This paper is continued from ‘The establishment of ‘Ujiko-iki’ in the early Meiji period-A study for restoration of Ujiko-iki area of Tokyo in the Meiji period (Part 1)’ and ‘Revising small-scale ‘Ujiko-iki’ after the abolition of Ujiko shirabe- A study for restoration of Ujiko-iki area of Tokyo in the Meiji period (Part 2)’. A term ‘Ujiko-iki’ means a territory where Ujiko, which means a worshiper to a specific Shinto shrine, live around the Shinto shrine. Ujiko-iki area is very important for research of urban history in comprising the most basically part of the city. The purpose of this paper is classifying Ujiko-iki in Tokyo in patterns especially from the side of spatial characteristics and discussing about peculiarity of the metropolitan Tokyo in the modern transition period.

 Firstly, specific characteristics of ‘Ujigami’ shrines in Tokyo is described by analyzing an investigation ‘Ujiko chomei do jinnin shirabecho’ which was made to determine Ujiko-iki and shrine ranking in 1872. In chapter 2, ‘Ujiko chomei do jinnin shirabecho’ is analyzed to comprehend a situation of Ujiko-iki before the abolishment of Ujiko shirabe. As a result, it is defined that there have been four phases until Ujiko-iki were formed and only shrine which was over certain criteria established by Shajigakari of Tokyo Prefecture was authorized to possess Ujiko as a ‘Ujigami’ shrine.

 In chapter 3, the reality of ‘Ujigami’ shrines and rekkaku, which means gaining any of shrine rankings to a shrine, in the city area of Tokyo is described by comparing ‘Ujigami’ shrines with the shrines which possessed some Ujiko in the Edo period. First point is that there were many shrines which possessed a small number of Ujiko towns as an ‘Ujigami’ shrine. Especially it is noteworthy fact that Shajigakari suspended the determination of Ujiko of shrines which have not been gained any ranking with an exceptional flame ‘Sonsha-gai’ against the principle of Gosha precepts. Second point is that large-scale shrines that possessed adequate Ujiko, which was basically over 10 hundred houses, to be ranked as Gosha equally existed around the city area of Tokyo.

 Then, in chapter 4, spatial characteristics of Ujiko-iki in Tokyo are described by analyzing how to divide previous samurai residential area into each Ujiko-iki in the point of view of the scale of Ujiko-iki while comparing to the distribution of Ujiko towns in the Edo period. Ujiko-iki in the city area of Tokyo in Meiji period generally divided to success the territory of Ujiko towns in the Edo period. From the viewpoint of specific character of territory gained to each shrine, Ujiko-iki in the city area of Tokyo, which were established in the early Meiji period, are classified into three types. Type A is Ujiko-iki which corresponded a traditional widely region. Type B is Ujiko-iki which corresponded a small-scale region from the old time and an area of only a town. Type C is Ujiko-iki which owns bigness and political symbolism only for Hie-Jinja Shrine and Kanda-Jinja Shrine. Shrines with Ujiko-iki of Type A have been called ‘Sochinju’ traditionally, which has been worshiped as a shrine to guard a territory larger than a village or a town and are generally most old in that region with some legends concerned about the creation of the region. In Tokyo, Kanda-Jinja Shrine and Hie-Jinja Shrine (Type C) are in the center of the city and Type A are scattered equally around two cores and Type C lie beside and in Type A.

 The following is a summary of the above. Shajigakari formed Ujiko-iki and organized a modern administrative system of shrine by reevaluating the traditional spatial characteristic.

 Tokyo has a lot of shrines and these form complex and diverse Ujiko-iki areas at present. These territories were inherited from a situation of the faith in Edo period critically. In this paper, specialties of Ujiko in the city of Edo are understood deeply through analysis of enshrinement, reconstruction and relocation of shrines described in “Jisha Kakiage”.

 Firstly, the distribution of Ujiko is restored from “Jisha Kakiage” and then the following three points are pointed out. First issue is that there were some shrines to account samurai residences as Ujiko. Second issue is that there were some towns to belong to several shrines. Third issue is that there were some shrines to have Ujiko towns locating in separate places.

 In chapter 3, it is discussed that there were two types tutelary shrines for Edo castle town and for each town, samurai residence or temple in the city of Edo by analyzing enshrining and reconstruction of shrines described in “Jisha Kakiage”. Successive shoguns have enshrined new shrines and intervened some shrines by reconstructing these buildings or certificating lands. The intervention to shrines by shoguns has been strengthening the personal inclination than tutelary shrines against the whole Edo castle town. On the other hand, inhabitants in the city of Edo have enshrined new shrines and refurbished old shrines for tutelary shrines against each personal territory. While these tutelary shrines in same cases overlapped, there two types tutelary shrines. Almost of shrines to account samurai residences as Ujiko formed a territory of Ujiko above a whole district. This fact indicates that the relationships based on territorial acknowledgement between So-chinju, which is a big tutelary shrine guarding a wide district, and Ujiko of these shrines were established in the city of Edo. These shrines are almost same to tutelary shrines for Edo castle town in this chapter and divided territories of Ujiko without overlap. However, some communities of Ujiko consisted of a few towns or samurai residences were settled over the wide district territories of Ujiko. The above multi-layered territory is most important character of the shrine religion in the city of Edo.

 In chapter 4, relocations of shrines are described in the transition of the city form of Edo from a medieval town to the premodern castle town by analyzing relocation of shrines described in “Jisha Kakiage”. Relocation of shrines were able to be classified continuous relocation or advanced one from the viewpoint to increase or decrease their precinct lands. The latter relocation has been executed by the shogunate government or sometimes Daimyo families in order to convert a meaning of shrine as an object of faith. Through these relocations, a lot of shrines were converted into tutelary shrines of new towns or whole districts developed for city functions. In the other words, the shogunate government and inhabitants in the city of Edo activated the land of Edo with shrines like the following. One is to build a shrine by enshrining or relocating from other places as a tutelary shrine. Other is to refurbish an original shrine of the land. Then, these shrines were sometimes relocated by the demand of the shogunate government or self-control and changed their place to guard. Some towns changed relationships as Ujiko when shrines were relocated to another place and the degree of faith swayed.