翻刻
沙汰人へ申渡五升可遣也則今日社中寄合ニて申渡也
廿日葉室殿伝奏へ神主代ゟ御所々様へ如例年葵ヲ上ケ
可申哉如何と両雑掌ヲ以テ御尋申処如毎年神主代
ゟ進上可仕之由被仰渡也今日葵取人足山本町ノ新九郎
葵取テ来也
廿一日例年神主へ高坏廿草畠ゟ来則取ニ遣来也
御所々六御所長橋殿御蓮殿賀茂伝奏以上九ツノ
台あつらへし院々禁中様への台ハ長壱尺四寸はゝ七寸
ふち六分足高サ六寸也残三ツハ足四寸也
今日夜御神幸也神主ノ用意幣一本五官各如此也
《割書：先御掃除也御済ト云》
神人御参三度申也後廊下ニ着也忌子ハ無参也陰陽祓
御戸開等如毎度也内陣へ正祝神主二人也御台盤祢宜
方祝方不 紛（マキレ）様ニして外へ出ス祢宜方のハ別当大夫
祝方のハ所司大夫おもい川ニてきよめ来ル也
今日ゟ夏神服更衣云々祠官又如然社例也
一小円座ニ小わら箒二本布二尺計祢宜方祝方へ来ル内陣
ニて几帳の外皆々はき小円座ニ塵ヲスヱ桃こぶしの枝
なと皆々のせ出ス布ニてハ浜床のはしら戸ひらの上なけし
等をのこひさて小円座のちりの上ニ箒二本布共ニ置
外へ出ス正祢宜権祢宜ハ大床ヲはき閉帳して御戸ひらなとを
のこひハらふ也権祝ハ階ヲ皆ハク社務代ハ其下ヲはく之事
おハつて返ス台盤来ル左右ニ如元なをし置さて如常
内陣ゟ出ル祝詞過テ神主ハ廊下ゟ祝屋へ行也正祝ハ
閉帳御戸ヲトチテ祝屋へ参らる残ノ社司ハ小庭ゟこへて祝
現代語訳
沙汰人へ申し渡し、五升を遣わすべきである。すなわち今日、社中の寄合にてその旨を申し渡した。
**二十日** 葉室殿（はむろどの）伝奏へ、神主代より御所々様へ例年のごとく葵を献上申すべきや否やと、両雑掌を以て御尋ね申したところ、毎年のごとく神主代より進上すべき旨を仰せ渡された。今日、葵取りの人足・山本町の新九郎が葵を取って来た。
**二十一日** 例年、神主へ高坏二十台が草畠（くさはたけ）より届く。すなわち取りに遣わして持って来る。
御所々六・御所・長橋殿・御蓮殿・賀茂伝奏、以上九つの台を誂えた。院々・禁中様への台は、長さ一尺四寸・幅七寸・縁（ふち）六分・足の高さ六寸である。残りの三つは足が四寸である。
今日の夜、御神幸がある。神主の用意として幣一本。五官もそれぞれ同様である。
（割書：まず御掃除である。「御済」という。）
神人（じにん）は御参三度申す。後廊下に着く。忌子（いみこ）は参らない。陰陽師による祓い・御戸開けなど、毎度のごとくである。内陣へは正祝（しょうほうり）・神主の二人である。御台盤は、祢宜方・祝方が混紛（まぎれ）ぬようにして外へ出す。祢宜方のものは別当大夫が、祝方のものは所司大夫が、思い川（おもいがわ）にて清めてから持って来る。
今日より夏神服（なつしんぷく）に更衣するとのこと。祠官もまた同様、社の例である。
一、小円座（こえんざ）に小わら箒二本・布二尺ばかりが、祢宜方・祝方へ届く。内陣にて几帳の外をすべて掃き、小円座に塵を据え、桃・拳（こぶし）の枝などをすべて乗せて出す。布にては浜床（はまゆか）の柱・戸平（とひら）の上・長押（なげし）などを拭き、のこひ（拭い清め）をする。そして小円座の塵の上に箒二本・布ともに置いて外へ出す。正祢宜・権祢宜は大床（おおゆか）を掃き、閉帳して御戸平（おとびら）などをのこひ（拭い清め）払う。権祝（ごんほうり）は階（きざはし）をすべて掃く。社務代（しゃむだい）はその下を掃く。
これが終わったら、台盤を返す。台盤が来たら、左右に元のごとく直して置く。さて、常のごとく内陣より出る。祝詞が終わって、神主は廊下より祝屋（はふりや）へ行く。正祝は閉帳・御戸を閉じてから祝屋へ参る。残りの社司は小庭を越えて祝…
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英語訳
The matter is to be conveyed to the satanin (administrative official), and five shō of rice shall be given. This was duly announced today at the communal assembly (yoriai) of the shrine.
**Twentieth Day**
Via the Hamurodono Tensō (the court liaison official of the Hamuro family), the two zōshō (shrine administrators) made an inquiry on behalf of the head priest's representative, asking whether the葵 (hollyhock/aoi) should be presented to the various御所 (imperial and noble residences) as in previous years. They received word that the presentation should be carried out by the head priest's representative, as in every other year. Today, Shinkyūrō of Yamamoto-chō arrived, having gathered the aoi as the laborer assigned to collecting them.
**Twenty-First Day**
As in previous years, twenty kōzuki (tall footed offering stands) arrive from the Kusabatake (grass garden/field). They are sent to retrieve them and bring them back.
The stands are prepared for the following nine recipients: the six Go-tokoro (noble residences), the Go-sho (imperial palace), the Nagahashi-dono, the Ohasu-dono, and the Kamo Tensō — nine stands in total. The stands destined for the imperial cloistered courts (in'in) and the imperial palace (kinchū) are: length 1 shaku 4 sun, width 7 sun, rim depth 6 bu, and leg height 6 sun. The remaining three stands have legs of 4 sun.
Tonight, the Divine Procession (o-shinkō) takes place. The head priest's preparation includes one nusa (wand offering). Each of the five officials likewise prepares the same.
(Marginal note: First, the purification sweeping is performed. This is called "o-sumi.")
The jinin (shrine attendants) announce their attendance three times. They take their places in the rear corridor. The imiko (those under ritual purity obligations) do not attend. The onmyōji's exorcism (harae), the opening of the inner doors, and other procedures are carried out as usual. Two people enter the inner sanctuary (naijin): the shō-hōri (chief ritualist) and the head priest. The o-daiban (sacred offering trays) are brought out in a manner that keeps those of the negi-kata (negi priests' side) and those of the hōri-kata (hōri priests' side) clearly separated. The negi-kata's items are purified by the bettō-dayū at the Omoi River; the hōri-kata's items are purified by the shoshi-dayū at the same river before being brought in.
From today onward, the change is made to summer sacred vestments (natsu shimpuku), and so too for the shrine officials; this is the custom of the shrine.
Item: Two small straw brooms and approximately two shaku of cloth, placed on small round rush mats (ko-enza), are delivered to both the negi-kata and the hōri-kata sides. Inside the inner sanctuary, everything outside the kichō (standing curtain) is swept; the dust is gathered onto the small round mats, and branches of peach and kobushi (magnolia/fist-flower) and the like are all piled on top and removed. With the cloth, the pillars of the hama-yuka (beach/edge flooring), the tops of the door panels (tobira), the nage-shi (horizontal beam/ledge), and so forth are wiped clean in a ritual purification. The two brooms and the cloth are then placed atop the dust on the small round mats and carried out. The shō-negi (chief negi priest) and the gon-negi (provisional negi priest) sweep the large floor (ō-yuka), perform the closing of the curtain (hei-chō), and ritually wipe the door panels clean. The gon-hōri (provisional hōri ritualist) sweeps all the steps (kizahashi). The shamu-dai (shrine affairs representative) sweeps the area below.
When this is finished, the daiban (offering trays) are returned; when they arrive, they are reset to the left and right as before. Then, as usual, (the participants) exit from the inner sanctuary. After the norito (ritual prayer) recitation is complete, the head priest proceeds from the corridor to the Hafuri-ya (ritualists' hall). The shō-hōri closes the curtain and shuts the inner doors before proceeding to the Hafuri-ya. The remaining shrine officials cross through the small garden (kogawa) to the Hafuri…
[Continued on the next page]