J.R. Piggott
27 Ichikawa Rie, “Nihon kodai ni okeru toshimin no seiritsu: bōrei, hō no tone wo chūshin ni.” Also see
Oboroya Hisashi, “Heian- kyō rekishi sanpō,” and “Toshi to minshu”; Takahashi Masaaki, Kyoto sennen;
Wakita Haruko, Chūsei Kyōto to Gion matsuri; Kaneko Hiroshi, Heijō no seishin seikatsu; and Takahashi
Yasuo, Zenkindai no toshi. In English, see Neil McMullin, “On Placating the Gods and Pacifying the
Populace: The Case of the Gion Gōryō Cult”; Kuroda Toshio, “The World of Spirit Pacification”; and
Tateno Kazumi, “The Heijō Capital.” In French, see Wakita Haruko, “Fêtes et Communautés Urbaines
dans le Japon Médiéval, La fête de Gion à Kyoto.”
28 On harae see Tateno, “The Heijō Capital,” 24–26; and Takahashi Yasuo, Zenkindai toshi, 5–7. The court
annals Shoku Nihon kōki, Montoku jitsuroku, and Nihon sandai jitsuroku record harae performances inside
the palace into the early ninth century. A harae prayer (norito) is translated in Theodore de Bary ed.
Sources of Japanese Tradition, 34–36.
29 Toda Yoshimi, Shoki chūsei shakaishi no kenkyū, In English, see Toda’s “Kyoto and the Estate System,”
245–279.
30 Ōyama Kyōhei, “Chūsei no Nihon to Higashi Ajia,” especially 1–3.
31 For a discussion of the court- centered polity in English, see Sasaki Muneo, “The Court- centered Polity.”
Also see Bruce Batten, “Provincial Administration in Early Japan: From Ritsuryō Kokka to Ōchō Kokka.”
32 Wakita Osamu and Wakita Haruko, Monogatari Kyōto no rekishi, 54; Wakita Haruko, Nihon chūsei toshi-
ron, 72–76.
33 Ōyama Kyōhei, “Chūsei no Nihon to Higashi Ajia,” 3–5. He specifically mentions Kitsunesaka,
Iwakura, and Matsugasaki to the north; Fukakusa and Inariyama to the south; the Tōji neighborhood
in the southern Left Capital; Yodo and Yamasaki on the Yodo River; and Nasubi and Akagari in
Yamashiro.
34 Kitamura Masaki, Heian- kyō, sono rekishi to kōzō, 187–189; Kushiki Yasunori, “Heian- kyō no takuchi.”
35 Hashimoto Yoshihiko, “Satodairi enkaku kō.” The Horikawa mansion, built and owned by regents,
became the first satodairi when the monarch Enyū (r. 969–984) resided there beginning in 976. On the
layout of the Ichijōin, a satodairi, see Furuse Natsuko, “Tennō to toshi kūkan,” especially 108–109.
36 Shigeta Shin’ichi, Shomintachi no Heian- kyō, 9–23.
37 There are two English translations of Yoshishige’s Chiteiki: Peter Wetzler, “Notes from an Arbor by the
Pond”; and Burton Watson, “Record of a Pond Pavilion.”
38 On monastic protests and the concept of ōhō buppō, also see Mikael Adolphson, The Gates of Power, espe-
cially 21–74, 272–273. For discussion of the Yōrō-era Sōniryō, see Joan R. Piggott, “Tōdaiji and the
Nara Imperium,” especially 267–273; and The Emergence of Japanese Kingship, 215–226.
39 Takahashi Masaaki, Kyōto sennen, 64–70.
40 The best compendium of materials and sources for Kūya’s life is Ishii Yoshinaga, Kūya Shōnin no kenkyū.
See also Ishii, Amida hijiri Kūya; and Obara Hitoshi, Yoshishige no Yasutane. In English see Cliff Clarkson,
“Eulogizing Kūya as More than a Nenbutsu Practitioner,” 305–327.
41 Sekiguchi Tsutomu, “Inarisai to chiten shōnin”; Inari Jinja Shamusho, Inari Jinja shiryō, Vol. 5; and
Kume Maiko, “Matsunoo no matsuri no nishi shichijō no kyōdōsei,” 95–96. For sources see Shiryō
Kyōto no rekishi, Vol. 5. Concerning these festivals, see Abe Takeshi et al., Gishiki nenjū gyōji jiten, 100. In
English see Karen Smyers, “Inari Pilgrimage: Following One’s Path on the Mountain.”
42 Kume Maiko, “Matsunoo no matsuri.”
43 Kitamura Masaki, Heian- kyō: sono rekishi, 118–133. Takahashi Masaaki, Kyōto sennen, 99–103 and Nishi-
yama Ryōhei, Toshi Heian- kyō, 317.
44 Fukuzawa Tōru, “Toshi e no manazashi” and “Shinsarugakuki byūken: toshi e no manazashi 3,” 36–54.
Also see Ivo Smits, “Reading the New Ballads.” I have discussed both Shinsarugakuki and Yoshishige
Yasutani’s Chiteiki, in “Mō hitotsu no Heian- kyō.”
45 For a partial English translation of Shinsarugakuki, see my “Selections from the Shinsarugakuki.”
46 On the emergence of the name “Kyōto” in the later eleventh century, Ueda Masaaki and Inoue Mitsuo,
Heian- kyō no fūkei. This well- illustrated volume also contains a useful chronology. On field- dancing as
described in Munetada’s journal, see Jacob Raz, “Popular Entertainment and Politics, the Great Dengaku
of 1096,” 297.
47 There are various theories on the transition from the classical to the medieval city. See Takahashi
Shin’ichirō, “Chūsei toshiron”; Horiuchi Akihiro, Miyako wo horu, especially 101–134, and Nihon kodai
toshishi kenkyū; Yamanaka Akira and Kitamura Masaki, “Kodai kara chūsei e”; Yamada Kunikazu, Kyōto
toshishi no kenkyū, especially 311–475; Takahashi Masaaki, Kyoto sennen, 71–106; Tanahashi Mitsuo,
“Tojō kara toshi e”; and Mikawa Kei, “Chūsei seiritsuki no Kyōto, kenmon toshi no seiritsu.” In English
see Matthew Stavros, Kyoto: An Urban History of Japan’s Premodern Capital, especially Chapter 3.