翻刻
【右丁】
に相成候旨旧記に所見仕此世にいはゆる賀茂祭之濫觴に
御座候得は 天武天皇六年営賀茂神宮に御座候は
御修理之儀なる事勿論に御座候其後も
御代々御造営御修理等不絶被 仰付其上
桓武天皇延暦十三年長岡都より当神宮へ初而
行幸衛為在其後数十度之 行幸御幸等不逞枚挙
また 嵯峨天皇皇女有智内親王乎以而当神宮之御杖
代にして社頭へ奉仕被仰付候は所謂斎院之権輿に御座
候而伊勢に斎宮賀茂に斎院与称し延喜式にも伊勢
斎宮式賀茂斎院式別に御書載有之程之義に其他に
【右丁】
無比類義に奉存候 宣命義伊勢は縹紙賀茂は紅紙
自余之諸社は黄紙与内記式西宮記等にも相見また往
古より神戸神封等度々御寄附有之就中
後一条院寛仁元年当国愛宕郡一郡乎賀茂上下大神
宮へ御献進被遊候其砌之官符 宣命等類聚宣抄小
右記等に書記有之其外諸国教在之神領之古証文教
通于年所持罷在候其上弘安九年神主氏久乎以而上
階被仰付候趣公卿補任当社記等にも所見是諸国之社家
上階之初与申伝へ候如様に難有御由緒 □【神の古篆ヵ】全
当神宮御崇敬之故と奉存候其他神威霊験とも万民
現代語訳
【右丁（前半）】
……という旨が旧記に見受けられ、これが世にいわゆる賀茂祭の濫觴（はじまり）でございます。とすれば、天武天皇六年の賀茂神宮の営造は、御修理のことであることは言うまでもございません。その後も御代々にわたり、御造営・御修理等が絶えることなく仰せ付けられました。その上、桓武天皇延暦十三年（794年）には、長岡の都より当神宮へ初めて行幸あらせられ、その後も数十度にわたる行幸・御幸等は枚挙にいとまがありません。
また、嵯峨天皇の皇女・有智内親王をもって当神宮の御杖代とされ、社頭への奉仕を仰せ付けられたことは、いわゆる斎院の権輿（はじまり）でございます。伊勢に斎宮、賀茂に斎院と称し、延喜式にも伊勢斎宮式・賀茂斎院式が別々に書き載せられているほどの格式であり、他に
【右丁（後半）】
類例のないことと存じ奉ります。宣命の紙の色についても、伊勢は縹（はなだ）色の紙、賀茂は紅色の紙、その他の諸社は黄色の紙と、『内記式』・『西宮記』等にも見受けられます。また、往古より神戸・神封等が度々御寄附されており、なかでも後一条院の寛仁元年（1017年）には、当国（山城国）愛宕郡一郡を賀茂上下大神宮へ御献進あそばされました。その折の官符・宣命等が、『類聚符宣抄』・『小右記』等に書き記されてございます。その他、諸国に存在する神領の古証文が代々伝わって所持いたしております。
さらに、弘安九年（1286年）には神主・氏久をもって上階（位階の昇進）を仰せ付けられた旨が、『公卿補任』や当社の記録等にも見受けられ、これが諸国の社家における上階の初めであると申し伝えられております。このように有り難い御由緒は、□（神の古篆ヵ）もっぱら当神宮への御崇敬の故と存じ奉ります。その他、神威・霊験ともに万民
英語訳
[Right folio, first half]
— as is found in old records, and this is what is known as the origin (ransō) of the Kamo Festival. It therefore goes without saying that the construction of the Kamo Shrine in the sixth year of Emperor Tenmu's reign refers to a repair and renovation. Thereafter, through successive imperial generations, construction and repair works were continuously ordered without interruption. Furthermore, in the thirteenth year of the Enryaku era (794) of Emperor Kanmu's reign, an imperial visit (gyōkō) was made for the first time from the capital of Nagaoka to this shrine, and the subsequent dozens of imperial visits and pilgrimages (gyōkō and miyuki) are too numerous to enumerate.
Moreover, Imperial Princess Uchi, daughter of Emperor Saga, was appointed as the divine surrogate (mitsueshiro) of this shrine and assigned to serve at the shrine — this was the very beginning (ken'yo) of what is known as the Saiin (Kamo Vestal). Just as the Ise Shrines had the Saikū (Vestal of Ise) and Kamo had the Saiin (Vestal of Kamo), these were recorded separately in the Engishiki — as the Ise Saikū Shiki and the Kamo Saiin Shiki — reflecting a level of prestige that we believe to be
[Right folio, second half]
without parallel among other institutions. Regarding the color of paper used for imperial proclamations (senmyō): Ise received proclamations on pale blue (hanada) paper, Kamo on red paper, and all other shrines on yellow paper — as can be seen in sources such as the *Naiki Shiki* and *Saikyūki*. Furthermore, from ancient times, divine households (kanbe) and divine stipends (jinfū) were repeatedly granted to the shrine. Most notably, in the first year of the Kannin era (1017) of the reign of the Retired Emperor Go-Ichijō, the entire Otagi District of this province (Yamashiro) was presented to the Upper and Lower Kamo Grand Shrines. The official documents (kanpu) and imperial proclamations (senmyō) from that occasion are recorded in works such as the *Ruijū Fūsen Shō* and the *Shōyūki*. In addition, ancient documentary proofs (ko-shōmon) of divine estates (shinryō) existing across various provinces have been transmitted through the generations and remain in our possession.
Furthermore, it is recorded in the *Kugyō Bunin* and in this shrine's own records that in the ninth year of the Kōan era (1286), the shrine chief (kannagi) Ujihisa was granted an elevation in court rank (jōkai) — a matter said to be the very first instance of such a rank elevation for shrine families (shake) throughout the provinces. Such an auspicious and venerable history is, as we humbly believe, □ (possibly an archaic character for "kami/divine") entirely owing to the profound reverence devoted to this Grand Shrine. As for other matters, the divine power and miraculous efficacy of the deity, acknowledged by all people —