翻刻
土屋ゟ神主ト祝ト二人起座而沓ニテモ諸太ニテモはき
かの弓二張なから取持神主ハ西祝ハ東ニ立並先神主は矢ヲ
いる祝かた矢いる又乙矢ハ祝ゟいる神主射おさむる也射了而
弓矢ヲ置入二鳥居細殿ノ階東軒下座ニ着神主ハ西
忌子ハ中祝ハ東南面ニ座ス別当陰陽ノ卜形持来
神主先披見之如元つゝみ祝へ渡ス祝披覧了別当ニ
返渡之時神主云当年あひしねの色を下々へ申渡れ候へと
申スさて小預御供ノ御菓子持来直会社司武人ニ至ルサテ後ニ
失刀祢紙《割書：一枚》こき箸《割書：一対》三人ニ渡之次神人いね少持来
神主ニこかしむる神主ゟ忌子忌子ゟ祝へかやうニこかしむる事三度
つゝ也こきすましてかのいねト箸をつゝむ時ニ矢刀祢三人共ニ請取
二鳥居出それゟ細殿へ向テ持来時ニ御前追事三度
おハりて又神主以下三人共ニ請取懐中シテ土屋へ着しりずへノ神酒
とをる又魚御料直会して起座今日ハ祝方の御供はかり也
又宮めくりしてならの鳥居ノ本ニてかのつゝみたるもみを神主ハ社務
代祝ハ権祝へ渡ス忌子殿ハ二鳥居を出テ両人ヲ待みとしろの
御田へ参り候松行事兼テ御田をこなし神酒粢榊ニ四手付て
待居也祝詞了又下ノ御田へ三人共ニまいる沙汰人ゟ上ノ御田ノ具ノ
ことくかまへ置待御田ハ正祝ノ下人こなしおく也如上田祝詞了退出
三月三日御節供 六人共束帯土屋着也祓玉橋
ニテ祓也御戸開御料等如常也今日ハ桃ノ枝とこぶしノ枝
内陣へまいる其侭内陣ニそなへ置之由也然ニ祝被申ニ付出シ申処ニ
後ニ預大夫の被申ハ卯杖今日の桃こぶし又四月御掃除ノ時
迄内陣ニそなへたる侭ニテあるよし也又祭ノ葵七夕ノひあふき
現代語訳
（土解祭・続き）
土屋の席から神主と祝の二人が起座し、沓でも諸太（もろあし）でも履いて、かの弓二張を両手に取り持つ。神主は西、祝は東に立ち並び、まず神主が矢を射る（祝の方へ矢を射る）。次に祝が乙矢を射る。神主が（射た矢を）収める。射終わったならば弓矢を置き、二の鳥居の細殿の階段の東・軒下の座に着く。神主は西、忌子は中央、祝は東に、南向きに座す。別当が陰陽の卜形を持って来る。神主がまず披見して、元のように包んで祝へ渡す。祝が披覧し終えたら別当に返し渡す。その際に神主が「当年のあひしねの色を下々へ申し渡してください」と申す。さて、小預が御供の御菓子を持参し、直会を社司・武人にいたるまで行う。さてその後、失刀祢（矢刀祢）が紙（一枚）・こき箸（一対）を三人に渡す。次に神人が稲を少し持参し、神主に扱かせる（こかしむる）。神主から忌子へ、忌子から祝へと、このように扱く事を三度ずつ行う。扱き終えて、かの稲と箸を包む時に、矢刀祢が三人と共に受け取り、二の鳥居を出る。それから細殿へ向かって持ち来たる時に、御前を追うこと三度行う。
（それが）終わって、また神主以下三人共に受け取り、懐中して土屋へ着く。しりずへ（後方）の神酒が通る。また魚の御料で直会をして起座する。今日は祝の方の御供だけである。また宮巡りをして、ならの鳥居の根元で、かの包んだもみを神主は社務代へ、祝は権祝へ渡す。忌子殿は二の鳥居を出て両人を待つ。みとしろ（御年代）の御田へ参る。松の行事があらかじめ御田を耕しておき、神酒・粢（しとぎ）・榊に四手を付けて待っている。祝詞が終わったら、また下の御田へ三人共に参る。沙汰人が上の御田の用意と同じように設けて待っている。御田は正祝の下人が耕しておく。上の田と同様に祝詞が終わったならば退出する。
三月三日 御節供
六人共に束帯姿で、土屋が着座する。祓は玉橋にて行う。御戸開け・御料等は例の通りである。今日は桃の枝と拳（こぶし）の枝を内陣へ奉る。そのまま内陣に供え置くものとのことである。しかるに祝が申されたことに付き取り出して申し上げたところ、後に預大夫の申されたことには「卯杖・今日の桃・こぶし、また四月の御掃除の時まで内陣に供えたままにしておくものである」とのことである。また祭（賀茂祭）の葵・七夕のひあふき（日扇）…
英語訳
(Earth-Release Ceremony, continued)
Rising from their seats at Tsuchiya, the head priest (kannagi) and the Hafuri (subordinate priest) both put on their footwear — whether formal shoes (kutsu) or simple sandals (moroashi) — and each takes hold of both bows. The head priest stands to the west and the Hafuri to the east. First, the head priest shoots an arrow (toward the Hafuri's side), then the Hafuri shoots the otoya (second arrow), and finally the head priest retrieves (the arrows) and puts them away. When the shooting is finished, the bows and arrows are set down, and they proceed to take their seats on the east side of the steps of the Hosodono (narrow hall) at the Second Torii gate, under the eaves. The head priest sits to the west, the Imiko in the center, and the Hafuri to the east, all facing south. The bettō brings the divination form (bokukei) prepared by the yin-yang master. The head priest first inspects it, then wraps it back up as it was and passes it to the Hafuri. After the Hafuri has inspected it, it is returned to the bettō. At this time, the head priest says: "Please convey to those below what this year's aishne color signifies."
The Ko-azukari (junior custodian) then brings the votive confections (go-kashi), and a naorai feast is held for all, from the shrine administrators (shashi) down to the armed attendants (bujin). Afterward, the Yato-ne (arrow keeper) distributes paper (one sheet) and koki-hashi (threshing chopsticks, one pair) to each of the three persons. Next, a shrine attendant (jinnin) brings a small amount of rice stalks, and has the head priest thresh them (kokas-himuru). This threshing is passed from the head priest to the Imiko, and from the Imiko to the Hafuri — each person performs this action three times. After the threshing is complete, the rice stalks and chopsticks are wrapped up, whereupon the Yato-ne, together with the three persons, receives them and exits through the Second Torii gate. As they proceed toward the Hosodono carrying the items, they perform the "driving before the divine presence" (go-mae oi) three times.
When this is done, the head priest and the other two persons together receive the wrapped items, place them in their breast folds (懐中), and return to Tsuchiya. The sacred sake from the rear (shirizu-e no miki) is passed around. A naorai feast is then held with fish as the offering, after which they rise from their seats. On this day, only the Hafuri's group provides the offerings. After making the circuit of the shrine precincts, at the base of the nara (zelkova?) torii gate, the head priest distributes the wrapped unhusked grain to the Shakumu-dai (acting shrine administrator), and the Hafuri passes his portion to the Gon-Hafuri. The Imiko exits through the Second Torii and waits for the two of them. They then proceed to the sacred rice field of Mitoshiro (the deity's representative rice paddy). The Matsu official has prepared the rice field in advance, with sacred sake (miki), rice cakes (shitogi), and sakaki branches decorated with shide (zigzag paper streamers) set out in readiness. After the norito (ritual prayers) are recited, all three then proceed to the lower sacred rice field. The sata-nin (administrator) has prepared it in the same manner as the upper field. The lower field is cultivated in advance by the lower-ranking servants of the Shō-Hafuri. As with the upper field, once the norito are finished, they withdraw.
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**Third Month, Third Day: Go-Sekku (Festival of the Seasonal Offering)**
All six officials attend in full court dress (sokutai), and Tsuchiya takes his seat. The purification ritual (harae) is performed at the Tama-bashi (jewel bridge). The opening of the sanctuary doors, offerings, and other procedures follow the usual customs. On this day, branches of peach (momo) and kobus magnolia (kobushi) are offered into the inner sanctuary and left in place as offerings. However, because the Hafuri raised the question, the matter was looked into, and it was later reported by the Azukari-dayū that: "The ritual staff (u-no-tsue) from the 12th day of the first month, today's peach and kobushi branches, and also at the time of the Great Cleaning in the fourth month — all of these are to remain placed within the inner sanctuary as they are." Furthermore, the aoi (hollyhock) from the Kamo Festival and the hi-ōgi (cypress fan) from the Tanabata ceremony...
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