"_More especially do I humbly declare: 'The offering of a Sacred Princess of the Blood Imperial to serve as the Deities' staff, having first, according to custom, observed the rules of religious purity for three years, is to the end that thou mayst cause the Sovran Grandchild to live peacefully and firmly as long as Heaven and Earth, the Sun and Moon, may last. I, the Great Nakatomi, holding the dread spear by the middle,[233] with deepest awe pronounce this dedication of her by the Mikado to the end that she may serve as an august staff.'_" =Kamu-ima-ge or Shingonjiki=.--This festival was celebrated in the palace at night after the Tsukinami. The name means literally God-new-food. It consisted in the Mikado in person or by deputy making an offering of food to the Sun-Goddess. The forms resembled those in use for the Ohonihe or Nihi-name, and included laying down a cushion (_saka-makura_) to represent the Deity, the use of a firedrill, &c. =Hirano no Matsuri=.--Festival of Hirano, a village in the province of Settsu. There is much doubt as to the deities in whose honour this service (No. 5 of the _Yengishiki_) was first instituted. It is believed that it was originally celebrated in honour of Image no Kami (the God of New Food) and of Kudo no Kami and Kobe no Kami, the Gods of the kitchen-boiler and of the cooking-pan. The _Image_ was probably, as explained by Sir E. Satow, freshly hulled rice offered monthly to the Gods. After the Mikado Kwammu founded the shrine of Hirano, about the end of the eighth century, it became the custom for all the branches of the Imperial family to be represented at the two annual celebrations. It was Kitabatake Chika-fusa (1293-1359) who first invented the popular account of the Gods worshipped here. Knowing that they were in some manner family deities, he proceeded to allot as _uji-gami_ to the Tahira, Minamoto, Ohoye and Takashina families, ancient members of the Imperial line taken here and there at random, and comprising the Sun-Goddess, Yamato-dake, and the Mikados Chiuai and Nintoku. This is an instructive example of the intrusion of ancestor-worship so-called into the older Shinto. The _norito_ read at this festival affords no clue to the identity of the Gods worshipped. It mentions the founding of the shrine at the behest of the Sovran Great God (or Gods) and makes offerings in acknowledgment of his (or their) preserving the Mikado's life and prospering his reign.[234] =Kudo and Kobe no Matsuri=.--This service (No. 6 of the _Yengishiki_) is practically identical with the last, which is natural, if, as is probable, the Gods worshipped are really the same.