翻刻
【右丁】
庁屋之儀
兼而設畳食蔫朝神供并内陣神供居置祠官◦（◦座）定各某社之
神供通之《割書：乍御櫃》後朝ヲ通御菜《割書：三品》小頭御菓子通ス次屠蘇《割書：五献｜盃三度》次
五官着母屋之座事済五官復本座右之座済其ヨリ二鳥居ノ前
榎下ニテ道ヨリ西ハ禰宜方東祝方北上社司答礼也ヱノ時ハ祝方トノ
時ハ禰宜方ヨリ始ル尤二拝也
【左丁】
神供内外陣八社同前外陣朝御料ハ如例権禰宜備之
夕御料ハ当番社司備之但御籍屋座済手水相済後御備
ノ座着当番社司番衆夕御料直会也
正月七日
寅上刻御神事也御参案内三度《割書：初度子刻同｜半刻計二度》社司各衣冠参集
于社頭社司相揃之後着透廊座祝方者着渡殿座所司大夫来
尚神供発遣之儀《割書：禰宜方唐戸之内｜祝方渡殿》次神供進発《割書：如例自｜贄殿》陰陽進于
玉橋辺祓神供此間忌子着座次陰陽来于透廊祓清社司之
身体《割書：祝方者来渡殿｜祓清社司之身体》目代進小庭執松明次預進授于御鑰於祝次
祝開御戸次神主起座共ニ入御内陣次禰宜与権禰宜候大床次権
現代語訳
【右丁】
庁屋（ちょうや）の儀
かねて畳・食蔫（しょくえん／食案）を設け、朝神供（あさのしんぐ）ならびに内陣神供（ないじんしんぐ）を居置（おきおき）し、祠官（しかん）の座を定める。各々某社の神供を〔御櫃（おんびつ）ごと〕通した後、朝（あさ）の御菜（おかず）〔三品〕を通す。小頭（こがしら）の御菓子を通す。次いで屠蘇（とそ）〔五献（ごこん）、盃三度〕。次いで五官（ごかん）が母屋（おもや）の座に着いて〔儀が〕済む。五官は本座（もとざ）に復す。右の座が済んだ後、二の鳥居の前の榎（えのき）の下にて、道より西は禰宜方（ねぎかた）、東は祝方（はふりかた）〔が並び〕、北上（ほくじょう）の社司（しゃし）が答礼（とうれい）をする。「ヱ」の時（え〔＝禰宜〕の番）は祝方より、「ト」の時（と〔＝祝〕の番）は禰宜方より始まる。なお二拝（にはい）なり。
【左丁】
神供の内外陣（ないげじん）は八社同前（はちしゃどうぜん）。外陣（げじん）の朝御料（あさのごりょう）は例のごとく、権禰宜（ごんねぎ）がこれを備える。夕御料（ゆうのごりょう）は当番の社司がこれを備える。ただし御籍屋（みふだや）〔にて〕座が済み、手水（てみず）が相済んだ後、御備えの座に着く。当番の社司・番衆（ばんしゅう）の夕御料の直会（なおらい）なり。
正月七日
寅の上刻（じょうこく）に御神事なり。御参（おさん）の案内を三度〔行う〕〔初度は子刻（ねのこく）、同じく半刻ほど〔おいて〕二度目〕。社司（しゃし）は各々衣冠（いかん）にて社頭に参集する。社司が揃った後、透廊（とうろう）の座に着く。祝方（はふりかた）は渡殿（わたどの）の座に着く。所司（しょし）・大夫（たゆう）が来る。なお神供発遣（はっけん）の儀〔を行う〕〔禰宜方は唐戸（からと）の内、祝方は渡殿〕。次いで神供が進発（しんぱつ）する〔例のごとく贄殿（にえどの）より〕。陰陽（おんみょう）〔師〕は玉橋（たまばし）の辺（あたり）に進み、神供を祓（はら）う。この間に忌子（いみこ）が着座する。次いで陰陽〔師〕が透廊に来たりて社司の身体を祓い清める〔祝方については、渡殿に来たりて社司の身体を祓い清める〕。目代（もくだい）が小庭（こにわ）に進んで松明（たいまつ）を執る。次いで預（あずかり）が進んで御鍵（みかぎ）を祝（はふり）に授ける。次いで祝は御戸を開く。次いで神主（かんぬし）は起座して、共に御内陣に入る。次いで禰宜と権禰宜は大床（おおゆか）に候（こう）する。次いで権〔禰宜、以下続く〕
英語訳
[Right Folio]
The *Chōya* (庁屋, Administrative Hall) Ceremony
Mats and food stands (*shokuzen* / dining tables) are set up in advance, and the morning divine offerings (*asa no shinku*) as well as the Inner Sanctuary offerings (*naijin shinku*) are put in place; the seats for the shrine priests (*shikan*) are designated. After the divine offerings of each shrine have been circulated [together with their sacred chests (*on-bitsu*)], the morning side dishes (*okazu*) [three items] are circulated. The *kogashira* (small-head official)'s confections (*okashi*) are circulated. Next comes the *toso* (屠蘇, spiced New Year's sake) [five rounds, the cup offered three times]. Then the Five Officials (*gokan*) take their seats in the main hall (*omoya*), and the ceremony is completed. The Five Officials return to their original seats. After the ceremony at the seats on the right is completed, at the base of the *enoki* (榎, Chinese hackberry tree) in front of the Second *torii* gate, those west of the road are on the *negi* side and those east are on the *hafuri* side; the shrine administrator (*shashi*) facing north exchanges bows of acknowledgment (*tōrei*). When it is the "*e*" (禰宜/*negi*) turn, it begins from the *hafuri* side; when it is the "*to*" (祝/*hafuri*) turn, it begins from the *negi* side. In either case, it is a double bow (*nihai*).
[Left Folio]
The divine offerings for the Inner and Outer Sanctuaries (*nai-gejin*) follow the same format as the eight shrines. The morning provisions (*asa no goryō*) for the Outer Sanctuary are prepared by the *gon-negi* (権禰宜, Acting *Negi*) as is customary. The evening provisions (*yū no goryō*) are prepared by the duty priest (*tōban shashi*). However, after the seating at the *Mifudaya* (御籍屋, Register House) is concluded and hand-washing (*temizu*) is completed, one takes one's seat for the preparation of offerings. This constitutes the *naorai* (直会, ritual feast after offerings) of the evening provisions for the duty priest and the watch attendants (*banshū*).
The Seventh Day of the First Month
The sacred rites (*go-shinji*) are held at the upper period of the Hour of the Tiger (*tora no jōkoku*, approximately 3:00–3:30 a.m.). The summons (*go-san an'nai*) for attendance is issued three times [the first time at the Hour of the Rat (*ne no koku*, midnight); the second time approximately half an hour (*hankoku*) later]. The shrine administrators (*shashi*) each attend the shrine precincts in court robes (*ikan*). After the *shashi* have assembled, they take their seats in the *tōrō* (透廊, open corridor). The *hafuri* side takes their seats in the *wata-dono* (渡殿, covered passage). The *shoshi* (所司, Administrative Officers) and *tayū* (大夫, senior officials) arrive. The ceremony for dispatching the divine offerings (*shinku hakken no gi*) is then performed [the *negi* side is inside the *karado* (唐戸, Tang-style doors); the *hafuri* side is in the *wata-dono*]. Next, the divine offerings are dispatched [as customary, from the *Niedono* (贄殿, Offering Hall)]. The *onmyō* (陰陽, yin-yang diviner/Yin-Yang master) advances toward the vicinity of the *Tama-bashi* (玉橋, Jewel Bridge) and performs a purification (*harae*) of the divine offerings. During this interval, the *imiko* (忌子, ritual child attendant) takes their seat. Next, the *onmyō* master comes to the *tōrō* and purifies the bodies of the shrine administrators [for the *hafuri* side, comes to the *wata-dono* and purifies the bodies of the shrine administrators]. The *mokudai* (目代, proxy official) advances into the small garden (*koniwa*) and takes up a torch (*taimatsu*). Next, the *azukari* (預, Custodian) advances and presents the sacred key (*mikagi*) to the *hafuri*. The *hafuri* then opens the sacred doors. The *kannushi* (神主, chief priest) rises from his seat, and together they enter the Inner Sanctuary (*go-naijin*). The *negi* and the *gon-negi* stand in attendance at the *ō-yuka* (大床, Great Floor). Next, the *gon-* [*negi*, continued on following page]