翻刻
【右丁】
祝同直ニ参向某社神供奉備之祝詞以下進退如元日之儀備了次
自若宮社至片岡社巡拝次社司各復着土屋次神主祝忌子着細殿
南軒下之座神主《割書：西方｜南面》祝《割書：東方｜南面》忌子《割書：中央｜南面》次別当大夫兼日令ト当年ノ相（アヒ）
稲種（イナタネ）色之吉凶持其勘文来令覧之《割書：陰陽大夫｜以朱点告稲》披見了返渡于別当大
夫次矢刀禰当年相応之稲種持来置于二鳥居之外切芝南方次神主
祝出向于其稲于時神人持竹弓二張与箭二筋来而献神主《割書：々 ｜ 々》執持
弓矢《割書：二張取持而｜放二矢》射払稲穂次祝射之《割書：神人兼而｜儲畳》次両官復本座神人
所令射之稲穂持来神主祝忌子相互ニ三度宛令扱落之以紙請之
褁之而渡于神人《割書：々 ｜ 々》請取之而持出于二鳥居外更持返之時警蹕三声
来而各献之次神人祝忌子神供直会次土屋祠官各神供直会了而
【左丁】
退座巡拝《割書：如常》次神主祝以所褁之種渡于権祝社務代等各退出
次権祝社務代忌子参向于神田有蒔種之儀立榊《割書：付四手》卜苗代備神
供洗米煎大豆等《割書：混合｜于米》祝祷豊年之賀詞退帰
新宮御前次第
先禰宜本宮椙尾土師尾若宮等一拝至新宮御前祝自渡殿出若宮
山尾藤尾等一拝禰宜与着拝殿之座転供同前片御料勤方毎
神事同事仍而略之
通シ物神供直相御菜御櫃入神人
小頭御菓子通尻居神人通之畢各退散也
現代語訳
【右丁】
祝も同様に直ちに某社（各社）へ参向し、神供を奉備する。祝詞以下の進退は元日の儀と同様とする。備え終えたら、次に若宮社から片岡社へと巡拝する。次に社司各自が土屋（の座）へ戻り着く。次に神主・祝・忌子が細殿南軒下の座に着く。神主は西方（南面）、祝は東方（南面）、忌子は中央（南面）に座る。次に別当大夫が、かねて陰陽師に占わせておいた当年の稲種の色の吉凶を記した勘文を持参し、覧に供する（陰陽大夫が朱点をもって稲の吉凶を告げる）。披見し終えたら、別当大夫へ返し渡す。次に矢刀禰が当年に相応しい稲種を持参し、二の鳥居の外・切芝の南方に置く。次に神主・祝がその稲の所へ出向く。その時、神人が竹弓二張と矢二筋を持って来て神主・祝に献じる。神主・祝はそれぞれ弓矢を執り持ち（二張を取り持ち、二矢を放って）、稲穂を射払う。次に祝も射る（神人があらかじめ畳を用意しておく）。次に両官は本座に戻る。神人が射られた稲穂を持って来て、神主・祝・忌子が互いに三度ずつ扱き落とし（脱穀し）、紙で受けてそれを包み、神人に渡す。神人はそれを受け取り、二の鳥居の外へ持ち出す。更に持ち返す時に警蹕（けいひつ）三声があり、各自がこれを献じる。次に神人・祝・忌子による神供の直会を行う。次に土屋の祠官各自が神供の直会を終えて……
【左丁】
……退座・巡拝する（常のごとく）。次に神主・祝が包んだ種を権祝・社務代等に渡し、各自退出する。次に権祝・社務代・忌子が神田へ参向し、種蒔きの儀を行う。榊（四手を付ける）を立て、苗代を卜い、神供・洗米・煎大豆等（米に混合する）を備え、豊年の賀詞を祝祷して退帰する。
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**新宮御前次第**
まず禰宜・本宮・椙尾・土師尾・若宮等が一拝する。新宮御前に至ると、祝が渡殿から出て、若宮・山尾・藤尾等が一拝し、禰宜とともに拝殿の座に着く。転供は同前（前述と同様）。片（かた）の御料の勤め方は毎神事同じことゆえ、略する。
通し物・神供・直相・御菜は御櫃に入れ、神人の小頭がこれを通し、御菓子を通し尻居神人がこれを通して、すべて終わったら各自退散する。
英語訳
**[Right Page]**
The *hafuri* (祝) likewise proceed directly to each shrine to offer the divine offerings (*shinkyo*). The procedures of the *norito* recitation and other ritual movements follow the same form as the New Year's ceremony. Once the offerings are complete, the officials proceed to make their circuit of worship from Wakamiya Shrine to Kataoka Shrine. Next, the shrine officials each return to take their seats at Tsuchiya. Then the chief priest (*kannushi*), *hafuri*, and *imiko* (忌子, ritual abstinence attendant) take their seats beneath the south eave of the *hosodono* (細殿, slender hall). The chief priest sits to the west (facing south), the *hafuri* to the east (facing south), and the *imiko* in the center (facing south). Next, the *bettō dayū* (別当大夫) brings a written divination report (*kampun*, 勘文) that had been previously commissioned from the *onmyōji* (陰陽師, yin-yang diviner), recording the auspiciousness or inauspiciousness of the year's seed rice based on its color. This is presented for inspection. (The *onmyō dayū* indicates the auspiciousness of the rice by means of red marks.) After inspection, the document is returned to the *bettō dayū*. Next, the *yatone* (矢刀禰) brings the seed rice appropriate for the current year and places it south of the *kirieba* (切芝, cut grass area) outside the second torii gate. The chief priest and *hafuri* then proceed to where the rice has been placed. At this moment, a *jinnin* (神人, shrine servant) brings two bamboo bows and two arrows and presents them to the chief priest and *hafuri*. The chief priest and *hafuri* each take up the bows and arrows (each takes up two bows and looses two arrows), shooting away the rice ears. Next, the *hafuri* also shoots. (The *jinnin* prepares a tatami mat in advance.) Then both officials return to their seats. The *jinnin* brings the shot rice ears, and the chief priest, *hafuri*, and *imiko* each in turn thresh the ears three times. The threshed grain is caught on paper, wrapped up, and handed to the *jinnin*. The *jinnin* receives it and carries it outside the second torii. When the offerings are brought back again, three calls of *keibitsu* (警蹕, a ritual cry to clear the way) are made, and each person presents theirs. Next follows the *naoroi* (直会, post-ritual feast) for the *jinnin*, *hafuri*, and *imiko* with the divine offerings. Then the shrine officials of Tsuchiya each complete their *naoroi* of the divine offerings and...
**[Left Page]**
...withdraw from their seats and perform their circuit of worship (as usual). Next, the chief priest and *hafuri* hand over the wrapped seeds to the *gon-hafuri* (権祝), *shamu-dai* (社務代, deputy shrine administrator), and others, and each person withdraws. Next, the *gon-hafuri*, *shamu-dai*, and *imiko* proceed to the sacred rice fields (*shinden*, 神田), where a seed-sowing ceremony is performed. A *sakaki* branch (with *shide* [四手, zigzag paper streamers] attached) is erected, a divination is performed for the seedbed, divine offerings, washed rice, and roasted soybeans (mixed into the rice) are presented, celebratory words (*kotodama*) praying for a bountiful year are offered, and then they withdraw and return.
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**Procedure at the New Shrine (*Shingū Omae Shidai*, 新宮御前次第)**
First, the *negi* (禰宜) and officials of the main shrine (*honsha*), Sugao, Haji'o, Wakamiya, and others perform one bow. Upon arriving before the New Shrine, the *hafuri* emerges from the *watadono* (渡殿, connecting corridor), and the officials of Wakamiya, Yamao, Fujio, and others perform one bow, then take their seats in the *haiden* (拝殿, worship hall) together with the *negi*. The *tensō* (転供, redistributor of ritual food) procedure is the same as before. Since the manner of serving the respective *goryō* (御料, ritual portions) is the same for every ritual occasion, it is omitted here.
The *tōshimono* (通し物, items passed through), divine offerings, *naoshi* (直相), and side dishes (*okazu*) are placed in the *ohitsu* (御櫃, rice container) and passed by the *jinnin* section head (*kogashira*). The *okashi* (御菓子, confections) are passed by the *shirioi jinnin* (尻居神人, *jinnin* stationed at the rear). Once all have been passed through, everyone disperses.