nntsuzu/KFTT huggingface dataset:
English: However, in "Dainihon Ichinomiya Ki (List of prominent shrines in Japan)" written by Kanetomo YOSHIDA during the Muromachi period, Kukurihimenokami was referred to as the enshrined deity of the Kamisha of Shirayamahime-jinja Shrine and in the books written in the Edo period, it is clearly stated that Shirayamahimenokami and Kukurihimenokami are the same deity.
Japanese: しかしながら、室町時代吉田兼倶によって書かれた『大日本一宮記』内には菊理媛が白山比咩神社の上社祭神として書かれており、江戸時代の書物において白山比咩神と菊理媛が同一神と明記されるようになった。
English: During the era of synthesis of Shinto and Buddhism, Shirayamahimenokami was called either Hakusan-Daigongen, Hakusan-Myori-Gongen, or Hakusan-Myori-Bosatsu, and the honji-butsu (the original Buddhist divinity) was called the 11-faced Kannon (the Goddess of Mercy).
Japanese: なお、神仏習合のなかでは白山比咩神は白山大権現、白山妙理権現、または白山妙理菩薩とされ、本地仏は十一面観音とされた。
English: Currently Shirayamahime-jinja Shrine enshrines, together with Izanagi and Izanami, Kukurihimenokami (Shirayamahimenokami) as its principal deities.
Japanese: 現在の白山比咩神社は、菊理媛神（白山比咩神）を主祭神とし、イザナギ・イザナミも共に祀られている。
English: In fiction, Kukurihime is often depicted as a mysterious being because little is known about her.
Japanese: 菊理媛には不明な点が多いため、フィクション上では神秘的な存在として描かれることが多い。
English: Further, there are some works in which a character reflects the image of Kukurihimenokami by using a portion of her name.
Japanese: また名前を一部に使用して菊理媛神のイメージが投影された人物を登場させる作品もある。
English: Her name is written as 木花之佐久夜毘売 in the "Kojiki" (The Records of Ancient Matters) and as 木花開耶姫 in "Nihonshoki" (Chronicles of Japan).
Japanese: また『古事記』では木花之佐久夜毘売、『日本書紀』では木花開耶姫と表記する。
English: She is also called Konohana sakuya-bime, Konohana sakuya-hime or simply as Sakuya-hime.
Japanese: コノハナサクヤビメ、コノハナサクヤヒメ、又は単にサクヤビメと呼ばれることもある。
English: Her real name is Kamuatatsu-hime (神阿多都比売) in the "Kojiki" and Kayatsu-hime (鹿葦津姫 or 葦津姫) in "Nihonshoki," and Konohana no sakuya-bime is used as an alternate name.
Japanese: 『古事記』では神阿多都比売（カムアタツヒメ）、『日本書紀』では鹿葦津姫または葦津姫（カヤツヒメ）が本名で、コノハナノサクヤビメは別名としている。
English: As Ninigi's wife she gave birth to Hoderi (Umisachihiko), Hosuseri and Hoori (Yamasachihiko).
Japanese: ニニギの妻として、ホデリ（海幸彦）・ホスセリ・ホオリ（山幸彦）を生んだ。
English: However, Ninigi married only Konohana no sakuya-bime and he sent home Iwanaga-hime, who was ugly.
Japanese: しかし、ニニギは醜いイワナガヒメを送り返してコノハナノサクヤビメとだけ結婚した。
English: Oyamatsumi said, 'I offered my two daughters together because I made a covenant that the son of Amatsukami (god of heaven) (Ninigi) will have a life as eternal as a rock if you have Iwanaga-hime as your wife, and if you have Konohana no sakuya-bime as your wife then you will prosper just like flowers blossoming on a tree. However, because you married only Konohana no sakuya-bime the life of the son of Amatsukami will be ephemeral like flowers on a tree.'
Japanese: オオヤマツミは「私が娘二人を一緒に差し上げたのは、イワナガヒメを妻にすれば天津神の御子（ニニギ）の命は岩のように永遠のものとなり、コノハナノサクヤビメを妻にすれば木の花が咲くように繁栄するだろうと誓約を立てたからである。コノハナノサクヤビメだけと結婚したので、天津神の御子の命は木の花のようにはかなくなるだろう」と言った。
English: That is why emperors, who are his descendants, do not live as long as the gods (refer to the section "Konohana no sakuya-bime and Iwanaga-hime" in "Tensonkorin").
Japanese: それでその子孫の天皇の寿命も神々ほどは長くないのである（天孫降臨コノハナノサクヤビメとイワナガヒメを参照）。
English: Konohana no sakuya-bime became pregnant overnight, and Ninigi suspected that the child belonged to Kunitsukami (god of the land).
Japanese: コノハナノサクヤビメは一夜で身篭るが、ニニギは国津神の子ではないかと疑った。
English: She gave birth to Mihashira no ko (three children), Hoderi, Hosuseri and Hoori, in the fire (refer to the section "Konohana no sakuya-bime giving birth" in "Tensonkorin").
Japanese: その中でホデリ・ホスセリ・ホオリの三柱の子を産んだ（天孫降臨コノハナノサクヤビメの出産を参照）。
English: Konohana no sakuyabime means a woman as beautiful as flowers blossoming on a tree (cherry tree flowers).
Japanese: コノハナノサクヤビメは木の花（サクラの花）が咲くように美しい女性の意味である。
English: It is considered that that 'ata' in Kamuatatsu-hime comes from Ata-go, Ata-no-kori, Satsuma Province (the vicinity of present-day Minamisatsuma City, Kagoshima Prefecture).
Japanese: カムアタツヒメの「阿多」は薩摩国阿多郡阿多郷（現在の鹿児島県南さつま市周辺）のことであるとされている。
English: It is considered that Konohana no sakuya-bime and Kamuatatsu-hime were originally separate deities.
Japanese: コノハナノサクヤビメとカムアタツヒメは本来は別の神であったと考えられている。
English: The story of Konohana no sakuya-bime and Iwanaga-hime tells about the ephemerality of life and the origin of death, and this is one variation of banana-type mythology often seen in various areas around Southeast Asia.
Japanese: コノハナノサクヤビメとイワナガヒメの説話は短命・死の起源を語ったもので、東南アジアを中心に各地で見られるバナナ型神話の変形である。
English: Upon inserting the story of this banana-type mythology, it can be considered that the task was given to Kamuatatsu-hime, who was a daughter to Oyamatsumi.
Japanese: このバナナ型神話の説話を挿入する際に、オオヤマツミの子であるカムアタツヒメにその役割を負わせたものと考えられる。
English: Because she gave birth in fire she became a fire goddess, and she is enshrined at Mt. Fuji, which is a volcano.
Japanese: 火中出産の説話から火の神とされ、火山である富士山に祀られるようになった。
English: However, according to the legend passed down at Fujisan Hongu Sengen-taisha Shrine Konohana no sakuya-bime is a goddess of water.
Japanese: ただし、富士山本宮浅間大社の社伝では、コノハナノサクヤビメは水の神である。
English: Furthermore, there is a story of Oyamatsumi making amano tamukezake, which is present-day amazake (sweet, mild sake), using the heavily fruited head of rice plant from Sanada when Hoori was born.
Japanese: さらに、ホオリらが産まれた時にオオヤマツミが狭名田の茂穂をもって、今日の甘酒とされる天舐酒（アマノタムケザケ）を造ったとの説話がある。
English: Therefore, Oyamatsumi is called Sakatoke no Kami and Konohana no sakuya-bime is called Sakatokeko no Kami, and they are considered to be deities of sake brewing.
Japanese: したがって、オオヤマツミはサカトケノカミ（酒解神）、コノハナノサクヤビメはサカトケコノカミ（酒解子神）と呼ばれて、酒造の神ともされる。
English: In addition to being the enshrined deity of Mt. Fuji at Fujisan Hongu Sengen-taisha Shrine (Fujinomiya City, Shizuoka Prefecture), she is also enshrined at Sengen-jinja Shrines all over Japan.
Japanese: 富士山の祭神として富士山本宮浅間大社（静岡県富士宮市）のほか、全国の浅間神社に祀られている。
English: In addition, she is enshrined as a goddess of safe delivery and child rearing at Koyasu-jinja Shrine (Shokansha (shrine where the gods of clothing, food and housing are worshipped) at Kotai-jingu Shrine in Hachioji City, Tokyo, for example).
Japanese: また、安産や子育ての神として子安神社（皇大神宮所管社、東京都八王子市など）に祀られている。
English: His name is written as 布刀玉命 (Futodama no Mikoto) in the Kojiki (The Records of Ancient Matters), 太玉命 (Futodama no Mikoto) in Nihonshoki (Chronicles of Japan), and 天太玉命 (Ameno Futodama no Mikoto) in Kogoshui (History of the Inbe Clan).
Japanese: 古事記では布刀玉命、日本書紀では太玉命、古語拾遺では天太玉命（あめのふとだまのみこと）と表記する。
English: His birth is not mentioned in the Kiki (the Kojiki and Nihonshoki), but in Kogoshui it is commented that he was a son of Takamimusubi.
Japanese: 出自は記紀には書かれていないが、古語拾遺などではタカミムスビの子と記されている。
English: He conducted futomani (scapulimancy) with Amenokoyane no Mikoto in order to read whether the plan was sound or not.
Japanese: その策が良いかどうかを占うため、天児屋命とともに太占（ふとまに）を行った。
English: Then, when Amaterasu peeked out of the cave he brought Iotsu-masakaki (ever green tree) of Ama no Kaguyama mountain adorned with magadama (comma-shaped jewel) and Yata no Kagami (the eight-span mirror; one of the Imperial regalia), and he and Amenokoyane presented the mirror before her.
Japanese: そして、勾玉や八咫鏡などを下げた天の香山の五百箇真賢木（いおつまさかき）を捧げ持ち、アマテラスが岩戸から顔をのぞかせると、アメノコヤネとともにその前に鏡を差し出した。
English: Upon Tensonkorin (the descent to earth of the grandson of the sun goddess) he was ordered to descend with Ninigi, and he accompanied him as one of Itsutomonoo (five deities later to become ancestral deities of the five clans).
Japanese: 天孫降臨の際には、ニニギに従って天降るよう命じられ、五伴緒の一人として随伴した。
English: In Arufumi (supplement volumes of explanatory notes in Nihonshoki) of Nihonshoki it is written that he, along with Amenokoyane, was ordered to become a protector of the shrine that enshrines Amaterasu (Ise-jingu Shrine).
Japanese: 日本書紀の一書では、アメノコヤネと共にアマテラスを祀る神殿（伊勢神宮）の守護神になるよう命じられたとも書かれている。
English: According to the Kiki, Amenokoyane rather than Futodama, played a more important role at Iwatogakure (the hiding of Amaterasu Omikami in the heavenly rock cave).
Japanese: 岩戸隠れにおいて記紀ではフトダマよりもアメノコヤネの方が重要な役割をしている。
English: According to Kogoshui written by INBE no Hironari of the Inbe clan, Futodama plays a more central role instead.
Japanese: 斎部氏の斎部広成が書いた古語拾遺では、逆にフトダマの方が中心的な役割を果たしている。
English: He is enshrined at Futodamanomikoto-jinja Shrine (Kashihara City, Nara Prefecture), Oasahiko-jinja Shrine (Naruto City, Tokushima Prefecture), Awa-jinja Shrine (Tateyama City, Chiba Prefecture) and Ohara -jinja Shrine (Kimitsu City, Chiba Prefecture).
Japanese: 太玉命神社（奈良県橿原市）、大麻比古神社（徳島県鳴門市）、安房神社（千葉県館山市）、大原神社（千葉県君津市）などで祀られている。
English: Ameno Tajikarao is a god that appears in Japanese Mythology (Shinto religion).
Japanese: アメノタヂカラオ（アメノタヂカラヲ）は、日本神話に登場する神(神道)。
English: While Amaterasu (the Sun Goddess) was hiding herself in a cave (Iwadokakure), Tajikarao was staying at the side of the cave and, when Amaterasu peeked out, he pulled her out of the cave ('forcing the rock wide open' according to "Nihonshoki" and "Kogo-shui" - History of the Inbe clan),
Japanese: 岩戸隠れの際は岩戸の脇に控えており、アマテラスが岩戸から顔をのぞかせた時、アマテラスを引きずり出した（『日本書紀』の一書や『古語拾遺』では「引き開けた」）。
English: Amaterasu infused deities of Omoikane (the god of wisdom and talent), Tajikarao, and Amanoiwatowake no kami into the three Sacred Treasures of the Imperial Family during its tensonkorin (the descent to earth of the grandson of the sun goddess).
Japanese: 天孫降臨の際、アマテラスが三種の神器にオモイカネ、タヂカラオ、天石別神を副えたとある。
English: Worshipped as a god of power or sports, Ameno Tajikarao is enshrined, for example, in Togakushi-jinja Shrine (Nagano City, Nagano Prefecture), Sana-jinja Shrine (Taki-gun, Mie Prefecture), Shirai-jinja Shrine (Amagasaki City, Hyogo Prefecture), Oyama-jinja Shrine (Tateyama-machi, Nakaniigawa-gun, Toyama Prefecture), Tejikarao-jinja Shrine (Gifu City, Gifu Prefecture), Tejikarao-jinja Shrine (Kagamihara City, Gifu Prefecture), Toake-jinja Shrine (Kitakyushu City, Fukuoka Prefecture), Amanotanagao-jinja Shrine (Iki City, Nagasaki Prefecture), and Nasubekku Shrine of Shinmeiaishin-kai (Nasu-gun, Tochigi Prefecture).
Japanese: 力の神、スポーツの神として信仰されており、戸隠神社（長野県長野市）、佐那神社（三重県多気郡）、白井神社（兵庫県尼崎市）、雄山神社（富山県中新川郡立山町）、手力雄神社(岐阜市)（岐阜県岐阜市）、手力雄神社(各務原市)（岐阜県各務原市）、戸明神社（福岡県北九州市）、天手長男神社（長崎県壱岐市）、神命愛心会那須別宮（栃木県那須郡）などに祀られている。
English: A legend connected to Togakushi-jinja Shrine goes that the rock of the cave thrown by Tajikarao fell on Mt. Togakushi, Shiga Province.
Japanese: 戸隠神社については、タヂカラオが放り投げた岩戸の扉が信濃国戸隠山に落ちたという伝説がある。
English: Located at the summit of Mt. Tateyama, the two honzon (principal images of Buddha) of Mine-honsha Shrine are believed to be Amida Nyorai (Amitabha Tathagata) and Fudo Myoo (Acala, one of the Five Wisdom Kings), which Honji-suijaku (theory of original reality and manifested traces) defines as Izanami and Tajikarao Honji-suijaku (theory of original reality and manifested traces), respectively.
Japanese: 立山山頂にある峰本社の本尊は阿弥陀如来と不動明王であるとされ、本地垂迹によってそれぞれイザナミとタヂカラオであるとされた。
English: Oyama-jinja Shrine and Togakushi-jinja Shrine have their origins in mountain worship, which shows that Tajikarao is related to mountain worship.
Japanese: 元々雄山神社・戸隠神社とも、山岳信仰を起源とする神社であり、この神が山岳信仰と関係のある神であることを示している。
English: There was a belief in Japan that mountains were a different world; for example, sorei (ancestral spirit, collective ancestral spirits which have lost their individualities, ancestor deified as a kami, spirit of a kami) return to the mountains and tanokami (deity of rice fields and harvests) comes down from a mountain.
Japanese: 日本には、祖霊は山に帰り、田の神は山から降りてくるなど、山は異界であるという観念があった。
English: The Ama no iwato (Cave of heaven) that Ameno Tajikarao opened wide can be associated with the border of a different world existing in a mountain.
Japanese: 異界である山との境界から、タヂカラオが引き開けた天岩戸が連想される。
English: The popular image of the deity Tajikarao is one of a god with phenomenal physical strength and he appears in many kagura (sacred music and dancing performed at shrines) performed around Japan.
Japanese: 怪力を持つというイメージのあるタヂカラオは、昔から人々に人気があり、各地にタヂカラオが登場する神楽が伝わる。
English: Kojiki (Records of Ancient Matters) describes her as 伊斯許理度売命 (Ishikoridome no Mikoto), or as her another names of 櫛石窓神 (Kushiiwamado no Kami) and 豊石窓神 (Toyoiwamado no Kami) while Nihonshoki (Chronicles of Japan) describes her as 石凝姥命 (Ishikoridome no Mikoto).
Japanese: 古事記では伊斯許理度売命、別名櫛石窓神、豊石窓神、日本書紀では石凝姥命と表記されている。
English: Incidentally, the Hinokuma-jingu and Kunikakasu-jingu Shrines (Wakayama City) keep the Mirrors of Higata and Hiboko created prior to the Mirror of Yata.
Japanese: ちなみに日前神宮・國懸神宮(和歌山市)には八咫鏡に先立って鋳造された鏡である日像鏡・日矛鏡(ひがたのかがみ・ひぼこのかがみ)がある。
English: Upon Tensonkorin (the descent to earth of the grandson of the sun goddess), she was ordered to descend onto the earth to accompany Ninigi (the grandson of the Sun Goddess) as one of Itsutomonoo (five deities later to become ancestral deities of the five clans) along with Amenokoyane, Futodama, Amenouzume and Tamanooya.
Japanese: 天孫降臨の際ニニギに附き従って天降るよう命じられ、アメノコヤネ、フトダマ、アメノウズメ、タマノオヤと共に五伴緒の一人として随伴した。
English: She is enshrined in the Fuigo-jinja Shrine (Tennoji Ward, Osaka City), the Nakayama-jinja Shrine (Tsuyama City, Okayama Prefecture), the Kagamitsukurinimasu amaterumitama-jinja Shrine (Shiki-gun, Nara Prefecture), Iwayama-jinja Shrine (Niimi City, Okayama Prefecture), etc.
Japanese: 鞴神社（大阪市天王寺区）、中山神社（岡山県津山市）、鏡作坐天照御魂神社（奈良県磯城郡）、岩山神社（岡山県新見市）などに祀られる。
English: A deity of this name does not appear in Nihonshoki (Chronicles of Japan) while there appears an identical deity.
Japanese: 日本書紀にはこの名前の神は登場しないが、同神と見られる神が登場する。
English: Upon Tensonkorin (the descent to earth of the grandson of the sun goddess), he was ordered to descend onto the earth to accompany Ninigi (the grandson of the Sun Goddess) as one of Itsutomonoo (five deities later to become ancestral deities of the five clans) along with Amenokoyane, Futodama, Amenouzume and Ishikoridome.
Japanese: 天孫降臨の際ニニギに附き従って天降るよう命じられ、天児屋命（あめのこやね）、フトダマ（ふとだま）、アメノウズメ（あめのうずめ）、イシコリドメ（いしこりどめ）と共に五伴緒の一人として随伴した。
English: In the story of Iwatogakure in Nihonshoki, the one who created Yasakani no magatama is 'Toyotama no Kami,' the forefather of the jewel-making clans (Arufumi [supplement volumes of explanatory notes in Nihonshoki] Vol. 2) or 'Amenoakarutama no Mikoto,' a child of Izanagi (the divine creator of Japan) and the forefather of the jewel-making clans (Arufumi Vol. 3).
Japanese: 日本書紀の岩戸隠れの段では、八尺瓊勾玉を作ったのは「玉造部の遠祖・豊玉神（とよたまのかみ）」（第二の一書）、「玉作の遠祖、イザナギの児・天明玉命（あめのあかるたまのみこと）」（第三の一書）としている。
English: As he was the god of tama or magatama (jewels), he was worshiped by jewel and watch traders or makers (because crystal is used for them), and also by glasses and camera traders or makers because a lens is sometimes called 'tama' (jewels) in Japanese.
Japanese: 玉（勾玉）の神であることから宝石・時計（水晶が使われる）業者に、レンズのことを「玉」とも言うことから眼鏡・カメラ業者に信仰されている。
English: He is enshrined in the Tamanooya-jinja Shrine (Hofu City, Yamaguchi Prefecture), Ishitsukuri tamatsukuri-jinja Shrine (Ika-gun, Shiga Prefecture), etc.
Japanese: 玉祖神社(防府市)（山口県防府市）、石作玉作神社（滋賀県伊香郡）などに祀られている。
English: "Kojiki " (Records of Ancient Matters) writes her name "石長比売" in Chinese characters and "Nihonshoki" (Chronicles of Japan) and "Sendai kujihongi"(Ancient Japanese History) is written as "磐長姫."
Japanese: 『古事記』では石長比売、『日本書紀』・『先代旧事本紀』では磐長姫と表記する。
English: Both Iwanaga-hime and Konohanano sakuya bime were given in marriage to Tenson Ninigi, the grandson of Sun Goddess Amaterasu-Omikami but Iwanaga-hime was sent back to her father because she was ugly.
Japanese: コノハナノサクヤビメとともに天孫ニニギの元に嫁ぐが、イワナガヒメは醜かったことから父の元に送り返された。
English: This angered Oyamatsumi who said that he had pledged and given Iwanaga-hime to make Tenson's life eternal like a rock and given Konohanano sakuya bime to make Tenson thrive like a flower.
Japanese: オオヤマツミはそれを怒り、イワナガヒメを差し上げたのは天孫が岩のように永遠のものとなるように、コノハナノサクヤビメを差し上げたのは天孫が花のように繁栄するようにと誓約を立てたからであることを教えた。
English: He also said that Tenson's life span would become shorter because he had sent Iwanaga-hime back.
Japanese: また、イワナガヒメを送り返したことで天孫の寿命が短くなるだろうと告げた。
English: According to the "Nihonshoki" Chronicles, Iwanaga-hime put a curse on the pregnant Konohanano sakuya bime, which caused human life to become shorter.
Japanese: 『日本書紀』には、妊娠したコノハナノサクヤビメをイワナガヒメが呪ったとも記され、それが人の短命の起源であるとしている。
English: Some suggest that Iwanaga-hime is a different name of Konohanano sakuya bime who is described in "Kojiki" as a daughter of Oyamatsumi who married Susano's son, Yashimajinumi no kami in "Kojiki" (the same deity as Konohanano sakuya bime) (Iwanaga-hime was the saime deity as Konohanano sakuya bime).
Japanese: また、『古事記』においてスサノオの子の八島士奴美神と結婚したオオヤマツミの娘のコノハナチルヒメは、イワナガヒメの別名であるとする説もある（コノハナノサクヤビメと同一神とする説もある）。
English: The story of Konohanano sakuya bime and Iwanaga-hime is a distorted myth called a Banana myth.
Japanese: コノハナノサクヤビメとイワナガヒメの説話はバナナ型神話の変形である。
English: Izu-jinja Shrine (Gifu City) is cited as an example of the small number of shrines that are dedicated only to Iwanaga-hime.
Japanese: イワナガヒメだけを祀る神社は伊豆神社（岐阜市）が挙げられるが、その数は少ない。
English: Iwanaga-hime is enshrined in Kumomi Sengen-jinja Shrine (Matsuzaki-cho, Kamo gun, Shizuoka Prefecture) and Sengen-jinja in the Mt. Omuro (Ito City, Shizuoka Prefecture) but this enshrinement was intended to make her confront Mt. Fuji's Konohanano sakuya bime.
Japanese: 雲見浅間神社（静岡県賀茂郡(静岡県)松崎町）や大室山(静岡県)（静岡県伊東市）の浅間神社にイワナガヒメが祀られているが、これは富士山のコノハナノサクヤビメと対峙して祀られているものである。
English: In sympathy with Iwanaga-hime, who was alienated by Ninigi for being ugly, superstition in the Izu region, Shizuoka Prefecture has it that praising the beauty of Mt. Fuji, a manifestation of Konohanano sakuya bime, may result in an injury or a poor catch of fish.
Japanese: 静岡県伊豆地方では醜いためにニニギに遠ざけられたイワナガヒメに同情して、コノハナサクヤビメの化身である富士山を褒めると怪我をするとか、不漁になるなどの俗信がある。
English: There is Iwanagahime-jinja Shrine in Amagasaki City, Hyogo Prefecture, which is related to Kifune-jinja Shrine and has a short history.
Japanese: 兵庫県尼崎市には磐長姫神社があるが、これは近くにある貴布禰神社に関係するものであり、歴史は浅い。
English: Wakumusubi is the god of grain and sericulture, appearing in Japanese mythology.
Japanese: ワクムスビ（ワクムスヒ）は、日本神話に登場する穀物・養蚕の神である。
English: In Kojiki, at the creation of deities, he was born from the urine of Izanami (the Shinto goddess who gave birth to Japan), who got burnt and fell ill after giving birth to Kagutsuchi, the god of fire.
Japanese: 古事記では、神産みの際、火の神・カグツチ（カグツチ）を生んで火傷をし病に伏せったイザナミ（イザナミ）がしたゆまり（尿）から化生した。
English: Toyouke-bime was born between Wakumusubi and Mitsuhanome, the god of water, who was also born from the same urine.
Japanese: ともにゆまりから化生した水の神である弥都波能売神（ミツハノメ）との間にトヨウケビメ（トヨウケビメ）を生んだとしている。
English: In Arufumi Vol. 2 (supplement volumes of explanatory notes in Nihonshoki), just before Izanami's death after giving birth to Kagutsuchi, she produced Haniyama-hime, the god of soil; Wakumusubi was born between Haniyama-hime and Kagutsuchi.
Japanese: 日本書紀の第二の一書では、伊邪那美命が軻遇突智（カグツチ）を生んだことによって死ぬ間際に土の神・埴山媛（ハニヤマヒメ）を生み、埴山媛と軻遇突智の間に稚産霊神が生まれたとする。
English: At his birth, silkworms and mulberry leaves appeared on his head, and the five main cereals were produced in his navel, so he was regarded as the god of food-origin stories in the Japanese mythology such as Ogetsu-hime in Kojiki and Ukemochi in Nihonshoki.
Japanese: そして頭に蚕と桑、臍の中に五穀が生じたとしており、古事記におけるオオゲツヒメ、日本書紀におけるウケモチのような日本神話における食物起源神話の神となっている。
English: The word 'Waku' used in his name means youthfulness, and 'Musubi' means creation, signifying the god of governing grain growth.
Japanese: 神名の「ワク」は若々しい、「むすひ」は生成の意味であり、穀物の生育を司る神である。
English: He is worshiped as the god of the five main cereals and sericulture, and often enshrined together with other gods of food.
Japanese: 五穀・養蚕の神として信仰されており、他の食物の神と一緒に祀られることが多い。
English: He is enshrined in the Atago-jinja Shrine (Sakyo Ward, Kyoto City), the Takekoma-jinja Shrine (Iwanuma City, Miyagi Prefecture), the Asakakunitsuko-jinja Shrine (Koriyama City, Fukushima Prefecture), and the Makata-jinja Shrine (Daikata, Narita City, Chiba Prefecture).
Japanese: 愛宕神社(京都市)（京都市右京区）、竹駒神社（宮城県岩沼市）、安積国造神社（福島県郡山市）、麻賀多神社（千葉県成田市台方）などで祀られている。
English: Among eight daughters of Ashinazuchi and Tenazuchi, she was the last to leave them for marriage and became the wife of Susano (Deity in Japanese Mythology).
Japanese: アシナヅチ・テナヅチの8人の娘の中で最後に残った娘で、スサノオの妻となる。
English: According to the Kojiki, she gave birth to Yashimajinumi (whose descendent is Okuninushi - the chief god of Izumo in southern Honshu Island, Japan, and the central character in the important myths set in that region) and according to Nihonshoki she gave birth to Onamuchi no mikoto (Okuninushi).
Japanese: 古事記ではヤシマジヌミ（この子孫に大国主がいる）、日本書紀では大己貴命（大国主）を生んだ。
English: Having been exiled from Takamanohara and arriving in Izumo, Susano met the couple Ashinazuchi and Tenazuchi, who each year had daughters who were taken and eaten by a beast called Yamatanoorochi (eight-forked-snake).
Japanese: 高天原を追放されて出雲に降り立ったスサノオは、ヤマタノオロチという怪物に毎年娘を食われているアシナヅチ・テナヅチの夫婦に出会った。
English: He promised to kill the Yamatanoorochi in return for being given Kushinadahime.
Japanese: クシナダヒメを妻として貰い受けることでヤマタノオロチの退治を請け負った。
English: After killing the Yamatanoorochi, Susano searched for a place to live in with Kushinadahime and built a palace in Suga.
Japanese: ヤマタノオロチを退治した後、スサノオはクシナダヒメと共に住む場所を探し、須賀の地に宮殿を建てた。
English: Some suggest that Susano was exiled from a country outside Hinokuni (or Korean Peninsula).
Japanese: また、スサノオが追放されたのは日の国の外である（いわゆる朝鮮半島）との説がある。
English: Her name is generally interpreted as "奇し稲田姫," which means a mysterious goddess of rice fields as Nihonshoki describes.
Japanese: 名前は通常、日本書紀の記述のように「奇し稲田（くしいなだ）姫」すなわち霊妙な稲田の女神と解釈される。
English: Others suggest that Yamatanoorochi was the god of a river and that she was originally a shrine maiden serving the god by giving her name a Chinese character meaning comb and depicting her as a shrine maiden wearing a comb.
Japanese: また、櫛の字を宛てることからクシナダヒメは櫛を挿した巫女であると解釈し、ヤマタノオロチを川の神として、元々は川の神に仕える巫女であったとする説もある。
English: She is mentioned in Chapter Iishi-gun of "Izumo no kuni fudoki" (the topography of Izumo Province) under the name of Kushiinadamitoyomanura-hime.
Japanese: 『出雲国風土記』の飯石郡の項では久志伊奈太美等与麻奴良比売命（くしいなだみとよまぬらひめ）という名前で登場する。
English: In addition, Engishiki jinmyocho (List of shrines, Engishiki) of Kushiinadaki-hime-jinja Shrine (Nanao City, Ishikawa Prefecture) describes that it was erected and dedicated to the spirit of Kushiinadaki-hime, who was believed to be the same goddess.
Japanese: また、能登国の久志伊奈太伎比咩神社（石川県七尾市）では久志伊奈太伎比咩（くしいなだきひめ）を祀神としたという記述が延喜式神名帳にあり、同一神と考えられる。
English: Worshiped as a goddess of paddy fields, she is enshrined in Hiromine-jinja Shrine (Himeji City, Hyogo Prefecture), Hikawa-jinja Shrine (Omiya Ward, Saitama City), Susa-jinja Shrine (Izumo City, Shimane Prefecture), Yaegaki-jinja Shrine (Matsue City, Shimane Prefecture), Suga-jinja Shrine (Unnan City, Shimane Prefecture), Yasaka-jinja Shrine (Higashiyama Ward, Kyoto City), Kushida-jinja Shrine (Imizu City, Toyama Prefecture), Kushida-gu Shrine (Kanzaki City, Saga Prefecture) and shines named Hikawa-jinja Shrine all over the country.
Japanese: 稲田の神として信仰されており、廣峯神社（兵庫県姫路市）、氷川神社（さいたま市大宮区）、須佐神社(出雲市)（島根県出雲市）、八重垣神社(島根県松江市)、須我神社（島根県雲南市）、八坂神社（京都市東山区）、櫛田神社(射水市)（富山県射水市）、櫛田宮（佐賀県神埼市）のほか、各地の氷川神社で祀られている。
English: Many of these shrines are dedicated to her along with her husband, Susano and descent (or son), Okuninushi.
Japanese: 多くの神社では、夫のスサノオや子孫（又は子）の大国主などと共に祀られている。
English: Fukuoka City, Fukuoka Prefecture has Kushida-jinja Shrine but it is dedicated to Ohatanushi no okami, Amaterasu Omikami (the Sun Goddess), and Susano no omikami.
Japanese: 福岡県福岡市にも櫛田神社(福岡市)があるが、ここの祭神は大幡主大神・天照大神・素戔嗚大神である。
English: It was the first god to appear as Kaminoyonanayo (seven generations of the gods' world, The Primordial Seven) in Kojiki, and was the counterpart of Amenotokotachi no Kami, the last of the Kotoamatsu Kami (literally, separate heavenly kami).
Japanese: 古事記においては神世七代の一番目に現れた神で、別天津神の最後の天之常立神（あめのとこたちのかみ）と対を為している。
English: In the main body of Nihonshoki, Kuninotokotachi no Mikoto was described as the first god to appear, and that it was a male god.
Japanese: 日本書紀本文では、国常立尊が最初に現れた神としており、男神であると記している。
English: There are various theories regarding the shinmei (name of god), 'Kuninotokotachi,' such as the theory claiming that it describes the appearance of a national toko (alcove, foundation, earth), or that it indicates that the nation will remain standing forever.
Japanese: 神名の「クニノトコタチ」は、国の床（とこ、土台、大地）の出現を表すとする説や、国が永久に立ち続けるの意とする説など、諸説ある。
English: Since it was described as the first god to appear in Nihonshoki, as well as the first of the Kaminoyonanayo in Kojiki, it was valued among Shinto theorists as the source god, root god, and original god.
Japanese: 日本書紀では最初、古事記でも神代七代の一番目に現れた神とされることから、始源神・根源神・元神として神道理論家の間で重視されてきた。