Treatise 20: Deities of Heaven and Earth XX: Shrines XV

¶Kii Province

¶Ito District (2 shrines)

¶Niutsuhime Shrine. (Note: it now stands in Amano village at the eastern foot of Mount Kōya and is called the Amano Shrine. Considering the four shrines enshrined at the Amano Shrine: Niutsuhime is counted as the First Shrine, and this is the shrine in question; Kōya Myōjin is the Second Shrine, and is what is commonly called the outer Kōya Shrine; Ari-tōshi Myōjin is the Third Shrine; and Itsukushima Myōjin is the Fourth Shrine. These were probably all enshrined alongside by later people. However, the title "Four Shrines Myōjin" already appears in an official order of the sixth year of Shōō (1293), so it is not a recent invention.) It enshrines Nihotsuhime-no-Kami (Note: also written with other characters, as Niutsuhime-no-Mikoto), a deity who is a younger sibling of Amaterasu-Ōmikami. (Note: following the Harima Fudoki as quoted in the Shaku Nihongi, the Niu Myōjin Norito, the Niu Daijingū Gihan, and the Zappitsu Yōshū.)

¶When Empress Jingū campaigned against the Three Han kingdoms, the deity took possession of the provincial governor Iwasakahime-no-Mikoto and said: "If you worship me, your army will surely achieve merit." The deity also bestowed red earth (Note: red soil), saying: "Smear this on the Heavenly Reversed Halberd and set it up at the bow and stern of the imperial ship. Also dye the skirts of the ship and the soldiers' garments with it." The Empress followed this. Before long the lands of Korea all submitted. On her triumphal return, she built a shrine at Fujishiro Peak in Kudagawa and worshipped there (Note: following the Harima Fudoki as quoted in the Shaku Nihongi). Afterwards the site of the shrine was changed many times, and at last it settled at its present place. In the reign of Emperor Ōjin, 1,500 shiro of land in the home province and in Yamato was offered as sacred rice land. Three dogs were also presented, and 1,000 shiro of land was assigned for their upkeep, and the four boundaries of the sacred land (Note: the borders on all four sides) were fixed. Later two households of fief were also offered (Note: this record says that Ame-no-Hitsugi-no-Mikoto offered the fief. "Ame-no-Hitsugi" is probably the same as "Ama-tsu-hitsugi," the heavenly succession, and refers to the sovereign of the time; therefore it is recorded here). Emperor Tenmu also offered two households of fief; Empress Kōken offered two households of fief and sacred garments; Emperor Kōnin dedicated a bow and sword; Emperor Heizei assigned materials for the building of the shrine; and Emperor Saga conferred the Eighth Class of Merit (Note: following the Niu Myōjin Norito). Such was the veneration shown through successive reigns. In the seventh year of Kōnin (816), the monk Kūkai, falsely claiming a divine instruction, memorialized the throne, took all of the sacred land, and founded the Kongōbu-ji. Through this the shrine fell into decline (Note: following the Rekidai Kōki, the Ichidai Yōki, the Teiō Hennenki, the Shōryōshū, and the Genkō Shakusho). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Junior Fourth Rank Lower. In the seventh year of Gangyō (883), it was raised to Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). In the second year of Juei (1183), it was raised from Senior Second Rank to Junior First Rank (Note: following the Niu Myōjin Ki, the Hyakurenshō, and the Chūshishō. The register of deities within the province gives Senior First Rank). In the Bun'ei era (1264-1275), the Kamakura shogunate presented bows and arrows, swords, and offerings of cloth, and prayed for the warding off of the Mongol calamity. In the seventh year of Kōan (1284), the Chikagi estate in Izumi was presented as a thank-offering. In the first year of Einin (1293), an order was issued exempting the shrine's lands from public levies (Note: following the documents of Kongōbu-ji on Mount Kōya). Its hafuri (Note: shrine priest) was of the Niu clan, which in every generation held general charge of the shrine's rites (Note: following the Niu Hafuri Ujibumi). They are the descendants of the so-called Amano-no-Hafuri (Note: following the Nihon Shoki).

¶Oda Shrine. (Note: it now stands in Oda village, and only slight traces of its site remain.) Under the Engi regulations it was ranked as a minor shrine (Note: the register within the province gives Junior Fifth Rank Upper).

¶Naga District (3 shrines)

¶Arata Shrine (2 shrines). (Note: it now stands in Mori village; one is called the Rough Spirit of Amaterasu-Ōmikami, and the other Niu Myōjin. The register within the province gives Junior Fourth Rank Upper.)

¶Watatsumi Shrine. Also called the Deity of Toyoumi (Toyoumi-no-Kami). (Note: following the register within the province. It now stands in Jinryō village.) It probably enshrines Toyotamahiko-no-Mikoto (Note: following the Nihon Shoki and the register within the province).

¶Under the Engi regulations all three shrines were ranked as minor shrines (Note: following the Engishiki. The register within the province gives Senior Second Rank).

¶Nagusa District (19 shrines)

¶Hinokuma Shrine and Kunikakasu Shrine. (Note: both now stand in Akizuki village, the Hinokuma Shrine to the west and the Kunikakasu Shrine to the east.) They enshrine the Foremost Spirit (Misaki-no-Mitama) of Amaterasu-Ōmikami. At the time of the calamity of the Heavenly Rock Cave, on the counsel of Omoikane-no-Kami, Ishikoridome-no-Kami was made to fashion the sun-image mirror. The mirror first cast is called Kunikakasu-no-Ōkami, or Hinokuma-no-Kami (Note: stated with reference to the Nihon Shoki, the Kogo Shūi, the Ōyamato Hongi as quoted in the Shaku Nihongi Meibunshō, and the documents of the Kii provincial governors. Note: considering that the Kogo Shūi says "the first one cast was slightly unsatisfactory; this is the Hinokuma deity," while the Nihon Shoki says "Ishikoridome first made the sun-spear, and this is the Hinokuma deity," the "sun-spear" is probably an error for "Hyūga" [as the text stands]. The Ōyamato Hongi says "there are three mirrors for the guarding rites, one of which is the spirit of Amaterasu-Ōmikami, named Kunikakasu-no-Ōkami," which agrees with the Kogo Shūi. From this one can see that Hinokuma and Kunikakasu are the same deity).

¶In the reign of Emperor Suinin, Yamatohime-no-Mikoto took the Great Deity of Ise and the Great Deity Kunikakasu and settled them at the Nagusa-no-hama Palace in this province. Soon afterwards the Great Deity of Ise was moved to Kibi (Note: following the Yamatohime-no-Mikoto Seiki). In this way the Great Deity Kunikakasu remained in this place. Later it was moved to the Yorozuyo Palace, which is the present site (Note: following the old records of the house of the Kii provincial governors). It was therefore called Kii-no-Ōkami, the Great Deity of Kii (Note: following the Nihon Shoki). The provincial governors, the Ki-no-Atai clan, as descendants of a heavenly deity, in every generation took on the ritual service. Even after the Taika reform they continued to inherit the title of provincial governor and held charge solely of the divine rites (Note: following the Kii Kokuzō Keizu). The court made this district a district of the deity (Kamukōri) (Note: following the Ryō no Shūge. The date on which the district of the deity was offered is unknown, but it is recorded here for convenience). In the first year of Shuchō (686), an envoy was sent to present offerings. When Empress Jitō built the Fujiwara Palace, an envoy was sent to announce it (Note: following the Nihon Shoki). Afterwards the branch shrine in particular was called the Hinokuma Shrine, and together they were called Hinokuma-Kunikakasu-no-Ōkami (Note: taking in the general sense of the Nihon Shoki, the Shinshō Kyakuchokufu, the Montoku Jitsuroku, the Engishiki, and the documents of the Kii provincial governors. Note: considering that, according to the Kojiki, the Grand Shrine of Ise originally had inner and outer shrines, and that in the reign of Emperor Yūryaku the Great Deity Toyouke was enshrined at the outer shrine, whereby the old system was altered; this shrine too set up two shrines, which resembles the ancient Ise system. However, because there are two divine names, a name was given to each shrine. A document contains the words "the two shrines of Hinokuma and Kunikakasu are the foremost spirit of the Imperial Deity Amaterasu," which is evidence that the two shrines are one deity. The Engishiki lists the two shrines side by side, only naming each shrine, and this does not mean that the two shrines enshrine different deities. In later ages, however, a theory arose that "the Hinokuma Shrine enshrines the sun-image mirror and the Kunikakasu Shrine enshrines the sun-spear mirror." Dividing the sun-image and the sun-spear into two mirrors has no basis in ancient books and is clearly an error. This is added together as a supplementary note). In the first year of Daidō (806), the fief households of the Kunikakasu Shrine were fixed at 60 households and those of the Hinokuma Shrine at 56 households, all located in the home province. Later five households were added to each (Note: following the Shinshō Kyakuchokufu).

¶On the accession of Emperor Montoku, Ki-no-Ason Sadamori, Assistant Director of the Left Horse Bureau (Sama-no-suke), was sent to present sacred treasures to the two shrines and to give thanks for the answering of a long-standing prayer (Note: following the Sandai Jitsuroku). Under the Engi regulations both shrines were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state and in the Ainamesai (Note: following the Engishiki). Later it was called the First Shrine of the home province (Note: following the Ichinomiya Ki). The court held this deity in the highest honor and esteem. Whenever the shrines were repaired, even when there was a great construction project at court, the home province was exempted from miscellaneous labor so that it could devote its strength to the building of the two shrines (Note: following the Shōyūki). In the first year of Katei (1235), because the construction was late for the deadline, one man of the Ki clan was sent to present offerings and apologize (Note: following the Hyakurenshō). At first the court had used the Ki clan as envoys (Note: following the Montoku Jitsuroku and the Sandai Jitsuroku), but midway officials of the Department of Deities (Jingikan) came to be used, and at this time the Ki clan was again sent (Note: following the Hyakurenshō). From then on it became the rule to send one man each from the Jingikan, from the Nakatomi clan, and from the Ki clan (Note: following the Jingikan Nenjū Gyōji). The Ki clan shrine officials receive a command from the court and are granted the title of provincial governor, and only after that do they serve the deity. This follows the precedent of the Izumo Grand Shrine. The ceremony for appointing the provincial governor also followed that of the Izumo provincial governor, except that those of the rank of Sangi or above did not descend from their seats, and there was no ceremony of granting stipends (Note: following the Jōgan Gishiki). By the Engi period this ceremony had already lapsed (Note: following the Engishiki).

¶Itakiso Shrine. (Note: it now stands in Itakiso village.) It enshrines Itakeru-no-Mikoto (Note: following the Nihon Shoki, the Engishiki, and the Nijūni-sha Chūshiki). Another name is Ōyahiko-no-Mikoto (Note: following the Kuji Hongi). In the second year of Taihō (702), the three deities Itakiso, Ōyatsuhime, and Tsumatsuhime, who had until then been enshrined in a single shrine, were divided into three shrines (Note: following the Shoku Nihongi). In the first year of Daidō (806), whereas there had earlier been 54 households of fief in the home province, 12 households were now added (Note: following the Shinshō Kyakuchokufu). On the accession of Emperor Montoku, Junior Fifth Rank Lower was conferred (Note: following the Montoku Jitsuroku), and later the Eighth Class of Merit was granted. In the first year of Jōgan (859), it was raised to Junior Fourth Rank Lower. In the seventh year of Gangyō (883), it advanced to Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). In the sixth year of Engi (906), it rose to Senior Fourth Rank Upper (Note: following the Nihon Kiryaku. The Nihon Kiryaku has Senior Sixth Rank Upper, but this is now corrected according to the Sandai Jitsuroku. The register within the province gives Senior First Rank). With the establishment of the regulations, it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state and in the Ainamesai (Note: following the Engishiki). In the fourth year of Kyūan (1148), levies and miscellaneous labor on the sacred music rice fields of this shrine were forbidden. In the second year of Jōkyū (1220), the extraordinary levies on the sacred rice fields were exempted by imperial order (Note: following the documents of the Itakiso Shrine. The documents treat this shrine as the First Shrine, but the reason is unknown. It is added for reference).

¶Ōyatsuhime Shrine. (Note: it now stands in Udamori village.) It enshrines Ōyatsuhime-no-Mikoto.

¶Tsumatsuhime Shrine. (Note: it now stands on a high hill in Negi village, and is called the High Shrine, or Takasansho Myōjin.) It enshrines Tsumatsuhime-no-Mikoto (Note: following the Nihon Shoki, the Engishiki, and the Nijūni-sha Chūshiki). The two shrines were established separately in the second year of Taihō (Note: following the Shoku Nihongi). In the first year of Daidō (806), the fief households in the home province were fixed at seven for the deity Ōyatsuhime (Note: the source has a variant character in the name here, apparently for the character "tsu") and 13 for the deity Tsumatsuhime (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), both advanced from Junior Fifth Rank Lower and the Eighth Class of Merit to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives, for both, "Junior First Rank Upper" [as the text stands]).

¶Under the Engi regulations both were ranked as major shrines of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki).

¶Naru Shrine. (Note: it now stands in Narukami village.) It probably enshrines Hikosashiri-no-Mikoto, ancestor of the Kii Inbe (Note: with reference to the Kogo Shūi and the Eikyō Daijōe Ki). His divine descendants lived in every generation in the two villages of Miki and Araka in this district and cultivated the work left by their ancestral deity (Note: following the Kogo Shūi). Even in later ages the shrine officials and clansmen still presented spears and shields for the Great Thanksgiving Rite (Note: following the Eikyō Daijōe Ki). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower and the Eighth Class of Merit to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives Senior First Rank; the same applies to the next three shrines). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state and in the Ainamesai.

¶Itate Shrine. (Note: it now stands in Sonobe village and is called Ichinomiya Myōjin.) It enshrines Itakeru-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶Shima Shrine. (Note: the Shinshō Kyakuchokufu writes it with a different character. It now stands in Nakajima village and is called Kuzu Myōjin.) It probably enshrines Ōyatsuhime-no-Kami (Note: following the Kii Zoku Fudoki). In the first year of Daidō (806), seven households of fief were fixed in the home province (Note: following the Shinshō Kyakuchokufu).

¶Shizuhi Shrine. (Note: its old site is at the eastern foot of Mount Amagiri in Wada village. A place name Shizuhi survives nearby, and the shrine has now been moved up onto the mountain.) It probably enshrines Tsumatsuhime-no-Mikoto (Note: following the Kii Zoku Fudoki). In the eleventh year of Jōwa (844), the three shrines from Itate on were all granted Junior Fifth Rank Lower from Senior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the third year of Kashō (850), all were raised to Junior Fourth Rank Lower (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), they rose again to Senior Fourth Rank Upper, and in the seventeenth year (875) advanced to Junior Third Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations all were ranked as major shrines of renowned deities (Note: following the old records of the provincial governors' house and the headnotes to the Jinmyōchō. Note: the positions of the three shrines, from north to south, are exactly the same as those of the three shrines from Itakiso on. This is probably because they were treated as the same deities).

¶Kagatsuchi Shrine. (Note: it now stands in Narukami village.) It probably enshrines Kagutsuchi-no-Kami (Note: following the Nihon Shoki and the Engishiki. The register within the province gives Junior Fourth Rank Upper; the same applies to the next eight shrines).

¶Kada Shrine. Also called the Great Deity of Awashima (Awashima-no-Ōkami). (Note: following the register within the province. It now stands at Kada-ura in Kada manor, Kaisō District, and is called Awashima Myōjin. It formerly stood on Kamishima in Tomoshima. The old name of Tomoshima was Awasu.) It probably enshrines Sukunahikona-no-Mikoto (Note: following the Nihon Shoki, the Engishiki, the register within the province, and the shrine tradition. Note: according to the shrine tradition, it enshrines the two deities Ōnamuchi and Sukunahikona, and Empress Jingū was enshrined alongside in the reign of Emperor Nintoku. This is added for reference). This deity once, together with Ōnamuchi-no-Mikoto, administered the land under heaven. When the work of building the land was finished, he went to Awashima and finally departed for the Land of Eternity (Note: following the Nihon Shoki). When Empress Jingū pacified the Three Han kingdoms and was returning, the imperial ship called at this place, and she presented offerings and prayed (Note: following the Kada Sha Ki). In the second year of Kōji (1143), Bifukumon-in, having a prayer to make, presented the Awashima paddy fields of Kada manor (Note: following the documents of the Kada Shrine).

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

¶Asakura Shrine. (Note: it now stands at Sagimori, north of Wakayama, and is called Kuzu Myōjin, or Sagimori Myōjin.) It is probably the same deity as the Asakura Shrine of Tosa (Note: following the Tosa Fudoki as quoted in the Shaku Nihongi).

¶Sasutahiko Shrine. (Note: the Kojiki has "Tatsukuri-no-kuni." The characters for "country" and "field" look alike, so one of them must surely be mistaken, but which is correct is not known. The shrine now stands at the foot of Okayama, south of Wakayama, and is called Oka Myōjin, or Kunushi Myōjin.) It probably enshrines Sashikuni-no-Ōkami. The daughter of the Great Deity, Sashikuni-wakahime, married Ame-no-Fukine-no-Mikoto and bore Ōnamuchi-no-Mikoto. When Ōnamuchi was ill-treated by his brothers, Wakahime was troubled and relied on Ōyahiko-no-Mikoto, sending him to take refuge in Ki-no-kuni. Probably the family of the maternal relatives was also in this province (Note: following the Kojiki).

¶Maihime Shrine.

¶Kamayama Shrine. (Note: it now stands in Wada village. Its old site is on the seashore of Minato-ushi town in Kaisō District, which is the place of the ancient Ono-no-minato.) It enshrines Hikoitsuse-no-Mikoto (Note: following the Nihon Shoki).

¶Takatsumihiko Shrine and Takatsumihime Shrine. (Note: the two shrines now stand on Mount Wasa, east of Negi village, and the one called the High Shrine is probably this.)

¶Katamane Shrine. (Note: the printed edition of this text lacks the character "ne" [the final syllable], but it has now been supplied from another edition and from the Ruijū Kokushi, the Sandai Jitsuroku, and the register within the province. Considering that the register within the province writes the first character differently, as "Arima," and the Wamyōshō lists an "Arima village" in this district, and that the shrine now stands in Arima village, it may be that the form with that character is correct. Also, beside the shrine there are Mount Neura and the Neura River, so "ne" is also a place name; the shrine's name probably arose from this. It is added for reference). In the first year of Jōgan (859), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Upper. In the seventh year (865), it was entered among the official shrines. The following year it advanced to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives Senior First Rank).

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

¶Ariida District (1 shrine)

¶Susa Shrine. (Note: the Shinshō Kyakuchokufu writes it as "Susa-no-Mikoto." It now stands in Senda village.) It enshrines Susanoo-no-Mikoto (Note: following the Shinshō Kyakuchokufu and the shrine's origin record). In the first year of Daidō (806), ten households of fief were fixed in the home province (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The register within the province gives Junior First Rank). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). Later it became a subordinate shrine of the Itakiso Shrine (Note: following the headnotes to the Jinmyōchō. Note: according to the shrine's origin record, each year on the first day of the Hare (U) in the First Month the shrine officials of the Itakiso Shrine come to worship at this shrine, and there must be a reason for this too).

¶Muro District (6 shrines)

¶Kumano-Hayatama Shrine. (Note: it now stands in Shingū village and is called Shingū Gongen.) It probably enshrines Izanami-no-Mikoto and Hayatama-no-O-no-Kami, and is called Kumano-Musubi-no-Ōkami. Susanoo-no-Mikoto is enshrined alongside the child deity, Hayatama-no-Ōkami (Note: considering that, according to the Kumano Suijaku Engi, the Heike Monogatari, and the Shosha Taiji, Musubi and Hayatama are called the Two-Shrine Gongen, it is clear that "Musubi" is the Great Deity Kumano-Musubi and "Hayatama" is the Great Deity Hayatama. The origin record also treats Musubi and Hayatama as one shrine. From this, "Kumano-Hayatama" is surely an abbreviation for the two deities, and there is no room for doubt. It is added for reference). (Note: with reference to the Shaku Nihongi, the Shinshō Kyakuchokufu, the Engishiki, the register within the province, the Kumano Suijaku Engi, and the Shosha Taiji.) In remote antiquity, when Izanami-no-Mikoto died, she was buried at Arima village in Kumano in this province. By local custom, in worshipping this deity, flowers were used in the flower season, and drums, pipes, and banners were used, with song and dance, to console the spirit of the deity. Moreover, when Izanagi-no-Mikoto attended the mourning rites (mogari) (Note: funerary ritual) for Izanami-no-Mikoto, he was ashamed and angry and made to leave, and swore, "Our kin shall be parted." The child born then is called Hayatama-no-O (Note: following the Nihon Shoki).

¶It was first established in the reign of Emperor Keikō and was called Shingū, the New Shrine (Note: following the Teiō Hennenki, the Mizukagami, the Kōnendai Ryakki, the Kokon Kōdai Zu as quoted in the Kumano Ryakki, and the headnotes to the Jinmyōchō). In the second year of Tenpyō Jingo (766), four households of fief in the home province were offered to each of the two deities (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper, and then advanced to Junior Second Rank. In the fifth year (863), it rose to Senior Second Rank (Note: following the Sandai Jitsuroku). In the seventh year of Engi (907), it advanced to Junior First Rank (Note: following the Nihon Kiryaku). With the establishment of the regulations, it was ranked as a major shrine (Note: following the Engishiki). In the third year of Tengyō (940), because prayers had been made for the pacification of pirates, it advanced to Senior First Rank (Note: following the Shinkaiki and the Chōkan Kanmon. The ranks in the register within the province are the same). In the second year of Ōtoku (1085), there was a transfer of the shrine, and Taira-no-Kiyomori, Provisional Middle Counselor, was made the imperial envoy; he presented a rescript in the sovereign's own hand and sacred treasures, and the worship was performed after the precedent of the Grand Shrine (Note: following the Hyakurenshō). In the second year of Kenryaku (1212), whereas the Sonohō village of the home province had until then been the shrine's domain, an order of the retired sovereign was now issued fixing its four boundaries, exempting it from the imperial household's votive temple and from all great and small provincial duties, and assigning its tax revenue to the expenses of Shingū, Hongū, the Nachi Negi, the shrine monks, the lodgings for imperial visits, and the like. In the second year of Kenmu (1335), the post of estate steward of Tamura in Mimasaka was offered by imperial order as prayer fees. Before this, the shrine officials had said: "By rule this shrine is rebuilt every 33 years and the ceremony of transfer is performed. In the Tokuji era (1306-1308), the repairs were not yet all complete when the shrine suffered a fire, and so the sacred body was placed in a temporary hall. From the Kenji era (1275-1278) until today, some fifty years and more, no transfer has been performed. This already goes against precedent. The sacred body is exposed, and we fear that this will bring the deity's reproach. We wish to repair the main hall quickly and perform the ceremony of transfer." In the sixth year of Shōhei (1351), the post of estate steward of the Kurusu estate in Harima was offered by imperial order. In the ninth year (1354), the Northern Court ordered the two provinces of Awa and Tōtōmi to supply funds for construction. In the fifth year of Tenju (1379), the post of estate steward of the Hiki estate in Awa was offered, and prayers were made for the pacification of the disturbance. In the third year of Genchū (1386), the Northern Court presented sacred treasures as usual (Note: following the documents of Kumano Shingū).

¶Kumano-ni-masu Shrine. (Note: it now stands in Hongū village and is called Hongū Gongen.) It probably enshrines Susanoo-no-Mikoto, called Kejimiko-no-Ōkami, with Izanami-no-Mikoto and Hayatama-no-O-no-Kami enshrined alongside (Note: with reference to the Engishiki, the Chōkan Kanmon, the register within the province, the Kumano Suijaku Engi, and the Shosha Taiji. Note: considering that, according to the Nihon Shoki, Susanoo-no-Mikoto had the merit of planting mountain forests, he is called Kushimikeno in Izumo, which is something like "Lord of the Wondrous Trees"; in this province he is called Ketsumiko, which is likewise something like "Child of the Trees." "Miko" is a title used in relation to a deceased mother). It was first established in the time of Emperor Sujin and was called Kumano Hongū, the Main Shrine of Kumano, in the world (Note: following the Teiō Hennenki, the Mizukagami, the Kōnendai Ryakki, the Kokon Kōdai Zu, and the headnotes to the Jinmyōchō). In the first year of Jōgan (859), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper, and in the same year was granted Junior Second Rank by skipping ranks (Note: following the Sandai Jitsuroku). In the seventh year of Engi (907), it advanced to Senior Second Rank (Note: following the Nihon Kiryaku. The register within the province gives Senior First Rank). With the establishment of the regulations, it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later, together with Shingū, it was called the Kumano Sansho Gongen, the Gongen of the Three Seats (Note: following the Kumano Suijaku Engi, the Heike Monogatari, and the Shosha Taiji). With Nachi added, they are called the Three Mountains of Kumano (Note: following the Teiō Hennenki and the Shoshin Ki). In the fourth year of Kanji (1090), the Retired Emperor Shirakawa made a visit to the shrine and offered more than 100 chō of fields and gardens in the home province to the three seats (Note: following the Hyakurenshō, the Teiō Hennenki, and the Ichidai Yōki). In the second year of Gen'ei (1119), the retired emperor again offered fief households, ten smoke-units each, in the home province and in Awa, Sanuki, Iyo, and Tosa (Note: following the Chūyūki). In the first year of Chōkan (1163), whereas in the Kyūan era (1145-1151) Fujiwara-no-Akitoki (Note: "Akitoki" follows the Kugyō Bunin), Governor of Kai, had offered the Yatsushiro estate to this shrine and petitioned on the strength of an edict of the Retired Emperor Toba's office, Fujiwara-no-Tadashige, the governor, now halted and abolished the estate and seized the shrine people. An imperial order thereupon had the various branches of learning assess the offense. Nakahara-no-Naritomo, Doctor of Law (Myōbō Hakase), memorialized: "According to the penal code, one who steals the sacred property of a great shrine is punished with exile. By one explanation, the Grand Shrine of Ise is the great shrine. According to the old records, this shrine and the Grand Shrine are of one body. Tadashige stole its sacred property and moreover disobeyed an imperial decree, and he lacks the propriety of a subject. He deserves strangulation." The court then had the ministers debate whether this was right. Most of the debaters said: "This shrine enshrines Izanami-no-Mikoto and is of one body with the Grand Shrine." Fujiwara-no-Koremichi, the Chancellor, said: "That this shrine is Izanami-no-Mikoto seems to have no particular evidence. According to the regulations, there is also a Kumano-ni-masu Shrine in Izumo, which enshrines the same deity as this shrine, that is, Susanoo-no-Mikoto. Therefore it is by no means a deity of one body with the Great Deity." He raised three points of doubt to prove the difference. Kiyohara-no-Yorinari said: "Examining the old histories, the burial place of Izanami-no-Mikoto is said to be on the border of Izumo and Hōki, and by one account it is also Arima village in Kumano. There is no text saying that this deity dwells in Kumano. The regulations treat the Izanami Shrine as a deity of Ise and the Kumano shrine as a deity of Kii, from which one can see that the two are not the same deity. Moreover, according to the old histories, this shrine originally enshrined Hayatama-no-O-no-Kami, who is in fact a child born of Izanami-no-Mikoto. It is therefore also clear that this shrine does not enshrine Izanami-no-Mikoto. Even supposing that she is the mother deity of the Great Deity, how could they be called of one body? Besides, the Grand Shrine is supremely noble and venerable, and the other shrines do not dare to take rites of equal standing with it. Furthermore, the Grand Shrine strictly forbids private offerings and shuns Buddhist matters; this shrine is not so, and its rites are entirely different. However, as for covering and nurturing the myriad people, protecting the most honored one, and the evident power of its awesome spirit, it is not comparable with other deities. Even so, if one discusses the various codes of ceremony, one cannot fail to draw a distinction." The court largely followed this argument (Note: following the Chōkan Kanmon).

¶At first, the Retired Emperor Uda made the first imperial visit to Kumano (Note: following the Kumano Ryakki), and by the reigns of the two emperors Shirakawa and Toba, the three shrines were most highly venerated. Even after abdicating, they visited often, and this was called the Imperial Kumano Pilgrimage. (Note: following the Fusō Ryakki, the Hyakurenshō, and the Azuma Kagami.) In this way the Three Mountains became a great center of Buddhism, and the deities from Amaterasu-Ōmikami on down were enshrined together there and called the Twelve-Shrine Gongen (Note: following the Heike Monogatari, the Ninna-ji Shodōki, and the shrine tradition). The believers became so numerous that, when things did not go as they wished, they carried the sacred palanquins to the imperial palace and brought forcible appeals (Note: following the Teiō Hennenki). The Retired Emperor Go-Shirakawa was especially devout, visited the Three Mountains some forty-nine times in all, and had rites of esoteric practice performed within the shrines (Note: following the Kumano Ryakki, the Gempei Jōsuiki, and the Onjō-ji Denki). Thereafter it became the custom for successive emperors, after abdicating, to make frequent pilgrimages and perform such rites (Note: following the Nakasuke-ō Ki, the Meigetsuki, and the Shosha Taiji). At the time of the Genkō disturbance, Prince Moriyoshi, avoiding the rebels, entered Kumano and prayed to the deity, saying: "I have heard that the Two-Shrine Gongen are none other than the two deities Izanagi and Izanami. Now the Most Honored One [the Emperor], who is truly of the deities' blood, is pressed by rebellious subjects, driven from the capital, and wandering from place to place. If the deities are truly deities, how can a sovereign cease to be a sovereign?" At last he received a divine instruction, reached Totsukawa, and afterwards indeed achieved the work of restoration (Note: following the Taiheiki. Note: the so-called Two-Shrine Gongen of this text are the two deities Musubi and Hayatama, the deities enshrined alongside at this shrine). The Wada clan, descendants of the Kumano clan, served in every generation as chief priests (Note: following the tradition of the shrine officials).

¶Watatsumi Shrine (3 shrines). (Note: it now stands at the foot of Nanakoshi Peak in Hongū village.) It enshrines the three sea deities Sokotsu-wata-tsumi, Nakatsu-wata-tsumi, and Uwatsu-wata-tsumi (Note: following the Nihon Shoki. The register within the province gives Junior Fourth Rank Upper).

¶Ame-no-Tajikarao Shrine. (Note: it now stands within the Kumano precinct in Hongū village and is called Mitobiraki Myōjin.) It became an official shrine in the second year of Saikō (855) (Note: following the Montoku Jitsuroku).

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

¶Shrines Not Recorded in the Official Registers

¶Mifune Shrine. In Naga District. (Note: following the register within the province. It now stands in Kanda village.) In the third year of Jōgan (861), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives Senior First Rank).

¶Misaki Shrine. In Hidaka District. (Note: following the register within the province. The register within the province writes it as the Great Deity Misaki of Senior Third Rank. It now stands at Hinomisaki in Wada-ura and is called Misaki Myōjin.) In the seventeenth year of Jōgan (875), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Ōsa Shrine. In Muro District. (Note: following the register within the province. The Jitsuroku writes the character "sa" differently, as "i." It is now taken, following the register within the province, to stand in Inoue village.) In the seventeenth year of Jōgan (875), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives Junior Fourth Rank Upper).

¶Tamatsushima Shrine. (Note: the character "tsu" is also written differently in some texts.) In Kaisō District. (Note: following the Shoku Nihongi and the register within the province. It now stands at Wakanoura.) Tradition says it enshrines Wakahirume-no-Mikoto, with Empress Jingū enshrined alongside (Note: following the shrine tradition). This was a place through which the Empress passed many times (Note: following the Nihon Shoki). In the first year of Jinki (724), an imperial order declared: "From now on, send envoys in the two seasons of spring and autumn to worship the bright spirit, the deity of Tamatsushima" (Note: following the Shoku Nihongi). In the fifth year of Gangyō (881), Junior Fifth Rank Lower was conferred from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku). In the sixth year of Engi (906), it was raised to Junior Fifth Rank Upper (Note: following the Nihon Kiryaku. The register within the province gives Junior Fourth Rank Upper). Beside the shrine there is a cave called the Palanquin Cave. It was the custom that every year on the sixteenth day of the Ninth Month the sacred palanquin of the Niu deity was moved here and a festival held (Note: following the Kintō Kashū and the Kii Zoku Fudoki. Note: according to one account quoted in Minamoto-no-Chikafusa's preface commentary to the Kokinshū, Emperor Kōkō once fell ill and prayed to the various deities. One night the emperor dreamed of a woman in a red hakama singing a poem, in which she said that she had left her traces at Waka-no-ura. When the emperor asked who she was, she answered, "I am Sotōri-hime." The emperor woke and was pleased, and sent Minamoto-no-Takayuki, Major Controller of the Right, to Waka-no-ura, where he built a shrine at Tamatsushima and had it worshipped. By this account the shrine was first built and worshipped at that time. But according to the Shoku Nihongi, this shrine already existed before then. Perhaps in the time of Emperor Kōkō Sotōri-hime was additionally enshrined alongside. That in later ages the deity of Tamatsushima was taken solely as Sotōri-hime, and also as a deity of poetry, probably rests on this. But in order to obtain firm evidence, this is added for reference).

¶Uragami-Kunitsuhime Shrine. In Naga District. (Note: following the register within the province. It now stands in Jinryō village.) In the first year of Ninna (885), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The register within the province gives Junior Fifth Rank Upper).

¶Takano-no-Miko Shrine. Also called the Niu Takano-no-Miko Deity. In Ito District. (Note: the words from "Also called" onward follow the register within the province. It now stands within the Amano Shrine in Amano village.) In the sixth year of Engi (906), Junior Fifth Rank Lower was conferred (Note: following the Nihon Kiryaku). In the second year of Juei (1183), it advanced from Junior Second Rank to Senior Second Rank (Note: following the Niu Myōjin Ki, the Hyakurenshō, and the Chūshishō. The register within the province gives Senior First Rank).

¶Hirō Shrine. In Muro District. (Note: following the register within the province. It now stands on Mount Nachi and is called Nachi Gongen.) Tradition says it enshrines the Deity Ōnamuchi (Note: following the traditions of the shrine families. The register within the province gives Junior Fourth Rank Upper. The Kokon Kōdai Zu says it "was first established in the reign of Emperor Nintoku," but its truth is not clear, and so it is not adopted here). Later the Kumano deities were enshrined alongside, and it was called Nachi Gongen (Note: considering that the first hall of the Nachi Shrine is called the Waterfall Shrine and is regarded as the deity of the land, and that, together with the Twelve-Shrine Gongen of Kumano, they are called the Thirteen-Shrine Gongen, one can tell the distinction between the principal deity and the deities enshrined alongside). It is one of the so-called Three Mountains of Kumano (Note: with reference to the Heike Monogatari and the Kii Zoku Fudoki). In the second year of Kanki (1230), sacred treasures were presented at the time of a shrine transfer (Note: following the Hyakurenshō).

¶Awaji Province

¶Tsuna District (9 shrines)

¶Awaji Izanagi Shrine. (Note: it now stands in Taga village and is called the Taga Shrine.) It enshrines Izanagi-no-Mikoto. When the deity first administered the land, he first gave birth to the island of Awaji. When the work of building the land was finished, he again built a hidden palace (kakuremiya) at this place and remained hidden there for a long time, and so was called the Island Deity (Shima-no-Kami), and also the Deity of Tsuna (Tsuna-no-Kami) (Note: the words from "and also" follow the Shinshō Kyakuchokufu). When Emperor Richū visited the home province, a groom of horses from the Kawachi grooms' guild who had been tattooed accompanied him. Before the wound had healed, the deity, disliking the smell of blood, gave an oracle. From then on, the practice of having tattooed grooms attend the emperor was stopped. Emperor Ingyō once hunted at this place but caught not a single bird all day. The deity again gave an oracle, saying: "There is a great pearl in the sea at Akashi. If you take it and worship me, you will surely have game." So divers were made to take the pearl, and when it was worshipped, there was indeed a great catch (Note: following the Nihon Shoki). In the first year of Daidō (806), 13 households of fief in the home province were fixed, and later five more were added (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), the First Rank (Ippon) was conferred together with the Eighth Class of Merit (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the First Shrine of the home province (Note: following the Ichinomiya Ki). In the second year of Genkyū (1205), whereas the provincial governor had at first assigned ten chō of land in the two villages of Higashi-Kumashiro and Yagi to meet the costs of the Hokke-e and Sakura-e dances and music of the First and Second Shrines, this was later abolished; at this time it is said that land at Enare-Nishi-Kumashiro was assigned in addition (Note: following the documents of Gokoku-ji).

¶Ise-Kuruma Shrine. Also called the Deity of Kuruma (Kuruma-no-Kami). (Note: following the Shinshō Kyakuchokufu. It now stands at Isemori in Kuruma village, Kuruma district, and is called Ise Myōjin.) Tradition says that it is an enshrinement by division of the Deity Ise-Kuruma (Note: following the Awaji Tokiwagusa). In the first year of Daidō (806), two households of fief in the home province were fixed (Note: following the Shinshō Kyakuchokufu).

¶Iwaya Shrine. (Note: it now stands south of Ema Island at Iwaya-ura, and is called Tenchi Myōjin, also Iwaya Myōjin, or Eshima Myōjin.) It probably enshrines Izanagi-no-Mikoto (Note: with reference to the headnotes to the Jinmyōchō and the Awaji Tokiwagusa).

¶Tsukisa Shrine. (Note: it now stands in Chigusa village and is called Suwa Myōjin.)

¶Kamo Shrine. (Note: it now stands at Kamigamo village in Kamo district; the village belongs to Mihara District.) It probably enshrines Kamo-Wakeikazuchi-no-Kami (Note: following the documents of the Kamo-Wakeikazuchi Shrine and the Awaji Tokiwagusa).

¶Yura-minato Shrine. (Note: it now stands on the site of the Hachiman shrine at Yura-ura; the one called Ōji Gongen is probably this.)

¶Shizuki Shrine. (Note: it now stands in Shizukihama village.) Tradition says it enshrines Sukunahikona-no-Mikoto (Note: following the shrine tradition).

¶Kishikawa Shrine. (Note: it now stands in Kami-Naizen village, Mihara District.)

¶Kawakami Shrine. (Note: it now stands on the upper Tsushi River in Minamidani village.)

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

¶Mihara District (4 shrines)

¶Yamato-no-Ōkunitama Shrine. Also called the Yamato Shrine. (Note: following the ancient seal inscription kept by the shrine officials. It now stands in Kami-Yata village.) It enshrines Yamato-no-Ōkunitama-no-Kami (Note: following the Nihon Shoki and the Engishiki). In the first year of Ninju (851), it became an official shrine (Note: following the Montoku Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and was allotted 800 bundles of rice for its festival expenses (Note: following the Engishiki). Later it was called the Second Shrine of the home province (Note: following the Awaji Tokiwagusa).

¶Yahara Shrine. (Note: it now stands in Tokuno village and is called Nishinomiya Myōjin. The village's old name was Kitanohara.)

¶Minatoguchi Shrine. (Note: it now stands in Minatosato village.) Tradition says it enshrines the two deities Hayaakitsuhiko and Hayaakitsuhime (Note: following the account of the local people). In the first year of Jōgan (859), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower. On the accession of Emperor Kōkō (884), it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). In the third year of Tengyō (940), because prayers had earlier been made for the pacification of pirates, it was now raised to Senior Fourth Rank Lower in thanks (Note: following the Chōkan Kanmon).

¶Kudo Shrine. (Note: it now stands at Kudo in Kokuga village.) In the sixth year of Jōgan (864), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. On the enthronement of Emperor Kōkō, it was raised to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

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

¶Shrines Not Recorded in the Official Registers

¶Oishi Shrine. It now stands in Tsuna District. (Note: the district name follows the Awaji Tokiwagusa. It stands at Oishi-zaki, the cape south of Yura-ura.) It probably enshrines Ame-no-Hiboko-no-Mikoto, with the small sword of Izushi as the deity's spirit-object (Note: following the Nihon Shoki and the Shaku Nihongi). When Ame-no-Hiboko first came over and settled, he lived in Idesa village in the home province, and later moved to Tajima. The sacred treasures that he had worshipped were kept in Tajima. Emperor Suinin wished to see the sacred treasures and had his great-grandson Kiyohiko present them. Among them was the small sword of Izushi, which Kiyohiko did not wish to present and hid in his robe. Soon the emperor bestowed wine on Kiyohiko, and the small sword came out of his robe. The emperor was suspicious and asked, and Kiyohiko answered with the facts. The emperor said, "Sacred treasures must not be separated from their kind," and had them all kept together in the divine storehouse. But the small sword suddenly disappeared, and the emperor asked Kiyohiko, "Surely the knife has not come back to you?" Kiyohiko answered: "Last night the knife came of itself to my house, but by the next morning it was gone again." The emperor found this strange but did not search further. Before long the knife was found in the home province [Awaji], and the people of the province worshipped it as a deity. This is the very shrine in question (Note: following the Nihon Shoki). It is said that the provincial governors of this province present offerings to the various deities within the province on the first day of every month, and that this shrine too was given a share of the offerings at Senior Sixth Rank Upper (Note: following the Awaji Kokurei Shiki).

¶Awa Province

¶Itano District (4 shrines)

¶Ōasahiko Shrine. Also called the Deity of Ōasa (Ōasa-no-Kami). (Note: following the Sandai Jitsuroku. It now stands on Mount Ōasa in Bandō village.) It probably enshrines Tsukuimi-no-Kami (Note: following the Kogo Shūi and the Awa Inbe Keizu. Note: the genealogy says "Ōasahiko is a child of Ame-no-Hiwashi-no-Kami, also named Tsukuimi-no-Kami," and there must surely be a basis for this. The Ichinomiya Ki and the headnotes to the Jinmyōchō both say that it enshrines Sarutahiko-no-Kami, but the reason is unknown). In the first year of Jōgan (859), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the ninth year (867) and in the second and seventh years of Gangyō (878, 883), it was raised one rank each time, until it reached Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the First Shrine of the home province (Note: following the Ichinomiya Ki and the headnotes to the Jinmyōchō).

¶Kaehime Shrine. (Note: it now stands in Bandō village and is called Chikai Myōjin.) It probably enshrines Chikaehime-no-Mikoto, daughter of the Deity Ōasahiko (Note: following the Awa Inbe Keizu). In the seventh year of Gangyō (883), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ushihiko Shrine. (Note: it now stands in Ōtani village, and the one called Hachiman is probably this. Considering that the Kuji Hongi has "Mononobe-no-Ōhito-no-Muraji," and that the household register of this district of the second year of Engi (902) has "Ushi-no-Hafuri Mononobe-no-Komasu," the readings of "Ōhito" and "Ushi" are interchangeable. This shrine was probably one in which a branch of the Mononobe clan worshipped their ancestor, Ōhito-no-Muraji.)

¶Okagami Shrine. (Note: it now stands at Okagami in Ōdera village.)

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

¶Awa District (2 shrines)

¶Takefutsu Shrine. (Note: it now stands in Kōri village, and the one called the Sugio shrine may possibly be this.) It enshrines Takemikazuchi-no-Kami (Note: following the Kojiki and the Engishiki).

¶Kotoshironushi Shrine. (Note: it now stands in Izuki village and is called Kotoshiro Myōjin.) It enshrines Kotoshironushi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). It is said that Empress Jingū, at the time of the campaign against the Three Han kingdoms, asked for the deity's instruction and decided her plan thereby (Note: following the Nihon Shoki. Note: in the passage of the Jingū chronicle on asking for divine instruction, first Amasakaru-Mukatsuhime-no-Mikoto is named, then the deity dwelling in "Awa district" of Odaagata-fushi is named without a divine name being given. After that, Kotoshiro-no-Kami is named. Considering the pattern of the text above and below, the divine name has probably dropped out beneath the words "Awa district, and so on." It is not clear whether the so-called "Awa district" refers to this Awa or to Awa [in Bōsō], but because Kotoshiro-no-Kami is named directly below it, this is the deity enshrined at this shrine, and "Awa" probably refers to this district. Now, inferring from the register of deities, the deity dwelling there would probably be Takefutsu-no-Kami. The Nihon Shoki may have omitted this divine name. The two deities both manifested their awesome power at that time and have received worship down to later ages. It is added for reference).

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

¶Mima District (12 shrines)

¶Kamo Shrine. (Note: it now stands in Kamo village, Miyoshi District. Considering that, according to the Sandai Jitsuroku, Miyoshi District was created by dividing Mima District in the second year of Jōgan (860), the fact that the shrines of the register of deities still belong to Mima District is probably because the old text was followed.) Tradition says it enshrines Kamo-Wakeikazuchi-no-Kami (Note: following the documents of the Kamo-Wakeikazuchi Shrine and the traditions of the local people).

¶Taki Shrine. (Note: it now stands in Haibara village and is called Shō Myōjin.)

¶Yokota Shrine. (Note: it now stands in Kamo village, Miyoshi District; the village has a Yokota hamlet, so the shrine's name probably comes from this. It is popularly called Benzaiten.)

¶Izanami Shrine. (Note: it now stands on the summit of Mount Kōtsu in Kawada village, Oe District, and is popularly called Kōtsu Gongen. The mountain is said to straddle the two districts of Mima and Oe.) In the eleventh year of Jōgan (869), Junior Fifth Rank Lower was conferred from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Takeru Shrine. (Note: it now stands in Handa village, and the one called Take Gongen is probably this.)

¶Ame-no-Hashidate Shrine. (Note: it now stands in Hiruma village, Miyoshi District, and is called Amato Myōjin.) Tradition says it enshrines Izanagi-no-Mikoto (Note: following the traditions of the local people).

¶Ame-no-Tsukasahiko Shrine. (Note: it now stands at Munashige in Kōri village and is called Todoroki Myōjin. The Kanpō Jinja-chō has "Ame-no-Tsukasahiko Shrine" with a different character, and this is it.)

¶Yasoko Shrine.

¶Mizuhanome Shrine. (Note: it now stands in Hai village, and the one called the Ryūō shrine is probably this. Some also say that there is a Gozu Tennō shrine in Nishi-Inouchidani village, Miyoshi District, and that the one called the Lower Shrine is this.) It enshrines Mitsuhanome-no-Kami.

¶Haniyamahime Shrine. (Note: the final character of the name is written differently in this text, which is an error and has been corrected. There is now a small shrine in Kita-no-shō village, and this is probably it. According to one theory, there is the Umaoka shrine in Higashi-Inouchidani village, Miyoshi District, and the one called the Middle Shrine is this.) It enshrines Haniyamahime-no-Mikoto (Note: following the Nihon Shoki and the Engishiki).

¶Yamato-no-Ōkunitama-no-Kami and Ōkunikazu Shrine (2 shrines). (Note: it now stands in Ikeda town, Miyoshi District, and the one called Ika Myōjin is probably this.)

¶Under the Engi regulations all 12 shrines were ranked as minor shrines (Note: following the Engishiki).

¶Oe District (8 shrines)

¶Inbe Shrine. Also called the Inbe Ame-no-Hiwashi-no-Kami. (Note: following the Sandai Jitsuroku. It now stands on Inbe Mountain in Yamasaki village.) It enshrines Ame-no-Hiwashi-no-Mikoto (Note: following the Kogo Shūi, the Shoku Nihon Kōki, the Sandai Jitsuroku, and the Engishiki). At the time of the calamity of the Heavenly Rock Cave, the deity had Tsukuimi-no-Kami plant the grain-tree and first make the nigite offerings, which were used in the prayers. The descendants of that deity, in the time of the Great Ancestor (Emperor Jinmu), sought fertile land and came to the home province, where they planted and raised grain and hemp and offered them for the Great Thanksgiving Rite. They therefore worshipped their ancestral deity and called him Oe-no-Kami, the Deity of Hemp Planting. The descendants finally stayed and lived in this place. On the days of the Great Thanksgiving Rite, offering cotton and hemp cloth and the like became their hereditary duty (Note: following the Kogo Shūi, with reference to the Engishiki). In the second year of Kashō (849), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the first year of Jōgan (859), it was raised to Junior Fifth Rank Upper. In the second year of Gangyō (878), it rose to Senior Fifth Rank Lower. In the seventh year (883), it advanced from Senior Fifth Rank Upper to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities and took part in the four seasonal offerings from the state (Note: following the Engishiki). Even in later ages, the Inbe clan continued to present robes of coarse cloth (aratae), and these men were called Mizomi-arakando (robe-hall attendants). When the Retired Emperor Kōgon took the title of emperor, some among the attendants neglected their presentation, and their clan was afraid. From then on, every year on the twenty-third day of the middle month of spring and of winter, the clan was gathered at the market in Yamasaki and made to warn and guard one another (Note: following the documents of the Miki clan). Later this day was made the regular festival (Note: following the Awa-shi). It is said that the Miki clan, descendants of the deity, still survives.

¶Ame-no-Murakumo-no-Kami and Ijihayahime Shrine. (Note: it now stands at Murakumo below Inbe Mountain in Yamasaki village.) Ame-no-Murakumo served the heavenly grandchild through the governance of water (mōitori), descended to earth following him, and at last settled in this place (Note: with reference to the Daidō Hongi as quoted in the Jingū Zōreishū, the Negi Bunin Shidai, and the Engishiki). Ijihayahime was the daughter of Izuhayao-no-Mikoto, grandson of Takeminakata-no-Mikoto (Note: following a text of the Jin Clan Genealogy. The present text writes it as Izuhayahime), and was probably the consort of Ame-no-Murakumo.

¶Ikakashi Shrine. (Note: it stands at Ikaga in Kuwamura. Because that place was submerged and became a river, it was moved to the foot of the mountain and is called Hinomikoto Myōjin. "Kakashi" is also written with the character for "hang" and is something like "to shine." The sacred mirror of the Heavenly Ancestor is called Amekakasu and Kunikakasu, in this same sense. This shrine probably enshrines the spirit of the Heavenly Ancestor. It is added for reference.)

¶Ame-no-Mizunumahiko-no-Kami and Ame-no-Mizusaehime Shrine (2 shrines). (Note: the present text has the character for "shrine" after "-hiko-no-Kami," which is probably a superfluous character, and the other edition has been followed. The shrine now stands at Takaashira in Ushijima village. According to one account, it is in a village adjoining Ushijima, Takahara village in Myōzai District.) Ame-no-Mizunumahiko is probably Kunichiwake-no-Miko, ancestor of the Mizuma-no-Wake (Note: following the Nihon Shoki), and Ame-no-Mizusaehime was probably his consort.

¶Hiwame-no-Kami and Tarahamamedohime Shrine (2 shrines). (Note: its location is not now clear. Some say it is in Nishi-Oe village, others that it is in Shikichi village and is called Amatari-no-Miya.)

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

¶Nakata District (9 shrines)

¶Ame-no-Iwatowake-Yakurahime Shrine. (Note: some texts write "wake" with a different character, and "hime" is also written with another character. It now stands in Yano village, Myōzai District, and is called the Sugio Shrine. Considering that it is not clear what kind of deity Ame-no-Iwatowake-Yakurahime is: the Kojiki has Ame-no-Iwatowake-no-Kami, and the Kogo Shūi treats him as a child of Futodama-no-Mikoto. Yakurahime may perhaps have a connection with him. This province was indeed a place where the descendants of Futodama-no-Mikoto lived, and what is worshipped here seems to derive from this. It is added for reference.) In the eighth year of Jōwa (841), it was raised from Senior Eighth Rank Upper to Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki). In the seventh year of Jōgan (865), it advanced from Senior Fifth Rank Lower to Junior Fourth Rank Lower. Its rank was raised repeatedly in the thirteenth (871) and sixteenth (874) years, and in the third year of Gangyō (879) it reached Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine and took part in the four seasonal offerings from the state (Note: following the Engishiki). In the third year of Tengyō (940), Senior Third Rank was conferred. This was on account of prayers for the pacification of pirates (Note: following the Chōkan Kanmon).

¶Ame-no-Iwatowake-Toyotamahime Shrine.

¶Manotohiko Shrine.

¶Watatsumi-Toyotamahime Shrine. (Note: it now stands within Tokushima Castle, and the one called Ryūō-gū is probably this. Considering that the Awa-shi treats the Ame-no-Iwatowake-Toyotamahime Shrine as the Ryūō-gū, this is probably an error arising from the divine names happening to be the same. What is popularly called Ryūō, the Dragon King, is the sea deity, and it is clear that this is the shrine in question.) It enshrines Toyotamahime-no-Mikoto, daughter of the sea deity (Note: following the Nihon Shoki). In the second year of Gangyō (878), Yamashiro-no-Imiki Ōshiama-no-Matako came to the home province and presented offerings to his clan deity. By imperial order he was granted 300 bundles of regular tax rice from Yamashiro. This was the shrine in question (Note: considering that Matako was probably connected with the Yamashiro clan, he put Yamashiro-no-Imiki in front of his name as a compound surname. "Ōshiama" is the same as another writing of the name, and their clan descends from the sea deity Toyotamahiko, and Toyotamahime is the daughter of the sea deity. That is why this shrine was made their clan shrine). In the seventh year (883), Junior Fifth Rank Upper was conferred from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Ōmiwa Shrine. (Note: it now stands in Fuchū village, Myōdō District, and is called the Fuchū Shrine, and also Inyaku Myōjin.) Tradition says it enshrines Ōnamuchi-no-Mikoto (Note: following the Awa-shi).

¶Ame-no-Sajinowake Shrine. (Note: it now stands at Wake in Takasaki village, Myōdō District, and the one called Takagi Gongen is probably this.)

¶Mimatsuhiko Shrine. It probably enshrines Mimatsuhiko-Irotono-no-Mikoto, ancestor of the Naga-no-Kuni-no-Miyatsuko (Note: following the Kuji Hongi and the Engishiki).

¶Takeminato Shrine. (Note: the character "ka" [the final syllable of the divine name Takeminakata] has probably dropped out after "na." It now stands in Suwa village, Myōzai District, and is called Suwa Myōjin.) It probably enshrines Takeminakatatomi-no-Mikoto (Note: following the Awa-shi).

¶Ōtomahime Shrine. (Note: it now stands in Kami-Yachiman village, Myōdō District, and is called Takumiya Myōjin.) It probably enshrines Ōtomahime-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). In the eighteenth year of Jōgan (876), Junior Fifth Rank Lower was conferred from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

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

¶Katsuura District (8 shrines)

¶Katsura Shrine. (Note: it now stands on Kamiji Mountain in Nishizuka village and is called Sugio Myōjin.) It probably enshrines Ōnamuchi-no-Mikoto (Note: taking the general sense of the Harima Fudoki and the Engishiki).

¶Kotoshironushi Shrine. (Note: it now stands in Numae village and is called the Ebisu Shrine. Its former name was Nagata Myōjin, and the whole area around it is called Ikuebisuna Valley, and the shrine grounds in particular are called Nagata.) It enshrines Tsumihayae-Kotoshironushi-no-Mikoto, ancestor of the Naga clan (Note: following the Shōjiroku and the Engishiki). It was probably worshipped by the clan of the Naga-no-Atai, the district governors of this district (Note: following the Shoku Nihongi).

¶Yamagatahiko Shrine. (Note: it now stands at Kanaya in Miyai village, and the one called the Mihi Shrine, also Kanaya Gongen, is probably this.)

¶Umoribiko Shrine.

¶Asatachihiko Shrine. (Note: it now stands in Iiya village. "Asatachi" is something like "morning rain." Within the grove of this shrine there is now a stone that always holds water. The villagers call it the Sacred Jar. They say that if anyone enters this grove, a thunderstorm will surely arise; it is popularly called the "sudden rain of Ikuebisu," and the shrine's name probably arose from this. It is added for reference.)

¶Hayasame Shrine. (Note: it now stands in Hata village and is called Ame-no-Miya, the Rain Shrine.) It probably enshrines Watatsumi-Toyotamahiko-no-Mikoto, ancestor of the Yata-no-Miyatsuko (Note: following the Shōjiroku and the account of the local people. Note: according to local tradition, if one prays here for rain in a great drought there is an immediate response, which is why it is called the "Swift Rain Deity." Because the shrine stands in Hata village, it is clear that it enshrines Toyotamahiko, ancestor of the Hata clan. It is added for reference).

¶Miagata Shrine. (Note: it now stands in Nakagō village and is called the Miyakata Shrine.)

¶Takeshimame-no-Oya-no-Mikoto Shrine. (Note: it now stands at Koyama in Tanaka village and is called the Great Deity of the Three Shrines of Takeshima.)

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

¶Naka District (7 shrines)

¶Waya Shrine. (Note: it now stands in Miyakura village and is called Imakumano Gongen. Every year on the day before the beginning of spring, the villagers gather at the shrine and perform the exorcism of the demon-expelling rite. When it is over, they chant the divine name three times, and this is called the Wayawaya rite. It is said that the shrine's name is thus not lost even now.)

¶Unai Shrine. (Note: it now stands at Nai-se in Kitō village and is called Jūnisha Gongen.)

¶Wanasa-Ōso Shrine. (Note: it now stands at Nasa harbor, north of Shishikui-ura in Kaifu District.) It probably enshrines the Deity Ōasahiko (Note: following the Engishiki).

¶Murohime Shrine. (Note: it now stands at Murotsu in Aikawa village, Kaifu District, and the one called Atsu Myōjin is probably this.)

¶Takehime Shrine. (Note: it now stands in Arakawa-shimo village and is called the Kogarasu shrine.)

¶Yahoko Shrine. (Note: it now stands in Miyauchi village and is called Yahoko Myōjin. It was originally the clan shrine of the eighteen villages of the Takehara estate.) It probably enshrines Yahoko-no-Kami, great-grandchild of Takeminakata-no-Mikoto (Note: following the Engishiki and the Jin Clan Genealogy). In the seventh year of Gangyō (883), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Kashiwahime Shrine. (Note: it now stands at Tsunomine, south of Mizugata village, and is called Tsunomine Gongen. It is said that its old site is at the northern foot of the mountain.)

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

¶Shrines Not Recorded in the Official Registers

¶Nakatomi-Ōtori Shrine. It now stands in Itano District. (Note: the district name follows the account of the local people. It stands in Ōdera village and is called the Ōtori Shrine.) In the first year of Daidō (806), two households of fief in the home province were fixed (Note: following the Shinshō Kyakuchokufu. Note: this district was probably a place with fief households of the Ōtori Shrine of Izumi, and for that reason its deity was enshrined here by division. It is added for reference).

¶Ashi-inaba Shrine. (Note: the character "ba" [leaf] is also written with another character.) It now stands in Itano District. (Note: the district name follows the Awa-shi. It stands in Kamiyake village.) In the ninth year of Jōwa (842), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the ninth year of Jōgan (867), it was granted Junior Fifth Rank Upper from Senior Fifth Rank Upper. In the sixteenth year (874), it advanced to Junior Fourth Rank Lower. In the third year of Gangyō (879), it advanced to Junior Fourth Rank Upper.

¶Shiratori Shrine. It now stands in Myōzai District. (Note: it stands in Shiratori village. In the village there is a Shiratori-dera north of Monzane, which is the administrator temple of this shrine.) Tradition says it enshrines Yamatotakeru-no-Mikoto (Note: the district and divine names follow the Awa-shi). In the third year of Jōgan (861), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the seventh year of Gangyō (883), it advanced to Junior Fifth Rank Upper (Note: the entry for the seventh year of Gangyō in the present text has "Hakuba" [white horse], which is probably an error).

¶Iiramé Shrine. It now stands in Itano District. (Note: the district name follows the account of the local people. It stands in Okuno village. According to one account, there is a small shrine within the Nyakuichi Ōji shrine in Higashi-Nakatomi village, and the one called Iira Myōjin is this.)

¶Funahatehime Shrine. It now stands in Myōdō District. (Note: the district name follows the ridge-tablet of the shrine itself. It stands on the boundary of the two villages of Irita and Hirono and is called Hatsuji Myōjin.) In the fourteenth year of Jōgan (872), both shrines were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Haniumeya Shrine. It now stands in Myōzai District. (Note: the district name follows the Awa-shi. It stands in Kami-Tsunona and still preserves the old shrine name.) In the seventh year of Gangyō (883), Junior Fifth Rank Upper was granted from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Sanuki Province

¶Samukawa District (5 shrines)

¶Shidahari Shrine. (Note: it now stands at Shimohari in Higashiyama village and is called Shimohari Myōjin.) It probably enshrines Ame-no-Shitaharu-no-Mikoto (Note: following the tradition of the local people).

¶Fuse Shrine. (Note: it now stands at Fuse in Ishida-nishi village and is called the Fuse Shrine.)

¶Kanzaki Shrine. (Note: it now stands at Yamasaki in Kanzaki village and is called Kanzaki Myōjin.)

¶Tawa Shrine. (Note: it now stands on Shido Mountain in Shido village and is called the Third Shrine. Because later people enshrined the deity Hachiman alongside it, it is also called Tawa Hachiman.) Tradition says it enshrines Hayaakitsuhime-no-Mikoto (Note: following the shrine tradition). In the first year of Gangyō (877), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ōminohiko Shrine. (Note: it now stands at Minokami in Ishida-higashi village and is called Minokami Myōjin.) It probably enshrines Ōminakami-no-Kami (Note: following the Daijingū Gishikichō. Note: the local people say that within the shrine there is still a spirit spring, and people are not permitted to look at it. "Ōminohiko" and "Ōminakami" are close in the sense of their readings. The divine name probably relates to water, and for that reason water was taken as the divine spirit. According to the Gishikichō, the children of Ōminakami are called Samukawa-hiko and Samukawa-hime, and the name of the district probably also derives from this. It is added together for reference).

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

¶Miki District (1 shrine)

¶Wanigawa Shrine. (Note: it now stands in Ido village. According to the shrine tradition, because the deity Hachiman was enshrined alongside in the Jōgan era (859-877), it is also called Wanigawa Hachiman.) It probably enshrines Toyotamahime-no-Kami (Note: following the shrine tradition, with reference to the Hizen Fudoki). Tradition says that in remote antiquity the deity rode a crocodile up the Wani River and remained in this place (Note: following the shrine tradition). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Kagawa District (1 shrine)

¶Tamura Shrine. (Note: it now stands in Ichinomiya village, Kagatō District, and is called Ichinomiya Myōjin. The old name of the village was Tamura.) In the second year of Kashō (849), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the third year of Jōgan (861), it was entered among the official shrines at Junior Fifth Rank Upper. In the seventh, ninth, and seventeenth years (865, 867, 875), one rank was added each time, until it reached Junior Fourth Rank Upper. In the first year of Gangyō (877), it rose from Senior Fourth Rank Lower to Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the First Shrine of the home province (Note: following the Ichinomiya Ki and the headnotes to the Jinmyōchō).

¶Ano District (3 shrines)

¶Kiyama Shrine. (Note: it now stands at the foot of Kiyama in Fuchū village. It was formerly on the mountain, midway was moved to Inyaku Myōjin, and later was moved again to this place.) Tradition says it enshrines Kankushiwake-no-Mikoto. In ancient times a great fish was a harm to the people; the deity subdued it and removed the harm, and finally took up his dwelling at Kiyama. After the deity died, the people, admiring his achievement, built a shrine and worshipped him (Note: following the shrine tradition). In the first year of Jōgan (859), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the seventh year (865), it was raised to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). In the fourth year of Ninna (888), the home province suffered a great drought, and the provincial governor Sugawara-no-Michizane presented offerings and prayed for rain (Note: following the Kanke Bunsō). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Kamo Shrine. (Note: also written with other characters. It now stands in Kamo village, Kamo district, and is called Katsuragi Myōjin.) Tradition says it enshrines Hitokotonushi-no-Kami (Note: following the Kamo-no-shō Daimyōjin Ki). In the seventh year of Jōgan (865), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the seventeenth year (875), it was raised to Senior Fifth Rank Lower.

¶Kandani Shrine. (Note: it now stands in Kandani village.) In the seventh year of Jōgan (865), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the seventeenth year (875), it was raised to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations both shrines were ranked as minor shrines (Note: following the Engishiki).

¶Utari District (2 shrines)

¶Ii Shrine. (Note: it now stands at the foot of Iiyama in Higashi-ni village and is called Ii Tenjin.) It probably enshrines Iiyorihiko-no-Mikoto, who is the land-spirit deity of this province (Note: following the Kojiki and the Jinja Kakuroku). The concubine of the Ii deity is called Iimori-no-Ōtoji-no-Kami, and she lives on Mount Iimori in Harima (Note: following the Harima Fudoki).

¶Uhe Shrine. (Note: it now stands in Kurikuma-nishi village and is called Ui Gongen, also Tamai Gongen, or the Unohe Shrine.) Tradition says it enshrines Mii-no-Kami (Note: following the tradition of the local people). It is said that Ayano-Matamako-Sakabe-Masukaguro-maru, a fifth-generation descendant of Takekaigo-no-Ō, lived in this place, and one day a cormorant dug the ground and made a well; the place was therefore named Tamai, and a shrine was built and worshipped there (Note: following the Sandai Monogatari).

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

¶Naka District (2 shrines)

¶Kushinashi Shrine. (Note: it now stands halfway up Mount Kushinashi in Shimo-Kushinashi village, Kushinashi district, and is called Kōgū Myōjin.) Tradition says it enshrines Kankushiwake-no-Mikoto, ancestor of the Sakabe-no-Kimi (Note: following the shrine tradition. Note: in ancient times sake was called "kushi," and "kushi" and the word for comb are interchangeable in reading. "Kamikushi" probably praises the virtue of sake. "Kushi" and "nashi" are also phonetic characters, and in fact the meaning is "to brew.")

¶Kamino Shrine. Also called the Deity of the Manō Pond. (Note: following the Sandai Jitsuroku. It now stands on the embankment of the Manō Pond in Mano village, Mano district, and is called Ike-no-Miya, the Pond Shrine.) Tradition says that long ago a clear spring welled up of itself in this place, and so a shrine was built and Mitsuhanome-no-Kami was worshipped. When the Manō Pond was constructed, the deity was worshipped as its guardian (Note: following the shrine tradition). In the fifth year of Gangyō (881), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Tado District (2 shrines)

¶Ōasa Shrine. (Note: it now stands on Mount Ōasa in Ōasa village.) Tradition says it enshrines Ame-no-Futodama-no-Mikoto (Note: following the shrine tradition). In the seventh year of Jōgan (865), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). In the tenth year of Engi (910), it advanced to Junior Fourth Rank Lower (Note: following the Nihon Kiryaku).

¶Unki Shrine. (Note: it now stands at Unki in Hirota village.) In the first year of Jōgan (859), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. The following year it became an official shrine (Note: following the Sandai Jitsuroku. Note: the entry for the first year in the present text has "the Setsu Yukinoke Deity," but "Setsu" is an error for "Sanuki." As for "Yukinoke" and "Unki," one of them must be mistaken. According to the documents of Tō-ji, there is a Yukinoke deity in the home province, and this is probably this shrine).

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

¶Karita District (6 shrines)

¶Awai Shrine. (Note: it now stands in Awai village. Because this district was later renamed Toyoda District, recent books treat the shrines of this district as belonging to Toyoda District.) Tradition says it enshrines Ame-no-Futodama-no-Mikoto (Note: following the shrine tradition). His grandson Ame-no-Tomi-no-Mikoto worshipped the ancestral deity in Awa [in Bōsō] and called him the Great Deity of Awa (Note: following the Kogo Shūi). Later the Inbe clan of the home province divided the Great Deity's enshrinement and set it up in this place, and assigned this district as sacred rice land (Note: following the shrine tradition). The descendants of the deity Taoki-hoho-oi-no-Mikoto also split off and lived in the home province, and each year, in addition to the tax in goods and labor, they presented 800 spears (Note: following the Kogo Shūi). In the ninth year of Jōwa (842), it was ranked among the shrines of renowned deities (Note: following the Shoku Nihon Kōki). In the sixth year of Jōgan (864), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Takaya Shrine. (Note: it now stands on Mount Inazumi in Higashi-Takaya village, Takaya district, and is called Inazumi Myōjin.) In the sixth year of Jōgan (864), Junior Fifth Rank Lower was granted from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Yamada Shrine. (Note: it now stands in Kurobuchi village and is called Yamada Myōjin, or the Toyo Shrine.)

¶Kamara Shrine. (Note: it now stands at Maruyama in Nagareoka village, and the one called the Maruyama Deity is probably this.)

¶O Shrine. (Note: it now stands at Ueno in Awai village.)

¶Kuroshima Shrine. (Note: it now stands at Kuroshima in Ikejiri village.)

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

¶Ōuchi District (1 shrine)

¶Mizushi Shrine. (Note: it now stands in Mizushi village and is called Ōmizushi Myōjin.) It probably enshrines Ame-no-Hoakari-no-Mikoto, ancestor of the Mizushi-no-Atai (Note: following the Kuji Hongi). In the third year of Jōwa (836), Junior Fifth Rank Lower was granted (Note: following the Shoku Nihon Kōki). In the eighth year of Jōgan (866), it advanced to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). In the third year of Tengyō (940), because prayers had earlier been made for the pacification of pirates, it was raised to Senior Fifth Rank Lower in thanks (Note: following the Chōkan Kanmon).

¶Mino District (1 shrine)

¶Ōminakami Shrine. (Note: it now stands in Habata village and is called the Second Shrine. A ridge-tablet of the Kenchō era (1249-1256) has "Second Shrine, Great Shrine Ōminakami," and it is probably the Second Shrine of the home province.) It enshrines Ōminakami-no-Kami (Note: following the Daijingū Gishikichō and the Engishiki). In the seventh year of Jōgan (865), it was raised from Junior Fifth Rank Upper to Senior Fifth Rank Lower. In the seventeenth year (875), it advanced to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). In the second year of Genryaku (1185), Taira-no-Norimori, Middle Counselor, and others deposited a written petition at this shrine and prayed for victory in battle. Soon afterward Minamoto-no-Noriyori, Yoshitsune, and others also prayed for the destruction of the Taira (Note: following the petition texts kept at this shrine).

¶Shrines Not Recorded in the Official Registers

¶Kajisu Shrine. Its location is not now clear. In the sixth year of Jōgan (864), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Amakawa Shrine. (Note: the character "kawa" is also written differently.) Ubushina Shrine. These two shrines now stand in Utari District. (Note: the Amakawa Shrine stands at Amakawa in Zōda village and is called Amakawa Myōjin. The Ubushina Shrine stands at Ubusuna in Utaritsu village and is called Ubushina Myōjin, also Kogarasu Myōjin.) In the sixth year of Jōgan (864), both were raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the fifth year of Gangyō (881), the Amakawa deity advanced to Junior Fifth Rank Upper.

¶Takaie Shrine. Its location is not now clear. In the ninth year of Jōgan (867), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Ōmizu Shrine. It now stands in Miki District and enshrines the Ōmizu deity. (Note: the divine name follows the Daijingū Gishikichō.) In the first year of Gangyō (877), it advanced from Senior Fifth Rank Lower to Senior Fifth Rank Upper.

¶Matsui Shrine. It now stands in Toyoda District. (Note: it stands in Hagiwara village and is called Inoue Myōjin.) In the first year of Gangyō (877), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Funayama Shrine. Its location is now lost. In the fifth year of Gangyō (881), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower. (Note: following the Sandai Jitsuroku. The district names follow the Sanshū Fushi, the Zen-Sanshi, and the account of the local people.)

¶Ujita Shrine. Its location is not now clear. (Note: considering that there is now an Uji shrine in Kasuga village, Naka District, and also an Uji-no-Miya in Kaniwa village, Miki District, it is not clear which is correct.)

¶Karita Shrine. It now stands in Karita District. (Note: it stands within the precinct of the Awai Shrine and is called Sugino Myōjin, also the Land-Master Deity.) It probably enshrines Takeuchi-no-Sukune, ancestor of the Karita-no-Obito (Note: the words from "probably" onward follow the Sandai Jitsuroku).

¶Tsuraoka Shrine. It now stands in Samukawa District. (Note: it stands within the precinct of the Tawa Shrine and is called Sannō Gongen. Its old name was Tsuraoka Myōjin, and this is probably it.)

¶Kunisaka Shrine. Its location is not now clear. In the sixth year of Engi (906), all four shrines were granted Junior Fifth Rank Lower. In the tenth year (910), the Ujita deity advanced to Junior Fifth Rank Upper. (Note: following the Nihon Kiryaku. The district names follow the account of the local people.)

¶Amatsu-Takayui-Tsukimoto-no-Kunitsukami Shrine. It now stands in Ano District. (Note: it stands at Takayui Peak in Kokubunji village and is called Takayui Myōjin.) It enshrines Takamimusubi-no-Mikoto (Note: following the Ruijū Fusenshō and the account of the local people). In the twentieth year of Engi (920), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Ruijū Fusenshō).

¶Iyo Province

¶Uma District (1 shrine)

¶Murayama Shrine. (Note: it now stands at Tsubakimori in Tsune village.) In the third year of Ninju (853), it was ranked among the shrines of renowned deities (Note: following the Montoku Jitsuroku). In the ninth year of Jōgan (867), it was raised from Junior Fifth Rank Upper to Senior Fifth Rank Lower. In the twelfth year (870), it advanced to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Nii District (2 shrines)

¶Isono Shrine. (Note: some texts write it with different characters. It now stands in Nakano village.) In the first year of Tenpyō Jingo (765), ten households of fief in the home province were offered (Note: following the Shinshō Kyakuchokufu). In the second year (766), it was granted Junior Fourth Rank Lower, and five smoke-units of fief in the home province were added (Note: following the Shoku Nihongi, with reference to the Shinshō Kyakuchokufu). In the eighth year of Jōgan (866), it advanced from Junior Fourth Rank Upper to Senior Fourth Rank Lower. In the twelfth year (870), it was raised to Senior Fourth Rank Upper. In the seventeenth year (875), it rose to Junior Third Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). In the third year of Tengyō (940), it advanced to Senior Second Rank. This was in thanks for prayers made in the Jōhei era (931-938) for the pacification of the pirate rebels (Note: following the Chōkan Kanmon).

¶Kuroshima Shrine. (Note: it now stands at Kuroshima in Ōshima village.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Kuwamura District (3 shrines)

¶Sasaku Shrine. (Note: it now stands on Mount Sashiku in Yasuyō village.)

¶Futsu Shrine. (Note: it now stands in Ishitei village.) It probably enshrines Takefutsu-no-Kami (Note: following the Kojiki and the Engishiki). In the year of Emperor Seiwa's accession (858), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Suhu Shrine. (Note: it now stands in Suhu village, Suhu district, and is called Nishinomiya.) It probably enshrines Ame-no-Hoakari-no-Mikoto, ancestor of the Suhu-no-Muraji (Note: following the Shoku Nihongi, the Shōjiroku, and the Engishiki).

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

¶Ochi District (7 shrines)

¶Ōyamatsumi Shrine. Because it stands on the Sacred Island (Mishima), it is also called the Mishima Shrine. (Note: "Mishima Shrine" follows the Hakuke Burui. It now stands in Miyaura village on Ōmishima and is called Mishima Myōjin.) It enshrines Ōyamatsumi-no-Mikoto, also called the Great Deity Watashi (Watashi-no-Ōkami). In the reign of Emperor Nintoku, the deity came back from Paekche, dwelt at Mishima in Tsu Province, and then moved to the home province (Note: following the Iyo Fudoki as quoted in the Nihon Shoki. Note: as for the matter of the deity Ōyamatsumi entering a foreign land, the old histories give no clue to consult. It may perhaps be of a kind with the going of Susanoo-no-Mikoto to Silla and the departure of the two deities Ōnamuchi and Sukunahikona to the Land of Eternity. It is added for reference). In the second year of Tenpyō Jingo (766), Junior Fourth Rank Lower was granted and five households of fief in the home province were offered (Note: following the Shoku Nihongi, with reference to the Shinshō Kyakuchokufu). In the fourth year of Jōwa (837), it was ranked among the shrines of renowned deities (Note: following the Shoku Nihon Kōki). In the second year of Jōgan (860), it advanced from Junior Fourth Rank Upper to Junior Third Rank. In the eighth, twelfth, and seventeenth years (866, 870, 875), its rank was raised repeatedly until it reached Senior Second Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the First Shrine of the home province (Note: following the Kin'yō Wakashū and the Ichinomiya Ki. Note: according to the Ippen Shōnin E-kotoba, the Second Month rite of this shrine was called the Sakura-e, and live deer were offered as a rule, but in the Shōō era (1288-1293) the monk Ippen abolished this on the strength of a divine instruction).

¶Taki Shrine. (Note: some texts write it with a different character. It now stands in Furuya village and is called the Waterfall Shrine.) It enshrines the two deities Takitsuhiko and Takitsuhime (Note: following the shrine tradition). Takitsuhiko is none other than Ajisukitakahikone-no-Mikoto (Note: following the Izumo Fudoki). In the second year of Jōgan (860), it advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower. In the eighth, ninth, and twelfth years (866, 867, 870), its rank was raised repeatedly until it reached Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

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

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

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

¶Himesaka Shrine. (Note: it now stands in Hiyoshi village.) Tradition says it enshrines Ichikishimahime-no-Mikoto (Note: following the account of the local people).

¶Kusumoto Shrine. (Note: some texts write it with a different character, but that character is probably an error for "moto." The shrine now stands in Hatchō village.) In the seventeenth year of Jōgan (875), Junior Fifth Rank Upper was granted from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

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

¶Noma District (1 shrine)

¶Noma Shrine. Also called the Noma Tennō Deity. (Note: following the Sandai Jitsuroku. It now stands in Jingū village and is called Gozu Tennō.) Tradition says it enshrines Akihayatama-no-Mikoto and Wakamio-no-Mikoto, ancestors of the Numa-no-Kuni-no-Miyatsuko (Note: following the Kuji Hongi and the shrine tradition). In the second year of Tenpyō Jingo (766), Junior Fifth Rank Lower was granted and two households of fief in the home province were assigned (Note: following the Shoku Nihongi, with reference to the Shinshō Kyakuchokufu). In the fourth year of Jōwa (837), it was ranked among the shrines of renowned deities (Note: following the Shoku Nihon Kōki). In the third year of Jōgan (861), it advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower. In the eighth and twelfth years (866, 870), one rank was added each time, and in the fifth year of Gangyō (881) it reached Junior Third Rank (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). In the third year of Tengyō (940), it was raised to Senior Second Rank. This was in thanks for prayers made in the Jōhei era (931-938) for the pacification of pirates (Note: following the Chōkan Kanmon).

¶Kazahaya District (2 shrines)

¶Kunitsuhiko Shrine. (Note: it now stands in Hattanji village and is called the Zunichi Shrine.) Tradition says it enshrines Kushitama-Nigihayahi-no-Mikoto, ancestor of the Kazahaya-no-Kuni-no-Miyatsuko (Note: following the tradition of the local people, with reference to the Kuji Hongi, the Shoku Nihon Kōki, and the Sandai Jitsuroku).

¶Kushitamahime-no-Mikoto Shrine. (Note: "hime" is also written with another character in some texts, and some lack the character for "Mikoto." It now stands in Hattanji village, facing the Kunitsuhiko Shrine.) It probably enshrines Mikashikiyahime-no-Mikoto (Note: following the Kuji Hongi and the Engishiki). In the first year of Saikō (854), Junior Fifth Rank Lower was granted (Note: following the Montoku Jitsuroku).

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

¶Yu District (4 shrines)

¶Ajimi Shrine. (Note: the printed edition has a different character for the middle syllable, but another edition has been followed here. "Ajimi" is the same as "hot spring." The shrine now stands in Ajisake village, Ajisake district, and is called the Ajisake Shrine. Tradition says it was originally worshipped by Ajisake-no-Omi Ineyori, and was formerly within Matsuyama Castle and called Katsuyama Mishima Myōjin. It is said to have been moved to its present place in the Keichō era (1596-1615).) Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Izumo-oka Shrine. (Note: it now stands on the site of the Yu Shrine in Dōgo village.)

¶Yu Shrine. (Note: it now stands on Kanmuriyama in Dōgo village. It was formerly at Sagidani and was later moved to its present place.) Tradition says it enshrines the two deities Ōnamuchi and Sukunahikona (Note: following the Iyo Fudoki as quoted in the Shaku Nihongi and the account of the local people). The two deities devised ways of curing the illnesses of the people and came to this place together. Sukunahikona happened to fall ill, so Ōnamuchi laid a hidden channel, drew the hot spring of Hayami in Ōita, and had him bathe in it. Sukunahikona was thereupon revived, climbed up onto a rock, and leapt about. It is said that his footprints remain to this day. Afterwards Emperor Keikō, Emperor Chūai, and the Empress both visited this place (Note: following the Iyo Fudoki).

¶Isaniwa Shrine. (Note: it was originally at Isaniwa-oka in Dōgo village and was later moved to Yuyama.)

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

¶Iyo District (4 shrines)

¶Iyo Shrine. Also called the Deity of Iyo Village (Iyomura-no-Kami). (Note: following the Sandai Jitsuroku. It now stands in Iai village, Kume District, and is called Iyo Naka Myōjin.) It probably enshrines Iyonushi-no-Mikoto, ancestor of the Kumi-no-Kuni-no-Miyatsuko (Note: following the Kuji Hongi and the Engishiki). In the second year of Tenpyō Jingo (766), Junior Fifth Rank Lower was granted and two households of fief in the home province were offered (Note: following the Shoku Nihongi, with reference to the Shinshō Kyakuchokufu. The Shoku Nihongi has Kume District. The Kyakuchokufu has "Iyotsuhiko-no-Kami," which is probably an error, and has now been corrected according to the Shoku Nihongi). In the fourth year of Jōgan (862), Junior Fourth Rank Lower was granted from Junior Fifth Rank Upper. In the eighth year (866), it was raised from Junior Fourth Rank Upper to Senior Fourth Rank Lower. In the twelfth year (870), it advanced to Senior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Isono Shrine. (Note: it now stands in Minami-Kanzaki village and is called Fukiage Myōjin.)

¶Takaoshihime Shrine. (Note: it now stands in Tokumaru village.) It probably enshrines Oshihime-no-Mikoto (Note: following the Kuji Hongi and the Engishiki). She was in fact a younger sister of Ame-no-Oshio-no-Mikoto, a grandchild in the third generation of Ame-no-Hoakari-no-Mikoto (Note: following the Kuji Hongi).

¶Iyozuhiko-no-Mikoto Shrine. (Note: it now stands in Kita-Kanzaki village and is called Shinnō-gū.) It enshrines the two deities Iyotsuhiko and Iyotsuhime. It is said that in great antiquity the two deities first descended to dwell in this country and pacified and protected the land, and so they were worshipped here (Note: following the Nihongi Sanso). It is said that the deity Iyotsuhiko was formerly in Harima and went to arms with Uchikakumu-Toyotomi-no-Mikoto (Note: following the Harima Fudoki).

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

¶Shrines Not Recorded in the Official Registers

¶Ikata Shrine. It now stands in Ochi District. (Note: it stands in Ikata village on Hakata Island.) In the second year of Jōgan (860), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Takanawa Shrine. It now stands in Kazahaya District. (Note: it stands in Miyauchi village. It was formerly on the summit of Mount Takanawa, where a small shrine still remains and is called Takanawa Gongen.) In the fifth year of Jōgan (863), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Fūhaku Shrine. Its location is now lost. In the seventeenth year of Jōgan (875), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Hakabe Shrine. Its location is not now clear.

¶Ogun Shrine. It now stands in Yu District. (Note: it stands in Oguri village and is called the Ogun Shrine.) In the second year of Gangyō (878), both shrines were granted Junior Fifth Rank Lower.

¶Igawa Shrine. It now stands in Uma District. (Note: it stands in Uriō village and is called Igawa Myōjin.) On the enthronement of Emperor Kōkō (884), it advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Tokui Shrine and Kadoshima Shrine. Both now have lost their locations. In the first year of Ninna (885), both were raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Uwatsuhiko Shrine. It now stands in Uwa District. (Note: it stands on Uwajima.) It probably enshrines Kunichiwake-no-Mikoto, ancestor of the Iyo-no-Uwa-no-Wake (Note: the words from "probably" onward follow the Kuji Hongi and the Engishiki). In the first year of Ninna (885), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The district name follows the Ehime Omokage and the account of the local people).

¶Tosa Province

¶Aki District (3 shrines)

¶Murotsu Shrine. (Note: it now stands at Funakubo-mori in Murotsu village and is called Amatsu Myōjin.)

¶Take Shrine. (Note: it now stands at Sakon-taniguchi in Nahari village and is called Take Myōjin.)

¶Sakamoto Shrine. (Note: it now stands on the summit of Mount Kanaoka in Washoku village. A ridge-tablet of the Keichō era (1596-1615) has "Sakamoto Gongen.") It probably enshrines Takeuchi-no-Sukune, ancestor of the Sakamoto-no-Omi (Note: following the Shōjiroku and the Engishiki, with reference to the Ruijū Fusenshō). In the eighth year of Jōgan (866), Junior Fifth Rank Lower was granted from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku. Note: the present text writes it as "Minemoto Deity," which is an error; it should properly be the "Asamine Deity" and the "Sakamoto Deity," and so it is now corrected according to the Shinkaiki).

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

¶Kami District (4 shrines)

¶Ame-no-Oshihowake Shrine. (Note: it now stands in Yamakawa village in the Ōshinosato estate, and the one called Ishibune Myōjin is probably this.) It probably enshrines Ame-no-Oshio-no-Mikoto, who was in fact a grandchild in the third generation of Ame-no-Hoakari-no-Mikoto (Note: following the Kuji Hongi and the Engishiki. Note: "Oshiho" and "Oshio" are close in reading).

¶Komatsu Shrine. (Note: it now stands in Makiyama-beppō village.)

¶Fukabuchi Shrine. (Note: it was originally in Fukabuchi village. In a later age the shrine grounds lay in the path of the river and were swept away by the current, and so it was moved to the place of Noichi.)

¶Ōkawakami-Mirafu Shrine. Also called the Mirafu Deity. (Note: it now stands in Nirafuno village and is called Kawakami Myōjin.) In the eighth year of Jōwa (841), it became an official shrine (Note: following the Shoku Nihon Kōki). In the eighth year of Jōgan (866), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

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

¶Nagaoka District (5 shrines)

¶Toyookagami-ame Shrine. (Note: it was originally in Chigashira village, but was later moved to Ono village and enshrined in the same hall as the Ono Deity, and is called Toyooka Myōjin.) Tradition says it enshrines Toyoukanome-no-Kami (Note: following the account of the local people. Note: at the great festival of this shrine, in ancient times wild boar and deer were offered and the rite was held; this was called kakeshishi. If no boar or deer was taken on the day of the festival, the rite was not held. Once, when no boar or deer could be taken, a calf was offered in their place, and calamity broke out. It is said that the rite was in the end abolished).

¶Asamine Shrine. (Note: it now stands in Kera village.) In the eighth year of Jōgan (866), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: the present text writes it as "Minemoto Deity," which is an error; the explanation has already appeared above). It was later raised to Junior Fifth Rank Upper.

¶Ueta Shrine. (Note: it now stands in Ueta village and is called Takakamo Myōjin.) In the eighth year of Jōgan (866), it advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Ono Shrine. (Note: it now stands in Ono village.) It probably enshrines Amatarashihiko-Kunioshihito-no-Mikoto, ancestor of the Ono-no-Omi (Note: following the Kojiki, the Shōjiroku, and the Kuji Hongi).

¶Iwatsuchi Shrine. (Note: it now stands at Ikebata in Toichi village and is called Sumiyoshi.) It probably enshrines Iwatsuchibiko-no-Mikoto, also called Iwatsuchi-no-Mikoto (Note: following the Nihon Shoki). In the eighth year of Jōwa (841), it was admitted among the official shrines (Note: following the Shoku Nihon Kōki).

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

¶Tosa District (5 shrines)

¶Tosa-ni-masu Shrine. Also called the Great Deity of Tosa (Tosa-no-Ōkami). (Note: following the Nihon Shoki. It now stands in Ichinomiya village, Tosa district, and is called Tosa Myōjin.) In the reign of Emperor Yūryaku, Ajisukitakahikone-no-Kami of Takakamo in Yamato was transferred to this place and enshrined (Note: following the Tosa Fudoki as quoted in the Shoku Nihongi and the Shaku Nihongi. Note: the view of one account that makes the deity Hitokotonushi is an error). The matter appears under that entry. For that reason it is also called the Great Shrine of Takakamo (Note: following the Tosa Fudoki). In the third year of Emperor Tenmu (674), this shrine presented one sacred sword to the court. In the first year of Shuchō (686), an envoy was sent to present offerings and to purify the sovereign's illness (Note: following the Nihon Shoki). In the eighth year of Tenpyō Hōji (764), at the request of Kamo-no-Tamori, Lieutenant of the Middle Guards, and others, the deity was moved back to Yamato (Note: following the Shoku Nihongi). In the first year of Jōgan (859), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki). In the third year of Tengyō (940), because prayers had been made in the Jōhei era (931-938) for the pacification of a disturbance, Senior First Rank was granted in thanks (Note: following the Chōkan Kanmon). Later it was called the First Shrine of the home province (Note: following the Hyakurenshō, the Ichinomiya Ki, and the headnotes to the Jinmyōchō). Every year on the fifteenth day of the First Month the villagers gather and perform the archery rite. In the last ten days of the Fifth Month the end of the farming work is announced. On the third day of the Seventh Month the sacred palanquin is carried onto a boat and a procession is held; this is called the Imperial Boat Pleasure-Outing (Note: the words from "Seventh Month" onward follow the Jikkinshō, the Shoshin Ki, the Shin-Chokusenshū, and the Kojō Denshōki). In the first ten days of the Tenth Month the tax goods of the fief households were presented, and it was the rule for the provincial governor to make the pilgrimage in person (Note: following the Shaku Nihongi). In later ages it is said to have had 75 shrine officials and 750 chō of sacred land (Note: following the Kojō Denshōki).

¶Katsurao-no-o Shrine and Katsuragime Shrine. (Note: the two shrines now stand in Nunoshida village. Considering that both shrines stand in Nunoshida village, they seem to enshrine the married couple Katsuragi-no-Sotsuhiko, ancestor of the Nunoshi-no-Omi. Also, above there is the Ono Shrine, which enshrines Amatarashihiko-Kunioshihito-no-Mikoto, so it may be that they enshrine Tsurugine-no-Mikoto, ancestor of the Katsuragi-no-Atai who were his maternal relatives, and his daughter Kanarachihime-no-Mikoto. Kanarachihime was the consort of Ame-no-Oshio-no-Mikoto, and the separate shrine of Ame-no-Oshiho above is probably not unconnected with this. It is added together for reference).

¶Kōrizu Shrine and Asakura Shrine. They stand in the Asakura district. (Note: they now stand in Asakura village.) They enshrine Amatsu-Habanokami, child of Ame-no-Iwatowake-no-Mikoto (Note: following the Tosa Fudoki as quoted in the Shaku Nihongi). Under the Engi regulations all four shrines were ranked as minor shrines.

¶Agawa District (1 shrine)

¶Ame-no-Iwatowake-Yasukunitamanushi-ame Shrine. (Note: it now stands in Kandani village. According to one account, it is at Miyanaji in Kurose village. It is not clear which is correct.)

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

¶Hata District (3 shrines)

¶Izuta Shrine. (Note: it now stands on Takaichi Mountain in Narukawa Valley, west of Izuta Pass.) Two jewel-stones serve as the sacred body (Note: following the Tosa Shikisha Kō).

¶Takachi-ni-masu Shrine. (Note: it now stands in Tonai village in the Hirata district and is called Takamochi Myōjin.) Two jewels, one blue and one black, serve as the sacred body (Note: following the Tosa Shikisha Kō).

¶Kamo Shrine. (Note: it now stands at Matsubara in Irino village.) It probably enshrines Kotoshironushi-no-Kami (Note: following the Shōjiroku and the Engishiki. Note: the Tosa provincial governors were in fact descendants of the deity Kotoshironushi. That there are now two shrines, Kōchi and Kamo, in this district was probably because a branch of the provincial governors' clan served them).

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

¶Shrines Not Recorded in the Official Registers

¶Uetagami Shrine. It now stands in Nagaoka District. (Note: it now stands behind the Ueta Shrine in Ueta village. Only slight traces of its old site remain.)

¶Toshigoi Shrine. It now stands in Nagaoka District. (Note: it now stands in Hatae village and is called Toshigoi Suwa Myōjin.)

¶Kamioka-no-Kunitsukami Shrine. (Note: the present text writes the character "oka" as "na," but it is not clear which is correct. For the time being the Ruijū Kokushi is followed.) It now stands in Aki District. (Note: it stands at Kamioka, north of Karahama.) In the eighth year of Jōgan (866), all three shrines were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Soga Shrine. It now stands in Kami District. (Note: it stands in Kōsō-nakamura.) In the tenth year of Jōgan (868), Junior Fifth Rank Lower was conferred.

¶Tateyama Shrine. It now stands in Kami District. (Note: it stands in Kōsō-doi village and is called the Tateyama Deity.) In the twelfth year of Jōgan (870), it advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower. In the third year of Gangyō (879), it was raised to Senior Fifth Rank Upper (Note: the entry for the third year of Gangyō in the present text writes "Tateyama" with a different character, which is probably an error. Inferring from the ranks, it is now fixed as this shrine).

¶Omura Shrine. It now stands in Takaoka District. (Note: it stands at Omura in the Kusaka estate.) In the twelfth year of Jōgan (870), Junior Fifth Rank Upper was granted from Junior Fifth Rank Lower.

¶Ōtani Shrine. It now stands in Kami District. (Note: it stands in Ōtani village.) In the twelfth year of Jōgan (870), it became Junior Fifth Rank Lower from Senior Sixth Rank Upper. In the third year of Gangyō (879), it advanced to Junior Fifth Rank Upper.

¶Ise Shrine. It now stands in Agawa District. (Note: it stands in Nagahama village and is called the Uga Shrine, also the Sōkura Shrine. Considering that in Suki District in Oki there is a mountain called Sōkura, which the local people say was in ancient times the place where the new grain of the whole country was collected and the deity worshipped, this shrine too is now called Sōkura, and perhaps there was something similar in former times. It is added for reference.) It probably enshrines Uganomitama-no-Mikoto (Note: the words from "probably" onward follow the Nihon Shoki and the Engishiki). In the third year of Gangyō (879), it was raised from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Sekidome Shrine and Ishidome Shrine. Both now stand in Kami District. (Note: the Sekidome Shrine was originally in Iwazumi village but has now been abolished. On the west bank of the Kagami River in the village, there was formerly something called the sacred tree, and it is said that this was probably its old site. The Ishidome Shrine is also in Iwazumi village, is called Oiwa Gongen, and worships a great rock as the deity. According to the local people, there is now a stone weir some feet below the ground of the shrine grounds, extending for several ri in length. In ancient times a great stone weir was probably built, and a shrine was erected to worship and pacify the deity on its account, hence the name.) On the enthronement of Emperor Kōkō (884), both advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The district name follows the Tosa Yūkō).

¶Noha Shrine. In Aki District. In the fourth year of Kōhō (967), it had earlier been granted Junior Fourth Rank Lower, but at this time the clansmen of this shrine petitioned: "The Noha Deity is the most numinously efficacious in the district. When the people pray, there is never a lack of response. We beg that Nunoshi-no-Obito Katsushimaru, the hafuri (priest), be appointed regular priest and be allowed to perform the rites as though the deity were present." The court granted this (Note: following the Ruijū Fusenshō).