翻刻
《割書：上ニ交之其四角ニ高盛四坏入之右之高盛者矢刀祢於贄殿高盛可被遣旨申時当日日供｜神主直会之内高盛六坏留置之渡于矢刀祢残リ二坏ハ供御所直会云々》
《割書：然者右之高盛者本宮之御退也夫ヲ又神供与一所ニ供事誤成歟｜尚逐而可考之》
先刻限已前《割書：酉半刻｜許》令打催之大鼓至刻限《割書：戌刻許但古来｜申一点云々》舞人各《割書：浄衣｜立烏》
《割書：帽｜子》参集于神主亭而列座于賓筵《割書：但舞人各令持私幣｜於召具》并神馬已下出馬
十疋牽向于神主亭《割書：出馬十疋ハ神主二疋祢宜一疋祝一疋権祢宜一疋権祝一疋片｜岡貴ふね両官四疋先是於右之祠官亭令置鞍右之出》
《割書：馬十疋ハ氏神祭両度并木船御更祭等ニ出時ハ其外年中之｜夫役免許云々尤兼日五郎太郎差定之》右舞人各参集之後
加奉字於廻文于時神主出座《割書：狩衣其儀先所司大夫持麻祓舞人之身躰了并｜神馬以下悉祓之右丸麻一対ハ当日自陰陽所司亭》
《割書：江為持遣ス也次持出鬘懸而令懸于舞人次持出廻文而自上座次第令加奉｜右鬘懸ハ於神主亭調置之并令付馬之尾料又別ニ調有之云々各載于片木》次神馬
以下毎馬尾令付四手《割書：其儀所司大夫相渡于刀祢刀祢付于神｜馬尾自余之四手ハ召具之者付之》了舞人各乗馬
神馬為先参向于氏神社《割書：路頭神馬龓刀祢弐人内壱人執松明《割書：此刀祢氏神社｜之刀祢也》舞人｜乗馬次第相従但次第不等毎馬舞人之私幣持之相従》
《割書：但上古ハ騎馬之舞人次第三度牽廻于神主庭上了｜参向于氏神社云々近代無此儀》於鳥居之前各下馬着座《割書：兼而｜儲座》
《割書：於拝殿西東｜上南面》先是両官《割書：各衣冠召具壱人宛私幣｜一捧歟并桃灯等令持之》別当《割書：浄衣｜刺貫》等参向于氏神
社《割書：其儀案内無之間召具ヲ見セニ遣シ｜馬五六疋集時参向也》先着于拝殿之座《割書：兼而儲円座二枚｜神人役之》次祢
宜献進于神供御酒等《割書：其儀祢宜者不着于拝殿之座直ニ参進于土居《割書：沓揖｜如常》一拝｜昇階於大床一拝之後安于祢宜方御台盤於正中次神供入于御》
《割書：櫃別当転供之次御酒転進盛于小土器同有土器之台御櫃之左《割書：西｜方》供御台盤之上了別当復于｜拝殿之座但供時祝不預之次祢宜着拝殿之座》
次両官申祝詞《割書：如｜常》了祝起座撤神供御酒等転供同前右撤了両官并
別当等著于幄之座《割書：東上北面座畳高麗縁神人設之幄者拜殿之西南ニ建之｜其儀当日大宮之小使運送之氏神祭両度之外神人運送之》
《割書：縄ハ毎事自作所出之正大工建之事了翌日撤之常ハ楼門東軒下ニ納之但両儀之時ハ｜各着座于拝殿東方円座三枚両官別当等北上西面長床舞人之小童北上東面但下臈三人》
《割書：依狭南方北｜面ニ着座也》次両官奉幣《割書：其儀先両官起幄之座着于神前庭上之膝突次神人持奉｜幣《割書：公幣私｜幣ニ捧》捧両官《割書：此儀古儀渡別当｜自別当授于両官云々》于時両官立並奉幣《割書：先ニ拝｜次執幣》》
《割書：二拝祝詞｜了二拝》了献于神前《割書：其儀先祢宜起座進于神前寄立于祢宜方御戸了候于土居二拝｜次祝起座進于神前寄立于祝方御戸了候于土居二拝》次
現代語訳
《御飯の上にこれを交ぜ、その四角に高盛四坏を入れる。右の高盛は矢刀祢が贄殿において高盛を遣わすべき旨を申す時、当日の日供・神主直会の内、高盛六坏を留め置いて矢刀祢に渡し、残り二坏は供御所直会とする》
《然らば右の高盛は本宮の御退であるのに、それを又神供と一所に供えることは誤りではないか。なお追って考えるべきである》
先ず刻限已前《酉半刻許》に催促の大鼓を打たせ、刻限《戌刻許、但し古来は申一点》に至り、舞人各々《浄衣・立烏帽子》が神主亭に参集して賓筵に列座する《但し舞人各々は私幣を持参させる》並びに神馬以下出馬十疋を神主亭に牽き向ける《出馬十疋は神主二疋・祢宜一疋・祝一疋・権祢宜一疋・権祝一疋・片岡貴船両官四疋。先にこれらの祠官亭において鞍を置かせる。右の出馬十疋は氏神祭両度並びに木船御更祭等に出る時はその外年中の夫役を免許される。尤も兼日に五郎太郎を差定する》
右の舞人各々が参集した後、廻文に奉の字を加える。この時神主が出座《狩衣着用。その儀は先ず所司大夫が麻を持って舞人の身体を祓い了え、並びに神馬以下悉く祓う。右の丸麻一対は当日陰陽所司亭より持ち遣わすものである。次に鬘を持ち出して懸けて舞人に懸けさせる。次に廻文を持ち出して上座より次第に奉の字を加えさせる。右の鬘懸は神主亭において調え置き、並びに馬の尾に付ける料も又別に調えてある。各々片木に載せる》
次に神馬以下毎馬の尾に四手を付けさせる《その儀は所司大夫が刀祢に相渡し、刀祢が神馬尾に付ける。自余の四手は召具の者が付ける》了って舞人各々が乗馬し、神馬を先として氏神社に参向する《路頭は神馬、刀祢弐人、内壱人は松明を執る《この刀祢は氏神社の刀祢である》舞人の乗馬が次第に相従う。但し次第は等しくなく、毎馬舞人の私幣を持つ者が相従う》
《但し上古は騎馬の舞人を次第に三度神主庭上に牽き廻してから氏神社に参向した。近代はこの儀はない》
鳥居の前において各々下馬着座する《兼ねて座を儲ける》《拝殿の西東、上南面》
先にこれより両官《各々衣冠、召具壱人宛、私幣一捧歟、並びに桃灯等を持たせる》・別当《浄衣・刺貫》等が氏神社に参向する《その儀は案内がない間、召具を見せに遣わし、馬五六疋が集まった時に参向する》先ず拝殿の座に着く《兼ねて円座二枚を儲ける。神人が役を務める》
次に祢宜が神供・御酒等を献進する《その儀は祢宜は拝殿の座に着かず、直に土居に参進《沓脱如常》一拝、昇階して大床において一拝の後、祢宜方の御台盤を正中に安ずる。次に神供を御櫃に入れ、別当が転供する。次に御酒を転進して小土器に盛り、同じく土器の台を御櫃の左《西方》に供え、御台盤の上に了える。別当は拝殿の座に復するが、供する時は祝は預からない。次に祢宜が拝殿の座に着く》
次に両官が祝詞を申す《如常》了って祝が起座して神供・御酒等を撤し転供すること同前。右の撤了って両官並びに別当等が幄の座に著く《東上北面、座は畳高麗縁、神人が設ける。幄は拝殿の西南に建てる。その儀は当日大宮の小使が運送し、氏神祭両度の外は神人が運送する》
《縄は毎事作所より出し、正大工が建てる。事了って翌日撤し、常は楼門東軒下に納める。但し両儀の時は各々拝殿東方に着座する。円座三枚、両官・別当等は北上西面、長床、舞人の小童は北上東面。但し下臈三人は狭いため南方北面に着座する》
次に両官が奉幣する《その儀は先ず両官が幄の座を起って神前庭上の膝突に着く。次に神人が奉幣《公幣・私幣二捧》を持って両官に捧げる《この儀は古儀では別当に渡し、別当より両官に授ける》。この時両官が立ち並んで奉幣《先に拝、次に執幣》二拝祝詞了って二拝》了って神前に献ずる《その儀は先ず祢宜が起座して神前に進み、祢宜方の御戸に寄り立ち了って土居に候し二拝。次に祝が起座して神前に進み、祝方の御戸に寄り立ち了って土居に候し二拝》次に
英語訳
<<On top of the sacred rice, this is mixed in, and four elevated offerings (takamori) are placed at its four corners. When the arrow-sword prayer master (yatone) requests that the elevated offerings should be sent from the offering hall (niededono), six elevated offerings are kept from the daily offerings and chief priest's ceremonial feast on the current day and given to the arrow-sword prayer master, while the remaining two are used for the imperial offering ceremonial feast>>
<<If so, since these elevated offerings are the main shrine's sacred withdrawal, offering them together with the sacred offerings may be incorrect. This should be further considered>>
First, before the appointed time <<around half of the cock hour>>, the large drum is beaten to urge haste, and when the appointed time arrives <<around the dog hour, but traditionally at the first point of the monkey hour>>, each dancer <<wearing purified robes and standing court caps>> gathers at the chief priest's residence and takes their seats in rows at the guest mat <<however, each dancer is required to bring private offerings>>. Also, ten horses including sacred horses are led to the chief priest's residence <<the ten horses consist of: two for the chief priest, one for the prayer master, one for the ritualist, one for the assistant prayer master, one for the assistant ritualist, and four for both officials of Kataoka and Kifune. Previously, saddles are placed at these shrine officials' residences. These ten horses, when participating in the two clan deity festivals and the Kifune renewal festival, are exempted from other annual corvée duties throughout the year. Particularly, Gorōtarō is appointed on the preceding day>>
After each of these dancers has gathered, the character "奉" (respectfully) is added to the circular document. At this time, the chief priest takes his seat <<wearing hunting robes. In this ceremony, first the administrator-steward holds hemp and purifies the dancers' bodies, and also purifies all the sacred horses. The pair of round hemp comes from the yin-yang administrator's residence on the current day. Next, wigs are brought out and hung on the dancers. Next, the circular document is brought out and the character "奉" is added in order from the upper seats. These wig holders are prepared and placed at the chief priest's residence, and materials to attach to the horses' tails are also separately prepared. Each is placed on wooden boards>>
Next, four-fold streamers (shide) are attached to each horse's tail <<In this procedure, the administrator-steward hands them to the prayer attendants (tone), and the prayer attendants attach them to the sacred horses' tails. The remaining four-fold streamers are attached by the attendants>>. After completion, each dancer mounts a horse, and they proceed to the clan deity shrine with the sacred horse leading <<The procession order: sacred horse, two prayer attendants, with one carrying a torch <<this prayer attendant belongs to the clan deity shrine>>, followed by the dancers on horseback in order. However, the order is not uniform, and for each horse, those carrying the dancers' private offerings follow>>
<<However, in ancient times, the mounted dancers were led around the chief priest's courtyard three times in order before proceeding to the clan deity shrine. This ceremony no longer exists in recent times>>
At the torii gate, everyone dismounts and takes their seats <<seats are prepared in advance>> <<west and east of the worship hall, facing south on the upper side>>
Prior to this, both officials <<each wearing court dress, with one attendant each, carrying one bundle of private offerings perhaps, and torch lights>> and the administrator <<wearing purified robes and pierce-through garments>> proceed to the clan deity shrine <<Since there is no prior notice for this ceremony, attendants are sent to observe, and they proceed when five or six horses have gathered>>. First they take seats at the worship hall <<two round cushions are prepared in advance. Shrine servants perform this duty>>
Next, the prayer master presents sacred offerings, sacred sake, etc. <<In this procedure, the prayer master does not take a seat at the worship hall but proceeds directly to the earthen platform <<removing shoes as usual>>, performs one bow, ascends the stairs, and after one bow at the large platform, places the prayer master's offering table in the center. Next, sacred offerings are placed in the sacred container, and the administrator transfers the offerings. Next, sacred sake is transferred and served in small earthenware vessels, and the earthenware platform is similarly offered to the left <<west side>> of the sacred container, completing the arrangement on the offering table. The administrator returns to the worship hall seat, but the ritualist does not participate during the offering. Next, the prayer master takes his seat at the worship hall>>
Next, both officials recite ritual prayers <<as usual>>. After completion, the ritualist rises and removes the sacred offerings, sacred sake, etc., transferring them as before. After completing this removal, both officials and the administrator take seats under the canopy <<facing north with east as superior, seated on tatami with Korean borders, set up by shrine servants. The canopy is erected southwest of the worship hall. For this procedure, the palace's minor attendants transport it on the current day, and shrine servants transport it except for the two clan deity festivals>>
<<Rope comes from the construction office for each occasion, and is erected by the chief carpenter. After the ceremony concludes, it is removed the following day and usually stored under the eastern eaves of the tower gate. However, during both ceremonies, each person sits on the east side of the worship hall. Three round cushions, with both officials and administrator facing west with north as superior on a long platform, and the dancers' young attendants facing east with north as superior. However, three lower-ranking individuals sit facing north on the south side due to space constraints>>
Next, both officials present offerings <<In this procedure, first both officials rise from their seats under the canopy and take positions kneeling in the courtyard before the deity. Next, shrine servants hold the offerings <<two bundles of public and private offerings>> and present them to both officials <<In this ceremony, according to ancient practice, they were given to the administrator, who then gave them to both officials>>. At this time, both officials stand side by side and present offerings <<first bowing, then taking the offerings>> two bows, ritual prayers completed, then two bows>>. After completion, they dedicate them before the deity <<In this procedure, first the prayer master rises and proceeds before the deity, stands close to the sacred door on the prayer master's side, then waits at the earthen platform and performs two bows. Next, the ritualist rises and proceeds before the deity, stands close to the sacred door on the ritualist's side, then waits at the earthen platform and performs two bows>>. Next