翻刻
存社家中にハ是をも入立いたしつとめ申候ケ様ニ
面々ハ神事無沙汰仕なから却而社人中へハ五百
年以前之旧記のことく仕れと申かけ候事何共迷
惑仕候百年以前当年まてつとめ来候分ハ如此ニ候
一御修理之事申上候昔ゟ随分修理仕り来候賀茂
貴布祢両社の造宮にても御修理にても社家
之石かゝり又は社人の田当米ニて仕り候証文御座候
此田当米と申は社人の給田ニもとつき候時祝義之
御酒を惣中へ通し申候今程は御酒代ニ五斗ツヽ
納候而社用ニ仕候加様之納を以御修理仕り今度御
造営被成候時迄歴然ニ御座候社拝殿舎屋つゝき申候
常々ハ御修理之儀も一切かまい不申すして当御代ニ
御造営被成候を見かけ俄ニ修理之事を心ニかけ候様
申上候事又氏神の社之事おとなゝりと申て惣百
姓之名をつき申候事御座候其時社人中より酒を
たへさセ申候其返礼ニ樽代を社人中へ出し候を此度ハ
現代語訳
社家中においては、これをも引き受けて（神事を）勤め申しております。このように、各自は神事を怠りながら、かえって社人中に対しては五百年以前の旧記のとおりにせよと申しかけてくることは、まことに迷惑に存じます。百年以前から当年まで勤めてきた分についてはこのようなことでございます。
一、御修理のことについて申し上げます。昔から十分に修理を行ってまいりました。賀茂・貴布祢両社の造宮（新造）であっても御修理であっても、社家の石高割り、または社人の田当米によって行ってきたという証文がございます。この田当米と申しますのは、社人の給田に（新たに）就く際に、祝儀のお酒を惣中へ振る舞うものでございます。今日では酒代として五斗ずつ納めて社用に充てております。このような納入によって御修理を行ってまいりましたことは、今度の御造営が行われる時まで、明確な記録として存在しております。社の拝殿・舎屋が続いておりますのも（その証拠でございます）。普段は御修理の件について一切関与もせずにおきながら、当代に御造営が行われるのを見計らって、にわかに修理のことを心掛けているかのように申し上げておることでございます。また、氏神の社のことを「おとなり」と申して、惣百姓の名を連ねることがございます。その際、社人中より酒を振る舞わせ申しました。その返礼として樽代を社人中へ出すことになっておりましたが、今度は
英語訳
Within the shrine household community (社家中), we have taken on even these burdens and continued to perform the rites. In this manner, while each of these individuals neglects the sacred rites themselves, they have the audacity to demand of the community of shrine people (社人中) that everything be carried out in accordance with records dating back five hundred years — a situation we find most troubling. Such is the state of affairs regarding the rites that have been performed from a hundred years ago down to the present day.
One item: Regarding the matter of repairs (御修理), we hereby submit the following. From ancient times, repairs have been carried out diligently. We possess documentary evidence (証文) demonstrating that both the reconstruction and the repair of the two shrines of Kamo and Kibune have been funded either through per-koku levies (石高割り) on the shrine households, or through the field-allocation rice (田当米) contributed by the shrine people. The so-called "field-allocation rice" refers to a contribution made when a shrine person newly takes up their allotted stipend fields (給田), on which occasion celebratory sake is offered to the entire community. At present, five to of sake money per person is paid and applied to shrine expenses. That repairs have been conducted through such contributions is clearly attested in the records right up until the time of the recent reconstruction project. The fact that the shrine's worship hall (拝殿) and associated structures have remained in continuous use also bears witness to this. While ordinarily taking absolutely no interest in the matter of repairs, [the plaintiffs] have seized upon the occasion of the reconstruction being carried out in the current reign to suddenly present themselves as deeply concerned about repair matters. Furthermore, regarding the matter of the tutelary shrine (氏神の社), there is a practice called "otonari" (おとなり), in which the names of all the peasant villagers (惣百姓) are listed. On such occasions, sake has been served by the community of shrine people. In return, the custom has been for barrel money (樽代) to be paid to the community of shrine people — but this time...