nntsuzu/KFTT huggingface dataset:
English: Although it is very short, this critique is of equal importance to "Essence of Novels" for the establishment of Japanese modern novels.
Japanese: 非常に短いが日本の近代小説成立の上で『小説神髄』と並んで重要な評論。
English: It urged realism by insisting that novels should describe a variety of forms in real life in order to depict ideas directly, and criticized stories of poetic justice which deliberately provide two extremes of good and evil.
Japanese: 小説は浮世の様々な形を描くことで意を直接に表現すべきものであるとしてリアリズムを主張し、作為的に善悪の二極を設定する勧善懲悪の物語を批判した。
English: It also commented that novels that only depicted forms and failed to express ideas were poor works, so it indicated the superiority of ideas over forms.
Japanese: また、いたずらに形のみを描いて意を描けていない小説は下手であるとして、形に対する意の優位を示している。
English: Tenchi Kaibyaku is a time when the world represented by heaven and earth was first created.
Japanese: 天地開闢（てんちかいびゃく）とは、天地に代表される世界が、初めて生まれた時のことを示す。
English: In a narrow sense, it refers to the opening line of "Nihonshoki" (Chronicles of Japan): 'Long, long ago, when the heaven and the earth were not separated yet, and light and darkness were not distinguished...'
Japanese: 狭義には、『日本書紀』冒頭の「古（いにしえ）に天地未だ剖（わか）れず、陰陽分れざりしとき......」を言う。
English: In this article, however, the wide meaning of Tenchi Kaibyaku in the Japanese myths and creation of Japan will be treated.
Japanese: しかし、この記事では、広義の日本神話における天地開闢・国土創造のシーンについて記す。
English: See the article of Tenchi Kaibyaku (China) to know Tenchi Kaibyaku in the Chinese myths, and see the article of the Creation to know about Genesis in the Christian Old Testament.
Japanese: 中国神話における天地開闢は天地開闢(中国)を、キリスト教の旧約聖書の創世記におけるものについては天地創造を参照。
English: The opening parts of "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" are tales which tell us around the time when the world was born.
Japanese: 『古事記』・『日本書紀』の最初の部分は、世界誕生の頃の物語となっている。
English: However, the contents of "Kojiki" and "Nihonshoki" are quite different.
Japanese: しかし、『古事記』と『日本書紀』との間で、物語の内容は相当に異なる。
English: Furthermore, "Nihonshoki" contains a different tale called 'arufumi' (alternate writing) in addition to the tale called 'honjo' (the main text).
Japanese: またさらに、『日本書紀』の中でも、「本書」といわれる部分の他に、「一書」と呼ばれる異説の部分がある。
English: Ame Tsuchi no hajime no toki' (when the heaven and earth) in the opening line of "Kojiki" refers to the time when the heaven and the earth first appeared, and it does not tell how they were created.
Japanese: 『古事記』の「天地初発之時」（あめつちのはじめのとき）という冒頭は天と地となって動き始めた時であり、天地がいかに創造されたかを語ってはいない。
English: Speaking of the scene of Tenchi Kaibyaku in the Japanese mythology, it generally refers to this scene of "Kojiki" after the modern times.
Japanese: しかし、一般的には日本神話における天地開闢のシーンと言えば、近代以降は『古事記』のこのシーンが想起される。
English: These five gods did not have certain sex, and they hide away without getting married and giving birth to children.
Japanese: この五柱の神は、特に性別はなく、独身のままに子どもを生まずに身を隠してしまった。
English: Therefore they did not visibly appear in the myth, but they were special gods that had fundamental influences.
Japanese: それゆえに、これ以降表だって神話には登場しないが、根元的な影響力を持つ特別な神である。
English: Kuni no Tokotachi no Kami and Toyokumo no Kami also did not have sex, and they did not appear in the myth after that.
Japanese: 国之常立神と豊雲野神もまた性別はなく、またこれ以降神話には登場しない。
English: These five pairs of gods were couples of male and female gods respectively, and in the following list, the left is a male god, and the right is a female god.
Japanese: 五組の神々は、それぞれ男女の対の神々であり、下のリストでは、左側が男性神、右側が女性神となっている。
English: Tenchi Kaibyaku in "Nihonshoki" tells us how the world was created; chaos was separated into light and darkness to become the heaven and the earth.
Japanese: 『日本書紀』における天地開闢は渾沌が陰陽に分離して天地と成ったという世界認識が語られる。
English: The following scene is that gods without sex appear (the first section of the First Volume), and then male and female gods appear (the second and the third sections of the Volume First Volume).
Japanese: 続いてのシーンは、性別のない神々の登場のシーン（巻一第一段）と男女の別れた神々の登場のシーン（巻一第二段・第三段）に分かれる。
English: According to the "Nihonshoki," in ancient times, the heaven and the earth were not separated, and they were mixed together, being in a state of chaos.
Japanese: 本書によれば、太古、天と地とは分かれておらず、互いに混ざり合って混沌とした状況にあった。
English: From the chaotic state, however, immaculate things went up and became the heaven, while heavy and muddy things became the earth.
Japanese: しかし、その混沌としたものの中から、清浄なものは上昇して天となり、重く濁ったものは大地となった。
English: The following three gods were born in Takamanohara after these two gods.
Japanese: これらの二柱の神々の次に、高天原に生まれたのが、下の三柱の神々である。
English: In the arufumi of the Fifth Volume, something that looked like reeds' shoots coming out of mud were generated in the heaven and the earth.
Japanese: 第5の一書によれば、天地の中に葦の芽が泥の中から出てきたようなものが生成された。
English: In the arufumi of the Sixth Volume, gods were born from the objects that looked like reeds' shoots, which was almost the same as the honjo.
Japanese: 第6の一書も、本書とほぼ同様に、葦の芽のような物体から神が生まれた。
English: After the heaven and the earth were separated from chaos, gods without sex were born, and then gods with sex came into existence.
Japanese: 渾沌から天地がわかれ、性別のない神々が生まれたあと、男女の別のある神々が生まれることとなる。
English: Blood relations of these gods were not written in the honjo, but the arufumi writings contains them as a variant version.
Japanese: これらの神々の血縁関係は、本書では記されていないが、一書の中には異伝として、記されている。
English: These four pairs consisted of male and female gods, and in the following list, the left is male god and the right is female god.
Japanese: 四組の神々は、それぞれ男女の対の神々であり、下のリストでは、左側が男性神、右側が女性神となっている。
English: Ohotomahiko no Mikoto, Ohotomahime no Mikoto
Japanese: 大戸摩彦尊（おほとまひこのみこと）、大戸摩姫尊（おほとまひめのみこと）
English: The honjo tells us that Kuni no Tokotachi no Mikoto, Kuni no Satsuchi no Mikoto, Toyokumunu no Mikoto, and the above four pairs of eight gods were generically called Kaminoyo Nanayo.
Japanese: さて、本書によれば、国常立尊・国狭槌尊・豊斟渟尊に、以上の四組八柱の神々を加えたものを総称して神世七代という。
English: The opening line of "Nihonshoki," 'Long, long ago, when the heaven and the earth were not separated yet, and light and darkness were not distinguished...' was derived from 'The heaven and the earth were not separated yet; light and darkness were not distinguished yet; the four seasons were not separated yet; all things were not generated yet....' of a Chinese classic, "Huainanzi" (The Masters/Philosophers of Huainan).
Japanese: 『日本書紀』の冒頭「古（いにしえ）に天地未だ剖（わか）れず、陰陽分れざりしとき......」。は中国の古典の『淮南子』の「天地未だ剖（わか）れず、陰陽未だ判（わか）れず、四時未だ分れず、萬物未だ生ぜず......」によっている。
English: It is said that this Shima-umi (the birth of the islands) myth has many similarities to 'a great flood' which widely ranges from the southern part of China, the Okinawa Islands to Southeast Asia.
Japanese: この島産みは中国南部、沖縄諸島から東南アジアに広く分布する「大洪水」に似た点が多いといわれる。
English: This article will mention how Oyashima (the great islands; referring to Japan) were formed in Japanese myth.
Japanese: 以下、この記事では、日本神話において、大八島（おおやしま）がどのように形成されたかを記す。
English: The two gods of Izanagi and Izanami were ordered to complete the drifting land by Kotoamatsugami (literally, Separate heavenly god) and others.
Japanese: 伊邪那岐（イザナギ）・伊邪那美（イザナミ）という二柱の神は、別天津神（ことあまつがみ）たちに漂っていた大地を完成させることを命じられる。
English: Izanagi and Izanami stood on the Ame no Ukihashi (the Heavenly floating bridge) and mixed the chaotic land with Ame no nuboko.
Japanese: 伊邪那岐・伊邪那美は、天浮橋（あめのうきはし）に立って、天沼矛で、渾沌とした大地をかき混ぜる。
English: My body grew, but there is a part that did not grow (meaning the female genitalia).'
Japanese: 「私の体には、成長して、成長していないところ（女性器のことを示す）が1ヶ所あります」
English: So I would like to make land inserting my part that grew too much into your part that did not grow enough.'
Japanese: 「故（かれ）このわが身の成り余れる処を以て、汝が身の成り合はざる処を刺し塞ぎて、国土（くに）を生み成さんと以為（おも）ふ。」
English: My body grew and it had a part that grew too much (meaning a penis).'
Japanese: 「私の体には、成長して、成長し過ぎたところ（陰茎のことを示す）が1ヶ所あります。」
English: So I would like to make land inserting my part that grew too much into your part that did not grow enough.'
Japanese: 「そこで、この私の成長し過ぎたところで、あなたの成長していないところを刺して塞いで、国土を生みたいと思います。」
English: However, it was Izanami, a female god, who seduced Izanagi, a male god, before sexual intercourse, so a normal child was not born.
Japanese: しかし、この性交の前に、女性である伊邪那美のほうが、先に男性の伊邪那岐を誘ったために、ちゃんとした子供が生まれなかった。
English: The first born child was called Hiruko (literally, Leech Child; God of the Morning Sun) and the two gods swept the baby away on a boat made of reed.
Japanese: 最初に産まれた子供は、水蛭子（ひるこ）であり、二神はこの子を葦舟に乗せて流してしまった。
English: The two gods who could not have normal children visited Kotoamatsugami to ask him what to do.
Japanese: ちゃんとした子供が生まれないので、二神は、別天津神のもとに赴き、どうするべきかを聞いた。
English: Therefore the two gods returned to Onogoro-jima Island, and this time the male god, Izanagi, asked her to have sex.
Japanese: そのため、二神は淤能碁呂島に戻り、今度は男性の伊邪那岐から誘って再び性交をする。
English: Because the above eight islands were first generated, Japan was called Oyashima no kuni (The Land of Eight Great Islands).
Japanese: 以上の、八島が最初に生成されたことにより、日本のことを大八島国という。
English: According to Nihonshoki, Izanagi and Izanami basically took action and moved the Kuni-umi forward voluntarily (Section four of the First Volume).
Japanese: 日本書紀の記述は、基本的に伊奘諾（イザナギ）・伊奘冉（イザナミ）が自発的に動いて、国産みを進めていくものである（巻一第四段）。
English: Izanagi and Izanami were also called gods of yang and yin respectively, which suggests a strong influence of cosmic dual forces ideology.
Japanese: また、伊奘諾・伊奘冉のことをそれぞれ陽神・陰神と呼ぶなど、陰陽思想の強い影響がうかがわれる。
English: The chronicle states that Izanagi and Izanami stood on the Ame no Ukihashi to mix chaotic land with the Ame no nuboko, just like they did in the Kojiki.
Japanese: 本書によれば、古事記と同様に、伊奘諾・伊奘冉は、天浮橋（あめのうきはし）に立って、天之瓊矛（天沼矛）で、渾沌とした大地をかき混ぜる。
English: It compared the order of the Kuni-umi in "Kojiki," "Nihonshoki," "Sendai Kujihongi" (Ancient Japanese History), "Tensho" (a chronological history of Japan), and "Uetsufumi" (Ancient Japanese Literature).
Japanese: 『古事記』、『日本書紀』、『先代旧事本紀』、『天書』、『上記』の国産み順の比較したものである。
English: In Japanese myths, Kami-umi refers to Izanagi and Izanami's giving birth to numerous gods after they gave birth to various islands (Kuni-umi [a myth about the birth of the land of Japan]).
Japanese: 日本神話にて、神産み（かみうみ）とは、イザナギ・イザナミが島々を生んだ（国産みの）後、神々を生み出していったことを指す。
English: Izanagi and Izanami produced numerous gods, but when Izanami gave birth to the fire god Kagutsuchi, she died from the burns.
Japanese: イザナギ・イザナミは、様々な神々を生み出していったが、火の神カグツチを出産した際に、イザナミは火傷で死ぬ。
English: Having lost his beloved wife and full of rage, Izanagi slew Kagutsuchi no kami (written in 迦具土 or 加具土 in Chinese characters) with Totsuka no Tsurugi (literally, "the ten-hands-long sword").
Japanese: 愛する妻を失ったイザナギはその怒りから、迦具土（加具土）神を十拳剣で切り殺した。
English: Izanagi went down to Yomi (the land of the dead) to look for Izanami, but found that she had already been completely changed from her former self.
Japanese: イザナギはイザナミをさがしに黄泉の国へと赴くが、黄泉の国のイザナミは既に変わり果てた姿になっていた。
English: Amaterasu (the Sun Goddess, ruling Takamanohara [the plain of high heaven]), Tsukuyomi (the deity of the Moon, ruling over the night) and Susano (ruling the sea) were born last and were called the three noble gods.
Japanese: 最後に生まれたアマテラス（日の神、高天原を支配）・ツクヨミ（月の神、夜を支配）・スサノオ（海を支配）は三貴神と呼ばれた。
English: After they finished bearing the Oyashima no kuni (Eight Great Islands) and other small islands, Izanagi and Izanami gave birth to gods.
Japanese: 大八洲国およびその他の小さな島々を産み終えたイザナギ・イザナミは、神々を産んだ。
English: The gods that came into being here were related with nature, such as the six gods to protect the household, the god of wind, the god of trees, and the god of fields.
Japanese: ここで産まれる神は、家宅六神および風の神・木の神・野の神といったような自然にまつわる神々である。
English: However, Izanami became ill because her genitals were burned when she gave birth to a fire god, Kagutsuchi no kami.
Japanese: ところが、火の神である迦具土神を出産したために、イザナミの女陰が焼けてしまい、イザナミは病気になった。
English: Although Izanami was still suffering from her illness, she continued to produce gods one after another from her vomit and others.
Japanese: イザナミは、病に苦しみながらも、吐瀉物などから次々と神を生んでいった。
English: Then, Izanagi buried Izanami on Mt. Hibanoyama, located at the boundary between Izumo Province and Hoki Province (the present-day Yasugi City, Shimane Prefecture).
Japanese: そして、イザナギは、イザナミを出雲国と伯伎(伯耆)国の堺にある比婆山(現；島根県安来市)に葬った。
English: Out of fury at losing his beloved wife, Izanagi killed Kagutsuchi no kami with a Totsuka no Tsurugi sword.
Japanese: 愛する妻を失ったイザナギはその怒りから、迦具土（加具土）神を十束剣で切り殺した。
English: This Totsuka no Tsurugi sword was called 'Ame no o habari' (天之尾羽張), or Itsu no o habari (伊都之尾羽張).
Japanese: なお、この十拳剣の名前を「天之尾羽張」（あめのをはばり）、別名を伊都之尾羽張（いつのをはばり）という。
English: Izanami answered: 'I cannot come back to life because I have already eaten food of the Yominokuni.'
Japanese: イザナミは「黄泉の国の食べ物を食べてしまったので、生き返ることはできません」と答えた。
English: (Note: It was thought that if people ate anything from Yominokuni, they would become inhabitants of the Yomi.)
Japanese: （注：黄泉の国のものを食べると、黄泉の住人になると考えられていた。)
English: In addition, Izanami said, 'I'll discuss it with the god of Yomi, but I beg you, please don't look at me,' then went back into the building.
Japanese: さらにイザナミは「黄泉神と相談しましょう。お願いですから、私の姿は見ないで下さいね」と言い、家の奥に入っていった。
English: He broke the teeth off a comb called Yutsutsuna-kushi, which he was wearing in his left hair-bunch (mizura, a male hairstyle), lit a fire with them, and looked into the building.
Japanese: そして、自分の左の角髪（みずら）につけていた湯津津間櫛（ゆつつなくし）という櫛の端の歯を折って、火をともして、中を覗き込んだ。
English: Her body was rotted and full of maggots, her voice strangled and choked, and on top of that, eight thunder gods were clinging to her body.
Japanese: 体は腐って蛆がたかり、声はむせびふさがっており、体には8柱の雷神（八雷神）がまとわりついていた。
English: However, Izanami felt shame at her repulsive appearance being seen, and commanded Yomotsu-shikome (a hag from Yomi) and had her chase Izanagi.
Japanese: が、イザナミは自分の醜い姿を見られたことを恥じて、黄泉醜女（よもつしこめ）に命じて、イザナギを追わせた。
English: Izanagi threw away the vine loop that was wearing on his head.
Japanese: イザナギは、つる植物（つるくさ）を輪にして頭の上に載せていたものを投げ捨てた。
English: However, she still chased him; he threw the bamboo comb called Yutsutsuna-kushi, which he was wearing in his right hair-bunch.
Japanese: しかし、まだ追いかけてくるので、右の角髪（みずら）につけていた湯津津間櫛（ゆつつなくし）という竹の櫛を投げた。
English: Then bamboo shoots sprouted up in an instant to make him run away while Yomotsu-shikome was eating them.
Japanese: すると、たちまちタケノコが生え、黄泉醜女がそれを食べている間、逃げた。
English: In addition, however, Izanami had the aforementioned eight thunder gods and a horde of the soldiers of Yominokuni (the army of the land of the dead) chase after Izanagi.
Japanese: だが、またさらに、イザナミは先ほどの8柱の雷神と黄泉の国の兵士達（黄泉軍）にイザナギを追わせた。
English: When he reached the foot of Yomotsu Hirasaka (the slope that leads to the land of the dead), where was the boundary between the Yominokuni and this world, he picked three peaches there to throw them at the pursuers.
Japanese: ようやく黄泉の国と地上の境である黄泉比良坂（よもつひらさか）の坂本に着いた時、坂本にあったモモの実を3つ投げた。
English: Here, Izanagi said the peaches 'please help people as well when they are in trouble,' and named them Okamuzumi no mikoto.
Japanese: ここで、イザナギは、桃に「人々が困っている時に助けてくれ」と言って、意富加牟豆美命（おほかむずみのみこと）と名づけた。
English: Izanagi closed off the Yomotsu Hirasaka using such a huge boulder that would take a thousand people to move it, so that no evil spirits could come out.
Japanese: それで、イザナギは、千人がかりでなければと動かないような大岩で黄泉比良坂をふさぎ、悪霊が出ないようにした。
English: At this time, Izanami said, 'I will kill 1000 people a day from now on.'
Japanese: この時、イザナミは「私はこれから毎日、一日に千人ずつ殺そう」と言った。
English: In response, Izanagi said, 'Then I will have 1500 babies born each day, so that they will never die out.'
Japanese: これに対しイザナギは「それなら私は人間が決して滅びないよう、一日に千五百人生ませよう」と言った。
English: In addition, because of this event, Izanami is also called Yomotsu Okami (the great god of the Yominokuni) or Chishiki no Okami (the god who caught up [with Izanagi]), and the boulder that was used to close the Yomotsu Hirasaka off is called Chikaeshi no Okami (the god to the way back to the Yominokuni) or Yomito no Okami (the god of the door to the Yominokuni).
Japanese: なお、この事件から、イザナミのことを黄泉津大神（よもつおほかみ）・道敷大神（ちしきのおほかみ）とも呼び、黄泉比良坂を塞いだ大岩を道返之大神（ちかへしのおほかみ）・黄泉戸大神（よみとのおほかみ）とも言う。
English: Furthermore, the Kojiki has Yomotsu Hirasaka at the Ifuya no saka pass in Izumo Province (the present-day Higashi Izumo Town, Shimane Prefecture).
Japanese: なお、古事記では、黄泉比良坂は出雲国の伊賦夜坂（いふやのさか；現島根県東出雲町）としている。
English: Izanagi went to Awaaki-hara by the river-mouth of Tachibana of Himuka in Tsukushi and performed a purification ceremony to purify himself from the Yominokuni's impurity.
Japanese: イザナギは、黄泉の穢れから身を清めるために、竺紫（つくし）の日向（ひむか）の橘の小門（をど）の阿波岐原（あはきはら）へ行って、禊を行った。
English: When he first dove into the middle stream to purify his body, saying, 'The upper stream flows too swift and down stream too weak,' two gods came into being.
Japanese: 「上流は流れが速い、下流は流れが弱い」と言って、最初に中流に潜って身を清めた時に二神が生まれた。
English: Sokotsu Watatsumi no Kami (the sea god of the bottom part), Nakatsu Watatsumi no Kami (the sea god of the middle part) and Uwatsu Watatsumi no Kami (the sea god of the upper part) are the gods that people such as the Azumi no Muraji (title given to bureaucrats charged with the imperial table in the seventh century, which was hereditary and reserved for the Azuchi family) believed in who were the descendants of Utsushi Hikana Saku no Mikoto, the son of these three gods.
Japanese: 底津綿津見神・中津綿津見神・上津綿津見神は阿曇連らが信仰している神で、阿曇連らは、これら三神の子の、宇都志日金析命（うつしひかなさくのみこと）の子孫である。
English: Sokotsutsu no O no Kami (the god of navigation at the bottom), Nakatsutsu no O no Kami (the god of navigation in the middle) and Uwatsutsu no O no Kami (the god of navigation in the upper) are the three great gods of Sumie (Sumiyoshi-taisha Shrine) (Sumiyoshi Sanjin [Sumiyoshi three gods]).
Japanese: 底筒之男神・中筒之男神・上筒之男神は墨江（住吉大社）の三柱の大神（住吉三神）である。
English: Izanagi was delighted that he got Mihashira no uzuno miko at last, and handed a necklace of beads to Amaterasu Omikami and entrusted Takamanohara (the plain of high heaven) to her.
Japanese: イザナギは、最後に三貴子を得たと喜び、天照大御神に首飾りの玉の緒を渡して高天原を委任した。
English: Then he entrusted Tsukuyomi no Mikoto with the Yoru no Osukuni (the realm of the night) and Takehaya Susano no Mikoto with the ocean.
Japanese: 月読命には夜の食国（をすくに）を、建速須佐之男命には海原を委任した。
English: Izanagi and Izanami gave birth to numerous gods after they finished giving birth to the Oyashima no kuni.
Japanese: イザナギ・イザナミは大八洲国を産み終えたあと、さまざまな神々を生んでいった。
English: Both the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan) give an account of an Ukei (an oath) between Amaterasu and Susano, and of the gods who came into being due to it.
Japanese: 古事記や日本書紀では、アマテラスとスサノオの誓約（うけい）とそれによって生まれた神々を記している。
English: When his father Izanagi told Susano to rule the ocean, Susano cried and whined, saying that he wanted to go to Nenokuni (or Yomi, the land of the dead) where his mother Izanami was, and caused tremendous damage to heaven and earth.
Japanese: 父イザナギが海原を支配するようにスサノオに命じたところ、スサノオは母イザナミがいる根の国（黄泉の国）へ行きたいと泣き叫び、天地に甚大な被害を与えた。
English: Izanagi got angry about it, and sent Susano into exile, proclaiming, 'Then, you shall not live in this country.'
Japanese: イザナギは怒って「それならばこの国に住んではいけない」としてスサノオを追放した。
English: Susano thought that he would go to the Nenokuni after he told his sister Amaterasu Omikami (the Sun Goddess), and ascended to Takamanohara (the plain of high heaven) where she ruled.
Japanese: スサノオは、姉の天照大神に言ってから根の国へ行こうと思って、アマテラスが治める高天原へと登っていく。
English: Amaterasu thought that Susano had come to usurp Takamanohara, and met Susano with a bow and arrow in her hands.
Japanese: アマテラスは、スサノオが高天原を奪いに来たのだと思い、弓矢を携えてスサノオを迎えた。
English: Susano suggested to Amaterasu that they swear an Ukei (written as 宇気比 or 誓約 in Chinese characters) to dispel her doubt.
Japanese: スサノオは、アマテラスの疑いを解くために、2人でうけい（宇気比、誓約）をしようと言った。
English: First, Amaterasu received the Totsuka no Tsurugi (literally "the ten-hands-long sword") that Susano had, and she crunched it down.
Japanese: まずアマテラスがスサノオの持っている十拳剣（とつかのつるぎ）を受け取ってそれを噛み砕いた。
English: Next, Susano received the '500 beads of the necklace with Yasakani no magatama (comma-shaped beads),' that Amaterasu had, and crunched it down.
Japanese: 次にスサノオが、アマテラスが持っていた「八尺の勾玉の五百箇のみすまるの珠」受け取ってそれを噛み砕いた。
English: Masakatsuakatsu kachihayahi ame no oshihomimi no mikoto was born from the beads wrapped around her left mizura (hair-bunch).
Japanese: 左のみづらに巻いている玉から正勝吾勝勝速日天之忍穂耳命（マサカツアカツカチハヤヒアメノオシホミミ）
English: Amaterasu announced that she would take the later male gods to bring them up as her own offspring because they were born from her possession, and that the former female gods were Susano's offspring because they were born from his possession.
Japanese: アマテラスは、後に生まれた男神は自分の物から生まれたから自分の子として引き取って養い、先に生まれた女神はスサノオの物から生まれたからスサノオの子だと宣言した。
English: Susano said that his children were the goddesses of graceful nature because his heart was guiltless, and Amaterasu pardoned Susano.
Japanese: スサノオは、自分の心が潔白だから私の子は優しい女神だったと言い、アマテラスはスサノオを許した。
English: In the text of the Nihonshoki, Susano bore five male gods and proved that he did not have any evil intentions.
Japanese: 日本書紀の本文では、スサノオは五人の男神を産み彼の心が清い事を証明している。
English: In the arufumi (alternate writing) of the first and the third volumes, the two gods agreed that the one whose offspring were male would win, and produced children without exchanging things.
Japanese: 第一と第三の一書では、男神なら勝ちとし、物実を交換せずに子を生んでいる。
English: That is to say, this story develops as follows: Amaterasu gave birth of female gods from the Totsuka no Tsurugi and Susano bore male gods using his own magatama (comma-shaped beads), then Susano won.
Japanese: すなわちアマテラスは、十拳剣から女神を生み、スサノオは自分の勾玉から男神を生んで、スサノオが勝ったとする。
English: In the arufumi of the second volume, the story is almost the same as the one in the Kojiki that they agreed that the one who bore male gods would win, but it is not mentioned which gods are whose offspring.
Japanese: 第二の一書では、男神なら勝ちとしている他は古事記と同じだが、どちらをどちらの子としたかについては書かれていない。
English: If the judgment is also the same as the Kojiki (to be an offspring of a god who owned the thing), it results in Amaterasu's victory.
Japanese: 古事記と同じ（物実の持ち主の子とする）ならばアマテラスの勝ちとなる。
English: The following theory has been most influential: As the Kojiki was compiled and edited in the period of the empress, such as Empress Jito and the Empress Genmei; the story in it was altered so that the goddess won.
Japanese: これは、古事記が編纂されたのが女帝の持統天皇や元明天皇の時代であったため、古事記では女神の方が勝ちになるように改変されたとする説が有力となっている。
English: There is a theory saying that Susano won in the original legend by producing a male god and that Masakatsuakatsu kachihayahi was Susano's offspring by the following reasons.
Japanese: 次の理由から元々の伝承はスサノオが男を産んだことで勝ち、マサカツアカツカチハヤヒはスサノオの子とする説がある。
English: The name Masakatsuakatsu means 'I will win without doubt and I will win,' and Susano won in the Nihonshoki.
Japanese: マサカツアカツは「正に勝つ、私が勝つ」の意であり、日本書紀ではスサノオの勝ちとしている。
English: She asked them, being halfway on the road to Karakuni (present-day China and Korea), to be sure to protect the imperial descendants, using honorific language.
Japanese: 指示の内容が、韓国（カラクニ）との道の途中にあって皇孫をお守り奉るよう、というもので敬語を用いている。
English: Onogoro-jima Island is written in Chinese characters as 淤能碁呂島 in "Kojiki" (Records of Ancient Matters), and 磤馭慮島 in "Nihonshoki" (Chronicles of Japan).
Japanese: 『古事記』では淤能碁呂島（おのごろじま）、『日本書紀』では磤馭慮島（おのころじま、初字は「石殷」で一字）と表記する。
English: Izanagi and Izanami stood on the Ame no Ukihashi (the Heavenly floating bridge) in heaven (in Takamanohara [the plain of high heaven] in the "Kojiki") and stuck the Ame no nuboko (the heavenly jeweled spear) into the chaos under the heaven to stir with a sound of 'koworo koworo,' then lifted the spear up.
Japanese: イザナギとイザナミが天（『古事記』では高天原）にある天浮橋に立って天沼矛を混沌とした下界に突き刺し、「こをろこをろ」とかき混ぜて引き上げた。
English: The two gods got off the Onogoro-jima Island and built Ame no mi hashira (heavenly pillar) to give birth to islands and gods.
Japanese: 二神はオノゴロ島に降り立ち、そこに天御柱（あめのみはしら）を建て、島々や神々を生み出した。
English: It is general to interpret 'Onogoro-jima Island' to mean 'island that took form on its own.'
Japanese: 「オノゴロ島」は、「自ら凝り固まった島」の意とするのが一般的である。
English: However, there is another theory saying that the word is derived from the imitative sound, 'koworo koworo,' made when they stirred the world under heaven with Ame no nuboko spear.
Japanese: しかし、天沼矛でかき混ぜた時の「こをろこをろ」という擬音が語源であるとする説もある。
English: Onogoro-jima Island is widely considered to be an imaginary island, but it is a real island in a theory.
Japanese: オノゴロ島は一般には架空の島と考えられているが、実在する島だとする説もある。
English: Standing on the headland of Naniwa and looking at the country I possess, I see Awashima Island, Onogoro-jima Island and the island of Ajimasa where the binro (Chinese fan palm, Livistona chinensis) grows, and I see Saketsu-shima Island as well.'
Japanese: 「離於皇居　立難波岬　遙望國土　可視淡島　淤能諅呂　望檳榔島　佐氣都島」