翻刻
臨時祭《割書：中酉日也此祭者宇多帝人皇五十九代寛平元年十一月下酉日始｜御執行也今中絶昔者儀式雖如四月今為社家之沙汰毎歳十一月｜上旬精進頭人并以語合於賀茂家並少々充集料米神供調進之｜事也尤料米於不足者自社中出之下行渡方詳見于勘定帳｜尤勘定箱於評議所開納之節者自頭人以語合其儀令触｜于社家中後箱者納于三手文庫》
刻限《割書：申刻｜許》神人案内及三度社司《割書：着束帯召具白丁一人充但木船両官者召具不及白丁是｜不従于当社御神事故但正祝者白丁二人是者持景物神》
《割書：供之先駈故雨儀｜之節為令持傘》各参集于侍屋《割書：着座左右之｜差別如常》《割書：但正祝者着于庁屋母屋｜之座如九月九日》
但木船両官者不従于当宮参向于木船《割書：子刻許大田始参社此序於贄殿検｜校神供具否其品見于奥内陣分日供》
《割書：御辛櫃一所入之運送于木船木船両官召具一人充并奉幣｜持参装束持等如毎神事》御戸開供内外陣神供
了而本宮已下至于小社九社《割書：其箇所端本宮権殿河尾黒尾｜惣社牛一社私市奥社私社》奉幣《割書：如常尤｜両官隔》
《割書：番勤之右進退已下事詳｜于元日条下仍略之》事了退下
転供精進頭人陰陽預目代《割書：衣体如｜毎神事》忌子《割書：千早｜垂髪》等参集于社頭先
所司別当参于贄殿如例諸事具備之後所司来于侍所尋神
供発遣之儀《割書：神主｜応之》次社司着土屋次自贄殿神供進発先御先《割書：神人｜役之》次榊
日蔭草《割書：神供建次第之事｜正祝捧之如重陽》次御銚子《割書：已下略之カ【朱書】｜》次日供御辛櫃《割書：両殿朝御｜料并三社之》
《割書：分如毎神事載｜于辛櫃之上》等発遣《割書：田口等相従如常所司｜別当神供後相従》経土屋之時社司各平伏次陰陽大夫
於例所祓神供次神供到着于左右御供所《割書：其経路如重陽且正祝榊日蔭草等｜渡于別当着于祝方渡殿並亦同前》
次神主已下進于神前《割書：左右｜相分》于時陰陽大夫祓身体《割書：如｜常》畢而着于神前之
座《割書：経路進退｜拝揖如常》次転供之輩精進頭人《割書：先是神供発遣之｜前着座如常》忌子《割書：東階｜之側》等着于
例所次目代進于小庭執松明《割書：但不及黄昏時｜者無其儀》次預大夫渡御鍵於正祝祝
起座開御戸《割書：拝揖｜如常》于時楽人奏音楽次神主巳下《割書：動座｜平伏》次神主祝《割書：進階下一｜拝之後》
現代語訳
臨時祭（中酉の日である。この祭は宇多帝・人皇五十九代・寛平元年十一月下酉の日に始めて御執行されたものである。今は中絶している。昔は儀式は四月のようであったが、今は社家の沙汰により、毎年十一月上旬に精進頭人を定め、賀茂家と語り合って、少々の集料米・神供を調進することとなっている。もっとも料米が不足する場合は社中から出している。下行渡方については勘定帳に詳しく見える。もっとも勘定箱を評議所で開納する際は、頭人から語り合ってその儀を社家中に触れ知らせた後、箱は三手文庫に納める）
刻限（申の刻頃）神人が案内し、三度まで社司（束帯を着て白丁一人を召し具える。ただし木船両官は白丁を召し具えることはない。これは当社の御神事に従わないためである。ただし正祝は白丁二人である。これは景物・神供を持つ先駆を務めるためで、雨儀の節には傘を持たせるためである）が各々侍屋に参集する（着座の左右の差別は常の如し。ただし正祝は庁屋の母屋の座に着く。九月九日の如し）。
ただし木船両官は当宮に従わず、木船に参向する（子の刻頃、大田が初めて参社する。この序で贄殿において神供具の有無を検校する。その品は奥内陣分日供に見える）。
（御辛櫃一所に入れて木船に運送する。木船両官は一人を召し具え、奉幣を持参し、装束持等は毎神事の如し）御戸を開き、内外陣の神供を供える。
了えて本宮以下小社に至るまで九社（その箇所は本宮・権殿・河尾・黒尾・総社・牛一社・私市・奥社・私社である）に奉幣する（常の如し。もっとも両官は隔番に勤める。右の進退以下の事は元日条下に詳しくあるので略する）。事了えて退下する。
転供・精進頭人・陰陽師・預・目代（衣体は毎神事の如し）・忌子（千早・垂髪）等が社頭に参集する。先ず所司・別当が贄殿に参じること例の如く、諸事具備の後、所司が侍所に来て神供発遣の儀を尋ねる（神主が応える）。次に社司が土屋に着く。次に贄殿から神供が進発する。先ず御先（神人の役）、次に榊・日蔭草（神供建次第の事、正祝が捧げること重陽の如し）、次に御銚子（以下略すか【朱書】）、次に日供御辛櫃（両殿の朝御料並びに三社の分。毎神事の如く辛櫃の上に載せる）等を発遣する（田口等が相従うこと常の如し。所司・別当は神供の後に相従する）。土屋を経る時、社司は各々平伏する。次に陰陽大夫が例所で神供を祓う。次に神供が左右の御供所に到着する（その経路は重陽の如し。かつ正祝の榊・日蔭草等は別当に渡し、祝方に着いて渡殿も亦同前である）。
次に神主以下が神前に進む（左右に相分かれる）。その時、陰陽大夫が身体を祓う（常の如し）。畢えて神前の座に着く（経路・進退・拝揖は常の如し）。次に転供の輩・精進頭人（先にこれ、神供発遣の前に着座すること常の如し）・忌子（東階の側）等が例所に着く。次に目代が小庭に進んで松明を執る（ただし黄昏の時でなければその儀はない）。次に預大夫が御鍵を正祝に渡し、祝が起座して御戸を開く（拝揖は常の如し）。その時、楽人が音楽を奏する。次に神主以下（動座・平伏）。次に神主・祝（階下に進んで一拝の後）
英語訳
Special Festival (This is held on the middle day of the rooster. This festival was first performed by Emperor Uda, the 59th human emperor, on the last day of the rooster in the 11th month of the first year of Kanpyō. It is now discontinued. In ancient times, the ceremony was like that of the 4th month, but now, by decision of the shrine families, each year in the early 11th month, purification leaders are appointed and consult with the Kamo family to prepare and offer some collected rice and sacred offerings. When rice provisions are insufficient, they are provided from within the shrine community. Details of distribution methods can be found in the accounting records. When opening and storing the accounting box at the council place, the leaders consult together and announce the procedure to the shrine families, after which the box is stored in the triple-hand treasury).
Time limit (around the hour of the monkey): Shrine attendants provide guidance, and up to three times, shrine officials (wearing court dress and accompanied by one servant each; however, the two Kifune officials do not bring servants because they do not participate in this shrine's sacred ceremonies. However, the chief hafuri has two servants because they serve as advance guards carrying ceremonial items and sacred offerings, and during rain ceremonies they carry umbrellas) gather at the attendants' quarters (seating arrangements with left-right distinctions as usual; however, the chief hafuri sits in the main hall seat of the office building, as on September 9th).
However, the two Kifune officials do not follow this shrine but proceed to Kifune (around the hour of the rat, Ōta first visits the shrine. At this time, they inspect whether sacred offering implements are present at the offering hall. These items are listed in the inner sanctuary daily offerings section).
(Sacred offerings are placed in one sacred container and transported to Kifune. The two Kifune officials bring one person each, carry ritual offerings, and costume bearers serve as in every sacred ceremony.) The sacred doors are opened and sacred offerings are made to both inner and outer sanctuaries.
After completion, ritual offerings are made to nine shrines from the main shrine down to small shrines (these locations are: main shrine, temporary shrine, Kawao, Kuroo, general shrine, Ushi-issha, Ichishi, inner shrine, private shrine) (as usual; the two officials serve in alternating shifts. Details of the above procedures are found in the New Year's Day section, so they are omitted here). When finished, they withdraw.
Rotating offerers, purification leaders, yin-yang masters, administrators, deputies (clothing as in every sacred ceremony), ritual purifiers (wearing white robes with loose hair), etc., gather at the shrine grounds. First, the director and head priest visit the offering hall as usual. After all preparations are complete, the director comes to the attendants' place to inquire about the sacred offering dispatch ceremony (the head priest responds). Next, shrine officials arrive at the earth building. Next, sacred offerings depart from the offering hall. First the advance guard (role of shrine attendants), next sakaki branches and day-shade grass (regarding the order of erecting sacred offerings, the chief hafuri holds them as during the Double Yang Festival), next sacred sake vessels (abbreviated below? [written in red]), next daily offering sacred containers (morning provisions for both halls and portions for three shrines; loaded on top of sacred containers as in every ceremony), etc., are dispatched (Taguchi and others follow as usual; the director and head priest follow after the sacred offerings). When passing the earth building, shrine officials each prostrate. Next, the yin-yang master purifies the sacred offerings at the customary place. Next, sacred offerings arrive at the left and right offering places (the route is as during the Double Yang Festival; moreover, the chief hafuri's sakaki and day-shade grass are handed to the head priest, and arrival at the hafuri side and crossing the hall are also the same as before).
Next, the head priest and others proceed before the deity (dividing left and right). At this time, the yin-yang master purifies bodies (as usual). After completion, they take seats before the deity (route, advance and retreat, bowing and saluting as usual). Next, the rotating offerers, purification leaders (previously, they took seats as usual before the sacred offering dispatch), ritual purifiers (beside the eastern stairs), etc., take their customary places. Next, the deputy advances to the small courtyard and holds pine torches (however, if it is not twilight time, this ceremony is omitted). Next, the chief administrator passes the sacred keys to the chief hafuri, who rises and opens the sacred doors (bowing and saluting as usual). At this time, musicians perform music. Next, the head priest and others (move from seats and prostrate). Next, the head priest and hafuri (after advancing below the stairs and bowing once).