翻刻
元禄宝永ニも百四十人相揃候證文共有之候宝永
五六年よりハ年〻死闕多打続其後百四十人
相満候義無御座候故宝永之比ゟと申上候且又
天和以前之義百四十人満候義ヲ年々ニ記候物
無御座候得共寛永年中之分ハ社家之内私に
書留置候物有之闕次第往来田請取候趣相
見へ申事ニ御座候
一、文明天正已来寶永之比まて百四拾人満候
姿相見候歴代之古證文氏人中ニ傳来候由
右書付可差出候事
右百四十人満候姿相見候歴代之證文共目録相
添此度奉入于御覧候
一、延寶八年注進記と申儀如何様之訳に有之
哉之事
右注進記と申候者延宝七年當社御修理為御
礼一社惣代之者御江戸え罷下候節寺社御奉行
松平山城守様板倉石見守様ゟ御目録を以御尋
之品有之委細書付可差上旨被仰渡罷上り候以後
七家之社司惣社司氏人各立會数月吟味之上
致撰述同八年以一社惣代《割書：林主馬山本丹波｜》右両
殿え差上候書ニ而御座候右之下書社中ニ有之候則此度
一社惣代之者持参仕候義ニ御座候氏人所持之本も入
御覚候
一、往来田請取候者只今何人有之内何人外ニ奉公
現代語訳
元禄・宝永にも百四十人が揃ったという証文があります。宝永五、六年頃からは年々死去による欠員が多く続き、その後百四十人が満たされることはありませんでした。それ故に宝永の頃からと申し上げております。また、天和以前の義について百四十人が満たされていたことを年々記録したものはありませんが、寛永年間の分については社家の内で私的に書き留め置いたものがあり、欠員が生じ次第往来田を請け取る趣旨が見えることでございます。
一、文明・天正以来宝永の頃まで百四十人が満たされている様子が見える歴代の古い証文が氏人中に伝来している由。右の書付を差し出すべきこと。
右の百四十人が満たされている様子が見える歴代の証文に目録を添えて、この度御覧に入れ奉ります。
一、延宝八年注進記というのはどのような訳で作成されたものか之事。
右の注進記と申しますのは、延宝七年当社の御修理の御礼として一社総代の者が江戸へ下向した節、寺社奉行の松平山城守様・板倉石見守様より御目録を以てお尋ねの品があり、委細を書付けて差し上げるよう仰せ渡され、帰参した以後、七家の社司・惣社司・氏人各々が立ち会い数か月吟味の上で撰述し、同八年に一社総代《割書：林主馬・山本丹波》の右両殿へ差し上げた書でございます。右の下書きが社中にあり、この度一社総代の者が持参いたしました義でございます。氏人所持の本も御覧に入れ候。
一、往来田を請け取る者は只今何人あり、内何人が外に奉公
英語訳
There are documentary proofs that the full complement of 140 people was maintained during the Genroku and Hōei eras as well. From around Hōei 5-6 (1708-1709), deaths and vacancies continued to occur year after year, and thereafter the full complement of 140 people was never maintained. Therefore, we stated it began around the Hōei period. Furthermore, regarding the period before Tenna, while there are no records documenting year by year that 140 people were maintained, there are privately kept documents within the shrine families from the Kan'ei period, and it appears that reciprocal fields were received as vacancies occurred.
1. From Bunmei and Tenshō through the Hōei period, historical ancient documentary proofs showing that 140 people were maintained have been transmitted among the uji-jin (shrine parishioners). These documents should be submitted.
We respectfully present for your examination the historical documentary proofs showing that 140 people were maintained, along with an attached catalog.
1. What circumstances led to the creation of the Enpō 8 Report?
The aforementioned report refers to when, in Enpō 7 (1679), the shrine's general representatives went down to Edo to express gratitude for the shrine's repair. The shrine and temple magistrates Matsudaira Yamashiro-no-kami and Itakura Iwami-no-kami made inquiries through an official list, ordering that detailed written responses be submitted. After returning, the shrine officials of the Seven Houses, the head shrine official, and the uji-jin each participated in deliberations over several months before compiling the document, which was submitted in the same year's 8th month to the general representatives [marginal note: Hayashi Shume and Yamamoto Tamba]. The draft of this document exists within the shrine community, and the shrine's general representative brought it on this occasion. The original copy held by the uji-jin is also presented for your examination.
1. How many people currently receive reciprocal fields, and of these, how many serve elsewhere...