Inori no Mori祈りの杜working title

Read, reflect, pray

Prayer for calming fire

鎭火祝詞ひしづめののりと

A text in the 1911 Shintō Ōharai Zenshū anthology. It is presented as a historical reading, not the current ritual of every shrine or temple.

English meaning and source text

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English meaning

About this English rendering

This site’s English rendering of the Japanese meaning guide, aligned with this edition. It is separate from the source words for recitation and is not an official liturgy. Sacred sounds are explained where possible, not given speculative literal translations. Historical beliefs, royal authority, illness and protection claims belong to the text; they are not present-day judgments, medical advice or guarantees of results.

By command of Kamurogi and Kamuromi, imperial ancestral kami in Takamagahara, the earthly country was entrusted to the heavenly descendant to govern the fertile reed-plain land peacefully. We speak through the venerable prayer transmitted from heaven at that time.

The married kami Izanagi and Izanami united and gave birth to many lands, islands and kami. When Izanami finally bore the fire kami, her genitals were burned. Withdrawing into a rock, she said, ‘Do not look at me for seven days and seven nights, beloved husband.’

Before seven days passed, puzzled by her withdrawal, he went to see her and found that part of her body burned from bearing fire.

Izanami said, ‘Although I asked you not to look, you have seen me and startled me. Govern the upper land; I shall govern the lower.’ She withdrew. Reaching Yomotsu Makasaka, she thought, ‘I left a child of violent heart in my husband’s upper land.’ Returning, she bore four more things: the water kami, a gourd, river greens and Haniyamahime.

She instructed, ‘If this unruly child rages, use the water kami, gourd, Haniyamahime and river greens to calm it.’

Following this teaching, we offer various gifts and proclaim your praise with the venerable prayer transmitted from heaven.

Source text and reading aid

Roman letters are provided for 5 of 6 lines. Readings not fully supplied in the source are left without Roman letters.

How to use the Roman letters

Roman letters follow the kana displayed in this site’s Japanese reader; some readings are editorial additions documented on the Japanese page. These are a reading aid, not restored Sanskrit or a recording of a temple’s chanting. Historical spellings (such as wo, wi, we and ha used as a particle) are kept. Double vowels and repeated vowels mark the written kana; rhythm and pronunciation can differ by tradition.

You can simply read the meaning or sit quietly. No recitation is required. For a temple or shrine’s own recitation, follow that tradition’s published guidance.

高天原(たかまのはら)に神留座(かみとゞまりましま)す皇親(すめむつ)神漏岐(かみろぎ)神漏美(かみろみ)の命(みこと)をもつて皇御孫命(すめみまごのみこと)をば豐葦原(とよあしはら)の水穗(みづほ)の國(くに)を安國(やすくに)と平(たひら)けく所知食(しろしめせ)と天下(あめのした)所寄奉(よさしまつり)し時(とき)に事奉仍(ことよさしまつり)し天津祝詞(あまつのりと)の太祝詞(ふとのりと)の事(こと)をもつて申(まう)さく

神伊佐奈岐(かむいざなぎ)伊佐奈美(いざなみ)の命(みこと)妹背(いもせ)二柱(ふたはしら)の神(かみ)嫁繼給(とつぎたまひ)て國(くに)の八十國(やそくに)嶋(しま)の八十嶋(やそしま)を生給(うみたま)ひ八百萬神等(やほよろづのかみたち)を生給(うみたまひ)て麻奈弟子(まなおとご)に火結(ひのむすび)の神(かみ)を生給(うみたまひ)て美保止(みほと)焼被(やかえ)て石隱座(いはがくれまし)て夜七日(よなぬか)晝七日(ひなぬか)吾(われ)を奈見給(なみたま)ひそ吾奈脊(わがなせ)の命(みこと)と申(まう)し給(たま)ひき

kamuizanagi izanamino mikoto imose futahashirano kami totsugitamahite kunino yasokuni shimano yasoshimawo umitamahi yahoyorozunokamitachiwo umitamahite manaotogoni hinomusubino kamiwo umitamahite mihoto yakaete ihagakuremashite yonanuka hinanuka warewo namitamahiso waganaseno mikototo maushi tamahiki

此(こ)の七日(なぬか)には不足(たらず)して隱座事(かくれますこと)奇(あやし)て見所行(みそなは)す時(とき)に火(ひ)を生給(うみたまひ)て御保止(みほと)所焼座(やかえましき)

kono nanukaniha tarazushite kakuremasukoto ayashite misonahasu tokini hiwo umitamahite mihoto yakaemashiki

如是時(かかるとき)に吾奈脊(わがなせ)の命(みこと)吾(われ)を見給(みたま)ふなと申(まうし)て吾(われ)を見阿波多之給(みあはたしたまひ)て申給(まうしたまひ)て吾名脊(わがなせ)の命(みこと)は上津國(うはつくに)を所知食(しろしめす)べし吾(われ)は下津國(したつくに)を所知食(しろしめさ)んと申(まうし)て石隱給(いはがくれたまひ)て與美津牧坂(よみつひらさか)に至座(いたりまし)て所思食(おぼさ)く吾名妹(わがなせ)の命(みこと)の所知思(しろしめ)す上津國(うはつくに)に心惡子(こころさがなきこ)を生置(うみおき)て來(き)ぬと宣(のりたまひ)て返座(かへりまし)て更(さら)に生子(みことうむ)水神(みづのかみ)瓠(ひさご)川菜(かはな)埴山姫(はにやまひめ)四種(よくさ)の物(もの)を生給(うみたまひ)て

kakarutokini waganaseno mikoto warewo mitamafunato maushite warewo miahatashitamahite maushitamahite waganaseno mikotoha uhatsukuniwo shiroshimesubeshi wareha shitatsukuniwo shiroshimesanto maushite ihagakuretamahite yomitsuhirasakani itarimashite obosaku waganaseno mikotono shiroshimesu uhatsukunini kokorosaganakikowo umiokite kinuto noritamahite kaherimashite sarani mikotoumu mizunokami hisago kahana haniyamahime yokusano monowo umitamahite

此(こ)の心惡子(こころさがなきこ)の心荒(こころあら)びそば水神(みづのかみ)瓠(ひさご)埴山姫(はにやまひめ)川菜(かはな)を持(もち)て鎭奉(しづめまつ)れと事教悟給(ことをしへさとしたまひ)き

kono kokorosaganakikono kokoroarabisoba mizunokami hisago haniyamahime kahanawo mochite shizumematsureto kotowoshihesatoshitamahiki

依之(これによりて)雜々(くさぐさ)の物(もの)を備(そなへ)て天津祝詞(あまつのりと)の太祝詞(ふとのりと)の事(こと)をもつて稱辭竟奉(たたへごとをへまつ)らくと申(まう)す

koreniyorite kusagusano monowo sonahete amatsunoritono futonoritono kotowomotsute tatahegotowohematsurakuto mausu

Connected kami and buddhas

These connections include figures addressed, mentioned, or associated by tradition. They do not assign a universal recitation practice.

Sources and edition (1)

English explanations on this page were prepared by Inori no Mori from the cited text and its Japanese explanations. They are not an official translation or a prescribed liturgy.

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