nntsuzu/KFTT huggingface dataset:
English: Although she tried to make a shelter on the beach, she went into labor before she could completely thatch the roof with waterfowl feathers which she used instead of the usual grass.
Japanese: 浜辺に産屋を作ろうとしたが、茅草がわりの鵜の羽を葺き終らないうちにトヨタマビメが産気づいた。
English: She told her husband not to look into her maternity room as she wanted to assume her real self to deliver her baby.
Japanese: 私も本来の姿で産もうと思うので、絶対に産屋の中を見ないように」とホオリに言う。
English: Despite her plea, Hoori peeked in her room only to see a giant alligator, her true self, crawling around.
Japanese: しかし、ホオリは産屋の中を覗いてしまい、そこにトヨタマビメが姿を変えた八尋和邇が這い回っているのを見た。
English: Ashamed of being seen by her husband Toyotamabime went back to the sea, leaving her newborn baby behind.
Japanese: トヨタマビメはホオリに覗かれたことを恥ずかしく思って、産まれた子を置いて海に帰ってしまった。
English: Although Toyotamabime was angry with Hoori for having peeked into her delivery room, she still felt great affection for him.
Japanese: トヨタマビメは、ホオリが覗いたことを恨みはしたが、やはり恋しかった。
English: Ugayafukiaezu, when he grew up, got married to Tamayoribime, his fostering mother, and had four children with her: Itsuse no mikoto, Inahi no mikoto, Mikenu no mikoto, and Wakamikenu no mikoto.
Japanese: ウガヤフキアエズは、育ての親であるタマヨリビメと結婚し、タマヨリビメとの間に五瀬命（五瀬命）・稲飯命（稲氷命）・御毛沼命（御毛沼命）・ワカミケヌ（若御毛沼命）の四子をもうけた。
English: One gets married to someone of a different species and is told that a particular action is taboo, but the taboo is broken and the true self of the partner is revealed.
Japanese: 異類の者と結婚し、何かをするのを見るなとタブーを課し、そのタブーを破られて本来の姿を見られて分かれる。
English: They are often found in Japanese mythology as well, (as seen in tales of visiting Yomi, a world after death, to give birth to a deity).
Japanese: 日本神話でも同様の説話が何度か登場する（神産みの黄泉訪問説話など）。
English: Amongst them, the offspring of children who were born from the parents of different species are often described as the earliest ancestors of the imperial family and noble clans.
Japanese: また、そういう説話では、異類の者との間に生まれた子の子孫が王朝・氏族の始祖とされていることが多い。
English: All the deities that are connected to Emperors, except for the deity Ugayafukiaezu, have names related to the 'rice plant.'
Japanese: 天皇につながる神が皆「稲」に関係のある名前である中で、ウガヤフキアエズだけが稲穂と無関係になっている。
English: Some say that Ugayafukiaezu might have been a deity created at a later time as there have been few descriptions of his deeds and achievements.
Japanese: ウガヤフキアエズには事績の記述がほとんどないことから、後から作られた神ではないかとする説もある。
English: They consider that Ugayafukiaezu, a deity who combines the power of mountains and the sea, might have served as a symbol of the Emperor who ruled everything, from mountains to the ocean.
Japanese: その理由は、山と海の力が合わさったこの神によって、天皇が山から海まで支配するその支配力を表すためとしている。
English: Furthermore, according to some ancient historical records and legends, including "Uetsufumi" (Ancient Japanese Literature) and "Takeuchi-monjo" (an ancient text that recorded the lineage of ancient deities and a dynasty preceding Emperor Jinmu), Ugayafukiaezu is depicted as a dynasty (the Ugayafukiaezu dynasty) that lasted tens of generations, not as a deity.
Japanese: なお、『上記』『竹内文書』など一部の古史古伝では、ウガヤフキアエズは一柱の神ではなく、数十代に渡る王朝であったと記述している（ウガヤフキアエズ王朝）。
English: Some say that Ugayafukiaezu is the same as Tentsushi, who appeared in a tale of Yashiro-go (Yasugi City, Shimane Prefecture) in Izumo no kuni fudoki (the topography of Izumo Province).
Japanese: また、出雲国風土記の屋代郷(島根県安来市)の地名説話に出てくる天津子がウガヤフキアエズともいう説がある。
English: Like other deities connected to emperors, Ugayafukiaezu is worshipped as a deity of agriculture.
Japanese: ウガヤフキアエズは、他の天皇につながる神と同様に農業の神として信仰される。
English: In 1874, the Meiji government determined that his tomb is located in Kanoya City Kagoshima Prefecture (formerly Aira-cho, Kimotsuki-gun), based on the opinions of the scholars of the defunct Satsuma Domain.
Japanese: 明治7年、明治政府はそれらの中から、旧薩摩藩の学者の意見を参考にして鹿児島県鹿屋市（旧肝属郡吾平町）を「吾平山上陵」に治定した。
English: In 1896, a decision was finally made on this issue that the top of Mt. Hayahi-no-Mine, which is located behind Udo-jingu Shrine, is the legendary place of 'Aira no Yamanoue no Misasagi,' the tomb of Ugayafukiaezu.
Japanese: 明治29年、鵜戸神宮背後の速日峯山上が「御陵墓伝説地吾平山上陵」と定められた。
English: Amenooshihomimi (Masakatsuakatsu kachihayahi amenooshihomimi) is a god (Shinto) that appeared in Japanese mythology.
Japanese: アメノオシホミミ（マサカツアカツカチハヤヒアメノオシホミミ）は、日本神話に登場する神(神道)。
English: It is written in kanji as 正勝吾勝勝速日天忍穂耳命 or 正勝吾勝勝速日天之忍穂耳命 in Kojiki (The Records of Ancient Matters), 天忍穂耳命 in Nihonshoki (Chronicles of Japan), and 正哉吾勝々速日天押穂耳尊 in Sendai Kujihongi (Ancient Japanese History).
Japanese: 古事記では正勝吾勝勝速日天忍穂耳命、正勝吾勝勝速日天之忍穂耳命、日本書紀では天忍穂耳命、先代旧事本紀では正哉吾勝々速日天押穂耳尊と表記する。
English: In Kojiki, it is written that he was the first boy (the second boy in an Arufumi [supplement volumes of explanatory notes in Nihonshoki] of Nihonshoki) of five princes who were born when Susanoo (a deity in Japanese mythology) was given a magadama (comma-shaped bead) by Amaterasu (the sun goddess) during their ukei (pledge).
Japanese: 古事記では、アマテラスとスサノオとの誓約の際、スサノオがアマテラスの勾玉を譲り受けて生まれた五皇子の長男（日本書紀の一書では次男）であるとしている。
English: He had children, Amenohoakari and Ninigi, with Takamimusubi's daughter, Takuhatachijihime no Mikoto.
Japanese: タカミムスビの娘である栲幡千千姫命との間にアメノホアカリとニニギをもうけた。
English: When Ashihara no Nakatsukuni (literally, "Central Land of Reed Plains," which refers to the human world) was pacified, he was ordered by Amaterasu to come down from the celestial world and govern it.
Japanese: 葦原中国平定の際、天降って葦原中国を治めるようアマテラスから命令される。
English: When the land was transferred from Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) by the order of Takemikazuchi and others, he was told to go down there again.
Japanese: タケミカヅチらによって大国主から国譲りがされ、再びオシホミミに降臨の命が下る。
English: But he suggested that his son, Ninigi, who was born during that time would go there, therefore Ninigi went down (this occurrence is called tensonkorin).
Japanese: しかし、オシホミミはその間に生まれた息子のニニギに行かせるようにと進言し、ニニギが天下ることとなった（天孫降臨）。
English: The name 'Masakatsuakatsu' means 'I won properly, I did' and 'Kachihayahi' means 'Winning was as fast as the sun rise,' and they are thought to be an announcement of winning ukei.
Japanese: 名前の「マサカツアカツ（正勝吾勝）」は「正しく勝った、私が勝った」の意、「カチハヤヒ（勝速日）」は「勝つこと日の昇るが如く速い」の意で、誓約の勝ち名乗りと考えられる。
English: He is believed to be a deity of rice ears and agriculture, and enshrined in Toda-hachimangu Shrine and Katsuhi-jinja Shrine (Yasugi City, Shimane Prefecture), Tarobo-no-miya Shrine (or Aga-jinja Shrine, Higashiomi City, Shiga Prefecture), Hikosan-jingu Shrine (Soeda-machi, Tagawa-gun, Fukuoka Prefecture), Sasamuta-jinja Shrine (Oita City, Oita Prefecture), Kibata-jinja Shrine (Uji City, Kyoto Prefecture), and Amenooshihowake-jinja Shrine (Kagami-cho, Kami-gun, Kochi Prefecture).
Japanese: 稲穂の神、農業神として信仰されており、富田八幡宮/勝日神社(島根県安来市)、太郎坊宮（阿賀神社、滋賀県東近江市）、英彦山神宮（福岡県田川郡添田町）、西寒多神社（大分県大分市）、木幡神社（京都府宇治市）、天忍穂別神社（高知県香美郡香我美町）などに祀られている。
English: Ninigi (Amenigishi kuninigishi amatsuhiko hiko hononinigi) is a deity in Japanese mythology.
Japanese: ニニギ（アメニギシクニニギシアマツヒコヒコホノニニギ）は、日本神話に登場する神。
English: In Kojiki (The Records of Ancient Matters), Ninigi is referred to as "Ame nigishi kuni nigishi amatsuhiko hiko hononinigi" (spelled as "天邇岐志国邇岐志天津日高日子番能邇邇芸命"), "Ame nigishi" ("天邇岐志"), "kuni nigishi" ("国邇岐志"), or "amatsuhiko" ("天日高日子"), whereas in Nihonshoki (Chronicles of Japan), he is mentioned as "Ame nigishi kuni nigishi amatsuhitaka hiko hono ninigi no mikoto" ("天饒石国鐃石天津日高彦火瓊瓊杵尊"), "Amatsuhidaka hikono hono ninigi no mikoto" ("天津日高彦瓊瓊杵尊"), or "Hono ninigi no mikoto" ("彦火瓊瓊杵" or "火瓊瓊杵").
Japanese: 古事記では天邇岐志国邇岐志天津日高日子番能邇邇芸命、天邇岐志、国邇岐志、天日高日子とかかれ、日本書紀では天饒石国鐃石天津日高彦火瓊瓊杵尊、天津日高彦瓊瓊杵尊、彦火瓊瓊杵、火瓊瓊杵などと表記される。
English: He was a son of Oshihomimi, a son of Amaterasu (the Sun Goddess), and Takuhatachijihime no mikoto (also called "Yorozuhatatoyoakitsushihime no mikoto"), a daughter of Takamimusubi.
Japanese: アマテラスの子であるオシホミミと、タカミムスビの娘である栲幡千千姫命（萬幡豊秋津師比売命）の子。
English: Ninigi is believed to have descended from Takamanohara (the vast realm in heaven where deities resided) at the order of the Goddess Amaterasu, his grandmother, to rule Ashihara no nakatsukuni (literally, "the central land of reed plains," which was the human world).
Japanese: 天照大神の命により、葦原中国を統治するため高天原から地上に降りたとされる。
English: According to the Kojiki, Ninigi 'descended from heaven at Kujifurutake, Kakaho in Hyuga, Tsukushi.'
Japanese: 古事記では、この降臨の地については「竺紫の日向の高穂の久士布流多気に天降りまさしめき」と記述している。
English: In Nihonshoki, he is said to have descended from heave at the 'Himuka no So no Takachiho no Mine' (literally, the peak of Takachiho in Himuka) or 'Tsukushi no Himuka no Takachiho' (literally, Takachiho, Himuka, Tsukushi).
Japanese: 日本書記では、「日向襲之高千穗峯」あるいは「筑紫日向高千穗」と記述している。
English: Many scholars agree that Ninigi, who descended to the peak of Takachiho in Hyuga Province, eventually reached Kasasa no Misaki in Nagaya in Ata Province (currently Minami-Satsuma City).
Japanese: この降臨の経路の解釈ついては、日向国の高千穂峰に降り吾田国（現在の南さつま市）の長屋の笠狭碕に到達したとする説が有力である。
English: But some consider that Ninigi might have descended to 'Hyuga in Tsukushi Province,' not 'Hyuga Province' established at a later time, partly because both the Kojiki and Nihonshoki mention the location of his descent as 'Tsukushi' (spelled as '竺紫' or '筑紫' in the Kojiki and '筑紫' in Nihonshoki), and partly because the region included in Hyuga Province in the seventh century had previously been part of Kumaso Province.
Japanese: 一方、行政上、日向国が設置されたのは7世紀であり、それ以前の時代には日向国地域は熊曽国に含まれていたとして、古事記の「竺紫」＝「筑紫」、日本書紀の「筑紫」から、降臨地は「筑紫国の日向」であって後世の「日向国」ではないと解釈する異説がある。
English: Ninigi married Konohanano sakuya bime, the daughter of the deity Oyamatsumi, and had three sons: Hoderi (Umisachi, literally, "sea treasures"), Hosuseri, and Hoori (Yamasachi, literally, "mountain products").
Japanese: そこでオオヤマツミの娘であるコノハナノサクヤビメを娶り、ホデリ（海幸）・ホスセリ・ホオリ（山幸）を生んだ。
English: Part of his name, 'Ame nigishi kuni nigishi,' means that heaven and earth are affluent and lively.
Japanese: 名前の「アメニギシクニニギシ」（天にぎし国にぎし）は「天地が豊かに賑う」の意。
English: Amatsuhiko' means the deities Amatsukami and 'hiko' means male.
Japanese: 「アマツヒコ」（天津日高）は天津神のことで、「ヒコ」（日子）は男性のこと。
English: Deities such as Ame no Oshihomimi no Mikoto, Hoderi, Hosuseri, and Hoori mentioned earlier, who are considered to be Ninigi's relatives in mythology, commonly contain the sound of 'ho' in their names.
Japanese: 神話上ニニギの一族とされている上述の天忍穂耳尊やホデリ・ホスセリ・ホオリとは名前に「ホ」がある点で共通している。
English: Ninigi is worshipped as a deity of agriculture, and is enshrined in many shrines, including Kirishima-jingu Shrine (Kirishima City, Kagoshima Prefecture), Takachiho-jinja Shrine (Takachiho Town, Nishi usuki County, Miyazaki Prefecture), Nitta-jinja Shrine (Satsumasendai City, Kagoshima Prefecture), and Tsukudo-jinja Shrine (Chiyoda Ward, Tokyo Prefecture).
Japanese: 農業の神として信仰されており、霧島神宮（鹿児島県霧島市）、高千穂神社（宮崎県西臼杵郡高千穂町）、新田神社(薩摩川内市)（鹿児島県薩摩川内市）、築土神社（東京都千代田区）などに祀られている。
English: Although there are several sites in southern Kyushu that are believed to be 'Hyuga no Enoyama no misasagi,' Ninigi's burial place, the Imperial Household Agency has officially declared that Ninigi was buried in Nitta-jinja Shrine in Satsumasendai City.
Japanese: 埋葬地である「日向の可愛の山陵」の伝承地は南九州各地にあるが宮内庁は薩摩川内市の新田神社と正式に決定している。
English: Currently, the Eno division of the Momoyama regional office, Archives and Mausolea Department of the Imperial Household Agency is located within the precinct of the shrine and an official of the Cabinet Office administers the tomb as a guardian.
Japanese: 現在は宮内庁書陵部桃山監区可愛部事務所が置かれ、内閣府事務官が陵墓守部として管理されている。
English: This Imperial family have visited the shrine on nine occasions, including in March 30, 1920, Emperor Showa visited the temple when he was the imperial prince, and in 1962, then Imperial Prince Kinjo (later Emperor Kinjo) visited with Crown Princess Michiko (later Empress Michiko).
Japanese: 大正9年3月30日・昭和天皇(当時の皇太子)参拝、昭和37年・今上天皇(当時の皇太子)及び皇后美智子(当時の皇太子妃)参拝、など皇族の参拝は9回にも及んでいる。
English: Okuninushi is a god that appears in a type of Japanese mythology called Izumo Shinwa (Myths of Izumo).
Japanese: 大国主（おおくにぬし）は日本神話の中で、出雲神話に登場する神である。
English: It is always explained in terms of the virtue of Okuninushi, but it is also attributed to the fact that Okuninushi is a result of integrating different gods.
Japanese: これは神徳の高さを現すと説明されるが、元々別の神であった神々を統合したためともされる。
English: Kunitsukurionamuchi no Mikoto, Iwaokami, and Iwa-jinja Shrine no Kami:
Japanese: 国作大己貴命（くにつくりおほなむち）・伊和大神（いわおほかみ）伊和神社主神
English: Also, according to "Kojiki" (The Records of Ancient Matters), Arufumi (supplement volumes of explanatory notes in Nihonshoki) of "Nihonshoki" and "Shinsen Shojiroku" (Newly Compiled Register of Clan Names and Titles of Nobility), Okuninushi was described as the sixth-generation grandson of Susanoo, while he was described as the seventh-generation grandson in a different volume of "Nihonshoki."
Japanese: また『古事記』、『日本書紀』の一書や『新撰姓氏録』によると、スサノオの六世の孫、また『日本書紀』の別の一書には七世の孫などとされている。
English: Taking over the work of Susanoo, Okuninushi worked with Sukunabikona to control the country, taught kinen (incantations) and medicine, and completed the creation of Ashihara no Nakatsukuni (a word to express the country or a location in Japan).
Japanese: スサノオの後にスクナビコナと協力して天下を経営し、禁厭（まじない）、医薬などの道を教え、葦原中国の国作りを完成させる。
English: Okuninushi then gave the country to Tenson Ninigi, the grandson of Amaterasu Omikami, withdrew to the land of Kizuki, and later was enshrined at Izumo Taisha Shrine.
Japanese: 国土を天孫・ニニギに譲って杵築（きづき）の地に隠退、後に出雲大社の祭神となる。
English: Some parts of "Kojiki" contain a tale of Inaba no shirousagi (the hare of Inaba), a tale of a visit to Nenokuni (Land of the Roots), and the marital relationship with Nunakawa-Hime, and other parts of "Kojiki" and "Nihonshoki" contain myths of kunizukuri (creation of the country) and kunizukuri (transfer of the land).
Japanese: 因幡の白兎の話、根の国訪問の話、ヌナカワヒメへの妻問いの話が『古事記』に、国作り、国譲り等の神話が『古事記』・『日本書紀』に記載されている。
English: According to the anecdote of the origin of the name of the place called Mori-go, Ou-gun (currently Yasugi City, Shimane Prefecture), in "Izumo no Kuni Fudoki," Onamochi no Mikoto (Okuninushi) vanquished 'Yamata no Orochi' (big snake with eight heads) and on the way home declared transfer of the land.
Japanese: 『出雲国風土記』の意宇郡母里郷(現；島根県安来市)の地名起源説話には「八岐大蛇」を大穴持（大国主）命が退治し、その帰りに国譲りの宣言をしたとある。
English: The mythologies above also did not mention Nunagawahime no Mikoto (Nunakawa-Hime) of Koshi no Kuni (Land of Koshi); however, there has been a myth that Takeminakata no Kami, who was mentioned as a child of Okuninushi at the time of conquest of Ashihara no Nakatsukuni, was a child born to Okuninushi and Nunagawahime no Mikoto.
Japanese: 高志の国の奴奈川姫命（沼河比売）についても記紀神話での記述はないが、葦原中国平定において大国主の子として登場する建御名方神（タケミナカタ）が奴奈川姫との間の子であるという伝承が残されている。
English: Ajisukitakahikone (Kamo no Okami) and Taka-Hime (Shitateru-Hime) were born to Okuninushi and Takiri-Bime, who was one of the Munakata Sanjojin (three goddesses enshrined at Munakata Taisha shrine).
Japanese: 宗像三女神のタキリビメとの間にアヂスキタカヒコネ（賀茂大神）・タカヒメ（シタテルヒメ）の二神
English: She rejected him because Suseri-Bime (his legal wife) was a very jealous goddess and also because Yagami-Hime (the first wife), imagining the intensity of jealousy of Suseri-Bime, abandoned her child in Naoe, Hikawa-cho, and returned to her hometown, Inaba, and these reasons were described in 'Izumo Fudoki.'
Japanese: 拒んだ理由として、スセリヒメが嫉妬深い性格であること、スセリヒメの嫉妬を想像したヤカミヒメが子供を斐川町直江で放棄し、故郷の因幡の国にもどってしまったことがあげられ、「出雲風土記」に記載されている。
English: Also, because the first two Chinese characters of Okuninushi can also be pronounced as 'daikoku' Okuninushi has been syncretized with Daikokuten (Mahakala or Daikoku-sama) that shares that pronunciation and has been accepted in the beliefs of the common people.
Japanese: また、「大国」はダイコクとも読めることから、同じ音である大黒天（大黒様）と習合して民間信仰に浸透している。
English: Because Kotoshironushi no Kami, who was a child of Okuninushi, has been syncretized with Ebisu, Daikoku-sama and Ebisu came to be believed as being a parent and a child.
Japanese: 子の事代主がえびすに習合していることから、大黒様とえびすは親子と言われるようになった。
English: The most famous shrine that enshrines Okuninushi is Izumo Taisha Shrine (Izumo City, Shimane Prefecture), and other examples are Omiwa-jinja Shrine (Sakurai City, Nara Prefecture), Kita Taisha Shrine (Hakui City, Ishikawa Prefecture), Keta-hongu Shrine (Nanao City, Ishikawa Prefecture), Okunitama-jinja Shrine (Fuchu City, Tokyo Prefecture), and Izumo-jinja Shrines across the country.
Japanese: 大国主を祀る神社の代表は出雲大社（島根県出雲市）で、他に大神神社（奈良県桜井市）、気多大社（石川県羽咋市）、気多本宮（同七尾市）、大國魂神社（東京都府中市(東京都)）のほか、全国の出雲神社で祀られている。
English: Hoshaku-ji Temple (Daikoku Tenpo-ji Temple) (Oyamazaki-cho, Otokuni-gun, Kyoto Prefecture): Oyamazaki Daikokuten of Kyoto Rokudaikokuten
Japanese: 宝積寺（大黒天宝寺）（京都府乙訓郡大山崎町）大山崎大黒天/京都六大黒天
English: According to Kojiki (The Records of Ancient Matters), the deity Sukunabikona no kami, who had been working with the deity Okuninushi to build this country, left for Tokoyo (lit. "the normal world," though some texts hint that it is the afterworld) leaving Okuninushi alone.
Japanese: 古事記によれば、大国主とともに国造りを行っていた少彦名神が常世の国へ去った。
English: Okuninushi was at loss about what to do next to build the country.
Japanese: 大国主神がこれからどうやってこの国を造って行けば良いのかと思い悩んでいた。
English: Then, he saw a shining deity coming from beyond the sea and the deity wanted Okuninushi to enshrine him in Mt. Miwa in Yamato Province.
Japanese: すると、海の向こうから光輝いてやってくる神様が表れ、大和国の三輪山に自分を祭るよう希望した。
English: I am your Saki mitama (soul that makes people happy by luck) and your Kushi mitama (a soul that makes people happy with miracles),' he answered.
Japanese: 「我は汝の幸魂（さきみたま）奇魂（くしみたま）なり」と答えたという。
English: The history of Omiwa-jinja Shrine says that Okuninushi no kami enshrined his own Nikimitama as Omononushi-no-mikoto.
Japanese: 大神神社の由緒では、大国主神が自らの和魂（にきみたま）を大物主神として祀ったとある。
English: Having heard people say that Seyadatarahime, the daughter of Mishima no mizokui, was a beauty, Omononushi who fell in love with her at first sight.
Japanese: ミシマノミゾクヒの娘のセヤダタラヒメ（勢夜陀多良比売）が美人であるという噂を耳にした大物主は、彼女に一目惚れした。
English: When he saw her coming to a river to relieve herself the arrow started to flow down the stream.
Japanese: セヤダタラヒメが用を足しに来る頃を見計らって川の上流から流れて行った。
English: When she brought the arrow back to her room, it changed back into Omononushi, and then they made love.
Japanese: 彼女がその矢を自分の部屋に持ち帰ると大物主は元の姿に戻り、二人は結ばれた。
English: This was how Himetataraisuzu hime (Isukeyori hime), the future empress of Emperor Jinmu, came into being.
Japanese: こうして生れた子がヒメタタライスズヒメ（イスケヨリヒメ）で、後に神武天皇の后となった。
English: Suddenly, there appeared a handsome man in front of Ikutamayori bime, a daughter of Suetsumimi no mikoto, and they made love.
Japanese: スエツミミ命の娘のイクタマヨリビメの前に突然立派な男が現われて、二人は結婚した。
English: At last, she confessed that she had a handsome man coming to her every night although she did not know who he was.
Japanese: イクタマヨリビメは、名前も知らない立派な男が夜毎にやって来ることを告白した。
English: Anxious to know who he was, her parents told her to get a linen thread on a spool through a needle and to attach it to the hem of his garment.
Japanese: 父母はその男の正体を知りたいと思い、糸巻きに巻いた麻糸を針に通し、針をその男の衣の裾に通すように教えた。
English: Next morning, peering through a keyhole, they saw the tread going out extending all the way to a shrine on Mt. Miwa as they tracked it.
Japanese: 翌朝、針につけた糸は戸の鍵穴から抜け出ており、糸をたどると三輪山の社まで続いていた。
English: As there were only three rolls ("miwa," literally "three rings") of thread left on the spool, the place where the other end of the thread was found got the name of 'Miwa.'
Japanese: 糸巻きには糸が3回りだけ残っていたので、「三輪」と呼ぶようになったという。
English: He has been worshipped by people who pray for good rice harvest, the warding off of evil, and the protection of the sake brewing business.
Japanese: 稲作豊穣、疫病除け、酒造り（醸造）などの神として篤い信仰を集めている。
English: In Haibutsukisyaku (the anti-Buddhism movement), that started in the first year of the Meiji period, many temples adopted Omononushi-no-mikoto as their enshrined deity, replacing their Honzon (the principle image of Buddha) that had been worshipped for a long time.
Japanese: 明治初年の廃仏毀釈の際、旧来の本尊に替わって大物主大神を祭神とした例が多い。
English: Kotohira-gu, which had been a temple, became a Shinto shrine, replacing Kubira Taisho, one of Juni Shinsho (twelve heavenly generals of Yakushi Buddha), worshipped as the principle image, with Omononushi no mikoto.
Japanese: 本来は寺院だったものを神社に変更してしまい、その際本尊としては十二神将の一人の宮毘羅大将だったものを大物主大神に変更している。
English: However, many reforms carried out by the Meiji government, whose policy revolved around the restoration of imperial rule, conformed to the ancient records of registered Shinto shrines.
Japanese: しかし、明治の諸改革は王政復古をポリシーに掲げていたので、中世、近世のご本尊は古代の神社登録資料にも沿う形で行われた。
English: Susano (also known as Susano no Mikoto) was a deity (Shinto religion) that appeared in Japanese mythology.
Japanese: スサノオ（スサノヲ、スサノオノミコト）は、日本神話に登場する一柱の神(神道)である。
English: His name was written in kanji as 素戔男尊 and 素戔嗚尊 in "Nihon Shoki" (Chronicles of Japan), 建速須佐之男命 (Takehayasusa no Onomikoto or Tatehayasusa no Onomikoto) and 須佐乃袁尊 (Susano no Mikoto) in "Kojiki" (Records of Ancient Matters), and 神須佐能袁命 (Kamususa no Onomikoto) and 神須佐能袁命 in "Izumo no kuni fudoki" (Fudoki of Izumo no kuni).
Japanese: 『日本書紀』では素戔男尊、素戔嗚尊等、『古事記』では建速須佐之男命（たけはやすさのおのみこと、たてはやすさのおのみこと）、須佐乃袁尊、『出雲国風土記』では神須佐能袁命（かむすさのおのみこと）、神須佐能袁命などと表記する。
English: His given role was little different from that of Amaterasu Omikami (the Sun Goddess), who deified the sun, and Tsukuyomi, who deified the moon, so it has been the topic of debate.
Japanese: その与えられた役割は、太陽を神格化した天照大神、月を神格化したツクヨミとは少々異なっているため、議論の的となっている。
English: According to "Kojiki," when Izanagi came back from the world after death for the creation of deities and performed ablutions in Himukano Tachibanano Odono Awakihara, he was born when Izanagi rinsed his nose.
Japanese: 『古事記』によれば、神産みにおいてイザナギが黄泉から帰還し、日向橘小門阿波岐原（ひむかのたちばなのをどのあはきはら）で禊を行った際、鼻を濯いだ時に産まれたとする。
English: His governing region varied throughout the literature, but among the Sankishi (three deities) Amaterasu Omikami was told to govern Takamanohara, Tsukiyomi no mikoto to govern the blue-green sea plain or the night, and Susano to govern the land of night or the ocean.
Japanese: 統治領域は文献によって異なり、三貴神のうち天照大神は高天原であるが、月夜見尊は滄海原（あおのうなばら）または夜を、スサノオには夜の食国（よるのおすくに）または海原を治めるように言われたとあり、それぞれ異なる。
English: According to "Kojiki," Susano refused it but instead wanted to go to Nenokuni (Land of the Roots), where the mother goddess Izanami stayed, but Izanagi was angered by that and expelled him from the land.
Japanese: 『古事記』によれば、スサノオはそれを断り、母神イザナミのいる根の国に行きたいと願い、イザナギの怒りを買って追放されてしまう。
English: So, he went up to Takamanohara in order to say goodbye to his sister, Amaterasu Omikami, before he left for Nenokuni, but Amaterasu Omikami thought Susano had come to attack Takamanohara, so she was armed and he pleaded his faith with Amaterasu so as to dispel her doubts.
Japanese: そこでスサノオは根の国へ向う前に姉の天照大神に別れの挨拶をしようと高天原へ上るが、天照大神はスサノオが高天原に攻め入って来たのではと考えて武装してスサノオに応対し、スサノオは疑いを解くためにアマテラスとスサノオの誓約を行う。
English: His name was cleared by pleading his faith, so Susano remained in Takamanohara; but he behaved badly there and Amaterasu Omikami hid in Ama no iwato (Cave of Heaven).
Japanese: 誓約によって潔白であることが証明されたとしてスサノオは高天原に滞在するが、そこで粗暴な行為をしたので、天照大神は天岩戸に隠れてしまった。
English: When Susano went down to Mt. Torikami (now Mt. Sentsu) of Izumo Province, in Ashihara no nakatsukuni, he exterminated Yamatanoorochi (eight-forked snake), which was devastating the land, and gave Amaterasu Omikami an Ama no Murakumo no Tsurugi Sword (which was derived from the tale of Yamatanoorochi).
Japanese: 葦原中国にある出雲国の鳥髪山（現在の船通山）へ降ったスサノオは、その地を荒らしていたヤマタノオロチ（八俣遠呂智）を退治し、八岐大蛇の尾から出てきた天叢雲剣を天照大神に献上した。
English: Susano went to Suga-jinja Shrine in Izumo by taking Kushinadahime as his wife, who was about to be eaten by Yamatanoorochi.
Japanese: スサノオは、八岐大蛇に食われることになっていたクシナダヒメを妻として、出雲の須我神社へ行きそこに留まった。
English: ('夜久毛多都伊豆毛夜幣賀岐都麻碁微爾夜幣賀岐都久流曾能夜幣賀岐袁,' original text in "Kojiki," '夜句茂多菟伊弩毛夜覇餓岐菟磨語昧爾夜覇餓枳都倶盧贈廼夜覇餓岐廻,' original text in "Nihon Shoki") It was estimated to be the first waka (a traditional Japanese poem of thirty-one syllables).
Japanese: （「夜久毛多都伊豆毛夜幣賀岐都麻碁微爾夜幣賀岐都久流曾能夜幣賀岐袁」--『古事記』、「夜句茂多菟伊弩毛夜覇餓岐菟磨語昧爾夜覇餓枳都倶盧贈廼夜覇餓岐廻」--『日本書紀』）これは初の和歌とされる。
English: Susano had his wife give birth to Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important myths of that region) (called Oanamuchi no Kami in "Nihon Shoki").
Japanese: その地で大国主などを産ませ（『日本書紀』では大已貴神（おおあなむちのかみ）。
English: In "Kojiki," Okuninushi no mikoto was a descendant after the sixth generation of Susano, and eventually he went to Nenokuni (underworld).
Japanese: 『古事記』では大国主命はスサノオの6代後の子孫としている）、その後、根の国へ向かったと言う。