkisaki-no-Kami above were all ranked as minor shrines under the Engi regulations (Note: following the Engishiki).

¶Kamuto District (Kamuto-gun) (27 shrines)

¶Mikuga Shrine (Note: the Fudoki has a different spelling, "Mikuga." It now stands in Ōike village).

¶Ane Shrine (Note: the Fudoki has a different spelling, "Ane." It now stands in Nibu village and is called Anetani Myōjin. The shrine tradition says it enshrines Amaterasu-Ōmikami, but there is no clear evidence, so it is provisionally appended in preparation for consideration).

¶Sashimu Shrine (Note: the Fudoki writes the last character differently. It now stands in Sashimi village and is called Sashimu Myōjin).

¶Takigi Shrine (Note: the Fudoki has a different spelling, "Takigi." It now stands in Kuchitagi village in Taki-gō and is called Ikazuchi Myōjin).

¶Taki Shrine (Note: the Fudoki has a different spelling, "Takiki." It now stands in Taki village in Taki-gō and is called Sansha Myōjin). Adakayanushi-Takigihime-no-Mikoto, a child of Ōnamuchi-no-Kami, once dwelt in the land of Taki (Note: following the Fudoki). Later this deity was probably enshrined here. The one seat enshrined jointly in the same shrine is called Ōanamochi-no-Kami.

¶Kunimura Shrine (Note: it now stands in Kumura and is called Hizumi Myōjin).

¶Namesa Shrine (Note: the present text writes the last character differently, which is an error. What the Fudoki calls "Namesa" is this, and it has been corrected accordingly. The shrine now stands on Mount Takakura in Namesa-gō and is called Takakura Myōjin, or Iwatsubo Myōjin). It enshrines Ōnamuchi-no-Kami. This deity once dwelt in this land together with his mother, Wakasuseribime-no-Mikoto, and for that reason was enshrined (Note: following the Fudoki). The one seat enshrined jointly in the same shrine is called Wakasuserihime-no-Kami.

¶Hakasa Shrine (Note: the present text writes the name with the characters in reverse order, which is an error. What the Fudoki calls "Hakasa" is this, and it has been corrected accordingly. The shrine now stands on Mount Hakasa in Nishi-Kamuto village).

¶Chii Shrine (Note: the Fudoki has a different spelling, "Chino." It now stands in Chii-miya village and is called Chii Myōjin). In Jōgan 10 (868) it advanced from the Senior Sixth Rank Upper to the Junior Fifth Rank Lower. In the thirteenth year it was granted the Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Hifuchi Shrine (Note: it was originally at Hochiishidani in Ashiwatari village in Koshi-gō, but later moved to Sukumozuka in Shimo-Koshi village, and is called Hochiishi Myōjin). It probably enshrines Izanami-no-Mikoto. This deity once commanded the people of the land of Koshi to build an embankment on the Hibuchi River and make a pond (Note: following the Fudoki). Hibuchi is the present Hochiishi River (Note: following the shrine records. On consideration: "Hifuchi" is the same as "Hibuchi"). Probably because this was a site of the deity's traces, a shrine was built and the deity enshrined. The one seat enshrined jointly in the same shrine is called Kamimusubi-no-Kotsunotama-no-Kami.

¶Asayama Shrine (Note: the Fudoki has a different spelling, "Asayama." It now stands on Mount Uhitaki in Kami-Asayama village in Asayama-gō and is called Uhitaki Myōjin). It probably enshrines Matamatsukutamano-Murahime-no-Mikoto, a child of Kamimusubi-no-Mikoto, who is the consort of Ōnamuchi-no-Kami (Note: following the Fudoki).

¶Ari Shrine (Note: it now stands at Arihara in Shimo-Enya village in Takagishi-gō and is called Himemiya Myōjin). It probably enshrines Ajisukitakahikone-no-Mikoto (Note: following the Jinja Kakuroku). The one seat enshrined jointly in the same shrine is called Karihime-no-Kami.

¶Yano Shrine (Note: the Fudoki has a different spelling, "Yano." It now stands in Yano village in Yano-gō and is called Yano Myōjin). Yano-Wakahime-no-Mikoto, a child of Susanoo-no-Mikoto, once dwelt in the Yano district, and Ōnamuchi-no-Kami went to that place, built a palace, and took her in as his consort. Afterward this deity was probably enshrined (Note: following the Fudoki).

¶Ōyama Shrine (Note: it now stands in Oyama village and is called the Ōyamatsumi Shrine).

¶Kunai Shrine (Note: it now stands in Unate village and is called the Kumano Shrine).

¶Enya Shrine (Note: the present text writes the second character of the name differently, and one manuscript writes it in yet another way, both of which are errors. What the Fudoki calls "Yamuya" is this, and it has been corrected accordingly. The shrine now stands in Kami-Enya village in Enya-gō and is called Enya Hachiman). In Jōgan 10 it advanced from the Senior Sixth Rank Upper to the Junior Fifth Rank Lower. In the thirteenth year it was granted the Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Tonoka Shrine (Note: the Fudoki has a different spelling, "Honoka." It now stands in Hiehara village and is called Hoshimiya Myōjin).

¶Enyahiko Shrine. Also called the Yamuya Shrine (Note: it now stands within the Enya Shrine). It enshrines Enyahiko-no-Mikoto, a child of Ajisukitakahikone.

¶Enyahiko-Mayumino Shrine. Also called the Yamuya Shrine (Note: it now stands within the Enya Shrine).

¶Hina Shrine (Note: the Fudoki has a different spelling, "Hina." It now stands in Ōtsuka village and is called Sansha Myōjin).

¶Kamimusubi-no-Mikoto-no-Ko-Murahime-no-Mikoto Shrine (Note: the present text writes "musubi" and the first character of "Murahime" differently, which are errors. It has been corrected following the Fudoki. It now stands within the Enya Shrine). It enshrines Matamatsukutamano-Murahime-no-Mikoto (Note: following the Fudoki).

¶Enyahiko-no-Mikoto-no-Miko-Yakitachi-Ame-no-Hohiko-no-Mikoto Shrine (Note: one manuscript has two additional characters after the character for "tachi." It now stands within the Enya Shrine).

¶Under the Engi regulations, all 27 shrines were ranked as minor shrines (Note: following the Engishiki. On consideration: the Fudoki says there are 25 official shrines, and the two shrines of Murahime and Ame-no-Hohiko were not entered in the official register. From this, these two shrines were probably given official-shrine status after the Tenpyō era).

¶Iishi District (Iishi-gun) (5 shrines)

¶Mitoya Shrine (Note: the Fudoki has a different spelling, "Mikadoya." It now stands in Kyūge village in Mitoya-gō and is called Ichinomiya). It probably enshrines Ōnamuchi-no-Kami.

¶Tabe Shrine (Note: it now stands in Tanbe village and is called Tsurugi Myōjin).

¶Iishi Shrine (Note: it now stands in Takuwa village in Iishi-gō and is called Iishi Myōjin. According to the local people, behind the shrine is a great rock whose shape resembles a heap of boiled rice, and this is enshrined as the sacred body. It is said that this rock grows gradually larger with each passing year). It probably enshrines Ishitsunushi-no-Mikoto. Iishi-gō is the land where this deity descended from heaven and dwelt (Note: the Jinmyōchō Tōchū says that the two deities Ashinazuchi and Tenazuchi are enshrined).

¶Susa Shrine (Note: it now stands in Susa village in Susa-gō and is called Susa Ōmiya. It was originally on Mount Miyamoto, but in the Tenchō era it moved to the present site by divine oracle). It enshrines Susanoo-no-Mikoto. This deity first established Ōsusa-ta and Osusa-ta and left his spirit in Susa-gō. This is that place (Note: following the Fudoki and the Jinmyōchō Tōchū).

¶Kawabe Shrine (Note: the Fudoki has a different spelling, "Kawabe." It now stands in Kami-Kumagai village and is called Komagata Myōjin).

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

¶Nita District (Nita-gun) (2 shrines)

¶Igatake Shrine (Note: it now stands in Kado village, northwest of Takezaki village, and is called Igabu Myōjin). It is handed down that it enshrines Isotakeru-no-Mikoto (Note: following the Kizuki Sha Ki as cited in the Jinmyōchō Kōshō. On consideration: according to the Unyō Shi, there is also a shrine of Igabu in Sashiro village, said to enshrine Isotakeru-no-Mikoto. This is the same as the present shrine and is further evidence).

¶Misawa Shrine (Note: it now stands in Misawa-chō in Shimo-Kurakake village in Misawa-gō and is called Takamori Myōjin). It probably enshrines Ajisukitakahikone-no-Mikoto. When Takahikone was born, his beard was eight handbreadths long, but he could not speak and wept day and night. Ōnamuchi-no-Mikoto took the child on a boat outing to console him, but he did not stop weeping. Ōnamuchi-no-Mikoto was troubled by this and prayed to the deities. That night in a dream he saw the child speaking fluently. On waking he asked him, and the child answered, "Mitsu." Asked further, "Where is Mitsu?", Takahikone rose, walked, and reached the top of the Watarisaka of the Ishikawa, and said, "This is it." He then bathed in the waters of that harbor, and for the first time he was able to speak. The name "Mitsu" began from this, and was later changed to "Misawa" (Note: following the Fudoki).

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

¶Ōhara District (Ōhara-gun) (13 shrines)

¶Unochi Shrine (Note: it now stands in Uji village and is called Sansha Myōjin). It probably enshrines Unochihiko-no-Mikoto (Note: following the Fudoki). The one seat enshrined jointly in the same shrine is called Sugane-no-Kami (Note: following the Engishiki. The present text writes the second character differently, which is an error, and it has now been corrected following the Fudoki). He is the father of Unochihiko.

¶Kanbara Shrine (Note: it now stands in Kami-Kanbara village in Kanbara-gō and is called Jinpō Myōjin). It probably enshrines Ōnamuchi-no-Mikoto. Kanbara is the place where Ōnamuchi placed the treasures of the deities (Note: following the Fudoki).

¶Yaguchi Shrine (Note: the Fudoki has a different spelling, "Yaguchi." It now stands on Mount Kusamakura in Shimo-Kanbara village and is called Yaguchi Myōjin).

¶Mishiro Shrine (Note: it now stands in Mishiro village in Yashiro-gō and is called Oru Myōjin).

¶Fusu Shrine (Note: it now stands in Nobe village and is called Fusumiya Myōjin).

¶Hii Shrine (Note: the Fudoki has a different spelling, "Hi." It now stands in Satokata village in Hii-gō and is called Miyazaki Myōjin. This place was originally called Hi village). It probably enshrines Susanoo-no-Mikoto. When this deity cut down the great serpent at the upper reaches of the Hi River, the blood flowed and dripped, and the water of the river was dyed wholly red. This is that place (Note: following the Nihon Shoki and the Kojiki). In Jōgan 10 it advanced from the Senior Sixth Rank Upper to the Junior Fifth Rank Lower. In the thirteenth year it was granted the Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). The one seat enshrined jointly in the same shrine is called Hii-Hayahiko-no-Kami (Note: following the Engishiki), who is none other than Hi-no-Hayahiko-no-Mikoto (Note: on consideration: the Nihon Shoki says that Izanagi-no-Mikoto had a child, Hi-no-Hayahi-no-Kami. One account also says that Susanoo-no-Mikoto too had a child, Hi-no-Hayahi-no-Mikoto. From this, the Hi-no-Hayahiko-no-Mikoto of the Fudoki may perhaps be a child of Susanoo-no-Mikoto).

¶Kisuki Shrine (Note: the Fudoki has a different spelling, "Kisuki." It now stands in Moriya village and is called Muro Myōjin). It enshrines Ōnamuchi-no-Kami. This deity once pursued the eighty deities to this land and said, "I will not let them dwell again within the green-fenced mountains." For that reason it is said to have been named "Kisuki."

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

¶Sase Shrine (Note: it now stands in Shimo-Sase village in Sase-gō and is called Kachoku Myōjin). It probably enshrines Susanoo-no-Mikoto. It is related that this land is where this deity danced with a branch of the sase tree in his hair.

¶Serita Shrine (Note: the Fudoki has a different spelling, "Serida." It now stands in Seita village and is called Kara Myōjin, and also Jūnisho Gongen).

¶Ushio Shrine (Note: the Fudoki has a different spelling, "Etoshio." It now stands in Minami village in Ushio-gō and is called Ōmori Myōjin). It probably enshrines Unochihiko-no-Mikoto (Note: following the Fudoki).

¶Under the Engi regulations, all 13 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Nogi District (Nogi-gun) (1 shrine)

¶Ame-no-Hohi-no-Mikoto Shrine. Also called the Kifusa Shrine (Note: following the Fudoki. On consideration: in the Fudoki the Kifusa Shrine is in Ou district and was not entered in the official register. After the Tenpyō era, Ou district was divided and the present district established, so the shrine too came to belong to it. Later, in the first year of Tenan, it was first made an official shrine. The shrine now stands in Kisa village in Yashiro-gō and is called Amatsu Myōjin). In the first year of Ninju it was granted the Junior Fifth Rank Lower. In the first year of Tenan it was made an official shrine (Note: following the Montoku Jitsuroku).

¶Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Listed in the Official Register

¶Yotsuhiko-no-Mikoto Shrine and Yueshisarihime-no-Mikoto Shrine (Note: the first character of "Yue" is according to one account also written as another character, or as "Tsukuyō"). Neither of the two shrines can now be located. In the first year of Ninju, Yotsuhiko-no-Kami was granted the Junior Fifth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan, Yueshisarihime-no-Kami was granted the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Iwami

¶Ano District (Ano-gun) (10 shrines)

¶Mononobe Shrine (Note: it now stands in Kawai village in Kawai-gō). It enshrines Umashimade-no-Mikoto (Note: following the Jinmyōchō Tōchū and the Ichinomiya Ki). In Jōgan 11 (869) it was raised from the Junior Fifth Rank Upper to the Senior Fifth Rank Lower. In the seventeenth year and in the third year of Gangyō (879) it was advanced one rank each time (Note: following the Sandai Jitsuroku). In the fourth year of Tengyō (941) it reached the Junior Fourth Rank Upper (Note: following the Nihon Kiryaku). Later it was called the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki). It is said that the Kaneko family of shrine masters held the office hereditarily as divine descendants (Note: consulting the Kuji Hongi, the Shōji Roku, the Ichinomiya Junpai Ki and the Iwami Yaemugura).

¶Karita Shrine (Note: it now stands on Mount Kamiya in Nishi village).

¶Sashika Shrine (Note: it now stands in Sashi village in Sashiga-gō).

¶Asakurahiko-no-Mikoto Shrine (Note: it now stands in Asakura village). It is probably the same deity as the one enshrined at the Asakura shrine of Tosa (Note: following the Tosa no Kuni Fudoki as cited in the Shaku Nihongi).

¶Nigusohime-no-Mikoto Shrine (Note: it now stands on Niiyama in Yoshinaga village). It probably enshrines Haniyamahime-no-Mikoto (Note: following the tradition of the local people).

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

¶Sahimeyama Shrine (Note: it now stands in Tane village, at the foot of Mount Sahimeyama). It enshrines Ōnamuchi-no-Mikoto. It is related that Ōnamuchi-no-Mikoto, together with the two deities Sukunahikona and Suseribime, went from Ōgamiyama in Hōki to the place of origin in Izumo, gave the people hoes and spades and taught them farming. Afterward he came to Mount Sahimeyama, dug ponds and ditches, and sowed rice and millet. For that reason that place was named Tane-no-Sato (Note: following the tradition of the Tabe shrine in Iishi district of Izumo Province).

¶Noi Shrine (Note: it now stands in Noi village in Noi-gō).

¶Shizuma Shrine (Note: it now stands in Shizuma village in Nima district). It is handed down that it enshrines the two deities Ōnamuchi and Sukunahikona (Note: following the Iwami Yaemugura).

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

¶Under the Engi regulations, all 10 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Nima District (Nima-gun) (5 shrines)

¶Kiage Shrine (Note: it now stands in Ōmori-machi in Sama village).

¶Yamabe-Yashirohime-no-Mikoto Shrine (Note: it now stands in Kuri village).

¶Hatata Shrine (Note: it now stands in Yusato village). In Jōgan 13 it was granted the Junior Fifth Rank Lower, from the Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Minakami Shrine (Note: it now stands on Mount Minakami in Nishida village in Onsen-gō). It probably enshrines Ōminakami-no-Kami (Note: following the Daijingū Gishichō and the Engishiki).

¶Kokubunji Hatata Shrine (Note: it now stands at the Kokubunji in Kokubu village in Naka district. According to the Wamyō Shō, the provincial office was in Naka district, and the provincial temple should also have been in that place. Today there are two temples, a monks' temple and a nuns' temple, at Shimofu, and these are probably the provincial temples of old. However, this book assigns this shrine to the present district, which is probably an error). In Jōgan 11 it was granted the Junior Fifth Rank Upper from the Junior Fifth Rank Lower with the Seventh Order of Merit. In the third year of Gangyō it advanced to the Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Naka District (Naka-gun) (11 shrines)

¶Tabato Shrine (Note: it now stands on Mount Tabato in Kannushi village and is called Ninomiya). Later it was called the Ninomiya (Second Shrine) of the province (Note: following the Jinmyōchō Tōchū).

¶Tsuto Shrine (Note: it now stands on Kaijō-yama in Hashi village).

¶Ikan Shrine (Note: it now stands in Shimofu village in Ikan-gō). In Jōgan 11 it was added to the Junior Fifth Rank Upper from the Junior Fifth Rank Lower with the Seventh Order of Merit. In the seventeenth year it was granted the Senior Fifth Rank Lower (Note: the present text, in this entry, gives the original rank as Junior Fifth Rank Lower, which is an error). In the third year of Gangyō it was added to the Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ōasayama Shrine (Note: it now stands on Mount Ōasa in Murotani village). It probably enshrines Awa-Ōasahiko-no-Kami (Note: following the Engishiki. The local people say it enshrines Sarutahiko-no-Kami, but on consideration, the Jinmyōchō Tōchū, the Ichinomiya Ki and others say that the Awa Ōasahiko shrine enshrines Sarutahiko-no-Kami. The local people probably followed this mistaken view. For that reason this view is not adopted here).

¶Iwami-Ame-no-Toyotarashi-Karahime-no-Mikoto Shrine (Note: it now stands in Asai village in Iwami-gō and is called Iwagami Myōjin).

¶Ōmatsuri-Ame-no-Iwatohiko Shrine (Note: it now stands on Mount Mitsugo in Kurokawa village. On consideration: in Awa Province there are shrines such as Ōasahiko, Ame-no-Iwatowake-Yakurahime and Ame-no-Iwatowake-Toyotamahime, and in Aki Province there are Ōasa-Tenjin and Ame-no-Iwatowake-no-Kami. This province too lists Mount Ōasa and the present shrine. From this, the present shrine probably enshrines Ame-no-Iwatowake-no-Mikoto. This is also appended in preparation for consideration).

¶Ōiihiko-no-Mikoto Shrine. Also called Ōii-no-Kami (Note: it now stands in Ōta village. According to one account it stands in Iida village). In Jōgan 11 it was granted the Junior Fifth Rank Upper from the Junior Fifth Rank Lower with the Seventh Order of Merit (Note: following the Sandai Jitsuroku).

¶Kushiiro-Ame-no-Rakahiko-no-Mikoto Shrine (Note: it now stands on Mount Inaba in Kushiro village. On consideration: the Shōji Roku says that among the descendants of Ame-no-Tarashihiko-Kuni-no-Oshihito-no-Mikoto are the surnames Tsuto-no-Obito, Ikai-no-Obito and Kushiro-no-Miyatsuko. In this district there are shrines of Tsuto, Ikan and Kushiiro; Ikan is Ikai, and Kushiiro has the same reading as Kushiro, and Rakahiko is somewhat close in reading to Hikooketsu, a grandchild of Oshihito. Perhaps there is some connection. But there is nothing in the histories to establish that the descendants of Oshihito lived in this province. It is provisionally appended to await later consideration).

¶Ōtoshi Shrine (Note: it now stands on Mount Tsu in Tsunozu village). In Jōgan 13 it was added to the Junior Fifth Rank Upper from the Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Yamabe Shrine.

¶Yasu Shrine (Note: it now stands on Mount Yasuda in Kami village. On consideration: according to the account of the local people, it is a branch shrine of Ōnamuchi-no-Kami of Yasu district in Chikuzen. It is provisionally appended in preparation for consideration).

¶Under the Engi regulations, all 11 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Ōchi District (Ōchi-gun) (3 shrines)

¶Amatsu Shrine (Note: it now stands on Mount Futao in Ago village and is called Honza Myōjin).

¶Tatate-Takeumorene-no-Mikoto Shrine (Note: it now stands on Mount Tatate in Miyauchi village and is called Nanasha Gongen). It probably enshrines Takemarine-no-Mikoto (Note: following the Shōji Roku, the Kuji Hongi and the Engishiki. On consideration: according to the Kuji Hongi, Takemarine is a descendant in the sixth generation of Ame-no-Hoakari-no-Mikoto, and his descendant in the tenth generation is Ōhara-no-Sukune. The Ōhara Shrine below is perhaps where this person is enshrined. That the two shrines are listed side by side must mean there is some connection. It is appended in preparation for consideration).

¶Ōhara Shrine (Note: it now stands in Hinuki village). In Jōgan 13 it was granted the Junior Fifth Rank Upper from the Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Mino District (Mino-gun) (5 shrines)

¶Sugano-Ame-no-Iwakako-no-Mikoto Shrine (Note: the second element of the name is according to one account also written with a different character. It now stands on Mount Shōun in Miyata village and is called Sugano Myōjin).

¶Sahimeyama Shrine (Note: it now stands on Hirefuri-no-mine in Otoko village).

¶Some-ha-Ame-no-Iwakatsu-no-Mikoto Shrine (Note: it now stands on Mount Someasa in Kami-Hongō village in Masuda and is called Takikura Gongen).

¶Kushirokahime-no-Mikoto Shrine (Note: it now stands on Mount Myōjō in Kushiro village).

¶Ono-no-Ame-no-Ōkami-no-Tahatsu-Azui-no-Mikoto Shrine (Note: "Ōkami" should be written "Ōoshi," and the three characters "Tahatsu" are thought to be an error for "Tarashi-take." It seems that the Ono clan may have called their ancestor Ame-no-Oshitarashihiko-no-Mikoto "Ame-no-Ōoshi-Tarashitake-Azui-no-Mikoto." However, there is nothing else to cite in support. It is appended to await later consideration. The shrine now stands on Mount Ono in Toda village in Ono-gō).

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

¶Shrines Not Listed in the Official Register

¶Ishi Shrine, two seats. Its location is now unknown. In Jōgan 16 (874) the province reported that "two seats of the Ishi deities have newly moved from Izumo," and therefore both seats were granted the Junior Fifth Rank Lower.

¶Fuchū Shrine. It now stands in Naka district (Note: it now stands on the site of the Ikan Shrine in Shimofu village). In Jōgan 17 it was raised from the Junior Fifth Rank Lower to the Junior Fifth Rank Upper. In the third year of Gangyō it advanced to the Senior Fifth Rank Lower.

¶Sekitō-Kiō-Taishakuten-Ō-Kunisha Shrine (Note: a character for "temple" has probably dropped out below "tō"). It now stands in Mino district. In the second year of Gangyō (878) it was granted the Junior Fifth Rank Lower from the Senior Sixth Rank Upper (Note: on consideration: Kiō, Taishaku, Tennō and the like are all Buddhist titles. That they are now used as shrine names and that ranks are even conferred on them can only be called most indiscriminate).

¶Sugio Kunisha Shrine and Tokoyo Kunisha Shrine. The locations of the two shrines are now unknown. In the fourth year of Gangyō (880) both advanced from the Senior Sixth Rank Upper to the Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The district names follow the account of the local people).

¶Oki

¶Chibu District (Chibu-gun) (7 shrines)

¶Yurahime Shrine (Note: according to one account there is a character for "mikoto" below "hime." The Oki Kuninai Jinmyōchō writes "hime" with a different character. It now stands at Usukoura in Urago and is called Yura Myōjin). It enshrines Suseribime-no-Mikoto (Note: following the Jinmyōchō Tōchū and the Ichinomiya Ki). In the ninth year of Jōwa (842) it was made an official shrine (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Note: following the Engishiki. The Kuninai-chō gives the Junior Third Rank Upper). Later it was called the Ichinomiya (First Shrine) of the province (Note: following the Ichinomiya Ki).

¶Ōyama Shrine (Note: it now stands on top of Mount Takuhi in Hashi village in Mita-gō and is called Takuhi Myōjin. Its northern foot is called Ōyamawaki, a remnant of the old name. The Kuninai-chō gives the Junior Third Rank Upper). It is handed down that when Retired Emperor Go-Toba visited the province, it was night at sea and dark, and the direction to proceed could not be known. The Retired Emperor was troubled. A boatman said, "There is a deity of Ōyama in this province; if you pray to him, he will surely show you the sacred fire." When the Retired Emperor ordered a prayer, a light of fire was suddenly seen, and so they were able to reach shore (Note: following the Oki Koki). It is said that boatmen crossing the northern sea frequently receive this deity's protection (Note: following the Jinja Keimō).

¶Watatsumi Shrine, two seats. Its original name was Watasu-no-Kami (Note: following the Engishiki. On consideration: in this book the six characters beginning "original name" appear under the Yurahime shrine, but the Kuninai-chō has the two deities Yurahime and Wadaku, and they must not be confused. For this reason they have now been moved here. The shrine now stands at Minamimisaki in Chiburi village and is called Watari Myōjin. Near it is Watarijima. In the poem text of the Tosa Nikki there is the phrase "Watatsumi, the deity of Chiburi." The Shūchūshō says that there is a Watasu-no-Kami at Chiburi-zaki in Oki, which corroborates this). It probably enshrines the two deities Toyotamahiko and Toyotamahime. It was served by members of the Azumi-no-Muraji clan (Note: consulting the Shōji Roku, the Tōdaiji Shōsōin Monjo, the Engishiki and the Settsu Sumiyoshi Sha Ki. In the documents there is a man of the Tenpyō era, Azumi-no-Mitsuo, a junior district official of Ama district of this province, and the residence of the Azumi clan in this place was probably also of long standing).

¶Hinamajihime-no-Mikoto Shrine (Note: according to one account there is no character for "mikoto." The Kuninai-chō writes "hime" with a different character. It now stands in Uga village and is called Kisha). In the eighteenth year of Enryaku (799), Kura-no-Sukune Kamomaro and others, who had formerly been envoys to Bohai, reported: "On the day of our return, it was night at sea and dark, and the boatmen were all lost and did not know in which direction to proceed. We saw a light of fire far away and at last managed to reach Chibu district. When we inquired about it, the local people said, 'There is no one living in that place. There is only the deity Hinamajihime, who always shows miraculous response. If anyone loses his way on the sea route, she always raises a light of fire. The number of those who have been kept safe by this is beyond counting.' The deity's protection truly deserves thanks. We humbly beg that she be included among the shrines receiving official offerings." This was granted (Note: following the Nihon Kōki). In the fifth year of Jōwa (838) she was granted the Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In Jōgan 13 she was added from the Junior Fifth Rank Upper to the Senior Fifth Rank Lower. In the second year of Gangyō she advanced to the Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The Kuninai-chō gives the Junior First Rank).

¶Makeno-Mikoto Shrine (Note: the Kuninai-chō gives Makeno Myōjin, Junior Third Rank. It now stands in Uga village and is called Matsuo Shrine, and also Susokeo Myōjin).

¶Ame-no-Sashihiko-no-Mikoto Shrine (Note: the Kuninai-chō writes "Shihiko" differently. It now stands in Chiburi village and is called Ichinomiya Myōjin). In the fifteenth year of Jōwa (848) it was granted the Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki. The Kuninai-chō gives the Junior First Rank).

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

¶Ama District (Ama-gun) (2 shrines)

¶Uzuka-no-Mikoto Shrine (Note: it now stands in Utsuga village and is called Utsuga Myōjin). In the ninth year of Jōwa it was made an official shrine (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Note: following the Engishiki. The Kuninai-chō gives the Junior First Rank).

¶Nagirahime-no-Mikoto Shrine (Note: the Kuninai-chō writes "hime" with a different character. It now stands in Toyoda village and is called Yanai-hime Shrine). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki. The Kuninai-chō gives the Junior First Rank).

¶Suki District (Suki-gun) (4 shrines)

¶Kamonabi Shrine (Note: it now stands in Kamo village and is called Kamo Myōjin. The Kuninai-chō gives the Junior Fourth Rank Upper).

¶Miyoya Shrine (Note: it now stands in Yao village and is called Tenjingū. The Kuninai-chō gives the Junior Fourth Rank Upper).

¶Tamawakasu-no-Mikoto Shrine (Note: the first character is according to one account also written differently, and in some versions there is no character for "mikoto." It now stands in Shimonishi village and is called Sōja). In Jōgan 13 it was granted the Junior Fifth Rank Lower, from the Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku. The Kuninai-chō gives the Senior First Rank). In later ages it was called Sōja. The Fujiwara clan administered the shrine affairs and styled the office Oki Sō-Kokuzō-shoku (Note: following the Sōja Monjo).

¶Wakenosu-no-Mikoto Shrine (Note: it now stands in Shimonishi village and is called Matsuo Shrine).

¶Under the Engi regulations, all four shrines were ranked as minor shrines (Note: following the Engishiki. The Kuninai-chō gives the Junior First Rank).

¶Ochi District (Ochi-gun) (3 shrines)

¶Mizuwakasu-no-Mikoto Shrine (Note: the last character is according to one account also written differently. The Kuninai-chō has no character for "mikoto." It now stands in Ichinomiya village and is called Ichinomiya Myōjin). In the ninth year of Jōwa it was made an official shrine (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Note: following the Engishiki. The Kuninai-chō gives the Senior Fourth Rank Upper).

¶Ise-no-Mikoto Shrine (Note: the Kuninai-chō has no character for "mikoto." It now stands at the foot of Mount Tatsumi and is called Naigū). In the first year of Kashō (848), on account of its miraculous response, it was ranked among the Myōjin (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked among the Great Shrines of famous deities (Note: following the Engishiki. The Kuninai-chō gives the Junior Fourth Rank Upper).

¶Ame-no-Takekanakusa Shrine (Note: it now stands at the western foot of Takayama in Tsuma village and is called Takada Myōjin). In Jōgan 13 (871) it advanced from the Junior Fifth Rank Upper to the Junior Fourth Rank Lower. In the first year of Ninna (885) it was added to the Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). In the sixth year of Engi (906), a deity possessed a person and declared, "Pirates from Silla are about to invade. I will overturn them in the sea." Just then the sea wind blew violently. Before long a broken mast drifted ashore, and people are said to have found it marvelous (Note: following the Nihon Kiryaku). It was subsequently ranked among the minor shrines (Note: following the Engishiki). In the third year of Tengyō (940) it advanced from the Senior Fourth Rank Upper to the Junior Third Rank (Note: following the Nihon Kiryaku. The Kuninai-chō gives the Senior First Rank).

¶Shrines Not Listed in the Official Register

¶Hinome Shrine. It stands in Suki district (Note: following the Kuninai-chō. The one now in Motoya village that is called Hachiōji seems to be this). In Jōgan 13 it was conferred the Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The Kuninai-chō gives the Junior First Rank).

¶Takesusao Shrine. It stands in Ama district (Note: following the Kuninai-chō). It enshrines Susanoo-no-Mikoto. In the eighth year of Gangyō (884) it was conferred the Junior Fifth Rank Lower from the Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku. The Kuninai-chō gives the Senior Third Rank Upper).