翻刻
况服衣ヲモ着不仕別家をかまへ正家をハ社頭同前に
仕候氏人たる者ハ服衣ヲモ着仕人たりといへ共葬場
に出申候汚穢に相ましり申候諸事社法ニ事之
外差別御座候事
一 知召たる儀御座候得共社司たる者ハ従上古昇殿院参
仕候就其社司の女たる者は下臈にも被召置候氏人
たる者の女は女嬬に被召置候然は社司と氏人の
差別御座候事
一 社司たる物ハ元服不仕候而児立にて丸と号付申候
氏人たる物は不拘于官位三歳ニ而元服仕則氏人職入
申セられより大夫と名付申候事
一 今度祢宜職望申氏人甚五郎こときの者とも社司
家子ニしよくし殊ニ譜代仕候氏人社司仕申候儀以
無御座候社法之事
右条々再三申上候氏人祢宜職之正体ニ壱人被
仰付候得は数百人之氏人社官家ニ罷成申候処迷惑仕
《割書：本ノマヽ｜法之字落歟》
候其上社￮混乱仕候得は神慮難計存候少も虚言不
申上候間如有来被仰付被下候は忝可奉存候事仍如件
現代語訳
（前頁からの続き）
まして服喪の衣（喪服）を着ることもなく、別家を構え、正家（本家）は社頭と同様に扱っております。氏人たる者は喪服を着て、人であるとはいえ葬場にも出向き、汚穢に交わることもございます。諸事につき、社法において格段の差別（区別）がございます。
一、ご存知のこととは存じますが、社司たる者は上古より昇殿・院参をつかまつっております。それに伴い、社司の女（娘）は下臈（位の低い女官）としてもお召し置きいただいており、氏人たる者の女は女嬬（さらに位の低い女官）としてお召し置きいただいております。このように、社司と氏人の間には差別（区別）がございます。
一、社司たる者は元服をつかまつらず、児立（こだち）にて「丸」と号を付け申しております。氏人たる者は官位にかかわらず、三歳にて元服をつかまつり、すなわち氏人職に入ることを申しつけられる以前より「大夫」と名付け申しております。
一、今度祢宜職を望み申し上げた氏人・甚五郎のごときの者どもは、社司家子（かご）に属し、殊に譜代でもありながら、氏人が社司を務め申すということは、いかにもあり得ないことでございます。社法の定めるところでございます。
右の条々につき、再三申し上げますが、氏人が祢宜職の正体として一人お申し付けいただけますれば、数百人の氏人が社官家となってしまいます。（本のまま。「法」の字が脱落か。）迷惑仕り候。その上、社￮（法）が混乱しては神慮も計り難く存じます。少しも虚言は申し上げておりませんので、従来通りお申し付けくださいますれば、忝く存じ奉ります。以上、件の如し。
英語訳
(Continued from the previous page)
Furthermore, they do not wear mourning garments, maintain separate households, and treat their main residence in the same manner as the shrine precincts. Those who are *ujibito* (clan members), though still persons, do wear mourning garments, attend funerals, and become involved in ritual impurity (*kegare*). In all matters, there are significant distinctions established by shrine law.
Item: As you are well aware, those who are *shashi* (shrine officials) have since ancient times been granted the privilege of ascending to the palace (*shōden*) and attending upon the Retired Emperor (*in*). Accordingly, the daughters of *shashi* have been employed as *gerō* (lower-ranking court ladies), while the daughters of *ujibito* have been placed as *nyoju* (female attendants of yet lower rank). This demonstrates the distinction between *shashi* and *ujibito*.
Item: Those who are *shashi* do not undergo the *genpuku* (coming-of-age ceremony), and while in the state of *kodachi* (childhood status), they are given names ending in "*maru*." Those who are *ujibito*, regardless of court rank, undergo *genpuku* at the age of three, and are called "*tayū*" even before being appointed to the *ujibito* position.
Item: Among those who sought the *negi* priesthood this time — persons such as Jingōrō — they belong to the household attendants (*kago*) of the *shashi* families and are of hereditary service (*fudai*); for *ujibito* to serve as *shashi* is utterly without precedent. This is established by shrine law.
Regarding the above articles, we state once again: should even one *ujibito* be appointed as a proper holder of the *negi* position, several hundred *ujibito* would become *shakkan-ke* (shrine official families). [Note in original: "as written; the character 法 (*hō*, 'law') may be missing."] This would cause great confusion. Furthermore, if shrine law (*sha*￮) falls into disorder, the will of the deities (*shinryo*) would be difficult to foresee. As we have stated nothing that is false, we humbly request that matters be handled as they have been heretofore. Thus, as stated above.