145#145 The shijisai l, or 'festivals of the four seasons', are the annually held national festivals based on the Jingi-ryo ~Lof the law codes, treated here in Books I and II.
146#146 The Senso-omube (or onie or oname) no matsuri HN另, also called Senso daijo-sai, takes place when a new emperor worships the ancestral deities and the deities of heaven and earth in a solemn, traditional feast of new grain. This of course is not an annual celebration, but is mentioned here in order to define what a 'great' celebration is. The entire set of procedures for the Senso-omube no matsuri are contained in E-S, Bk. VII.
147#147 This shows the extent to which the whole bureaucracy of civils officials under both Dajo-kan and Jingi-kan took part in these national festivals. After those first seven, the somewhat lesser festivals, the latter eleven, are conducted by saikanՊ, officials of the Jingi-kan in charge of festival ceremonies.
148#148 There were twelve lunar months with an intercalary month every third year. The days of the month were designated by the twelve calendrical signs of: rat, ox, tiger, hare, dragon, snake, horse, sheep, monkey, cock (or fowl), dog, boar, as well as by the consecutive numbering. The new year commenced 15 days after the winter solstice and the first season was 'spring'. Therefore the period corresponding to January to mid-March was spring, and so on.
149#149 Both the jingi-ryo and Ryo no shuge ߏW state that the Toshigoi festival is celebrated in the Jingi-kan and that the host of officials (hyakkan S) gather there to celebrate it. This 'Prayers for the Year Festival' was held to pray for freedom from calamity and for a year of abundant crops.
150#150 The respective ranks of kami are evident from whether they are presented offerings on top of the offering tables or upon mats at the level of the worshiper: anjo ď and ange ĉ, respectively.
151#151 The five kinai provinces around the capital. The rest of the country was divided into seven circuits or regions, of which six are included cussion were used for the clothing of common here. See n. 40.
152#152 The term 'shrines' is used as equivalent of yashiro , although in the Jimmyo-cho of the E-S, these are all designated as jinja ~, i.e. kami no yashiro.
153#153 First in the list here are the components of the mitegura , also called o-nusa, the symbolic offerings. These had a variety of forms, as: an expiatory wand adorned with streamers of bark- cloth, hemp, or silk, or a branch of the sacred sakaki tree (Cleyera japonica) with cloth or paper hung on it, and so on. The five colors of coarse silk or pongee and the bark-cloth and hemp were symbolic. While goshiki ܐF may simply mean 'five kinds', it here signifies strips or streamers of pongee in blue, red, yellow, white and black. These colors are derived from the natural dyes: blue from the wild indigo plant, red from a fine red-yellow earth, yellow from either safflower or the seeds of gardenia, white is bleached white, and black is made from the acorn-like nut of tsurubami (Corylus heterophylla). Cf. Kokushi jiten, IV, p. 90.
154#154 Shizu or shidori `, a cloth woven from fibers, usually hemp but paper-mulberry and ramie were also used, in which the woof threads were dyed blue, red, and so forth, to make-a mottled pattern.
155#155 Hemp and bark-cloth represent the primeval clothing materials, and in the period under discussion were used for the clothing of common people and also in religious offerings. Bark-cloth, yu ؖ, was made by stripping, soaking and pounding the inner bark of the paper-mulberry, of which two varieties were used: kaji \ (Broussonetia kazinoki) and kozo (Broussonetia papyrifera). The product resembles the kapa or tapa of the Polynesians. This and other types of bark-cloth are still made in some parts of Japan today. Cf. S. Goto, Nihon fukuso-shi, p. 37.
156#156 Strictly speaking yofu fz is read chikara-shiro-nuno, cloth in lieu of labor, or 'corvee cloth'. In the Heian period, however, commutation of forced labor had given way to simple collection of taxes of which this was one. The cloth was primarily of hemp.
157#157 Yokura-oki and yakura-oki were types of offering-tables made of four or of eight pieces of wood, respectively. The former stood 1 shaku 2 sun high, the latter 2 shaku 4 sun. They came into being for the purpose of placing expiatory offerings (harae-tsu-mono P) before the deities to atone for a defilement. Later they were customarily used in the purification (harae P).
158#158 The character is L, which may be read suki, a spade or digging tool, or kuwa, a mattock or hoe. Whichever interpretation is used, the tool symbolizes the commencing of tilling to plant the 'soft and coarse' offerings from the sea rice which is the source of nourishment for the people.
159#159 Awabi (abalone or sea-car) and katsuo (bonito) were obtained from particularly designated waters of the sea for use in offerings to the deities. The small-size abalone were ceremonially cut with a purified knife and sprinkled withsalt and the dried strips tied in special fashion for presentation.
160#160 Kitai %u814a;, jerky or dried strips of meat from deer or other animals. The frequent appearance of this item and the large amounts of it indicate that meat was commonly eaten and was apparently forbidden (in the kami religion) only at times of fasting for purification purposes (ara-imi and ma-imi, cf. n. 174).
161#161 Wakame (or me) C (Undaria pinnatifida Sur. or Alaria pinnatifida) and arame (or manakashi) C (Ecklonia bicyclis or Eisenia bicyclis) are common, edible seaweeds which most frequently appear in the lists of food offerings. It may be that these two are chosen for the symbolism in their names: wakame is also called nikime az, so that together with arame it would constitute 'soft and coarse' offerings from the sea.
162#162 Cf. n. 34. It is a complete list of the government sponsored shrines (kansha ) throughout the country, arranged by region (circuit), province and district. Names of deities are given only for the most important shrines, in and around the Capital and inner provinces.
163#163 The 'Three Great Ones' or Three Royal Persons, after Chinese tradition, are the mother of the Sovereign, the Empress Dowager and the Empress Consort.
164#164 Mikanko or mikannagi is here translated 'Sacred Maidens', as they are the young women in charge of sacred duties in the Imperial Palace, the 7ingi-kan and the large shrines. The etymology of the term is disputed, one theory being that it comes from kamu-nagi ~a, to propitiate or calm the deities. Their pristine function is thought to be that of mediums.
165#165 That is, the Shrine of the Great Deity (Sun Goddess) and the Watarai Shrine, treated in Bk. IV, below.
166#166 Mitoshi (or Mitoshiro) shrine to an agricultural deity.
167#167 Two of the eight deities enshrined in the Jingi-kan, in the hasshinden.
168#168 These are the deities controlling water supply and distribution enshrined in the yamanokuchi ('opening of the mountain') and mikomari ('water-dividing') shrines. Some of the locations listed have more than one shrine, hence the total of 19. Cf. the list of shrines for the Amagoi festival in the Inner Provinces given in Bk. III. Chikkei is same as Tsuke or Tsuge.
169#169 Norito (notto or notokoto) j.
170#170 Imbe (Imube, Imibe) were hereditary 'abstainers' or avoiders of pollution. From prehistoric days they 'performed or supervised rites of abstention, the observance of taboos, on behalf of the whole community, so as to ensure the ceremonial purity of worship.' G. B. Sansom, A History of Japan to 1334, p. 36.
171#171 Kambe or kamutomo ~ were officials of the Jingi-kan appointed from the Nakatomi or Imbe Uji. The Taiho Code specified their number as 30.
172#172 Pure robes, kiyomawari , were a type of sacred robe (saifuku) which was made of hemp cloth ceremonially cleansed and worn only for kami affairs. The hosonuno וz or 'fine-weave' was a finely spun and woven hemp resembling linen, as it is sometimes translated.
173#173 Sushi : fish or meat, pickled and eaten with rice.
174#174 Preceding the Toshigoi-matsuri and other festivals of its rank, officials who were to participate practiced partial abstinence, ara-imi UV, for 3 days, and complete abstinence, ma-imi vV, for one day prior to the commencement of festival ceremonies. Collectively these fast days are called saibi Vdays of avoidance.
175#175 The Sai-in V@, the taboo or sacred courtyard of the Jingi-kan, was also written @ 'west courtyard'. Here in a large rectangular area, south of the Main or North Building of the Jingi-kan, we must picture the four sides set up with temporary shelters and seats (i.e. seat-mats) especially for the festival. This description of the arrangement of positions for the Toshigoi celebration serves as a guide for subsequent festival procedures within the compound of the Jingi-kan.
176#176 The kamon-ryo |, a bureau under the Ministry of the Imperial Household (kunai-sho {) is treated in E-S, Bk. XXXVII.
177#177 The Center Gate connects the East with the West (or Sacred) Courtyard, so that these officials enter and file across the court by the West Building, and are facing eastward. Since the north, according to Chinese tradition, was the place of highest honor, the highest officials (of the Dajo-kan) are located there, and all other officials are arranged in descending order of rank from north towards south, or as the text says, their rank 'ascends to the north'.
178#178 Sangi Qc (Imperial Advisers), of which the full complement was eight, in the Dajo-kan
179#179 Daibu (taifu) v was the title of the highest official of the Palace Table Office (daizen-shiki VE), the Office of the Imperial Consort's Palace (chugu-shiki {E) and other offices under ministries of the government.
180#180 That is, the gunkan Q, generic for the high officials of Dajo-kan and Jingi-kan, as opposed to the moromoro-no- tsukasa i (shoshi), officials of all descriptions of lesser ranks.
181#181 Hafuri or hafuri-be j is used not only for lesser priests at the shrines but also as a generic term for the three grades of shrine priests: kannushi, negi and hafuri. Since the upper grades of kannu-shi (chief of the shrine) and negi (petitioner) are not mentioned in this passage, the term hafuri appears to refer collectively to the three levels of priests.
182#182 Text of the norito for the Toshigoi-matsuri is given in E-S, bk. VIII. In his translation, Philippi calls it the 'Grain-Petitioning Festival' (norito) addressed to the Sovereign Deities of the Grain, a small portion of which goes:
Then the first fruits will be presented
In a thousand stalks, eight hundred stalks;
Raising high the soaring necks
Of the countless wine vessels, filled to the brim;
Both in liquor and in stalks I will fulfill your praises.
From that which grows in the vast fields and plains-
The sweet herbs and the bitter herbs-
To that which lives in the blue ocean -
The wide-finned and the narrow-finned fishes
The seaweeds of the deep and the seaweeds of the shore-
As well as garments
Of colored cloth, radiant cloth, Plain cloth and coarse cloth-
In these I will fulfill your praises.
Before the Sovereign Deities of the Grain
I will provide a white horse, a white boar, a white cock,
And various types of offerings
(quoted from D. L. Philippi, Norito, pp. 17-18)
183#183 The verbal response, isho iB, sounded like 'Oh!', and was the expression of assent or approval. Since it is written this way and not phonetically represented one cannot give the exact sound of it; but 'Aye!' in English would be equivalent in meaning.
184#184 Sokan j, the chief ritualist of the Jingi-kan.
185#185 Oomikami-no-miya ~{ the shrine of the Great Deity (the Sun Goddess) in the province of Ise.
186#186 Naru-ikazuchi or Koikazuchi-no-kami ~, the Thunder God.
187#187 Chofu z or tsukinuno, was cloth, mainly of hemp, exacted as tribute from the provinces and constituting a type of tax additional to tax or corvee cloth.
188#188 Akabitsu C, lit., 'radiant box', was type of box made of white unfinished wood in which ceremonial articles were kept.
189#189 Two different characters are used which can be translated 'gourd'. The first is hisago or shaku , , a gourd used as a dipper measure and holding 1(sup)/10 of a go. The second is narihisago (used here), which Thunberg says Kaempfer identified as Cucurbita lagenaria, one of at least nine varieties of gourds, and used commonly as a utensil. For convenience I use 'dipper' for the first and 'gourd' for the second in translating.
190#190 Palanquins of various styles were used for members of the Imperial House or highest nobility. The type given here is koshiko r or koshikago. Other names include koshi `, tagoshi ` gayo `, and so on. They not only served to transport the august personage but to shield him or her from public view as well.
191#191 Tojiki cF 'appropriate color', refers to Court robes of Rank dyed in colors prescribed by law for that Rank. According to regulations issued under Kotoku Tenno in Taika 3 (A.D. 647) part of the scheme for seven colors and 13 ranks and six hats or caps was:
Great and Small Woven Cap
Dress Color: Deep Violet
Great and Small Embroidered Cap
Dress Color: Same
Great and Small Violet Cap
Dress Color: Light Violet
Great and Small Brocade Cap
Dress Color: True scarlet
Great and Small Blue Cap
Dress Color: Dark blue
Great and Small Black Cap
Dress Color: Green
(Based on N. Nagashima, Nihon ifuku-shi.) The system was called tojiki kinjiki no sei, 'system of prescribed and prohibited colors'. The regulations were modified after Taika with the inclusion of additional Court Ranks. In this particular passage, the nakatomi official who recites the ritual is to receive articles of clothing and silk for his robes.
192#192 The Kasuga festival, still held today, venerated the four deities enshrined in the Kasuga Shrine in Nara. These were the ujigami ~ of the Fujiwara Uji who were moved to this shrine when it was founded.
193#193 Tan'i z, or shofu, was cloth used for exchange purposes, as opposed to tribute cloth (tsukinuno, chofu) and cloth in lieu of forced labor (chikarashiro-nuno, yofu fz).
194#194 Round boxes, hako , to contain cooked rice.
195#195 Fumotsu was the paddy tax (denso cd) and other goods collected from sustenance households (fuko ), in this case to support the Imperial House.
196#196 Kara was an old term for the Empire of China. Here, the character , which meant the Korean states. The connotation of' 'kara' is exotic or foreign-style and it is used for articles of Chinese or Korean design: karakama, the cookstove here, karagushi (n. 206), karabitsu (n. 329) and karakagi (n. 373).
197#197 Festival or ceremony of scattering, in which paper was cut in small bits (kiri-nusa ؕ) and scattered in order to cleanse and purify an area.
198#198 In this case harae is written kaijo (instead of P) but the meaning is the same: lit.'driving out', a process of removing defilement from the shrine area.
199#199 That is, the shinden ~a, or iaraka, in which the deities are enshrined.
200#200 Miwa ~, the sake brewed for offering to the deities.
201#201 Yellow-bark, kihada A, refers to the inner bark of a species of oak, Pterocarpus flavus,which was used as a medicine and as dyestuff. It produced the color 'chrome lemon' (kihada-iro). Shikimei daijiten.
202#202 Nuno z (fu) meant plain, or ordinary cloth, usually made from hemp, although ramie, kudzu and other fibres were used. When finely woven, hemp-cloth resembled linen.
203#203 Sacred robes, saifuku V were usually white, and worn over court dress (sozoku ) by officials participating in ceremonies and festivals to the deities. If a color design was worn it was aozuri (see n. 308, below). The sash worn with such robes was red-violet in color, 1 jo 4 shaku in length, and was dyed by pounding on suo hF (Judas-tree) dye. Other types of saifuku include pure robes, kiyomawari (n. 172) and lustrous robes, akawa (myoe) (n. 220). N. Nagashima, Nihon ifuku-shi, pp. 334-5.
204#204 Mono-imi , lit. 'abstainers from things', were children who served the shrine and I were entrusted with celebrating festivals. To distinguish them, boys were called miyamori { or omonoimi, and girls were called kora q. Their abstinence consisted of observing prohibitions concerning food and drink and avoiding contact with defilement of any sort. Adult abstainers were imbe. Kogaku sosho, III, p. 6.
205#205 Kyokechi was a method of dyeing silks which reached its height of development in the Nara period but the technical details of which have since been lost. The material to be dyed was folded double and clamped between two thin boards having perforated design, then the dye was applied. Some fine examples survive in the Shosoin q@ collection, including a piece of stencil-dyed silk gauze and a screen of silk on which the bisymmetric design is softly executed. L. Katoh, Textiles, p. 4; and K. Morita, Nihon no senshoku, pl. 28.
206#206 Karagushi ؋,'Chinese combs', were more elaborately decorated than the plain white-wood domestic ones.
207#207 Kurenai or benibana g used to produce a pinkish-red dye.
208#208 Azuma , 'the East', was a general term for the eastern seaboard provinces.
209#209 Kuchinashi xq, or Gardenia florida, L., the dried seeds of which were used to produce a yellow dye for silks, and were also used in medicine.
210#210 Kannushi ~ (kamunushi) was the chief of a shrine who held his position by imperial appointment. The title kanzukasa ~i (kamutsukasa) was equivalent to this. (Shinto daijiten) Here it is the chief priest of Kasuga Shrine.
211#211 Koto the horizontal harp or zithern.
212#212 Katori Jingu ~{ in Shimosa ` Province was one seat of the ujigami (clan deities) of the Fujiwara Uji, and though the worship of these (Iwainushi-no-mikoto ɔg喽 at least) was added to the Kasuga Jinja in the Capital in the Nara period, at the same time the deities of Katori were raised to 'Senior Fourth Rank, Lower Grade' of Court Rank. The close relation between Katori and Kasuga shrines can be seen in this item which specifies deity sustenance support from one to the other. Miyagi, II, p. 483.
213#213 Kashima Jingu ~{, in Hitachi 헤 Province, was another seat of some ujigami of the Fujiwara. In the Nara period these deities were accorded 'Senior Third Rank' in the scale. It enshrined Takemikazuchi-no-mikoto 䗋 and Futsunushi-no-mikoto SÎ喽, who became enshrined in the Kasuga Jinja in Nara after its founding. Miyagi, II, pp. 482-3.
214#214 The Festival of Ooharano to the four deities enshrined in Ooharano. This shrine and its festival are closely connected to the Kasuga and Hiraoka festivals and the Fujiwara family. Miyagi,I, 29; II, 432.
215#215 The Sono and Kara deities ~ were worshiped within the Imperial Wine Office in the Palace.
216#216 Yuhata (a contraction of yuihata), also read kukurizome, corresponds to modern shiborizome i or shibori, for tie-dyed silk. The Wamyo-sho a gives Rg.
217#217 Kagura ~y, lit. 'deity pleasure', is sacred music and dance performed for the entertainment of the deities as a part of the festival ceremonies.
218#218 Kamiyamabito ~Rl.
219#219 Oomiyanome-no-mikoto,{̖ was one of the eight deities enshrined in the Jingi-kan. Here four deities including this one are worshiped in the Imperial Wine Office. Oomiyanome traditionally another name for Ame-no-uzume-no-mikoto V폗. Jingi-jiten, p.138.
220#220 Akawa or myoe, a kind of sacred robe (saifuku, n. 203) worn to maintain purity in festivals. They were usually white, lustrous robes made of raw silk () worn over the customary clothing. Kogaku sosho, III, p. 62; Shinto daijiten, III, p. 325.
221#221 Hiraoka Jinja ~ in Kawachi ͓ Province (at present a kampei taisha in Osaka pref). This also was a shrine of the Fujiwara) in Uji, whose ujigami, namely: Ame-no-koyane-no- mikoto, Himegami ̐_, Takemikazuchi-no-mikoto (see n.213 above) and Iwainushi-no-mikoto, were said to be added to the Kasuga Shrine at the Nara capital in the reign of Empress Gemmyo (A.D. 708-14).
222#222 Shozei ochikara, was the regular tax on land, paid to the government in rice. It was stored in government granaries and used to meet general expenses. R.K. Reischauer, A, p. 222. G. Sansorn calls it 'tax proper'; TASJ, ser.I, XI, p. 127.
223#223 Court dress, shozoku (sozoku) , is the ceremonial dress and accessories required to be worn by officials of all ranks when on duty. Both male and female officials were bound by the rules of costume and color thereof by the regulations prescribed in the tojiki no sei (see n. 191).
224#224 Zoshiki GF, lit. 'of various colors'. Properly this term was used for members of the kurododokoro Ul, the Sovereign's Private Office. But in the E-S it is used to mean various functionaries of low rank.
225#225 Negi HX, sometimes called high priests, were the class of priests below the kannushi (see n. 181) and above the hafuri. Prof. Kitagawa of Chicago Univ. uses the translation 'petitioner' on the basis that negi comes from negau 肤, to be- seech, and the negi petitions the kami in behalf of the worshiper. H. Zachert calls the negi 'der Beter' (Semmyo 閽, 142). But Prof. K. Sakurai, negi of the Grand Shrine of Ise, believes the etymology to be based on the component ne being the same as that found in Oo-yamato-no-neko, an archaic title for the Sovereign, and gi being the masculine honorific ending, as found in Izanagi-Izanami, and himorogi-himoromi, and so on.
226#226 Emoluments, roku R, amounted to salary for the officials, functionaries and attendants who participated in the festival ceremonies.
227#227 Hanashizume or Chinka-sai, ԍ, lit. the 'Festival of Pacifying the Flowers', was held at the end of the third month to give prayers for freedom from sickness. It was held to the two deities of Oomiwa ~and Sai , who were supposed to be the enshrined spirits of Oomono-nushi-no-kami 啨~. The festival is said to have originated with the outbreak of an epidemic in the reign of Sujin Tenno ~Vc(230-258?). Jingi-jiten, p. 612.
228#228 In the Jimmyo-cho of E-S Bk. IX, this shrine is registered as the Oomiwa-omononushi (~啨) no Jinja in Shikinokami District, Yamato Prov., dedicated to the nikimitama a䍰 (august benign spirit) of the god Oomono-nushi. A modern account says that 32 villages surround Mt. Miwa and the 30,000 people who are adherents (ujiko q) of the Oomiwa Shrine do not go onto the sacred mountain or cut its trees. There is no worship hall because the mountain itself is thehall which enshrines the deity. H. Kishimoto, 'The Worship of Mt. Miwa', in Guide to the Kansai Area, pp.35-6.
229#229 Namely, kemushi %u67b2;
230#230 Akane, , madder-root, used to make a bright scarlet dye. L. Katoh, Textiles, p.66.
231#231 Tsuzura, K, a vine used for making baskets.
232#232 Tsubaha skg.
233#233 The Sai-no-yashiro , in the same district as Oomiwa shrine, is recorded in the Jimmyo-cho (E-S, Bk. IX) as the shrine in which resides the aramitama r (angust turbulent spirit ) of Oomiwa.
234#234 Saigusa-matsuri O}was the festival of Izakawa-no-yashiro in Yamato Prov., IsonokamiΏDistrict. It gets its name from the fact that the flowers of saigusa O}(saegusa) are used to decorate sake casks for the celebration. H. Aida, Chukai yororyo, p. 343.
235#235 Kamijikara ~, or shinzei, a tax in rice collected by official shrines. It was also called kakejikara when the first ears of ripened rice were hung on the shrine fence as offering to the deities. See Aston, Nihongi, II, p. 336. After Taido 哯4 (A.D. 809) the amount of deity tax was regulated so as to increase the levy for support and maintenance of official shrines. Miyagi, Engi-shiki no kenkyu, II, p. 536.
236#236 Oomi-matsuri, according to the Ryo no gige ߋ`, was held both at Hirose A and Tatsuta cShrines to ensure pure water for the submerging of the rice seedlings and ensure their growth. Aida, Chukai yororyo, p. 344.
237#237 The second time this term hisame䍲appears, an interlinear gloss explains that the word is 'small fish' and that in the Nihongi it is writtenJ.
238#238 The mi-agata p, were districts (kori S) the yield from which was collected to support the Imperial House.
239#239 The Kasakamu or Kaze-no-kami matsuri was held for the pair of' 'wind gods', Shinatsuhiko-no-mikoto, and Shinatobe-no-mikoto, at Tatsuta in Heguri District, Yamato Prov. H. Aida, op.cit., p. 344. The festival was regularized as far Back as Temmu's reign, when it is mentioned in the 4 th and 5th years (Nihongi), as well as in Empress Jito's reign. The text here refers to 'two shrines' (yashiro).
240#240 The listing of spindle, (tatari ), thread-holder, (oke y), and reel (kasehi ) suggests that weaving also was important to Tatsuta and was perhaps associated with the female deity of the pair, Shinatobe-no-mikoto.
241#241 The Matsuno-o matsuri is not one of the festivals listed in the Yoro Code and therefore is an addition in the E-S.
242#242 Sayomi no nunoŕz, a coarse cloth made from the bark of the shina-no-ki Ȃ̖, a kind of linden (Tilia cordota). This was a type of tax cloth.
243#243 The festival of Hirano Shrine likewise does not appear in the Yoro Code as it was founded in the Heian period, in the Enryaku or Konin era. It does figure in the Jogan-shiki and in the Jogan- gishiki where first monkey days of the 4th and 11th months are stipulated for it. The Sandai jitsuroku mentions it for the year Ten'an 2 (858). Miyagi, op. cit., I, p. 32.
244#244 Female cooks are kashikime .
245#245 That is, kannushi ~.
246#246 The kanshi no kan@J.
247#247 Jibu officials of the jibu-sho, the Ministry of Civil Administration which had charge of marriages, inheritance, @genealogies, burial mounds, mausolea, and so forth, and performance of music.
248#248 The toneriql system was made up of youth of the nobility who automatically attained Court Rank at age 21. They were selected from about 100 noble families of 4th and 5th Court Rank. They served as personal palace attendants@to guard and accompany the imperial party or members of the sovereign's family. The system included toneri, and also: @'great toneri', odoneri ql; 'inner toneri', udoneri ql , as here. Those attached to a shrine were miya-no-toneri {ql , @and those attached to the Bureau of the Consecrated Princess, ryo-no-toneri, ql, as will be seen in Book V, below.
249#249 To protect the gates in the fence around the perimeter of the Imperial Palace.
250#250 Or, Kamutoki or Hyakuraku-deities of thunder worshiped regularly to avert calamity. But see n. 322.
251#251 Benkan were secretaries of the Dajo-kan of which there were two each: Great, Middle and Small.
252#252 Miagamono ܕ thank offerings, These particular ceremonies were held in the Imperial Palace and duplicated in the Middle or Consort's Palace.
253#253 The interlinear gloss says that gyotai is pronounced Omima. It refers to the august body of the sovereign on which divination was performed.
254#254 Sue [ ware (sueki) was a dark-grey fired clay ware, of which many examples survive. In this instance, the ceremonial vessel made of this clay is a bowl, moi o.
255#255 The suke , or deputy chiefs of ministries.
256#256 As the term daijin b is used it could include the dajo-daijin, Great Minister of State, as well as the sadaijin and udaijin, Great Ministers of Left and Right, or any of the chief Eight Ministries of government.
257#257 The kunai-sho { or miyanouchi-no-tsukasa, one of the Eight Ministries.
258#258 The choku (elsewhere chokushig ).
259#259 Naishi : ladies of noble rank who were personal attendants upon the Sovereign and his family.
260#260 The mikado-no-tsukasa %u95c8;i.
261#261 The Tsukinami-matsuri('successive months festival') began as a monthly service of thanksgiving. By the time the jingi-ryo of the codes were formulated it appears to have become a twice-yearly agricultural feast the purposes of @ which were the same as those of the Toshigoi-matsuri (n. 149 above). The shrines and deities to be worshiped duplicated those of the Toshigoi. Aida, op. cit., p. 354.
262#262 Omibito Vl, lit. those under small taboo, were persons who served in deity affairs having to do with divination and at the time of great festivals. They don omigoromo (abstinence garments) and perform partial abstinence (araimiUV ) during their service.
263#263 The Jinkonjiki ~H (kamu-ima-ke), was a sacred food ritual in which the sovereign was to partake of specially prepared and cooked rice the company of the divine Imperial Ancestress, Amaterasu-o-mikami. It is said to have been founded in Reiki T 2 (A.D. 716) though the first historical mention in the Shoku-nihongi is in Enryaku 9 (790). Aida, p.345.
264#264 The kana gloss here reads tezukuriIindicating hand-woven cloth from karamushi , ramie; or, karamushi-no-nuno, ramie cloth.
265#265 The vessel indicated here is a sarake %u74fc;. The character is a kokuji , or native Japanese character. The interlinear gloss says it is made of clay and resembles a suzurigame r (the container for water which is poured on an inkstone).
266#266 Tashiraka ulj is described as a vessel used to pour water over the emperor's hands in ritual washing. D.C. Holtom, Enthronement Ceremonies, pp. 134, 138.
267#267 Ebi-no-hatabune %u86a1;%u9bfa;, lit., 'shrimp-fin boat', the basin used for the emperor's hand washing. The gloss says: 'together with august hand-washing place'. See n. 522.
268#268 That is, silk dyed with a gray or black dye prepared from the shell of the acorn of tsurubami ; see n. 153.
269#269 The Ootono-hogai a is called 'Luck-wishing of the Great Palace' by E. Satow in his 'Ancient Japanese Rituals' (TASJ, 1st series, VII) in which the ritual is translated. This is supposed to have been a celebration originating long before any legal codes, but it is not mentioned in the various ceremonial procedures (Konin, Jogan). The ceremonies include the blessing of all parts of the Palace, and the Consort's Palace. Also, as seen in Bk. V, it was performed in the palaces of the Consecrated Princess. For text of the ritual, see Philippi, Norito, pp. 41-3.
270#270 It is difficult to know from the position of the phrase 'yu-kazura tasuki wo tsuketaru' whether it is the four kambe who wear the bark-cloth headdress and sleeve-ties, or the Nakatomi, Imbe officials, and so forth. The Kokushi taikei edition applies the phrase to the kambe.
271#271 The Shishin-dena, the ceremonial hall of the Imperial Palace containing the thrones of Emperor and Empress. D.C. Holtom, Enthronement Ceremonies, pp. 72-3.
272#272 The Gesai-den Va, where participants are released from abstinence. After important festivals like the Daijo-sai, Niiname-sai and Jinkonjiki, and the presenting of offerings at the Grand Shrines, this is the release from abstinence (mono-imi) after the ceremonies are completed. For the sovereign the procedure is: on a given day after the festival, there is a hand-washing stand of white wood set up to the south of the sleeping quarter of the Residential Hall (Seiryo-den Ca) where ceremonial hand washing takes place. Nihon rekishi daijiten.
273#273 In connection with the Jinkonjiki ceremonies offerings are made to the sacred fire for cooking the ritual foods and to the fire made to light nighttime ceremonies outdoors.
274#274 The togu { East Palace, is that of the Heir Apparent.
275#275 Uneme Ώis thought to be derived from yoneme ď, 'rice ladies', because these were the young women chosen for their beauty from various parts of the country who waited upon the sovereign personally and served him his food. The office of uneme was included in the Imperial Household Ministrv and one in the Bureau of the Consecrated Imperial Princess. See Bk. V, below.
276#276 The oharaeP, or 'great driving out', was a ceremony to symbolically remove all pollution and defilement from the nation as a whole.The jingi-ryo of the codes specifies this twice-yearly ceremony at which the Nakatomi offer up the symbolic otferings, the Recorders of East and West (Yamato and Kawachi Provinces) present swords, the Nakatomi recites the purification ritual and the host of officials, male and female, assemble at the purification place and the urabe perform rites of exorcism. Aida, op. cit., p. 361.
277#277 Effigies or dolls, hitokatal`, also l,were used in purification or exorcism. A simple human shape was cut out of paper, or in this case metal, to be held and rubbed in order to transmit to it the defilement from the person of the worshiper.
278#278 The swords listed here are written , and the decoration, kurozukuriG.
279#279 Procedures for the Needlework Bureau, the nuidonoryo-shiki, are in Bk. XIV of the E-S.
280#280 In this passage coarse cloth is called arayo r and soft cloth nikoyo (nikiyo) a. For the clothing, aratae r and nikotae a respectively are used.
281#281 Procedures for the kunai-sho are in Bk. XXXI of the E-S.
282#282 The Giyo-den Xza was one of the 17 halls within the Imperial Palace. It was located east of the Shishin-den (n.271) and housed heirlooms and musical instruments and such. Kogo jiten.
283#283 The hen'i ň(han'i, henni) was a board listing all Court Ranks and promotions in rank, posted on festival occasions.
284#284 The interlinear gloss says: a clay vessel inside which are small stones so it is like a bell.
285#285 The Hoshizume or Hishizume no matsuri (Chinka-sai) was a festival to ward off calamities of fire and traditionally was held in the four corners of the Imperial Palace.
286#286 The Michiae-matsuri or Banquet of the Roads, was a ceremony of placing food offerings at the crossroads outside the capital in@order to waylay evil spirits. The deities to whom offerings were made were Yachimata-hiko˕F Yachimata-hime ˕P and Kunado vߓl. Shinto daijiten, III, p. 304.
287#287 The signatories are the chief editors of the@E-S, with their traditional titles, Court Ranks, and government positions. The identical signatures appar at the end of each of the books of jingi-shiki, i.e., first ten books of the E-S.