Treatise 21: Deities of Heaven and Earth XXI: Shrines XVI

¶Chikuzen Province

¶Munakata District (4 shrines)

¶Munakata Shrine (3 shrines). (Note: also written with the characters "Munakata" in other forms; the character for "kata" is also written in other ways, but all are the same.) It enshrines the three deities Ichikishima-hime, Tagori-hime and Tagitsu-hime (Note: following the Nihon Shoki, the Kojiki and the Sandai Jitsuroku). Long ago the Heavenly Ancestor (Amatsu-Mioya) commanded the three deities: "Descend and dwell along the road in the midst of Tsukushi, assist the Heavenly Grandchild (Amatsu-Mima), and receive his worship." The three deities accordingly descended to Tsukushi. Ichikishima-hime-no-Mikoto dwelt in the Far Offshore Palace (Okitsu-miya, "the offing"), and was therefore also called Okitsushima-hime-no-Mikoto (Note: according to the Kojiki, Ichikishima-hime is written with different characters and has another name, Sayori-hime, and is enshrined at the Nakatsu-miya of Munakata, which differs somewhat from the present work. The shrine now stands on Okitsushima, forty-eight ri north of Ōshima, and is called the Third Shrine). Five blue nusa (Note: meaning jeweled ornaments) serve as her sacred embodiment. Tagori-hime-no-Mikoto dwelt in the Middle Offshore Palace (Naka-tsu-miya) (Note: in some texts the character "shin" is written with a different character. The Kojiki writes her name with different characters, gives her another name, Okitsushima-hime, and says that she is enshrined at the Okitsu-miya of Munakata, which again differs from the present work. The shrine now stands on Ōshima, three ri north of Kōnominato, and is called the Second Shrine). A purple jewel of eight-shaku Yasakani serves as her sacred embodiment. Tagitsu-hime-no-Mikoto dwelt by the seashore (Note: the Kojiki writes her name with different characters, the character for "ta" being also written another way. It says she is enshrined at the Hetsu-miya of Munakata, which agrees with the present work. The shrine originally stood on the seashore east of Kōnominato but was later moved to Tajima, and is called the First Shrine). The Yata Mirror serves as her sacred embodiment (Note: following the Nihon Shoki. As to the sacred embodiments, following the Saikaidō Fudoki as quoted in the Munakata Shaki). The three shrines are together called the Great Deities of the Three Fronts of Munakata (Munakata-no-Mimae-no-Ōkami) (Note: following the Kojiki and the Engishiki). At each shrine the principal deity is enshrined in the central hall, with the other two placed to left and right (Note: following the Chikuzen Zoku Fudoki). Tagori-hime once married Ōnamuchi-no-Kami and bore Ajisukitakahikone-no-Mikoto (Note: following the Kojiki). Tagitsu-hime also married him and bore Kotoshironushi-no-Mikoto (Note: following the Kuji Hongi. Note: in the Kojiki it is Kamuyatate-hime-no-Mikoto who bore Kotoshironushi. Kamuya-hime may be another name of Tagitsu-hime. This is added for reference). It is for this reason that the Munakata-no-Kimi, descendants of Kotoshironushi, have served the three deities generation after generation (Note: following the Nihon Shoki, the Kojiki, the Kuji Hongi and the Shōjiroku. Note: according to one variant account in the Nihon Shoki, the three deities descended and dwelt on Usa Island in the Central Land of Reed Plains, and now dwell along the sea road to the north, where they are called Michinushi-no-Muchi; these are the deities worshipped by the Minuma-no-Kimi of Tsukushi and others. This is another tradition). When Empress Jingū campaigned against the Three Han kingdoms, the numinous power of the three deities was clearly manifested through their protection. Thereafter envoys were always sent to pray and sacrifice to them (Note: following the Sandai Jitsuroku and the Ruijū Sandai Kyaku).

¶In the reign of Emperor Ōjin, the craftswoman Ehime of Wu was presented to the deities (Note: following the Nihon Shoki). In the fifth year of Emperor Richū, because of a curse sent by the deity, prayers of apology were made, and soon afterwards the Kurumamochi-be was dedicated to the three deities (Note: following the Nihon Shoki and the "Tensho" as quoted in the Shaku Nihongi). Emperor Yūryaku once intended to lead an expedition against Silla in person, but a warning from the deity prevented him (Note: following the Nihon Shoki). In the first year of Daidō (806)—earlier, when Emperor Kōtoku fixed the provinces and districts (Note: from Emperor Kōtoku onward, following the Nihon Shoki)—the district of Munakata had been dedicated to the deities as a Shrine District (Kamikōri) (Note: following the Ryō no Shūge. Note: it is not clear in which period it was assigned as a Shrine District, but I now set it down here on the basis of an estimate of the circumstances of the time). At this time seventy-four households of fief in its home province were further assigned (Note: following the Shinshō Kyakuchokufu). In the seventh year of Jōwa (840), in recognition of the merit of Kun-no-Tomoe and others, Junior Fifth Rank Lower was conferred. In the ninth year (842), because of a curse from the deity, an envoy was sent to present offerings (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, it was advanced to Junior Fifth Rank Upper. In the third year of Ninju (853), Senior Fifth Rank Lower was added. In the first year of Tennan (857), it was raised from Senior Fourth Rank Lower to Senior Third Rank (Note: following the Montoku Jitsuroku. Note: this work also writes Senior Third Rank under the second year, but this is probably an error through duplication, and so it is not recorded here). In the first year of Jōgan (859), it was advanced from Junior Second Rank to Senior Second Rank. In the twelfth year (870), because of alarms from Silla, Ōnakatomi-no-Ason Kunio was sent to present offerings (Note: following the Sandai Jitsuroku). Later Junior First Rank was added (Note: following the Sandai Jitsuroku and the Ruijū Sandai Kyaku). Under the Engi regulations all three shrines were ranked as major shrines of renowned deities (Note: following the Engishiki). In the Tengyō era (938-947), Senior First Rank and the First Class of Merit were conferred. Before this, meat and fish had always been used at its festivals, but at this time that practice was stopped, because the title of Bodhisattva had been offered to the deity (Note: following the Ruijū Fusenshō). In the second year of Chōshō (1133), a fire broke out at the shrine and the sacred embodiment was damaged; soon afterwards it was rebuilt and restored (Note: following the Chūyūki and the Urabe Kanefumi Kanmon. Note: the main shrine is divided into three places, and it is not clear which shrine suffered the fire). From the middle ages onward the chief priest was concurrently filled by the Munakata clan, who held the post of Dairyō (Note: head of the district magistracy) (Note: following the Shoku Nihongi and the Ruijū Sandai Kyaku). In the reign of Emperor Enyū the post of Daigūji (Chief Priest) was first established (Note: following the Ruijū Fusenshō). Later a Shōgūji (Junior Chief Priest) and Negi (priests) were further added. Among the Gūji there were also provisional senior and junior posts, nominal senior and junior posts, and provisional nominal senior and junior posts. Among the Negi there were also distinctions of Imiko, Norito and Senmyō. In general these were held by the Munakata clan (Note: following the Munakata-sha Monjo). It is said that their descendants still serve as shrine officers (Note: following the Chikuzen Zoku Fudoki).

¶Orihata Shrine. (Note: both under this shrine and under Hakozaki Shrine the original has the characters "one shrine," but as this form does not occur before or after, it is not recorded here. The shrine now stands on Mount Orihata in Kanezaki village.) Tradition says that it enshrines Takeuchi-no-Sukune (Note: following the Official Order of the second year of Bun'ei, the Munakata Engi, and a poem by the shrine administrator Ujishige of Munakata, as quoted in the Munakata Jiseki Kō). Takeuchi once climbed Mount Orihata and said, "This is a fine place. When I die, I shall leave my spirit here." It is said that for this reason he was enshrined there (Note: following the Chikuzen Zoku Fudoki and the Munakata Jiseki Kō). On the accession of Emperor Montoku, Junior Fifth Rank Lower was conferred (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), Junior Fifth Rank Upper was added. In the first year of Gangyō (877), it was advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. Note: the entry for the first year of Gangyō gives its former rank as Junior Fifth Rank Lower, which is an error). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Naka District (4 shrines)

¶Hachiman Daibosatsu Hakozaki Shrine. (Note: it now stands in Hakozaki village in Kasuya District.) It is probably a branch shrine of Usa in Buzen (Note: following the Hakozaki-gū Ki as quoted in the Chōya Gunsai. Note: the Shrine Record states that it enshrines Emperor Ōjin, with Emperor Chūai and Empress Jingū enshrined alongside; to identify the deity Hachiman with Emperor Ōjin is highly doubtful, and so it is not recorded here. The discussion appears below). It was originally at the Daibu Shrine in Honami District. In the first year of Enchō (923), the Vice-Governor-General of Dazaifu, Fujiwara-no-Masamoto, reported to the throne: "The Great Deity Hachiman possessed a person and declared: 'I now dwell at the Daibu Shrine, but I fear that those who come to worship at my shrine may show disrespect to my aunt, the Kamado Deity. Now I shall move to the pine grove of Hakozaki, and pacify and ward off foreign invaders (Note: external enemies).'" Accordingly, by imperial order a shrine was built on the present site. It faces the great sea to the north and, to the west, a far-off foreign realm (Note: a distant foreign land), and was named Hakozaki-gū (Note: drawing on the Hakozaki-gū Ki, the Usa Takusenshū, the Iroha Jirui Shō and the Hachiman Gudōkun). It was ranked among the major shrines of renowned deities (Note: following the Engishiki. Note: the register of deities in this work does not annotate the two characters "renowned deity," but I now follow the rites of the renowned deities). In the reign of Emperor Go-Toba, Minamoto-no-Yoritomo, who had once prayed for the destruction of the Taira, assigned the Naka Western Estate of the home province, the Kasuya Western District Estate and others to the Daigūji Chikashige to provide for the shrine's rites (Note: following the Azuma Kagami). In the eleventh year of Bun'ei (1274), the Mongol invasion occurred. The shrine officers moved the sacred embodiment elsewhere, and the shrine was in the end destroyed (Note: following the Rekidai Kōki and the Hachiman Gudōkun).

¶Sumiyoshi Shrine (3 shrines). (Note: it now stands in Sumiyoshi village and is called Sumiyoshi Myōjin.) It enshrines the Three Deities of Sumiyoshi (Note: following the Nihon Shoki, the Kojiki and the Engishiki). In the ninth year of Tenpyō (737), an envoy was sent to present offerings and report the disrespectful conduct of Silla (Note: following the Shoku Nihongi). In the first year of Daidō (806), thirty-six households of fief in its home province were assigned (Note: following the Shinshō Kyakuchokufu). In the first year of Jōgan (859), Junior Fifth Rank Lower was conferred. In the second year of Gangyō (878), because of alarms from Silla, an envoy was sent to present offerings (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the province (Note: the Ichinomiya Ki and the headnotes to the register of deities treat Hakozaki-gū as the Ichinomiya, but this probably came about in later times). In the Enmoto era (1336-1340), Ashikaga Takauji dedicated the Kawasaki estate in Buzen (Note: following the Sumiyoshi-sha Monjo).

¶Kasuya District (3 shrines)

¶Shikaumi Shrine (3 shrines). (Note: it now stands on Shikanoshima in Naka District.) It enshrines the three deities Sokotsu-Watatsumi, Nakatsu-Watatsumi and Uwatsu-Watatsumi, who together are called the Deity of Shika in Tsukushi (Tsukushi-no-Shika-no-Kami). They are in truth the ancestral deities of the Azumi-no-Muraji (Note: following the Nihon Shoki and the Kuji Hongi). For this reason they are also called the Deity of Azumi. In the first year of Daidō (806), eight households of fief in its home province were assigned (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 (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). It is said that its shrine officers still include members of the Azumi clan (Note: following the Chikuzen Zoku Fudoki and the Ichinomiya Junkeiki).

¶Ito District (1 shrine)

¶Shito Shrine. (Note: it now stands in Shito village in Shima District and is called Shito Myōjin.) Tradition says that it enshrines Toyotama-hime-no-Mikoto (Note: following the Chikuzen Zoku Fudoki). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Mikasa District (2 shrines)

¶Tsukushi Shrine. (Note: it now stands in Haruda village, adjoining Tsukushi village.) It probably enshrines Ōhiko-no-Mikoto, the ancestor of the Kuni-no-Miyatsuko of Tsukushi (Note: following the Kuji Hongi, the Shaku Nihongi and the Engishiki. Note: the Chikuzen Fudoki says that it enshrines Itakeru-no-Mikoto, but on what basis is not known). Tradition says that the deity once dwelt between the two provinces of Chikuzen and Chikugo; its numinous power was fierce, and the people all feared it. The court sent the Tsukushi-no-Kimi, the Hi-no-Kimi and others to divine the matter, and the answer was that it was a curse from the deity. They then had Mikayori-hime, an ancestor of the Tsukushi-no-Kimi, worship it, and the curse of the deity gradually abated (Note: following the Nihongi Shiki). In the first year of Jōgan (859), it was advanced from Junior Fifth Rank Lower to Junior Fourth Rank Lower. In the third year of Gangyō (879), Junior Fourth Rank Upper was added (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). The post of chief priest was held by the Tsukushi clan generation after generation (Note: following the Chikuzen Zoku Fudoki).

¶Kamado Shrine. (Note: it now stands on top of Mount Kamado in Uchiyama village.) Tradition says that it enshrines the deity Tamayori-hime (Note: following the shrine's own tradition. Note: according to the Usa Takusenshū, this deity is called the Bodhisattva Hōman and is the aunt of the deity Hachiman). In the seventh year of Jōwa (840), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the ninth year (842), because of a curse from the deity, an envoy was sent to present offerings (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, it was advanced to Senior Fifth Rank Upper (Note: following the Montoku Jitsuroku. Note: this work writes "senior" with the character for "junior," which is an error; I now follow the Ruijū Kokushi). In the first year of Jōgan (859), Junior Fourth Rank Lower was added. In the third year of Gangyō (879), it was advanced to 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). In the reign of Emperor Go-Sanjō, the province suffered a great drought. The provincial governor, Fujiwara-no-Tsunehira, offered a sacred mirror and a poem and prayed for rain, and it proved efficacious (Note: following the Shoku Kokin Wakashū; that it proved efficacious follows the Chikuzen Zoku Fudoki). In the second year of Chōji (1105), a calamity struck the shrine and the sacred embodiment was burned (Note: following the Urabe Kanefumi Kanmon). In the first year of Kajō (1106), it was raised from Junior First Rank to Senior First Rank (Note: following the Chūyūki). In the second year of Kyūju (1155), the shrine was again damaged (Note: following the Taiki).

¶Kamitsuza District (1 shrine)

¶Matera-fu Shrine. (Note: in some texts the first two characters are written differently. It now stands on Mount Matera in Yamada village.) In the first year of Gangyō (877), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: the entry for the third year of this work contains the same record, but it is probably an error through duplication). In the fourth year (880), it was advanced from Senior Fifth Rank Lower to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku. Note: this work gives its former rank as Junior Fifth Rank Lower, which is an error, and so I have corrected it). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shimotsuza District (3 shrines)

¶Minagi Shrine (3 shrines). (Note: it now stands in Hayashida village.) Tradition says that it enshrines Ōnamuchi-no-Mikoto, with Susanoo-no-Mikoto and Kotoshironushi-no-Mikoto enshrined alongside, and that it was founded by Empress Jingū (Note: following the shrine record and the local people's legends). In the first year of Jōgan (859), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations all three shrines were ranked as major shrines of renowned deities (Note: following the Engishiki).

¶Yasu District (1 shrine)

¶Ōnamuchi Shrine. Also called Ōmiwa Shrine (Note: following the Shinshō Kyakuchokufu. Note: it now stands in Iyanaga village and is called Ōmiwa Myōjin. It is the general shrine of the eastern part of Yasu District). It enshrines Ōnamuchi-no-Mikoto (Note: following the Nihon Shoki, the Engishiki and the headnotes to the register of deities). When Empress Jingū intended to subjugate Silla and sent orders to the provinces, soldiers were slow to assemble. The Empress said, "This must surely be the will of the deity," and so she set up the Ōmiwa Shrine and dedicated a sword and a spear. The soldiers then assembled of their own accord, and in the end the Three Han kingdoms were pacified (Note: following the Nihon Shoki). In the first year of Daidō (806), sixty-two households of fief in its home province were assigned (Note: following the Shinshō Kyakuchokufu). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Ōkuranushi-Tsuburahime Shrine. It now stands in Onga District (Note: the district name follows the Chikuzen Zoku Fudoki. Note: it is in Ashiya village). It enshrines the two deities Ōkuranushi and Tsuburahime (Note: following the Nihon Shoki. Note: the Daijingū Gishikichō says that there are two deities, Tsuburahiko and Tsuburahime, children of Ōmizu-no-Kami; perhaps these are what is meant by Ōkuranushi and Tsuburahime. This is added for reference). When Emperor Chūai made a progress to the west and reached the Oka-no-minato, his boat suddenly would not advance. Kumawani, ancestor of the Oka-no-Agatanushi, said: "At the mouth of the inlet there are two deities, male and female. This must surely be their doing." Ikahiko, a man of Uda in Yamato, was then made the priest (hafuri) to worship them, and by this the boat was able to proceed. These are the deities in question (Note: following the Nihon Shoki).

¶Kashii Mausoleum Shrine (Kashii-byōgū). (Note: it is also written with other characters in several variants, but the pronunciation, "Kashii," is the same in all.) It now stands in Kasuya District (Note: the district name follows the Chikuzen Zoku Fudoki. Note: it is in Kashii village, in Kashii district). It enshrines Empress Jingū (Note: following the Usa Takusenshū, the Iroha Jirui Shō, the Shosha Kongenki and the Nijūni-sha Hon'en. Note: one account in the Shūgaishō says that it enshrines Emperor Chūai, but this is probably a mistake. The Japan chapter of the Song History says Emperor Chūai and adds, "The people of the country say that he is now called the Great Deity Kashii, Protector of the Realm," but this too is an error of hearsay. Moreover, there must be a reason why the old books call Kashii a "palace" (gū) or a "mausoleum shrine" (byō) and have never once called it a "shrine" (sha). Very few emperors and empresses of successive reigns are enshrined in shrines built for them; probably they are worshipped at the sites of their mausolea. Only Empress Jingū has repeatedly had shrines built to her, probably because her merit in the foreign campaign was so great that it was meant to let the people of foreign lands look up to her majestic spirit for all time. That this principal shrine is not called a "shrine," however, probably follows the pattern of the ancestral temples (zongmiao) of China, and it may be for this reason that, though revered in every age, it was not recorded in the Engishiki. This is added for reference). Tradition says that when Emperor Chūai died, the Empress, at the temporary palace, planned the conquest of the Three Han kingdoms together with her minister Takeuchi-no-Sukune. In the end, with the help of the deities, she accomplished a great achievement (Note: following the Nihon Shoki and the Kojiki). For this reason the palace was later used as it stood and the Empress was worshipped there (Note: following an old record as quoted in the Shosha Kongenki. Note: the old record of this shrine says that in the seventh year of Yōrō (723) the nine provinces were levied to build the palace, and that it was first completed in the first year of Jinki (724), but this is probably an error. The old record perhaps refers to repairs and the like). In general, on every accession, at every Daijōsai, and at every calamity or invasion (warfare), the successive courts always sent envoys to present offerings, and the historical records of these never ceased (Note: following the Shoku Nihongi, the Nihon Kōki, the Sandai Jitsuroku, the Ruijū Kokushi and the Gōke Shidai).

¶In the second year of Daidō (807), an envoy was sent to present Tang colored silks (Note: brightly colored silk fabrics) (Note: following the Nihon Kiryaku). In the eighteenth year of Jōgan (876), the Dazaifu reported: "At each spring and autumn festival day, ten men and ten women of the Shiratsu-no-Ama (Note: sea people) of Shikanoshima perform folk songs and dances. The garments they wear were made in the eleventh year of Hōki (780) by the Vice-Governor-General Saeki-no-Sukune Imaemishi, but so many years have passed that they can no longer be worn. We request leave to make new ones from the goods of the government storehouse." This was permitted. In the second year of Gangyō (878), the deity possessed a person and announced that Silla was watching for an opening. An envoy was therefore sent to pray. Soon afterwards the Junior Assistant Minister of Military Affairs, Taira-no-Ason Suenaga, was made envoy of offerings, and presented one set each of robes of figured silk and gauze, and one sword adorned with gold and silver (Note: following the Sandai Jitsuroku). Under the Engi regulations one Toneri (attendant) was posted there, to take part in the performance evaluations (Note: following the Engishiki). In the first year of Tengyō (938), Ono-no-Yoshifuru, Lesser Captain of the Right Inner Palace Guards, was sent to present offerings, because trouble had arisen at Usa-gū (Note: following the Geki Nikki). In the first year of Jōryaku (1077), the shrine burned down. Following the precedent of the Chian era (1021-1024) at Usa-gū, court ceremonies were suspended for five days (Note: following the Hyakurenshō). In the fifth year of Bun'ei (1268), land in Bungo was assigned for the cost of repairs. In the seventh year (1270), it burned again, and the provinces under the Dazaifu were ordered to rebuild it (Note: following the Iwashimizu Kyūki). Its festivals are held in the Second Month and the Eleventh Month, with the Governor-General of Dazaifu leading the provincial governors and district magistrates of the home province in attendance (Note: following the Dazaifu precedent as quoted in the Shosha Kongenki). In general, at the spring and autumn festivals the sea people of Hakozaki customarily presented red fish. That ceremony later lapsed, but only the sea people of Shika, in the middle months of spring and winter (Note: the middle month of each season), still offer seaweed, fish and shellfish, and this is said to be a remnant of the old custom. Its shrine officers came from four clans, the Tomo, the Daizen, the Ōnakatomi and the Kiyohara, which were called the Four Parties (Shitō) (Note: following the Chikuzen Zoku Fudoki and the Hachimangū Hongi).

¶Sefuri Shrine. It stands in Sawara District (Note: the district name follows the shrine's own documents. Note: it now stands on top of Mount Sefuri, and its precinct is said to belong to Kanzaki District in Hizen). In the twelfth year of Jōgan (870), it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Torino Shrine. It now stands in Onga District (Note: it is in Fujita village and is called Torino Kasuga Myōjin). Tradition says that it enshrines Ame-no-Koyane-no-Mikoto and the Hime deity, and that Takemikazuchi and Futsunushi were later enshrined alongside (Note: from "Tradition says" onward follows the Torino Kasuga Jinja Ki). In the fifteenth year of Jōgan (873), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the sixth year of Gangyō (882), it was advanced to Senior Fifth Rank Lower (Note: the advancement of rank in the entry of this work reads Junior Fifth Rank Upper, which is an error, and so I have now corrected it. A document of the shrine from the fifth year of Bun'an (1448) says, "Orio lies in the three districts of Keya, and the three villages of Anō, Kumade and Fujita, two hundred thirty-five chō; the rites should be performed according to precedent," but it is not known in which period this was dedicated. I attach it here for the time being).

¶Takaiso-hime Shrine. It now stands in Ito District (Note: it is on the western foot of Mount Takasu in Takasu village and is called Takasu Myōjin. The local people say that it enshrines Hikohohodemi-no-Mikoto, but this is probably a mistake). In the first year of Gangyō (877), it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Katsuma Shrine. It now stands in Naka District (Note: it is in Katsuma village and is called Katsuma Myōjin). Tradition says that it enshrines Uwatsu-Watatsumi-no-Mikoto (Note: the name of the deity follows the Chikuzen Zoku Fudoki).

¶Ōtoshi Shrine. It now stands in Shima District (Note: it is in Karadomari village and is called Ōtoshi Myōjin).

¶Takukamime Shrine. Its location is now lost. In the fourth year of Gangyō (880), all three deities were advanced from Senior Sixth Rank Upper to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The district name follows the Chikuzen Zoku Fudoki. Note: the original text lacks a record of the rank advancement of the three deities. I now follow the Shinkai Ki, but I think "Takukami" is a mistake for "Takuso," which is to say the deity Takaiso-hime seen above. Since the ranks do not match, I attach it here for the time being).

¶Takeuchi-no-Ōtodo Shrine. Also called Ōtodo-dono (Note: following the Engishiki and the Dazaifu precedent as quoted in the Shosha Kongenki). It stands to the west of Kashii-gū (Note: following the Shosha Kongenki. Note: it is now abandoned. About one chō west of the shrine there is a ruined site, said to have a broad precinct, where the foundation stones still remain). In general, on the festival days of Kashii it was the regular practice for the officials of the Dazaifu first to worship at the sacred mausoleum and afterward to visit the main shrine (Note: following the Dazaifu precedent). Under the Engi regulations one Shijin (attendant) was posted there, to take part in the performance evaluations (Note: following the Engishiki).

¶Dazaifu Tenmangū. It stands at Dazaifu in Mikasa District (Note: following the Heike Monogatari and the shrine's own documents). It enshrines Sugawara-no-Michizane. Michizane fell victim to slander and was demoted, died at Dazaifu, and was buried on the site of Anraku-ji (Note: following the Taiheiki, the Kitano Engi and the Ega Tenjin Engi). In the fifth year of Engi (905), Umasake-no-Yasuyuki went to the place and founded a shrine (Note: following the Kanke Denki, the Saichin Kimon and the Tsukushi Michi no Ki). In the nineteenth year (919), Fujiwara-no-Nakahira and others carried on and repaired it (Note: following the Tenmangū Anrakuji Sōsō Nikki, the Sōgō Bunin and the Wakan Gōun). Later it was called Tenman Tenjin (Note: following the Kanke Denki and the Heike Monogatari) and was also called the Sacred Mausoleum (Seibyō) (Note: following the Zoku Honchō Monzui and the Tsukushi Michi no Ki). In the second year of Eikan (984), by imperial order Sugawara-no-Suemasa was sent and had the middle gate and the cloister built (Note: following the ridge-tablet of the shrine's cloister and the Chikuzen Zoku Fudoki). In the fourth year of Shōryaku (993), Suemasa's younger brother Motomasa was also sent to announce the conferral of posthumous rank and office (Note: following the Kinshōin-bon Taiheiki. As to Suemasa's younger brother, following the Sugawara genealogy). In the third year of Kōwa (1101), Ōe-no-Masafusa, who had become Vice-Governor-General of Dazaifu and was in the home province, held the Anraku-ji festival for the first time (Note: following the Kokon Chomonjū). In the third year of Nin'an (1168), the daily offering of sacred food began to be made. Those who administered the shrine's affairs, including the Bettō (Superintendent) and the Sangō (three overseers), numbered twenty-six families in all. The Bettō descended from Sugawara-no-Zenshō, a descendant of the deity, and divided into two houses, the Ōtorii and the Kotorii, who were appointed to the shrine administration generation after generation. The Sangō are said to descend from Umasake-no-Yasuyuki (Note: following the Chikuzen Zoku Fudoki).

¶Chikugo Province

¶Mii District (3 shrines)

¶Kōra Tamatare-no-Mikoto Shrine. (Note: in some texts there is the character for "mountain" after "ra." It now stands on Mount Kōra in Fuchū. The shrine has both an upper shrine and a lower shrine. According to the Jingi Shūi, the upper shrine enshrines Takeuchi-no-Sukune and the lower shrine enshrines Tamatare-no-Mikoto. Takeuchi was probably enshrined alongside in later times; the discussion appears below.) It probably enshrines Watatsumi-no-Kami, the sea deity. When Empress Jingū campaigned against the Three Han kingdoms, the deity presented the two jewels Kanju and Manju and aided the might of the army. It is said that for this reason he was given the title Tamatare-no-Mikoto (Note: drawing on the Usa Takusenshū, the Hachiman Gudōkun, the Shosha Kongenki and the Nijūni-sha Chūshiki. Note: there are many conflicting views on the name of the deity of this shrine, and it is not settled. The Takusenshū and other books say it is Tōdaijin Tsurayasu, but the Fujiwara clan truly began with Nakatomi-no-Kamatari, and the error needs no discussion. The headnotes to the register of deities and the Ichinomiya Ki say it is Takeuchi-no-Sukune, but according to the theory of the Usa Hachiman shrine, the deity Tamatare is on the left and Takeuchi on the right. The shrine tradition of Mount Kōra also treats Tamatare and Takeuchi as separate deities. The surviving fragment of the Mimbushō Zuchō is a forgery and cannot be trusted, but it still says that Tamatare-no-Mikoto is enshrined and that Takeuchi and Sotsuhiko were enshrined alongside in the Tenpyō era; this may perhaps have some basis. That is, it is also wrong to take the deity Tamatare for Takeuchi. One theory says he is an incarnation of the deity Sumiyoshi. This theory is not clear, but reasoning from it, Watatsumi is in truth the ancestral deity of the Azumi clan and is a brother of the deity Sumiyoshi. On the day of the campaign against the Three Han kingdoms there may have been an offering of precious jewels, and so he may have been called an incarnation of the deity Sumiyoshi. The Nihon Shoki says that the Empress obtained a wish-granting jewel (nyoijū), which probably refers to this. In the national histories the two deities Tamatare and Toyotama-hime are often recorded side by side, as if they were father and child. And the Kaka Shrine in Buzen enshrines Toyohime; "Kaka" and "Kōra" share the same reading. The Takusenshū says that on the day of the campaign against the Three Han kingdoms the deity Toyohime entered the Dragon Palace, obtained the jewels Kanju and Manju, and rescued the naval force, which accords with the old story in the Age of the Gods that Toyotamahiko gave the jewels to the Heavenly Grandchild, so there seems to be no doubt that this deity is Watatsumi-no-Kami. I attach it for the time being for reference). In the fourteenth year of Enryaku (795), Junior Fifth Rank Lower was conferred. In the ninth year of Kōnin (818), it was made a shrine of a renowned deity (Note: following the Nihon Kiryaku). In the seventh year of Jōwa (840), the eighth year (841) and the first year of Kashō (848), it was advanced one rank each time (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, it was raised to Junior Fourth Rank Upper. In the first year of Ninju (851), another rank was added, and soon afterwards it was granted Junior Third Rank, skipping a rank. In the second year of Saikō (855), four chō of rank-rice land were dedicated. In the first year of Tennan (857), fief households and rank-rice land were assigned. In the second year (858), the main hall was damaged, and the rank documents and edicts were all burned. The old records were therefore checked afresh, Senior Third Rank was especially conferred, and together with the deity Toyohime twenty-seven households of fief were assigned (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859) and the sixth year (864), one rank was added each time. In the eleventh year (869), it reached Junior First Rank (Note: following the Sandai Jitsuroku). On the accession of Emperor Daigo, it was raised to Senior First Rank (Note: following the Chikugo Kokunai Jinmyōchō). When the Engi regulations were established, it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Its shrine officers were the Ōhōri (Great Priest), the Kohōri (Lesser Priest) and the Daigūji (Chief Priest). The Ōhōri was filled by the Mononobe clan, which became the Kagamiyama clan. The Kohōri was held by the Azumi clan. The Daigūji was filled by the Tanba clan, which became the Sōzaki clan (Note: following the Chikugo Shiryaku, the Chikugo Chikan and the Kōrasan Kōryūji Engi). It is said that the Azumi clan later died out (Note: following the local people's account).

¶Toyohime Shrine. (Note: it now stands on top of Mount Kōra, in the same hall as Kōra Shrine.) The deity enshrined is the same deity as that of Yodohime Shrine in Hizen (Note: following the headnotes to the register of deities). In the year of the accession of Emperor Montoku, it was ranked at Junior Fifth Rank Lower (Note: following the Kokunai-chō). In the first year of Tennan (857), fief households and rank-rice land were assigned. In the second year (858), the main hall suffered a fire and the rank document was burned. The old records were checked afresh, and Junior Fourth Rank Lower was especially conferred (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it became an official shrine. In the sixth year (864), Junior Fourth Rank Upper was added (Note: the entry for the first year of this work also contains this record, but it is probably an error). In the eleventh year (869), it was advanced to Senior Fourth Rank Lower (Note: following the Sandai Jitsuroku). On the accession of Emperor Daigo, it was advanced to Senior Fourth Rank Upper (Note: following the Kokunai-chō). When the Engi regulations were established, it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Ise Amaterasu-Mioya Shrine. (Note: the Kokunai-chō has "Senior Fifth Rank Lower, Ise Amaterasu Myōjin." It now stands in Ōishi village in Mizuma District and is called Ōishi Daijingū.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Mihara District (1 shrine)

¶Mise Ōtamaishi Shrine. (Note: it now stands in Ōbo village. According to the legend of the old people, when Emperor Chūai died, the Empress took a stone as the spirit of the Emperor and carried it with her on the campaign against the Three Han kingdoms. On her triumphant return, she enshrined that stone as a deity, and this is said to be this shrine.) Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Takagi Shrine. It stands in Mii District (Note: following the Kokunai-chō. Note: it now stands to the west of the Upper Shrine of Kōra). In the second year of Gangyō (878), Junior Fifth Rank Upper was conferred (Note: following the Sandai Jitsuroku. Note: the Kokunai-chō gives Senior Fifth Rank Lower).

¶Buzen Province

¶Usa District (3 shrines)

¶Hachiman Daibosatsu Usa-gū. (Note: also written as Hachiman Jingū, and as Hachiman Daibosatsu-gū.)

¶Hime Shrine. (Note: also written as Hachimanhime Shrine.)

¶Ōtarashi-hime Mausoleum Shrine. The three shrines together are called the Three Places of Usa-gū (Usa-gū Sanjo) (Note: it now stands in Usa village). Usa-gū stands in the west as the First Hall, the Hime Shrine stands in the middle as the Second Hall, and the Ōtarashi-hime Mausoleum stands in the east as the Third Hall. All face south (Note: from "stands in the west" onward, drawing on the Hachimangū Hongi and the Toyokuni Kikō). The Great Deity Hachiman first appeared at Karakuni Castle in Hyūga. In the reign of Emperor Kinmei, he moved to Makinomine in the district (Note: "Maki" is also written with the character for "stable," but the reading is the same). In the fifth year of Wadō (712), he was first enshrined by the river at Usa and was called Takaino-se Shrine. In the second year of Reiki (716), by oracle he was moved to the grove of Oyamada and called Oyamada Shrine. In the fourth year of Yōrō (720), Ōga-no-Morō and others cut the sedge of Hishigata Pond, made a sacred pillow from it, and placed it in the portable shrine as a stand-in for the sacred embodiment. In the second year of Jinki (725), the divine seat was moved to Mount Hishigata and named Hirohata Hachiman Ōkami-no-Miya. This is Usa-gū (Note: the Shosha Kongenki and the headnotes to the register of deities both place this in the fourth year, but it is not known which is correct). Later his divine consort was also enshrined, and this was called Hime Shrine (Note: following the Usa Takusenshū. Note: as to the deity Hachiman and the deity Hime, it is in truth not certainly known what deities they are. The Jingi Shūi and the Shinsho Shō both say that the true deity Hachiman is Hikohohodemi-no-Mikoto, and that the deity Hime is his consort Toyotama-hime. This theory seems somewhat closer to the facts. The Takusenshū, the Shosha Kongenki and other books make the deity Hime Tamayori-hime. Another theory says she is Amaterasu-Ōmikami. Others again cite the passage in the Nihon Shoki saying that three female deities descended and dwelt on Usa Island and take her to be that deity, but the Usa Island of the Shoki is probably different from this place; this theory too is mistaken. As for the common view that Hachiman is Emperor Ōjin, it in truth derives from words falsely proclaimed by Ōga-no-Higi; this first appears in the Takusenshū and was never said in the old books. Moreover, that work makes Higi a man of Emperor Kinmei's reign while making his son Harumaro a man of the Wadō era. Being so absurd (Note: nonsensical), it cannot possibly be believed in its entirety, and so the theory of Hachiman too is not worth taking up. Higi's descendants, in the reign of Emperor Shōmu, offered flattering words and had the deity Hachiman escorted to worship the Buddha of Tōdai-ji. From that time the court believed their false words and regarded the deity as equal to the Buddha. In the Tenō era (781-782) the title of Bodhisattva was finally offered. But at that time it was not yet said that he was Emperor Ōjin. When Empress Jingū was enshrined alongside in the Kōnin era, it seems that Higi's words were somewhat taken up, but it was still not said clearly that he was an Emperor. It was when the monk Gyōkyō, claiming to be a descendant of Takeuchi, moved and enshrined the deity Hachiman at Iwashimizu that it was first openly proclaimed that "the deity Hachiman is none other than Emperor Ōjin, the lord whom my ancestor served." This theory in the end spread through court and country, and the court too came to refer to him by the title of Kenso, as though tacitly pointing to the Emperor. Even so, the title of Emperor was never openly attached. There must surely have been a reason. Therefore I now follow the Takusenshū for the time being, consider the various theories together, add my own view, and leave it for later examination). In the third year of Tenpyō (731), because of a divine manifestation, it was included among the shrines receiving state offerings. In the twelfth year (740), officials were sent to pray for the suppression of the rebels, and sacred treasures and twenty households of fief were dedicated (Note: following the Tōdai-ji Yōroku). The next year (741), a Hikinkan (secret brocade crown) and five horses from the fief households were dedicated. In the seventeenth year (745), Abe-no-Ason Mushimaro was sent as envoy to present offerings (Note: following the Shoku Nihongi). In the eighteenth year (746), prayers for the recovery of the Emperor's illness proved efficacious. Third Rank was conferred, and four hundred households of fief and fifty chō of paddy land were dedicated (Note: this work gives twenty chō, but I have now corrected it by consulting the Shoku Nihongi). Prayer was also offered for the casting of the image of the Great Buddha Rushana. At that time the deity possessed a person and announced: "Gold should come forth from this very land. Do not seek it abroad." Soon afterwards Mutsu indeed presented gold, and one hundred twenty ryō of it were dedicated (Note: following the Tōdai-ji Yōroku).

¶In the first year of Tenpyō Shōhō (749), First Rank (Ippon) was conferred on the Great Deity (Ōkami) and Second Rank (Nihon) on the Hime deity. The next year (750), eight hundred households of fief were assigned to the Great Deity (Note: formerly four hundred twenty households; three hundred eighty have now been added). Eighty chō of rank-rice land (Note: formerly fifty chō; thirty chō have now been added). To the Hime deity six hundred households of fief and sixty chō of rank-rice land were dedicated (Note: following the Shoku Nihongi). The Emperor constantly revered this deity and never failed to follow what were announced as its oracles. When he came to favor the monk Dōkyō, he was misled by Suge-no-Asomaro, who was Dazai-no-Kannushi (Chief Priest of Dazaifu), and the realm was brought almost to peril. Because the loyalty of Wake-no-Kiyomaro moved the deity, in the end Dōkyō's treasonous scheme could be thwarted through the deity's teaching (Note: following the Shoku Nihongi, the Nihon Kōki and the Usa Takusenshū). In the seventh year (755), the Great Deity gave instruction: "I do not wish to receive fief households and rank-rice land through falsely invoking the command of the deity. Now let one thousand four hundred households of fief and one hundred thirty chō of paddy be returned to the court, and only the regular sacred fields be kept" (Note: following the Shoku Nihongi). The court's deliberation followed this. The tribute and corvée goods of those fief households and the rank-rice land were provisionally assigned to the cost of building the Jingūji (Shrine-Temple) (Note: following the Shinshō Kyakuchokufu). In the eighth year of Tenpyō Hōji (764), twenty-five households were offered to the Great Deity. In the second year of Tenpyō Jingo (766), at the deity's request, six hundred households of fief were dedicated to the Hime deity (Note: following the Shoku Nihongi). In the Tenō era (781-782), the title of Bodhisattva was first offered (Note: following the Tōdai-ji Yōroku). In the seventeenth year of Enryaku (798), by imperial order the one thousand four hundred ten households of the shrine fief were taken in and placed in the government storehouse. The next year (799), the Jingūji official reported: "Since the fief goods were earlier placed in the government storehouse, there is nothing to use for the spring and autumn festival expenses. We humbly request your disposition." The Dazaifu was therefore ordered: "Inspect the fief goods. First set aside the festival expenses, and place the remainder in the Shrine. The officials of the government office and the Gūji (shrine officers) shall handle receipts and disbursements together." Later, in the third year of Daidō (808), at the request of the Dazaifu, the provincial governors were made to take the place of the government officials (Note: following the Ruijū Sandai Kyaku and the Shinshō Kyakuchokufu). In the fourteenth year of Kōnin (823), by edict, in accordance with the two shrines, the Ōtarashi-hime Mausoleum was newly built and Empress Jingū enshrined. The title "Three Places of Usa-gū" begins from this (Note: following the Usa Takusenshū). When Emperor Ninmyō was enthroned, Wake-no-Matsuna, Junior Fourth Rank Lower, was sent to announce the accession (Note: following the Sandai Jitsuroku, the Nihon Kiryaku, the Seikyūki and the Wake genealogy). On the accession of Emperor Montoku, Prince Takahara, a Sani (rank-holder without office), was sent to present a precious sword, a bright mirror, famous incense, colored silks and other items. In the second year of Tennan (858), the Hime deity was advanced to First Rank (Note: following the Montoku Jitsuroku). In the twelfth year of Jōgan (870), because of alarms from Silla, an envoy was sent to make a report of the rites and pray for the warding off of foreign evils (Note: following the Sandai Jitsuroku). In the first year of Gangyō (877), by imperial order officials were sent to present offerings, a sword and other items (Note: following the Sandai Jitsuroku). In the tenth year of Engi (910), Princess Yoriko dedicated twelve places of her private holding, Aburayama in Takaki District, to the main shrine as the cost of lamp offerings (Note: following the Usa Ōkagami; the Princess's name also appears in the Nihon Kiryaku). When the Engi regulations were established, all three shrines were ranked as major shrines of renowned deities (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki). As a rule, about once every three years an envoy was sent to present sacred treasures and offerings (Note: following the Seikyūki, the Chōya Gunsai and the Akihiro-ō Ki). In the first year of Tengyō (938), Ono-no-Yoshifuru was sent to present sacred goods and offerings in thanks for the fulfillment of a prayer made earlier (Note: following the Geki Nikki). In the second year of Chian (1022), because of the calamity at the shrine the previous year, the various branches of learning were ordered by imperial command to divine the matter. At this time court ceremonies were suspended for five days and an envoy was sent to apologize (Note: following the Nihon Kiryaku). In the second year of Ninpei (1152), sacred treasures and offerings were presented (Note: following the Sankaiki). In the second year of Juei (1183), when Taira-no-Munemori and others escorted the Emperor on a progress to the west, they had the household of the Great Chief Priest Kinmichi pray for recovery at the main shrine (Note: following the Genpei Jōsuiki and the Heike Monogatari). In the third year of Kenkyū (1192), Minamoto-no-Yoritomo issued orders to the nine provinces: "The rebuilding of the main shrine is a great undertaking of the imperial house. In addition, it is a shrine revered by my own house. Provincial governors, district magistrates, land stewards and others who pretend to power and do not assist in this labor shall be banished to other provinces." The next year (1193), by imperial order: "The construction of the main shrine shall be ordered of the provinces within the jurisdiction of Dazaifu, and shrines, temples, the powerful and noble, and estates and public fields alike, regardless of precedent or the existence of documentary proof, shall equally provide for the labor, and this shall be established as a permanent rule." In the sixth year (1195), the Kamakura authorities dismissed and censured Amano-no-Tōkage, Protector of Chinzei, for having plundered the sacred fields (Note: following the Usa-gū Monjo). In the first year of Karoku (1225), the time for rebuilding had come, but because the estates neglected their tribute the rite of transferring the shrine could not be carried out (Note: following the Hyakurenshō). In general the regular festival is held on the fifteenth day of the Eighth Month and is called the Hōjōe (Release of Living Creatures). It began in the fourth year of Yōrō (720) (Note: following the Seiji Yakuryaku and the Usa Takusenshū). There is also the Gyōkōe (Procession Festival), held once every six years. On the first Horse day of the Seventh Month, the shrine officers cut sedge, purify themselves for seven days, make a new sacred pillow, exchange it for the old one as a stand-in for the sacred embodiment, and present sacred garments and treasures along with it (Note: drawing on the Usa Takusenshū and the Urabe Kanefumi Kanmon). In general the shrine's domain lay in Chikuzen, Chikugo, Hizen, Higo, Buzen, Bungo, Hyūga and elsewhere, and its extent amounted to many thousands of chō (Note: following the Usa Ōkagami). Between the Kenkyū and Kōan eras (1190-1288), the shrine domain in Bungo was over sixteen hundred chō (Note: following the Bungo Zudenchō), and the shrine holdings in Hyūga were nineteen hundred and thirteen chō (Note: following the Hyūga Zudenchō). Its shrine officers included the Great and Lesser Gūji, the Kannushi, the Negi and the Hafuri (Note: following the Tōdai-ji Yōroku and the Usa Takusenshū). From the Kōnin era (810-824), after the two clans of Usa and Ōga were fixed as the Gūji, the system was never changed (Note: following the Ruijū Kokushi, the Engishiki and the Usa Takusenshū).

¶Tagawa District (3 shrines)

¶Karakuni-Okinaga-Ōhime-Ōmeno-Mikoto Shrine. (Note: "Ōhime" is also written "Hihime," and "Me" is also written "Hi.") Also called the deity Karakuni-Okinaga-hime.

¶Oshihone-no-Mikoto Shrine. (Note: some texts lack the character for "Mikoto.")

¶Toyohime-no-Mikoto Shrine. The three shrines all stand on Kawara-no-mine and are called the Deity of Kawara-no-mine (Note: following the Shoku Nihon Kōki. Note: the Ōme Shrine originally stood on the first peak of Mount Kawara, the Oshihone Shrine on the second peak, and the Toyohime Shrine on the third peak, and together they were called the Deity of Kawara-no-mine; later they were enshrined together in Kawara village at the foot of the first peak). The Karakuni Shrine probably enshrines Empress Jingū (Note: drawing on the Nihon Shoki, the Shoku Nihon Kōki and the Engishiki. Note: the Shaku Nihongi and the Usa Takusenshū both quote the Buzen Fudoki: "At Sumikawara in Kawara Township of Tagawa District, long ago a deity of the land of Silla crossed the sea of his own accord and dwelt on this riverbank. For this reason he was named the Deity of Kawara." According to this, the main shrine may seem to enshrine the deity Himekoso. But the Engishiki writes Okinaga-Ōhime and the Shoku Nihon Kōki writes Okinaga-hime, so there is no doubt that this is Empress Jingū. Probably, because the Empress had the merit of pacifying the Three Han kingdoms, she was given the prefix "Karakuni," just as Itakeru-no-Mikoto, having gone to Silla, was called Karakuni-Itakeru-no-Kami. This is attached for reference). The Oshihone Shrine probably enshrines Ame-no-Oshihomimi-no-Mikoto (Note: following the Nihon Shoki and the Engishiki). The deity enshrined at the Toyohime Shrine is the same as that of Yodohime Shrine in Hizen (Note: following the headnotes to the register of deities). In the fourth year of Jōwa (837), the Dazaifu reported: "The mountain where the three shrines of Kawara-no-mine stand is all stone, with no grass or trees. In the Enryaku era, the monk Saichō, a Nittō Shōyaku (student-monk seeking instruction in Tang), climbed this mountain himself and prayed for safe passage across the sea. When a Jingūji was then founded, grass and trees flourished from that time on, prayers for rain prove efficacious, the grain of each year ripens abundantly, and the people suffer neither early death nor plague. We wish that it be entrusted to the official shrines, so that our intention to revere and worship may be shown." This was permitted (Note: following the Shoku Nihon Kōki). In the seventh year of Jōgan (865), the two deities Karakuni and Oshihone, who held Junior Fifth Rank Upper, were granted Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations all three shrines were ranked as minor shrines (Note: following the Engishiki. Note: the Shintō Yosegaki treats the main shrine as the Ichinomiya, but on what basis is not known. I attach it to await later examination). In general, the main shrine was rebuilt every thirty-three years, with the cost levied on the whole province as the rule (Note: following the shrine's old records).

¶Shrines Not Recorded in the Official Registers

¶Ōtomi Shrine. It now stands in Kōge District (Note: the district name follows the local people's account. Note: it is in Yamada Township). In the second year of Jōgan (860), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Usa Hachiman Wakamiya Ōkami and Wakahime Ōkami Shrine. It now stands in Usa District (Note: the district name follows the Hachimangū Hongi. Note: it is beside Usa-gū). In the second year of Tengyō (939), it was included among the shrines receiving state offerings (Note: following the Chōya Gunsai and the Seikyūki).

¶Bungo Province

¶Naori District (1 shrine)

¶Takeoshimokorihiko Shrine. (Note: some texts lack the two characters "hiko." The character for "o" is also written another way, and the character for "kori" is sometimes written differently. It now stands on Kamiyama in Ideue village and is called Ubagadake Myōjin. The inscription on the shrine's gong of the fourth year of Eiwa (1378) records it as Takeoshimokorihiko Shrine.) It enshrines Takeoshimokorihiko and the Hime deity (Note: following the Shoku Nihon Kōki and the Engishiki). Tradition says that the Hiko deity is none other than Hikoitsuse-no-Mikoto and the Hime deity is Toyotama-hime (Note: following the shrine tradition and the Bungo Kokushi). In the tenth year of Jōwa (843), both were granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki. Note: this work places it on Tsushima, which is an error). In the seventh year of Gangyō (883), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Ōno District (1 shrine)

¶Sasamuta Shrine. (Note: it originally stood in Sawada village. Later, in the fifteenth year of Ōei (1408), Ōtomo Chikayo moved it into Ueda Township in Ōita District and called that place Sawada village, so the old shrine was finally abandoned.) In the eleventh year of Jōgan (869), Junior Fifth Rank Lower was conferred (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki).

¶Hayami District (3 shrines)

¶Unagihime Shrine. (Note: "Hime" is also written with other characters. It now stands in Ishimatsu village in Yufu Township and is called Rokusho Gongen, or Yūmyōjin.) In the second year of Kashō (849), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the seventh year of Gangyō (883), it was raised from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Honoo-Honome Shrine (2 shrines). (Note: it originally stood on top of Mount Tsurumi in Tsurumi village, but has now been moved to the foot of the mountain.) In the second year of Kashō (849), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). Later Junior Fifth Rank Upper was added to the deity Honoo. In the ninth year of Jōgan (867), the Dazaifu reported: "The two shrines stand on Mount Tsurumi in the district. On the summit there are three ponds, the colors of whose water are blue, black and red. In the first month of this year the ponds shook, and the sound was like thunder. Suddenly the air of sulfur filled the province, and boulders were scattered. The large ones were ten feet square, the small ones the size of a jar. Black clouds rose by day and blazing flames burned by night. Mud and sand fell and piled up over several ri, and the hot spring in the ponds boiled and poured into the river, and the fish were all poisoned and died. The shaking did not cease for three days." The home province was therefore ordered to hold a pacifying rite, and soon afterwards Senior Fifth Rank Lower was conferred on the two deities (Note: following the Sandai Jitsuroku). Under the Engi regulations both shrines were ranked as minor shrines (Note: following the Engishiki). In the reign of Emperor Go-Uda, it is said to have had more than fifteen chō of sacred fields (Note: following the Bungo Zudenchō).

¶Amabe District (2 shrines)

¶Hayasuihime Shrine. (Note: in some texts the character for "hi" is written with the character "me." It now stands at Saga-no-seki in Saga Township and is called Seki Gongen. According to the Bungo Fudoki, when Emperor Keikō campaigned in the west and made a progress to Miya-no-ura in Amabe District, there was a person named Hayatsuhime who came out to meet the imperial army, and so the place was named the Land of Hayatsuhime. "Hayatsuhime" and "Hayasuihime" are close in pronunciation, and so this probably enshrines this deity. This is added for reference.) In the tenth year of Jōwa (843), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the seventh year of Gangyō (883), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Shiga Shrine. It now stands in Ōno District (Note: the district name follows the local people's account. Note: it is in Shiga village and is called Wakamiya Hachiman).

¶Naoiri Mononobe Shrine and Naoiri Nakatomi Shrine. Both now stand in Naori District (Note: the district name follows the Bungo Kokushi. Note: the Mononobe Shrine is in the Tsuruta area of Shake village, and the Nakatomi Shrine is in Nakano village, and is called Ishigami Myōjin). When Emperor Keikō campaigned in the west and reached Kashiwao Ōno, he prayed to these three deities and destroyed the earth-spiders (tsuchigumo) of Negino (Note: following the Nihon Shoki).

¶Hizen Province

¶Matsura District (2 shrines)

¶Tajima-ni-masu Shrine. (Note: it now stands on Kabeshima and is called Kami-Matsura Myōjin.) Tradition says that it enshrines the Three Deities of Munakata (Note: following the shrine tradition. Note: the headnotes to the register of deities say that it enshrines Prince Wakatake, a younger brother of Emperor Chūai, but he was probably an enshrined-alongside deity). In the first year of Daidō (806), sixteen households of fief in its home province were assigned (Note: following the Shinshō Kyakuchokufu. Note: this work writes "Shimada-no-Kami," but this is probably an inversion of characters). In the first year of Jōgan (859), it was advanced from Junior Fifth Rank Lower to Junior Fourth Rank Lower. The next year (860), Junior Fourth Rank Upper was added. In the fifteenth year (873), it rose to Senior Fourth Rank Lower (Note: this work records the same under the eighteenth year as well, but this is probably an error through duplication). On the accession of Emperor Kōkō, it was 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).

¶Shishiki Shrine. (Note: it now stands in Shijiki village on Hirado Island and is called Shimo-Matsura Myōjin. The headnotes to the register of deities say that it enshrines Prince Tokiwake, a younger brother of Prince Wakatake, but he was probably an enshrined-alongside deity.) In the second year of Jōgan (860), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the fifteenth year (873), Senior Fifth Rank Lower was added (Note: this work writes Senior Fourth Rank Lower, which is an error; I have corrected it by the Ruijū Kokushi. This work also says that this rank was conferred in the eighteenth year, but this is probably an error through duplication). In the fourth year of Gangyō (880), it rose to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku. From Gangyō onward, drawing on the Shinkai Ki). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Ki District (1 shrine)

¶Arahō Shrine. (Note: it now stands in Miya-no-ura village.) In the second year of Jōgan (860), it was raised from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Saga District (1 shrine)

¶Yodohime Shrine. (Note: also written with other characters for Yodohime, and as Toyohime. The Hizen Fudoki writes it as Setahime, and the headnotes to the register of deities write it with different characters and make her the aunt of the deity Hachiman. The shrine now stands in Kawakami village and is called Kawakami Myōjin.) It probably enshrines Toyotama-hime-no-Mikoto, the sea deity (Note: drawing on the Hizen Fudoki, the headnotes to the register of deities and the Konzai Ki as quoted in the Wanga). When Empress Jingū campaigned against the Three Han kingdoms, the deity obtained two jewels, one blue and one white, and with them rescued the naval force. The blue one is called Manju and the white one Kanju, and they are said to be kept at this shrine (Note: following the Usa Takusenshū and the Hachiman Gudōkun). In the second year of Jōgan (860), it was raised from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the fifteenth year (873), it was advanced to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku. Note: this work writes Senior Fourth Rank Lower, which is an error; I have corrected it by the Ruijū Kokushi). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki). In the Kōan era (1278-1288), at the time of the Mongol incident, it is said that the deity again manifested its numinous power (Note: following the Kengen Ninenki).

¶Shrines Not Recorded in the Official Registers

¶Nagaoka Shrine. It stands in Ki District (Note: it now stands in Nagayoshi village). When Emperor Keikō returned from the temporary palace at Kōra to Sakadono-no-izumi, the armor and helmet that the Emperor wore suddenly gave off a light. He had Urabe-no-Uesaka divine the matter, and the answer was: "There is a deity in this place who wishes to obtain your armor." The Emperor therefore ordered it placed in that shrine and declared: "Let it be a treasure for all ages." For this reason it was named the Eisei Shrine (Shrine of Eternal Ages). Later people changed this to Nagaoka.

¶Mononobe-Futsunushi Shrine. It stands in Mononobe Township in Mine District (Note: following the Nihon Shoki and the Hizen Fudoki). Empress Suiko sent Prince Kume to campaign against Silla. The Prince reached Tsukushi and had a shrine built at Mononobe-no-Wakamiyabe, where the deity was worshipped. This is the shrine in question (Note: following the Hizen Fudoki).

¶Kagami-no-miya (Mirror Shrine). Also called Matsura Myōjin (Note: following the Fusō Ryakki, the Jinnō Shōtōki and the Genkō Shakusho). It stands in Matsura District (Note: it now stands in Kagami village). It enshrines the spirit of Fujiwara-no-Hirotsugu, Lesser Vice-Governor of Dazaifu (Note: following the Matsura Engi, the Shūgaishō and the Shoshin Ki). In the reign of Emperor Shōmu, Hirotsugu planned to purge the sovereign's side, raised troops, and was defeated and killed (Note: following the Shoku Nihongi). Afterwards he repeatedly brought curses. In the seventeenth year of Tenpyō (745), by edict Kibi-no-Makibi was sent to build a shrine and worship him (Note: following the Matsura Engi). In the reign of Emperor Go-Toba, Minamoto-no-Yoritomo appointed Kusano-no-Nagahira to the office of Gūji and also dedicated armor, swords, bows, arrows and other items (Note: following the Azuma Kagami). In the reign of Emperor Fushimi, the shrine holdings amounted to more than three hundred ninety-eight chō (Note: following the report of the field office of the fifth year of Shōō (1292)).

¶Tenzan Shrine. It stands in Ogi District (Note: following a document of the twenty-second year of Shōhei (1367). Note: it is on Mount Tenzan in Haruke village). Tradition says that it enshrines the deity of Itsukushima in Aki (Note: following the shrine tradition and the Massha Iwakura Tenzan-sha Ki). In the second year of Jōgan (860), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the first year of Ninna (885), Senior Fifth Rank Lower was conferred (Note: following the Sandai Jitsuroku). In the Shōō era (1288-1293), the shrine holdings were six chō and eight tan (Note: following the report of the field office of the fifth year of Shōō).

¶Unzen Shrine. It now stands in Takaki District (Note: it is on Mount Unzen in Obama village). In the second year of Jōgan (860), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower.

¶Inasa Shrine. (Note: in some texts the character "o" follows "sa.") Tsutsumio Shrine. Both now stand in Kishima District (Note: the Inasa Shrine is in Henda village and the Tsutsumio Shrine is in Saruishi village). In the third year of Jōgan (861), they were advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the first year of Ninna (885), Junior Fifth Rank Upper was again added to both. In the Shōō era (1288-1293), the Inasa Shrine had ten chō of holdings and the Tsutsumio Shrine seven tan (Note: from "Shōō" onward following the report of the field office of the fifth year of Shōō. Note: this work writes Tsutsumio with different characters).

¶Nyū Shrine. It now stands in Fujitsu District (Note: it is in Babashita village). In the third year of Jōgan (861), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper.

¶Kannabi Shrine. It now stands in Saga District (Note: it is below Kannabi-no-mine in Kasuga village). In the twelfth year of Jōgan (870), the deity had earlier possessed a person and announced alarms from Silla; at this time it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. Ōnakatomi-no-Kunio was sent to present offerings and pray. In the Shōō era (1288-1293), the shrine holdings were two chō and seven tan (Note: from "Shōō" onward following the report of the field office of the fifth year of Shōō).

¶Munakata Shrine. It now stands in Matsura District (Note: it is in the Munakata area of Tabira village). In the thirteenth year of Jōgan (871), it was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower. In the fifteenth year (873), it rose to Junior Fifth Rank Upper.

¶Shiratsunoori Shrine. It now stands in Kanzaki District (Note: it is in Asahi village).

¶Katsuragi Hitokotonushi Shrine. It now stands in Mine District (Note: it is in Tenkenji village).

¶Onchi Shrine. Its location is not now known. In the fifteenth year of Jōgan (873), all three shrines were advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower.

¶Kōnoshima Shrine. It now stands in Matsura District (Note: it is on Kōnoshima-yama on Nozakijima).

¶Naru Shrine and Kanayama Shrine. Both have now lost their locations. In the eighteenth year of Jōgan (876), all three shrines were advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku. The district names follow the local people's account).

¶Azumaya Myōjin Shrine. It now stands in Yabu District (Note: the district name follows the local people's account. Note: it is thought to be the Azumaya within Ushihara village). Tradition says that it enshrines Yamato-takeru-no-Mikoto (Note: following the Azumaya-sha Ki).

¶Ōmiwa Myōjin Shrine. It has now lost its location. In the twentieth year of Engi (920), both shrines were granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Ruijū Fusenshō).

¶Kushida Shrine. It now stands in Kanzaki District (Note: the district name follows the local people's account. Note: it is at Kanzaki Station). In the first year of Kenchō (1249), Fujiwara-no-Yoritsugu made the Bettō Suyoshi the holder of the office of Gūji. In the third year of Genkō (1333), by imperial order the lands of Tsuneyasu and of Haruke-no-hō were assigned as before to the shrine village (shin'yū) (Note: a village of the shrine domain) (Note: following the Kushida-sha Monjo).

¶Chiriku Shrine. It now stands in Yabu District (Note: the district name follows the local people's account. Note: it is in Chiriku village. The Geki Nikki writes it as Hachiman Daibosatsu Chiriku-gū. The Shoshin Ki says the treasure hall was built in the Tenpyō Hōji era, but on what basis is not known. This is added for reference). In the second year of Kangi (1230), because the sacred embodiment was damaged, the matter was referred to the court nobles for deliberation (Note: following the Hyakurenshō). In the second year of Genkō (1332), the Retired Emperor Go-Fushimi ordered: "The Chiriku Shrine, Ichinomiya of Hizen, shall follow the precedent of the Kagen era (1303-1306): throughout the whole of Satsuma Province, without distinction of sacred fields, temple lands or the fiefs (Note: domains) of the powerful, a levy of cash shall be imposed per tan, so that the work of repair is accomplished" (Note: following a document in the possession of the Bettō Myōkaku-in. Note: this province treats Yodohime Shrine as its Ichinomiya, and why the main shrine here is called the Ichinomiya is not known).

¶Higo Province

¶Aso District (3 shrines)

¶Takeiwatatsu-no-Mikoto Shrine. (Note: it now stands in Miyaji village at the foot of Mount Aso.) It enshrines Takeiwatatsu-no-Mikoto, a child of Kamuyaimimi-no-Mikoto. His other name is Asotsuhiko-no-Mikoto (Note: following the Nihon Shoki and the Aso Daigūji Keizu). When Emperor Keikō made a progress to the west and came to this place, the plain stretched broad with no sign of human habitation, and he said, "This is a land without people." Then the deity and his consort Asotsuhime appeared and said, "We two are here; why do you say there are no people?" From this the land was called Aso (Note: following the Nihon Shoki; as to his consort, following the Aso Daigūji Keizu). In the fourteenth year of Kōnin (823), having earlier been granted Junior Fourth Rank Lower and the Fifth Class of Merit, it was now assigned twenty households of fief of this district, because prayers for rain were always efficacious (Note: following the Nihon Kiryaku). In the seventh year of Jōwa (840), it was advanced to Junior Fourth Rank Upper. In that same year Junior Third Rank was added. Soon afterwards the sacred pond dried up and shrank for no reason, and as there were signs of drought and plague, an envoy was sent to present offerings. In the ninth year (842), offerings were again presented in apology for a curse from the deity (Note: following the Shoku Nihon Kōki). On the accession of Emperor Montoku, it was advanced to Senior Third Rank. In the first year of Ninju (851), Junior Second Rank was added. In the first year of Saikō (854), thirty households of fief were added (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it was advanced to Senior Second Rank. In the eighth year (866), on the report of the Jingikan (Department of Deities), offerings were made in apology for a curse from the deity and prayers were offered for the removal of warfare and plague. In the ninth year (867), because Miwayama collapsed, the provincial governor was ordered to hold a pacifying rite (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Aso-sha Engi and the Ichinomiya Ki). In the reign of Emperor Go-Toba, Minamoto-no-Yoritomo appointed Uji-no-Koretsugu as Daigūji and had him administer the offerings of the first day of the Twelfth Month and matters concerning the first-fruits rice (Jōbun-tō). The Uji clan, as descendants of the Aso Kuni-no-Miyatsuko, who were themselves descendants of the deity, served as Daigūji generation after generation (Note: from "descendants of the deity" onward, drawing on the Aso Daigūji Keizu and the Rekimei Dodai). In the third year of Genkō (1333), by edict the main shrine was given charge of the three shrine domains of Kōsa, Takemiya and Kōri-no-ura. In the third year of Kentoku (1372), the Generalissimo Who Subdues the West, Prince Kaneyoshi, dedicated Yamato-no-shō in Chikuzen. In the first year of Genchū (1384), Imazumi-no-shō in Buzen was also dedicated, and both were made shrine villages (Note: following the Aso-sha Monjo).

¶Asohime Shrine. (Note: the character "so" is also written another way. It now stands to the left of the Aso Shrine.) It enshrines Asotsuhime-no-Mikoto (Note: following the Aso-sha Engi and the Aso Daigūji Keizu). In the second year of Ninju (852), Junior Fourth Rank Lower was conferred (Note: following the Montoku Jitsuroku). In the first year of Jōgan (859), it was advanced to Junior Fourth Rank Upper and included among the official shrines. In the tenth year (868), the fifteenth year (873) and the seventeenth year (875), it was advanced repeatedly until it reached Junior Third Rank (Note: following the Sandai Jitsuroku).

¶Kokuzō Shrine. (Note: it now stands to the right of the Aso Shrine.) It enshrines Hayamikatama-no-Mikoto, a child of Takeiwatatsu-no-Mikoto. He is the ancestor of the Aso Kuni-no-Miyatsuko (Note: following the Kuji Hongi, the Aso-sha Engi and the Aso Daigūji Keizu). In the fourteenth year of Jōwa (847), it was included among the official shrines (Note: following the Shoku Nihon Kōki). Under the Engi regulations both shrines were ranked as minor shrines (Note: following the Engishiki). In later times the three shrines together were called the Three Shrines of Aso, and with nine descendant deities added (Note: from "added" onward following the shrine record) they were called the Twelve Shrines of Aso Myōjin. In the second year of Shōhei (1347), the Generalissimo Who Subdues the West, Prince Kaneyoshi, fixed the lands of Tsumori, Yabe and Toji as the domain of the three shrines. In the fourth year (1349), Ashikaga Tadafuyu dedicated the Aso estate to the Twelve Shrines (Note: following the Aso-sha Monjo).

¶Tamana District (1 shrine)

¶Hikino Shrine. (Note: it now stands in Hikinohara in Ryūganji village.) In the seventh year of Jōwa (840), it was included among the official shrines (Note: following the Shoku Nihon Kōki. Note: this work writes "Hikiishi-no-Kami," but it is probably not a different deity, and so it is recorded as it stands). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Sō Shrine. It is not known where it now stands. In the first year of Tennan (857), it was granted Senior Fifth Rank Lower from Junior Fifth Rank Upper (Note: following the Montoku Jitsuroku).

¶Naga Shrine. It stands in Kōshi District (Note: it now stands in Takanaga village). It was granted Senior Sixth Rank Upper. In the eighteenth year of Jōgan (876), Kusakabe-no-Tatsuyoshi, Acting Dairyō of this district, captured a white turtle near the shrine.

¶Kamachihime Shrine. It stands in Uto District and was granted Senior Sixth Rank Upper. In the second year of Gangyō (878), the water of the river before the shrine turned red as blood, and the grass and trees all withered. The Jingikan and the Onmyōryō (Bureau of Yin-Yang) both reported: "The province must suffer troubles of wind, flood and fire and of plague, and for that reason the deities have shown this omen" (Note: following the Sandai Jitsuroku).

¶Hyūga Province

¶Koyu District (2 shrines)

¶Tsuno Shrine. Also called the Imperial Deity of Tsuno (Tsuno-no-Sumekami) (Note: following the Shoku Nihon Kōki. Note: it now stands in Tsuno village). It enshrines Ōnamuchi-no-Mikoto (Note: following the headnotes to the register of deities, the Ichinomiya Ki and the shrine tradition. Note: the Chirifukuro says that long ago the deity of Tsuno sent curses and many people died of plague. It also says that people suffering from carbuncles (Note: boils) who prayed to the deity were healed. This probably reflects the tradition that Ōnamuchi spread plague and also established medicine and the like, and may be taken as one piece of evidence). When Empress Jingū campaigned against the Three Han kingdoms, she had the deity pray to settle his spirit in the imperial ship and protect the host, and in the end she achieved outstanding merit (Note: following the Chirifukuro and the Jintenaikōshō). In the fourth year of Jōwa (837), it became an official shrine. In the tenth year (843), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). On the accession of Emperor Seiwa, it was advanced from Junior Fifth Rank Upper to Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the headnotes to the register of deities and the Ichinomiya Ki).

¶Tsuma Shrine. (Note: it is also written with another character for "tsuma." It now stands in Kushikihara in Tsuma village.) It probably enshrines the consort of the deity Ōnamuchi (Note: drawing on the general sense of the Shoku Nihon Kōki, the Engishiki and the headnotes to the register of deities. Note: the local people's tradition says it enshrines Konohanasakuya-hime-no-Mikoto, but this is probably Konohanasakuya-hime-no-Mikoto, the consort of the deity Ōnamuchi mentioned in the Harima Fudoki, and not the consort of Ninigi-no-Mikoto. I attach it for reference for the time being). In the fourth year of Jōwa (837), it became an official shrine (Note: following the Shoku Nihon Kōki). On the accession of Emperor Seiwa, it was advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). In the reign of Emperor Go-Toba, the province's sacred fields amounted to ninety-eight chō (Note: following the Hyūga Zudenchō. Note: this work writes Tsuma-man-gū).

¶Miyazaki District (1 shrine)

¶Eda Shrine. (Note: it now stands in Eda village in Naka District.) In the fourth year of Jōwa (837), it became an official shrine (Note: following the Shoku Nihon Kōki). On the accession of Emperor Seiwa, it was granted Junior Fourth Rank Lower from 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 reign of Emperor Go-Toba, there were thirty chō of sacred fields in Naka District (Note: following the Hyūga Zudenchō).

¶Morokata District (1 shrine)

¶Kirishima Shrine. Also called the Deity of Kirishima-no-mine (Note: following the Shoku Nihon Kōki. Note: it originally stood on top of Mount Kirishima but was later moved to the foot of the mountain). It probably enshrines Amatsuhiko-Hoho-no-Ninigi-no-Mikoto (Note: following the Nihon Shoki, the Kojiki and the local people's account). In the fourth year of Jōwa (837), it became an official shrine (Note: following the Shoku Nihon Kōki). On the accession of Emperor Seiwa, it was advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Shrines Not Recorded in the Official Registers

¶Takachiho Shrine. Also called the Imperial Deity of Takachiho (Note: following the Shoku Nihon Kōki). It now stands in Usuki District (Note: it is on Kushifuru-no-mine in Mitai village in Chihō Township, and is called Nijō Shrine). It enshrines Amatsuhiko-Hoho-no-Ninigi-no-Mikoto (Note: following the Nihon Shoki, the Hyūga Fudoki as quoted in the Shaku Nihongi, and the Jingi Shūi). When Ninigi-no-Mikoto first descended to the Futagami Peak of Takachiho, a deep mist rose at that very time and he could not see before him. There were earth-spiders named Ōhasami and Kohasami. These two said: "If you pull up the rice of Chiho and scatter the grain in the four directions, the mist will surely clear." When this was done as they said, the sky indeed cleared, and he came to dwell there (Note: following the Hyūga Fudoki). In the tenth year of Jōwa (843), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki. Note: this work places it in Bungo, which is an error). On the accession of Emperor Seiwa, it was raised from Junior Fifth Rank Upper to Junior Fourth Rank Upper (Note: following the Sandai Jitsuroku). In the reign of Emperor Go-Toba, there were eight chō of sacred fields in this district (Note: following the Hyūga Zudenchō).

¶Ōsumi Province

¶Kuwahara District (1 shrine)

¶Kagoshima Shrine. (Note: it now stands in Miyauchi village in Soo District.) Tradition says that it enshrines Hikohohodemi-no-Mikoto (Note: following the Jingi Shūi and the local people's account). It is called Shō Hachimangū (Note: following the Chūyūki, the Gyokukai, the Ichinomiya Ki and the Nijūni-sha Chūshiki). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki). In the fifth year of Kanji (1091), the shrine suffered a calamity, and the Dazaifu was ordered to rebuild it (Note: following the Chūyūki and the Teiō Hennenki). As a rule, for the repair of the main shrine, the three provinces of Hyūga, Ōsumi and Satsuma were ordered to take part in the labor without distinction of estates and public domains (Note: following the Meigetsuki and the shrine's own documents). In the reign of Emperor Go-Toba, the province's shrine villages (shin'yū) amounted to more than one thousand two hundred ninety-six chō (Note: following the Ōsumi Zudenchō). In the first year of Genkyū (1204), Minamoto-no-Yoritomo had earlier, on the complaint of the Jingūji, abolished the stewards of the shrine domain. Later stewards were again installed at three places, the Chōsaku Township, Arata-no-shō and Mantokumyō. At this time Minamoto-no-Sanetomo, because this hindered the official business of rebuilding, issued an order and had them abolished (Note: following the Azuma Kagami). In the fifth year of Kenchō (1253), the main shrine burned down. Offerings were presented to Iwashimizu-gū in apology (Note: following the Hyakurenshō and the Teiō Hennenki). In the seventh year of Kōan (1284), the Shogun Prince Koreyasu dedicated Isawara village in Kōge District in Buzen and prayed against the Mongol peril. In the third year of Shōan (1301), the Shogun Prince Hisaakira dedicated Tanotsukida in Usuki District in Hyūga (Note: following the Shimazu Monjo).

¶Soo District (3 shrines)

¶Ōanamochi Shrine. (Note: it now stands in Ōmura, and is said to have originally stood at Miyabuchi.) It enshrines Ōnamuchi-no-Mikoto, with Sukunahikona-no-Mikoto and Ōtoshi-no-Kami enshrined alongside (Note: from "and" onward following the Geihan Meishō Kō). In the eighth year of Tenpyō Hōji (764), on the border of Ōsumi and Satsuma, clouds and smoke gathered darkly and thunder and lightning roared fiercely. On the sea off Shini village in Kagoshima, sand and stone gathered of their own accord and became three islands, and the world said, "These were made by the deity Ōanamochi." For that reason the deity was called Miyajima-no-Kami (Deity of the Made Islands). In the ninth year of Hōki (778), by imperial order it became an official shrine (Note: following the Shoku Nihongi; as to the Deity of the Made Islands, following the Ruijū Kokushi). In the fifth year of Kōnin (814), it was included in the rule of offerings (Note: following the Ruijū Kokushi).

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

¶Karakuni-Uzumine Shrine. (Note: it now stands in Kamii village.) Tradition says that it enshrines Itakeru-no-Mikoto, the Deity of Kara (Kara-no-Kami) and the Deity Sohori (Note: following the Geihan Meishō Kō). Under the Engi regulations all three shrines were ranked as minor shrines (Note: following the Engishiki).

¶Gomo District (1 shrine)

¶Yaku Shrine. (Note: it now stands at Ippon-ura in Miyaura village on Yakushima, and is called Ippon Hōju Gongen.) Tradition says that it enshrines Hikohohodemi-no-Mikoto. Hohodemi once went to the Palace of the Sea God (Watatsumi-no-miya), obtained the two jewels Shiomitsu-tama and Shiofuru-tama, and on his way back lodged in this place. It is said that for this reason he is worshipped here (Note: following the local people's legends). In the first year of Daidō (806), one household of fief was assigned (Note: following the Shinshō Kyakuchokufu). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Satsuma Province

¶Ei District (1 shrine)

¶Hirakiki Shrine. (Note: the character "hiraki" is also written another way. It now stands at the foot of Hirakiki-dake.) Tradition says that it enshrines the sea deities Toyotamahiko-no-Mikoto and Toyotamahime-no-Mikoto (Note: following the headnotes to the register of deities and the local people's account). In ancient times Toyotamahiko assisted the Heavenly Grandchild and gave his daughter Toyotamahime to him as consort (Note: following the Nihon Shoki and the Kojiki). His divine virtue and numinous power became especially manifest in later ages. In the second year of Jōgan (860), it was advanced from Junior Fifth Rank Upper to Junior Fourth Rank Lower. In the eighth year (866), Junior Fourth Rank Upper was added. In the sixteenth year (874), Miwayama gave off fire, sand fell like rain with shaking, and the sound was heard for more than a hundred ri. Divination showed that it was a curse from the deity. By imperial order twenty households of fief were dedicated. In the sixth year of Gangyō (882), it was advanced to Senior Fourth Rank Lower. In the first year of Ninna (885), the province reported: "Within the province it grew dark in a single night, and sand and stone fell like rain. Perhaps the deity has been moved to anger." Offerings were therefore presented and worship made with reverence, and the rain of sand at last ceased (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki).

¶Izumi District (1 shrine)

¶Kashikuri Shrine. (Note: it now stands on Kashikuri-yama in Shimosabafuchi village.) Tradition says that it enshrines the Great Deity of Sumiyoshi (Note: following the local people's legend). In the first year of Ninju (851), it became an official shrine (Note: following the Montoku Jitsuroku). In the second year of Jōgan (860), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper. In the seventh year (865) and the eighth year (866), it advanced repeatedly until it reached Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a minor shrine (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Shinamo Shrine and Shirahano-Hono-no-Ikazuchi Shrine. Both now stand in Satsuma District (Note: the Shinamo Shrine is in Miyazato village and is called Shinao Myōjin. The Shirahane Shrine is in Shirahane village and is called Daimyōjin).

¶Chikao Shrine. It now stands in Hioki District (Note: it is in Take village).

¶Kagoshima Shrine and Inishiki Shrine. Both now stand in Kagoshima District (Note: the Kagoshima Shrine is in Sawamuta village and is called Ujise Myōjin. The Inishiki Shrine is in Shimo-Ishiki village and is called Toshi-no-Miya).

¶Shimi Shrine. It now stands in Isa District (Note: it is in Tsukasano village).

¶Tabuse Shrine. It now stands in Ata District (Note: it is in Oshita village in Tabuse Township and is called Hitaki Myōjin). In the second year of Jōgan (860), the four deities Shinamo, Shirahano-Hono-no-Ikazuchi, Chikao and Kagoshima, who held Junior Fifth Rank Lower, were granted Junior Fifth Rank Upper, and the deity Inishiki, who held Senior Sixth Rank Upper, was granted Junior Fifth Rank Lower. In the eighth year (866), the deity Shimi, who held Senior Sixth Rank Upper, was granted Junior Fifth Rank Lower (Note: the entry for the tenth year of this work also contains this record, but it is probably an error through duplication, and so it is not recorded here). In the fifteenth year (873), the deity Tabuse was likewise treated in the same manner (Note: following the Sandai Jitsuroku. The district names follow the Geihan Meishō Kō).

¶Iki Province

¶Iki District (12 shrines)

¶Sumiyoshi Shrine. (Note: it now stands in Sumiyoshi village.) Tradition says that when Empress Jingū returned in triumph from pacifying the Three Han kingdoms, she enshrined the spirit of the deity Sumiyoshi at this place (Note: following the shrine record). In the first year of Jōgan (859), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). In the eighteenth year of Engi (918), the Dazaifu reported: "The main shrine and the Nagahime Shrine rumbled, and the sound was like a drum. The sacred embodiment appeared above ground." Divination showed that "it is an omen of war (Note: warfare)" (Note: following the endorsement of the Fusō Ryakki). When the Engi regulations were established, it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Hyōzu Shrine. (Note: it now stands in Hongū village and is called Sōja Hachiman.)

¶Tsukiyomi Shrine. (Note: it now stands in Hakozaki village and is called Sōja Hachiman.) It probably enshrines Ame-no-Tsukinokami-no-Mikoto, the ancestor of the Iki-no-Agatanushi (Note: following the Nihon Shoki, the Kuji Hongi and the Engishiki).

¶Nakatsu Shrine. (Note: it now stands in Shinjō village. According to the shrine record, the main shrine originally stood on Nakatsugoe-no-mine in the village, and the shrine name probably derives from this.) In the first year of Jōgan (859), the two deities Hyōzu and Tsukiyomi were both granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations all three shrines were ranked as major shrines of renowned deities (Note: following the Engishiki).

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

¶Atami Shrine. (Note: it now stands in Tateishi village.) Tradition says that it enshrines the two deities Ōnamuchi and Sukunahikona (Note: following the local people's account).

¶Kunikatanushi Shrine. (Note: it now stands in Kokubu village. Some say there was a Kunikata Myōjin in the Mori area of Nagamine village whose shrine fell into ruin, and this is probably it.) Tradition says that it enshrines Sukunahikona-no-Mikoto (Note: following the local people's account. Note: Sukunahikona-no-Mikoto, together with Ōnamuchi-no-Mikoto, put the land in order, and so in praise of this merit he was perhaps called the Deity Kunikatanushi. "Kunikata" is like saying "Kunikatame," the firming of the land).

¶Takamioya Shrine. (Note: it now stands in Moroyoshi village.) Tradition says that it enshrines Takamimusubi-no-Mikoto and Izanagi-no-Mikoto and Izanami-no-Mikoto (Note: following the local people's account). In the eighteenth year of Engi (918), the shrine shook and a fiery light flew eastward. The diviners said, "It is an omen of war," and the Dazaifu therefore reported it (Note: following the endorsement of the Fusō Ryakki).

¶Tenagahime Shrine.

¶Sashifutsu Shrine. (Note: it now stands in Shinjō village.) Sashifutsu Shrine. (Note: it now stands in Hakozaki village.) The two shrines probably enshrine Takemikazuchi-no-Kami (Note: following the Kojiki and the Engishiki; drawing on the local people's account).

¶Tsunokami Shrine. (Note: it now stands on Tsunokami-dake in Hanjō village in Ishida District and is called Tsunokami Myōjin.) On the accession of Emperor Montoku, it became an official shrine (Note: following the Montoku Jitsuroku). Under the Engi regulations all eight shrines were ranked as minor shrines (Note: following the Engishiki).

¶Ishida District (12 shrines)

¶Ame-no-Tanaga-o Shrine and Ame-no-Tanagahime Shrine. (Note: the two shrines now stand facing each other in Mononobe village, with the Tanaga River between them. The headnotes to the register of deities make the two deities children of Omoikane-no-Mikoto, but on what basis is not known.) On the accession of Emperor Montoku, both became official shrines (Note: following the Shoku Nihon Kōki). Under the Engi regulations both were again ranked as major shrines of renowned deities (Note: following the Engishiki). Later the Ame-no-Tanaga-o Shrine was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki).

¶Watatsumi Shrine. (Note: it now stands on the seashore east of Watatsumi-yama in Tsutsuki village in Iki District.) Tradition says that it enshrines the sea deity Toyotamahiko-no-Kami (Note: following the local people's account). In the first year of Jōgan (859), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku). Under the Engi regulations it was ranked as a major shrine (Note: following the Engishiki).

¶Misakito Shrine. (Note: it now stands in Shihara village. It first stood at Kandono-oka but was later moved to its present site.)

¶Kunitsu Shrine. (Note: it now stands in Ishida village and is probably what is called Shijiki Myōjin.)

¶Tsu Shrine. (Note: it now stands at Kamisaka in Ishida village and is probably what is called Tsunomiya Myōjin.)

¶Yo Shrine. (Note: it now stands in Yugoe village in Iki District and is probably what is called Kōsha. From the present shrine name, "Yo" seems to be a mistake for "Kō," but the Iroha Jirui Shō also writes it as "Yo," so it is not altered lightly.)

¶Ōkunitama Shrine. (Note: it now stands in Kawakita village in Iki District and is called Hyōzu Myōjin.)

¶Niji Shrine. (Note: it now stands in Hatsuyama village and is called Niji Hachimangū.)

¶Miage Shrine. (Note: it now stands at Minoube in Yudake village in Iki District and is called Tokami-no-Miya. The shrine originally stood on Obitayama. When a villager took leaves from the sacred mountain, a curse followed at once, and the people all feared the might of the deity and moved it to Sumiyoshi village. Later a shrine was built upstream on the Tokami River.) In the seventh year of Jōgan (865), it was granted Junior Fifth Rank Lower from Senior Sixth Rank Upper (Note: following the Sandai Jitsuroku).

¶Kunitsu-Okami Shrine. (Note: it now stands in Takefumizu village.)

¶Mononobe-Futsu Shrine. (Note: it now stands in Watauramura in Mononobe Township and is called Yomogi-no-Miya. "Yomogi" and "Futsu" are interchangeable in sound and meaning.) Under the Engi regulations all nine shrines were ranked as minor shrines (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Taisha Shrine and Makayama Shrine. Both have lost their locations. In the first year of Daidō (806), one household of fief in the home province was assigned to the Taisha deity (Note: following the Shinshō Kyakuchokufu). In the seventh year of Jōgan (865), the Makayama deity was advanced from Senior Sixth Rank Upper to Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Tsushima Province

¶Kamiagata District (16 shrines)

¶Watatsumi Shrine. (Note: it now stands in Kisaka village.) Tradition says that it enshrines the sea deity Toyotamahime-no-Mikoto, with Hikohohodemi-no-Mikoto enshrined alongside (Note: following the shrine tradition. Note: the headnotes to the register of deities treat this shrine as the Great Deity Hachiman. The ridge-tablet of the fourth year of Eiwa (1378) calls it Shō Hachimangū, and the Ichinomiya Ki writes it as Hachimangū). In the fourth year of Jōwa (837), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the first year of Jōgan (859) and again in the twelfth year (870), one rank was added each time, bringing it to Senior 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). Later it was called the Ichinomiya (First Shrine) of the home province (Note: following the Ichinomiya Ki).

¶Watatsumi-Miko Shrine. (Note: it now stands on Hōmanzan in Nii village in Shimoagata District.) In the seventh year of Jōwa (840), it was included among the official shrines (Note: following the Shoku Nihon Kōki). Under the Engi regulations it was ranked as a major shrine of renowned deities (Note: following the Engishiki).

¶Shima-Ōkunitama Shrine. (Note: the character for "tama" is also written another way. It now stands on Shiramizu-yama in Toyo village and is called Shimakubi Shrine.) It probably enshrines the deity Ame-no-Sade-yorihime (Note: following the Kojiki and the Engishiki). In the twelfth year of Jōgan (870), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Norito Shrine. (Note: also written with other characters, "Yoshito." The character "yoshi" is probably an error for "tsugeru," and "tsugeru" and "norito" are interchangeable in sound and meaning. The shrine now stands on Kumano-yama in Nishidomari village and is called Kumano Shrine.) It is probably the same deity as the Futonorito Shrine in Shimoagata District (Note: following the Engishiki and the headnotes to the register of deities).

¶Ame-no-Morohano-no-Mikoto Shrine. (Note: some texts lack the character for "Mikoto." It now stands in the Dōshita area of Eko village.)

¶Amatsukami-Takuzuma-no-Mikoto Shrine. (Note: also written as Ame-no-Takutsuma-no-Kami. It now stands on Tendōzan in Minato village and is called Suki Shrine.) It probably enshrines Takuzutama-no-Mikoto (Note: following the Shōjiroku and the Engishiki).

¶Unoto Shrine. (Note: some texts lack the character "to." It originally stood in Saga village but was later moved to the site of the Watatsumi Shrine in Shimoagata District. It is called Gion Shrine.) Tradition says that when Empress Jingū returned from pacifying the Three Han kingdoms, she came to this district, worshipped the deity Shima-Ōkunitama, and also divided its spirit and enshrined it at this shrine (Note: following the shrine record).

¶Ohira-no-Sukune-no-Mikoto Shrine. (Note: some texts lack the character for "Mikoto." It now stands in Mine village.) Tradition says that when Empress Jingū campaigned against the Three Han kingdoms, the deity, holding a shield and bearing a banner, guarded the imperial army and showed great numinous power (Note: following the Tsushima Ki).

¶Nasukami-no-Kanako Shrine. (Note: also written as Nasonokami-Kanako. It now stands on Nasukami-yama in Oshika village.) The above six shrines were all advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper in the twelfth year of Jōgan (870).

¶Inakuhi Shrine. (Note: it now stands on Himedake in Ina village in Ina Township.)

¶Yukiai Shrine. (Note: it now stands on Ujigamiyama in Ta village in Shimoagata District.) In the twelfth year of Jōgan (870), it was advanced from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Koroku Shrine. (Note: it now stands on Kotosaki-yama in Koto village and is called Kotosaki Shrine.) In the eighth year of Jōwa (841), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower.

¶Koroku-Miko Shrine. (Note: it now stands in Koto village.) In the twelfth year of Jōgan (870), it rose from Junior Fifth Rank Upper to Senior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Shima-Ōkunitama-no-Kami-Miko Shrine. Also called the Island Child Deity (Shima-Miko-no-Kami) (Note: it now stands on Jinushiyama in Sasuna village). In the fourth year of Jōwa (837), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Ōshima Shrine. (Note: the character "ō" is also written with another character. It now stands on Kaigūyama in Nii village in Shimoagata District and is called Watatsumi Shrine.) Tradition says that it enshrines Hikohohodemi-no-Mikoto and Toyotamahime-no-Mikoto (Note: following the shrine record). It is said that the Azumibe clan served this shrine generation after generation (Note: following the local people's account).

¶Harawa Shrine. (Note: it now stands within the precinct of the Ōshima Shrine and is called Ikusadono.) In the seventh year of Jōwa (840), it became an official shrine (Note: following the Shoku Nihon Kōki). Under the Engi regulations all fourteen shrines were ranked as minor shrines (Note: following the Engishiki).

¶Shimoagata District (13 shrines)

¶Takamimusubi Shrine. (Note: it now stands in the Higashi-Kanda area of Tsutsu village.) It enshrines Takamimusubi-no-Mikoto. He is in truth the ancestral deity of the Tsushima Shimo-Agata-no-Atai (Note: following the Nihon Shoki; drawing on the Kuji Hongi).

¶Watatsumi Shrine. (Note: it now stands on Shimizuyama in Kokufu and is called Kokufu Hachiman.) Tradition says that in the Hakuhō era the Watatsumi deity of Kamiagata District was moved and enshrined here (Note: following the shrine record).

¶Futonorito Shrine. (Note: it now stands on Ujigamiyama in Kashi village and is called Kashi Myōjin.) It enshrines Ame-no-Koyane-no-Mikoto (Note: following the headnotes to the register of deities).

¶Sumiyoshi Shrine. (Note: it first stood at Murasakisedo in Kamoise village but later moved to Shirae-yama-no-Kami in Keichi village.) Tradition says that it was first established on the day of Empress Jingū's campaign against the Three Han kingdoms (Note: following the Hachimangū Hongi). In the first year of Daidō (806), two households of fief in Tsushima were assigned to the deity Futonorito (Note: following the Shinshō Kyakuchokufu; "Futonorito" is written with different characters but they are interchangeable). In the fourth year of Jōwa (837), all four shrines were granted Junior Fifth Rank Lower (Note: following the Shoku Nihon Kōki. Note: this work writes Futonorito with a mistaken character, the character for "tune" being an error for the character for "kotoba"). In the first year of Jōgan (859), the two deities Takamimusubi and Sumiyoshi were both advanced to Junior Fifth Rank Upper. In the twelfth year (870), all four shrines were granted Senior Fifth Rank Lower. In the third year of Gangyō (879), Junior Fourth Rank Lower was added to the deity Sumiyoshi (Note: following the Sandai Jitsuroku). Under the Engi regulations all four shrines were ranked as major shrines of renowned deities (Note: following the Engishiki).

¶Kanayama-no-Ue Shrine. (Note: it now stands in Ne village and is called Gosho Myōjin.) In the first year of Emperor Tenmu (672), silver (shirogane) was produced for the first time in the home province (Note: following the Nihon Shoki). The shrine probably derives from this.

¶Ikazuchi-no-Mikoto Shrine. (Note: some texts lack the character for "Mikoto." It now stands in Tsutsu village and is called Tsutsu Myōjin.) It enshrines Ikazuchi-no-Ōtodo-no-Mikoto, ancestor of the Tsushima-no-Atai (Note: following the Shōjiroku and the Kiboku Shidai. Note: Ikazuchi-no-Ōtodo is also written as Ikatsu-no-Omi). Ikazuchi-no-Ōtodo originally bore the family name Nakatomi-no-Muraji (Note: following the Nihon Shoki), and served Emperor Chūai through the art of divination (Note: following the Shinsen Kisō Ki and the Sompi Bunmyaku). When Empress Jingū campaigned against the Three Han kingdoms, he served as saniwa (medium) and sought the deity's instruction (Note: following the Nihon Shoki). Later, chosen from the land of Han, he came to live in the home province and handed down the method of divination to his descendants (Note: following the Kiboku Shidai and the Jinmyōchō Kōshō). In the tenth year of Jōwa (843), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Takuzu Shrine. (Note: the character "zu" is also written with another character. It now stands on Tateirasan in Kami-Tsutsu village and is called Yukinomiya.) In the fourth year of Jōwa (837), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was advanced from Senior Fifth Rank Upper to Junior Fourth Rank Lower (Note: following the Sandai Jitsuroku).

¶Amateru Shrine. (Note: "Ama" is also written with the character for "heaven." It now stands in Ofunakoshi village and is called Teruhi Gongen.) It probably enshrines Ame-no-Hi-no-Kami-no-Mikoto, the ancestor of the Tsushima-no-Agatanushi (Note: from "probably" onward following the Nihon Shoki, the Kuji Hongi and the Engishiki). In the twelfth year of Jōgan (870), it was raised from Junior Fifth Rank Upper to Senior Fifth Rank Upper.

¶Watatsumi Shrine. (Note: it now stands on the site of the Sumiyoshi Shrine.) In the twelfth year of Jōgan (870), it went from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku).

¶Taira Shrine. (Note: it now stands on the west side of Kokufu Hachimangū and is called Wakinomiya.) In the eighth year of Jōwa (841), Junior Fifth Rank Lower was conferred (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was advanced from Junior Fifth Rank Upper to Senior Fifth Rank Lower. In the first year of Gangyō (877), it was raised from Senior Fifth Rank Upper to Junior Fourth Rank Lower (Note: this work and the Shinkai Ki also record, under the third year of Gangyō, that Junior Fourth Rank Lower was granted to the deity Taira who held Senior Sixth Rank Lower, but this is probably an error through duplication).

¶Shikishima Shrine. (Note: it now stands on Shikishima-yama in Kashi village.) In the twelfth year of Jōgan (870), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku).

¶Tsutsuchi Shrine. (Note: it now stands on Tsutsuchi-yama in Kunetaiaka village.) In the seventh year of Jōwa (840), it was placed among the official shrines.

¶Kanayama Shrine. (Note: it now stands at Ōtaira-dan in Kashine village and is called Rokusho Myōjin.) In the seventh year of Jōwa (840), it became an official shrine (Note: following the Shoku Nihon Kōki). In the twelfth year of Jōgan (870), it was granted Junior Fifth Rank Upper from Junior Fifth Rank Lower (Note: following the Sandai Jitsuroku). Under the Engi regulations all nine shrines were ranked as minor shrines (Note: following the Engishiki).

¶Shrines Not Recorded in the Official Registers

¶Kunimoto Shrine. It now stands in Kamiagata District (Note: it is in Seta village). In the twelfth year of Jōgan (870), it went from Junior Fifth Rank Lower to Junior Fifth Rank Upper (Note: following the Sandai Jitsuroku. The district name follows the local people's account).