nntsuzu/KFTT huggingface dataset:
English: This way of shouldering the mikoshi has been adopted by the various regions where the mikoshi began to be used in recent years and it is gaining popularity across the country.
Japanese: また、最近になって神輿御渡を始めた地区などでこの担ぎ方を採用するなどして全国に広まりつつある。
English: Within the same Tokyo Metropolitan Prefecture, however, in the Shinagawa Ward area, they shoulder the mikoshi in the distinctive Jonan-katsugi style whereby bearers move the mikoshi to simulate the heave of the sea while crying out 'Choi, choi.'
Japanese: 同じ都内でも、品川近辺では「ちょいちょい」の掛け声で揉みながら担ぐ独特な城南担ぎがある。
English: Additionally, in the Fukagawa and Gyotoku areas, they shoulder the mikoshi in the Fukagawa-katsugi style and the Gyotoku-katsugi style whereby bearers lift the mikoshi high up and throw it up in the air or lower the mikoshi until it almost touches the ground.
Japanese: また、深川・行徳近辺では神輿を差し上げ、空中に放ったり、地面にギリギリまで降ろしたりする深川担ぎ、行徳担ぎなどがある。
English: In the Shonan region, it is common to shoulder the mikoshi in the Dokkoi-katsugi style while crying out 'Dokkoi-dokkoi, dokkoi-sorya.'
Japanese: 湘南地方では、「どっこいどっこい、どっこいそりゃ」などの掛け声で担ぐ、どっこい担ぎが一般的である。
English: As a culmination of Dokkoi-katsugi, Akatsuki no Saiten Hamaori-sai Festival is held annually around July 20 in Chigasaki City.
Japanese: どっこい担ぎの極みとして、茅ヶ崎「暁の祭典浜降祭」7月20日前後開催がある。
English: Additionally, in Odawara City, the Odawara-katsugi style, in which the mikoshi touches another mikoshi or bearers run shouldering the mikoshi while singing the Kiyari song can be seen at the Gosharengo Reitai-sai Festival (the joint festival of 5 shrines including Igami-jinja Shrine, Sanno-jinja Shrine, Shimo Fuchu-jinja Shrine, Dai Inari-jinja Shrine and Matsubara-jinja Shrine) and Matsubara-jinja Reitai-sai Festival.
Japanese: また、小田原では他の神輿と合体したり、木遣りとともに駆ける小田原担ぎがあり、ゴールデンウィーク5月3日～5日の通称、五社連合例大祭（居神神社・山王神社・下府中神社・大稲荷神社・松原神社）松原神社例大祭などで見られる。
English: Further, in the Kansai area including Kyoto Prefecture, they only move forward while wildly shaking the mikoshi in a seesaw fashion and also crying out 'hoitto, hoitto' as represented by Gion-matsuri Festival organized by Yasaka-jinja Shrine.
Japanese: さらに、関西方面では京都などでは八坂神社の祇園祭を中心に「ホイットー、ホイットー」と掛け声を掛けながら、ひたすら前進したままでシーソー状に激しく神輿を振り回す。
English: It is characterized by the hard beating of a special metal instrument Narikan.
Japanese: ナリカンと呼ばれる特殊な金具の鳴り物を激しく打ち鳴らすのが特徴である。
English: During Haiden mawashi, to go around the front shrine wildly, the bearers move the mikoshi forward keep turning sharply to negotiate corners while wildly shaking the mikoshi in a seesaw fashion as mentioned above.
Japanese: また神社拝殿の回りを練り暴れる拝殿回しでは、ひたすらカーブを切りながら上記のようにシーソー状に激しく振りながら前進する。
English: On the small shrine grounds, centering on the mikoshi, the bearers may walk in circles while violently moving the mikoshi.
Japanese: 境内が狭い場合などは神輿を軸にしてグルグル旋回しながら暴れることもある。
English: It is common to say, 'Wasshoi,' 'Essa' or 'Soiya' when shouldering the mikoshi in many areas.
Japanese: 担ぐ時の掛け声は「わっしょい」や「エッサ」「ソイヤ」などと言うところが多い。
English: There are various explanations for the origin of these cries people use when shouldering the mikoshi with one of them being that 'Wasshoi' originated from 'Wajo Dokei,' 'to carry harmony,' 'to stay with harmony,' or 'to carry a wheel,' whereas, 'Essa' was derived from Ancient Hebrew (in which the word 'essa' meant 'to carry'), or they are just cries that go 'Essa, hoisa.'
Japanese: それぞれの語源については諸説があり、「和上同慶」「和を背負う」「和と一緒」「輪を背負う」という意味からきているという説や、「エッサ」は古代ヘブライ語（古代ヘブライ語で「エッサ」とは「運ぶ」と言う意味である）から来ていると言う説、又は単なる「えっさほいさ」といった掛け声であるという説など様々である。
English: * Once there was a Korean theory arguing that it derived from a Korean word 'wasso (came),' but this was absolutely denied by a study performed by a Japanese Language scholar.
Japanese: ※かつて朝鮮説があり、韓国語の「ワッソ」（来た）からきたものだという説もあったが、国語学者の研究により完全に否定されている。
English: Under the normal circumstances, a mikoshi is supposed to be shouldered by the shrine parishioners, but due to the shortage of bearers in recent years, the number of bearers who are not the parish members who participate in shouldering a mikoshi is on the rise in urban areas.
Japanese: 本来は氏子のみによって担がれるものであるが、担ぎ手の不足などにより都市部を中心に、氏子以外の人も神輿担ぎに参加できるようになっているものが増えている。
English: There are pros and cons with respect to this sort of conduct, with pros being that 'it represents feeling of oneness with god' or 'a person who is close to god rides the mikoshi on behalf of others,' whereas, with cons being that 'we can't have a person riding a mikoshi in which a god is present,' but overall the public opinion is negative.
Japanese: この行為については、「神が乗っている御輿に人が乗るとは何事だ」という否定的意見と「神との一体感を表す」「神に近い人物が代理で乗る」などといった肯定的意見が存在するが、概ね世間の評価は否定的である。
English: It seems to be attributed to the fact that, due to the shortage of bearers in the area, reinforcements (volunteer mikoshi bearers) are recruited from elsewhere but they are unfamiliar with and/or making light of the manners and customs peculiar to that area.
Japanese: 担ぎ手不足から、外部の応援団体（有志の神輿会）が地元のルールを知らない、軽んじる地元以外の担ぎ手も参加することも一因であるとされる。
English: In some areas, it is forbidden to look down at a mikoshi from on high, let alone climb up on the mikoshi.
Japanese: 御輿に乗ることはもちろん、上から見下ろすことさえ禁じられている所もある。
English: The origin is an altar for the harvest festival held during times when Japanese continuously migrated from one place to the next to hunt wild life and gather food to sustain their lives and, in those days, the mikoshi was taken down after the festival and, every year, a new mikoshi was built to invite a god to come down from heaven.
Japanese: 狩猟と採集による移住を繰り返した時代に行われた収穫祭の祭壇が起源で、このときは祭りが終わると神輿は取り壊され、毎年新たな神輿を作って天上の神を招いていた。
English: When people started to settle in one place with farming becoming their way of life, they wanted their god to stay in one place and hence Shinto shrine came into the existence as a domicile of the god.
Japanese: 農耕が始まり人々が定住するようになると、神に対しても定住が求められるようになり、居所としての神社が誕生した。
English: Adopting the foregoing argument, some tourist agencies explained mikoshi as a 'Portable Shrine' which has become generally accepted as an English translation for 'Mikoshi.'
Japanese: この説を採用した観光協会等において、外国人に対し神輿を"PortableShrine"（持ち運び可能な神社）との説明がされるようになり、"Mikoshi"の英訳として一般化するに至っている。
English: It was first documented in conjunction with 'Hayato no Ran (The Uprise of the Hayato clan)' that took place in 720 during the era of Impress Gensho in the Nara Period.
Japanese: 文献での書出は、奈良時代の元正天皇の御世、養老4年（720年）九州で起こった「隼人の乱」にあるという。
English: In February of that year, the Hayato clan in the Osumi Province Hyuga Area in southern Kyushu killed the magistrate of the Osumi Province and staged a coup d'etat.
Japanese: 同年2月九州南部の大隈・日向に住む隼人族は、大隈国守を殺害してクーデターを起こした。
English: The Imperial Court appointed the famous Manyo kajin (poet) Tabito OTOMO as Seiihayatojisetsu Taishogun and deployed an army of over 10,000 solders.
Japanese: 朝廷は万葉歌人でも有名な大伴旅人を征隼人持節大将軍に任命し、一万を超す軍隊を派兵した。
English: On that occasion, the Imperial Court dispatched an imperial messenger to Usa-Hachimangu Shrine to offer prayers asking for guarding of the nation and for a successful punitive expedition against the Hayato clan.
Japanese: この時、朝廷は宇佐八幡宮に勅使を派遣し、国家鎮護と隼人討伐を祈願した。
English: Hachiman (God of War) who was enshrined at the nearby Oyamada and not his present location Kokurayama, Usa City, Oita Prefecture responded to the prayers offered by the imperial messenger and issued an oracle to betake himself to subdue the Hayato Clan leading Shin-gun (god's army) by saying, 'I will go and they should surrender.'
Japanese: 当時は、今の大分県宇佐市小倉山でなく、近くの小山田に鎮座していた八幡神は、この願いに応じ、「われ征きて降し伏）すべし」みずから神軍を率いて隼人討伐に赴くと託宣を下した。
English: The Imperial Court ordered the magistrate of the Buzen Province UNU no Obito-Ohito to have a mikoshi made that the divine spirit of Hachiman would ride.
Japanese: 朝廷は豊前国司宇努首男人（ぶぜんこくしうぬのおびとおひと）に命じ、八幡神の神霊が乗る神輿を作らせた。
English: According to 'Hachimanusagu gotakusenshu (the Collection of oracles issued by Hachiman),' '(The Imperial Court) ordered the magistrate of the Buzen Province and a mikoshi was made for the first time.'
Japanese: 「八幡宇佐宮御託宣集」によれば、「豊前国司に仰せつけられ、始めて神輿を作らしむ」とある。
English: When Emperor Shomu had Todai-ji Temple built and had the statue of Birushanabutsu (the Great Buddha of Nara Prefecture) erected as the national symbol, in 749 to support this undertaking, Usahachiman-shin visited the capitol city of Nara riding a vehicle of emperor (an otori ren-shaped vehicle) with a glittering golden mythical Firebird Goddess on its roof.
Japanese: 聖武天皇が奈良に東大寺を建て、毘盧舎那仏（奈良の大仏）を建立して国の象徴として建設にあたる時、天平勝宝元年（749年）に、これを助ける為に、宇佐八幡神は、屋根に金色の鳳凰が輝く天皇の乗り物（鳳輩）に乗って奈良の都へと都御した。
English: In the Heian Period, mikoshi was made for various shrines including Hiyoshi-taisha Shrine in the Omi area, Gion-sha Shrine (present-day Yasaka-jinja Shrine), Imamiya-jinja Shrine (Kyoto City) and Kitano-tenmangu Shrine in Kyoto Prefecture and Osaka-tenmagu Shrine in Osaka Prefecture.
Japanese: 平安時代になると、近江の日吉大社や京都の祇園社（現八坂神社）・今宮神社(京都市)・北野天満宮や、大阪の大阪天満宮などでも神輿が作られた。
English: Using the otori ren as the basic form, Tomoe-mon or Shin-mon has been added to keep evil spirits away and a torii (Shinto shrine archway), the fence around a shrine and bannister have been put up to give the mikoshi a miniature shrine-like appearance.
Japanese: 鳳輩をもとにして、これに魔除けの巴紋や神紋を飾り、ミニチュアの神社のように鳥居や玉垣、高欄などが付けられた。
English: Tenno-sai Festival is a festival organized by Tennosha to honor Gozu Tenno (deity said to be the Indian god Gavagriva).
Japanese: 天王祭（てんのうさい）は、牛頭天王（ごずてんのう）を祀る天王社の祭である。
English: Syncretized with Susano no mikoto of Japan, legends of Gozu Tenno exist in various areas of Japan and Tenno-sai Festival is celebrated in many of those locations.
Japanese: 牛頭天王は日本のスサノオと習合し、日本各所にその伝説などが点在しており、その地方で行われている事が多い。
English: The Ogura Hyakunin Isshu Cultural Foundation was established by the Kyoto Chamber of Commerce and Industry under the theme of "Hyakunin Isshu" (One Hundred Poems by One Hundred Poets) to contribute to the development of Kyoto Culture and Kyoto tourism.
Japanese: 財団法人小倉百人一首文化財団（おぐらひゃくにんいっしゅぶんかざいだん）は、百人一首をテーマとして、京都文化や京都観光の発展に貢献するために京都商工会議所が設立した財団である。
English: The purpose of the foundation includes the construction of poetry monuments for Hyakunin Isshu, construction of the Shigure-den Palace, which is the edifice for Hyakunin Isshu (inaugurated on January 27, 2006), and symposiums and contests for Hyakunin Isshu.
Japanese: 百人一首の歌碑建設、百人一首の殿堂時雨殿（2006年1月27日開館）の建設や、百人一首のシンポジウム、競技大会などの開催を目的としている。
English: Kankyuan refers to either; 1) the tea ceremony house of Mushanokoji-senke or 2) Zaidan Hojin Kankyuan (the Kankyuan Foundation).
Japanese: 官休庵（かんきゅうあん）は現在では、(1)武者小路千家の茶室を指す場合と(2)財団法人官休庵を指す場合がある。
English: The residence of the head of the school is located at Ogawa Higashi Iru, Mushanokoji-dori Street, Kamigyo Ward, Kyoto City, Kyoto Prefecture and hence the name Mushanokoji-senke.
Japanese: 宗家は京都市上京区武者小路通り小川東入にあり、この所在地が武者小路千家の名の由来である。
English: The fourth Soke Shoshu ICHIO left his family home along with his older brother Sosetsu to become an adoptive child of a lacquer-ware artisan working under the shop name of Kichimonjiya and was referred to as Jinemon YOSHIOKA.
Japanese: 4代一翁宗守は、最初は兄である宗拙同様に家を出て、武者小路あたりの吉文字屋という塗師の家へ養子として入り吉岡甚右衛門と称していた。
English: However, in the last few years of his life, Sotan was working with Sosa KOSHIN and it seems that after returning to the way of tea at Senke, he set up Kankyuan as urged by his brothers.
Japanese: しかし宗旦の最晩年には江岑宗左とともに行動しており、自身の還暦を前に千家の茶の世界に戻り、兄弟の勧めもあって官休庵をひらいたようである。
English: In 1666, Ichio served Yorishige MATSUDAIRA of the Takamatsu clan in the Sanuki Province as Sado (a person who oversees the matters relating to the way of tea) but transferred the position to the fifth Soke Soshu BUNSHUKU on the grounds of his advancing age.
Japanese: 一翁は宗旦没後の寛文6年（1666年）に讃岐国高松藩の松平頼重の元へ茶堂として出仕しているが、翌年には老齢を理由に退き5代文叔宗守にその地位を譲っている。
English: The seventh Soke Chokusai was an adoptive son from a samurai family but, along with the seventh iemoto of Omote-senke Joshinsai and the eight iemoto of Ura-senke Itto Soshitsu who were his contemporaries, he developed the iemoto seido (iemoto system) whereby he took in many students and was referred to as the resurgence.
Japanese: 7代直斎は武家出身の養子であるが、同時代の表千家7代如心斎や裏千家8代一燈宗室らとともに、家元制度を整備し多くの門人を受け入れ、中興と称される。
English: However, Kankyuan was burnt down several times by various causes including the Great Fire of Tenmei, the battles at the end of the Edo Period and the like but was rebuilt after each incident.
Japanese: しかし天明の大火や幕末兵火などによりたびたび焼失を繰り返し、そのたび再建を繰り返している。
English: After the passing of the 11th Soke Isshisai in early Meiji Period, the 12th Soke Yukosai who was the youthful adoptive son of Isshisai was fostered by Ura-senke and Mushanokoji-senke was extinguished for the period of time.
Japanese: 明治になって11代一指斎が没した後、幼くして養子であった12代愈好斎は表千家に引き取られ、武者小路千家は一時中絶していた。
English: Yukosai, however, studied Japanese History at Tokyo Imperial University and, after graduation, restored Mushanokoji-senke.
Japanese: しかし愈好斎は東京帝国大学で国史学を修め、卒業後に武者小路千家を再興した。
English: Yukosai enjoyed the western music and liked a jujube-shaped tea case known as 'Kimigayoso' with a design of staff notation.
Japanese: 愈好斎は西洋音楽を愛し、五線譜を意匠に用いた「君が代棗」を好んでいる。
English: The 13th Soke Urinsai was a scholar at Kyoto Imperial University was a scholarly iemoto much like Yukosai was.
Japanese: 13代有隣斎は京都帝国大学の学者出身で、愈好斎とおなじく学究肌の家元であった。
English: Kyojo' is documentation to permit the holder to give lessons to students and is different from 'menjo (diploma),' 'menkyo (license)' or 'dan-I (rank)' which implies the recognition of the receiver's ability.
Japanese: 「許状」は、稽古することを許可する趣旨の書面であり、実力認定の意味合いが強い「免状」「免許」「段位」などとは性格が異なる。
English: After the passing of SEN no Rikyu, SEN no Sotan who succeeded Shoan (Rikyu's stepson) of a collateral line set up the residence in Kyoto and had his second son Soushu, third son Sosa and fourth son Soshitsu start Mushanokoji-senke, Omote-senke and Ura-senke, respectively, which marked the beginning of the three Senke.
Japanese: 千利休の没後、傍系の少庵（後妻の連子）の後を継いだ千宗旦が京都に屋敷を構え、次男宗守・三男宗左・四男宗室にそれぞれ武者小路千家・表千家・裏千家を興させたのが三千家の始まりである。
English: Mushanokoji-senke was referring to the school founder Soshu (ICHIO) as the fourth soke and the second Soshu (BUNSHUKU) as the fifth soke but in recent years the lineage became synchronized with that of the other two Senke to refer to Rikyu as the original soke.
Japanese: 武者小路千家では初代一翁宗守を四世、二代文叔宗守を五世として数えていたが、最近は他の二家に合わせて利休より代を数えている。
English: By tradition of Mushanokoji-senke, its iemoto takes over the real name of 'Soshu' ICHIO, whereas, koshi (the successor) of iemoto is referred to as 'Soya' and the retired iemoto is referred to as 'Soan,' the real name of GENPAKU.
Japanese: 武者小路千家の家元は一翁の諱「宗守」を受け継ぎ、家元後嗣は「宗屋」、隠居してからは元伯の諱「宗安」を名乗る伝統である。
English: It is the head family of the Senke founded by SEN no Rikyu and, Omote-senke is one of the san-Senke (literally, "the three Sen houses"), the other two being Omote-senke and Mushanokoji-senke.
Japanese: 千利休を祖とする千家の本家にあたり、裏千家・武者小路千家と共に三千家と呼ばれる。
English: The present iemoto (head of the school) is Sosa SEN (Jimyosai) who is the fourteenth iemoto from SEN no Rikyu.
Japanese: 現在の家元は、千利休から数えて、14代目の而妙斎（じみょうさい）千宗左（せんそうさ）家元である。
English: Over the generations, the iemoto was assigned as the sado (the head person who handles matters related to the tea ceremony) for the feudal lord of the Kishu Province Kishu-Tokugawa family (one of the three branch families of the house of Tokugawa).
Japanese: 代々の家元は紀州藩主である紀州徳川家（徳川御三家）の茶頭として格式を誇り、紀州徳川家と強いつながりがあった三井家とも縁があった。
English: The term 'Omote-senke' derived from Fushin-an, which the tea-ceremony room symbolizing Omote-senke, being situated at the front (omote) of the street as compared to Konnichi-an at Ura (back)-senke.
Japanese: 表千家という名は、表千家を象徴する茶室不審菴（ふしんあん）が裏千家の今日庵に比して通りの表にあることに由来する。
English: After the passing of the tea ceremony giant SEN no Rikyu, the Sen family carried on under Shoan SEN (the second generation) and Sotan SEN (the third generation).
Japanese: 茶の湯の大成者である千利休（せんのりきゅう）の没後、千家は2代・千少庵（せんしょうあん）、3代・千宗旦（せんそうたん）と続いた。
English: Sotan's third son SEN no Sosa inherited Fushin-an as the heir when Sotan retired.
Japanese: 3代宗旦の三男である千宗左は、宗旦の隠居に伴い継嗣として不審菴を継承した。
English: Sosa consequently took over the stem family of Senke and Sotan built Konnichi-an as his retirement retreat.
Japanese: 宗左は千家の直系を継いだわけであるが、宗旦は屋敷の裏に今日庵を建てて隠居所とした。
English: After Sotan died, his fourth son Soshitsu SEN took over Konnici-an and left home to start Ura-senke.
Japanese: 宗旦の死後、今日庵を四男の千宗室が受け継いで独立し、裏千家となった。
English: Additionally, Sotan's second son Soshu SEN left his adoptive family, returned to the Senke and started another family whereby founding Mushanokoji-senke.
Japanese: また次男の千宗守が養子先から出戻ってきて別に一家を起こし武者小路千家となった。
English: In 1642, Sosa KOSHIN (the 4th head of the school) began to work for the Kishu-Tokugawa family recruited by the first domain lord of the Kishu clan Yorinobu TOKUGAWA who was well versed in chanoyu (the tea ceremony).
Japanese: 4代江岑宗左は、寛永19年（1642年）、茶の湯に造詣の深かった紀州藩初代藩主徳川頼宣の招きで紀州徳川家に仕えた。
English: Thereafter, the successive iemoto of Omote-senke served the Kishu-Tokugawa family as the sado receiving a stipend of 200 koku, which was equivalent to that for a middle-echelon samurai.
Japanese: 以後明治に至るまで表千家の歴代家元は紀州徳川家の茶頭として仕え、中級武士並の二百石の禄を受けた。
English: Additionally, KOSHIN received a writing of the newly retired Emperor Gosai and the kogo (an incense container) made by Tofukumonin from herself, having close ties with the Imperial Palace and court nobles.
Japanese: また江岑は新院後西天皇より宸翰を拝領したり、東福門院より御作の香合を拝領したりと、御所や公卿らとの交流も深かった。
English: Many of the successive heads of the Kishu-Tokugawa family took interest in the tea ceremony and Kakukakusai (the 6th head of the school) was given a tea bowl (Kuwabara-jawan) by Yoshimune TOKUGAWA who was originally the 4th domain head of the Kishu clan prior to being made the 8th Seii taishogun (literally, "great general who subdues the barbarians").
Japanese: 紀州徳川家の歴代藩主の中には茶の湯に興味をもつ者も少なくなく、6代覚々斎の時には紀州藩4代藩主から8代征夷大将軍となった徳川吉宗からは茶碗（桑原茶碗）を拝領した。
English: During the times of the subsequent Ryoryosai (the 9th iemoto), he was under the patronage of Harutomi TOKUGAWA, who was referred to as 'the lord of elegant pursuits' for his love for tasteful elegance.
Japanese: 後の9代了々斎の時には「数寄の殿様」と呼ばれ風雅を愛した徳川治宝の庇護を受けた。
English: Being so well versed in the tea ceremony, Harutomi was certified as having achieved a full mastership and, in Ryoryosai's later years, events related to tea ceremony were given with Harutomi acting as the iemoto.
Japanese: 治宝は利休茶道の皆伝を受けるほど茶道に通じており、了々斎の晩年には治宝を家元とし茶事を催していた。
English: As a consequence, Harutomi, technically bestowed the certificate of full mastership, which Ryoryosai left in trust with Harutomi, on Kyukosai (the 10th head of the school), who followed in the footsteps of Ryoryosai at a young age.
Japanese: それゆえ、治宝は幼くして了々斎の跡を継いだ10代吸江斎に了々斎から預かっていた皆伝を授ける形となった。
English: The present front gate of the Omote-senke premises was built by the house of Kishu-Tokugawa for the occasion of Harutomi's visit to Fushin-an.
Japanese: 現在の表千家表門は、治宝の不審庵への御成りにあたり紀州徳川家が建てたものである。
English: In the Kishu Province, incidentally, the tea ceremony of Omote-senke became widespread from the domain head to the common people and, even today, it remains very popular.
Japanese: ちなみに紀州で表千家の茶道は藩主から庶民にまで広がり、現在でも表千家の茶道が盛んである。
English: A moment of 'the former site of the Kishu Clan Senke residence' that reminds us of the past still stands in the Wakayama Castle town at Horizume-bashi Minami-gawa, Miki Town, Wakayama City today.
Japanese: 現在でも、和歌山城下の和歌山市三木町堀詰橋南側には、「紀州藩表千家屋敷跡」の碑が建っており、往時を偲ばせる。
English: In view of the history of tea ceremony, it is worthy of special mention that Omote-senke played a role in its penetration into town people since the times of Kakukakusai.
Japanese: 江戸期に表千家が果した役割として茶道史上特筆すべきは、6代覚々斎以降の、町方への普及である。
English: In the mid Edo Period which reached a peak with the Genroku era, the merchant class had real power in financial matters and Senke accepted a large number of wealthy merchants such as the head of the Mitsui family Hachiroemon as disciples.
Japanese: 元禄期を頂点とする江戸中期は経済の実権を町人が握り、千家は例えば三井家の当主八郎右衛門など富裕町人を大量に門弟として受け入れた。
English: As a result; (1) the old conventional way of teaching and operating the school was revised to better address the needs of those new disciples, and (2) the style of tea ceremony changed under the influence of popular culture.
Japanese: これにより、(1)従来の指導方法・組織では対応できなくなり新たな指導方法・組織が生み出され、(2)町人文化の影響を受けて新たな茶風へと変容した。
English: Joshinsai (the 7th iemoto), in particular, is hailed as the reviver of Senke, being the renowned iemoto who, in collaboration with own younger brother Soshitsu ITTO (the 8th head of Ura-senke) and one of his best disciples, developed a style of tea ceremony that answers the needs of the times.
Japanese: 特に7代如心斎は、実弟である裏千家8代一燈宗室や、高弟である川上不白らと共に時代に即した茶風を創り出した家元として名高く千家中興と称される。
English: The new organizational structure, as mentioned in the item (1) above, is the iemoto system (the system of licensing the teaching of a traditional Japanese art) that is commonly seen with the teaching of traditional Japanese arts.
Japanese: (1)の新たな組織というのが、現在の芸事一般に見られる家元制度である。
English: Those disciples under the direct supervision of the iemoto in turn trained their disciples for a fee and part of their earnings were paid to the iemoto.
Japanese: 直属の門弟は自分の弟子に教えて教授料を取りその一部を家元に上納する。
English: It is a pyramid-style organizational structure with the iemoto sitting at the top, consisting of endless levels.
Japanese: 直門の門弟の弟子の弟子は更に自分の弟子に・・・、というもので、家元を頂点としたピラミッド型組織である。
English: Additionally, the iemoto has an exclusive right to issue the Omote-senke yurushijo (permit) in principle and each instructor is under obligation to submit an application as well as a fee (to cover the processing cost for the application) for a permit for their disciple to their senior instructors as well as the iemoto.
Japanese: また家元は原則として表千家許状（ゆるしじょう・おゆるし）の発行権を独占しており、中間の師匠は自分より上位の師匠、さらに家元へと許状の発行申請を取次ぎ、御礼（申請のための費用）も上納する義務がある。
English: It should be said that this system serves various purposes whereby to give authority to the iemoto, to keep disciples from breaking away from the iemoto to create their own schools as well as to establish the financial base of the organization.
Japanese: これによって家元を権威付け、分派独立を防ぐと同時に組織の経済的基盤を確立することができたといえる。
English: With respect to the new method of teaching as described in item (1), the shichiji-shiki (the method consisting of seven types of lessons) should be cited.
Japanese: また同じく(1)の新たな指導方法としては、七事式が制定されたことが挙げられる。
English: In essence, a group of 5 people can take a lesson at a time by assigning a role in the tea ceremony to each person.
Japanese: 基本的に五人一組となって各人それぞれ役割が割り当てられ、五人が一度に稽古できるというものである。
English: As a consequence, a larger room consisting of 8 tatami mats and a toko (a little alcove) that is 1.8 m referred to as Kagetsuro became popular which was reproduced in various locations including Edo.
Japanese: そのために花月楼とよばれる八畳敷きに一間床の広間が好まれ、江戸をはじめ各地に写しの茶室が造られた。
English: Plainly speaking, the new style of tea ceremony as mentioned in item (2) brought a freehearted atmosphere to the traditional tea ceremony in general.
Japanese: (2)の新たな茶風は、端的に言えば、自由闊達な気風が吹き込まれたことである。
English: People no longer paid attention to minuscule tearooms introduced by SEN no Rikyu and Sotan SEN and, if anything, tearooms became rebuilt and enlarged.
Japanese: 茶室は利休・千宗旦のような極小茶室はもはや顧みられなくなり、むしろそれは改築・拡張されていった。
English: Tea making utensils changed from those of simple and quiet understated elegance in the past to, for example, natsume (a powdered tea container) of opulent gold-relief lacquer ware and tea making utensils continued to become more extravagant and conspicuous with time from then onward to the present day.
Japanese: 茶道具もそれまでの侘びた目に立たないものから、例えば華やかな蒔絵の棗など、これ以降現代に時代を下れば下るほど派手で、目立つものになってゆく。
English: The organizational reform carried out by the key Senke persons including Joshinsai (the 7th) developed the foundation to hand down the Senke school of tea ceremony to future generations and, on the other hand, it not only changed the method of teaching but also the world of wabicha (tea ceremony of austere refinement), which was designed to entertain a small group of people in a minuscule space.
Japanese: この7代如心斎らが行った組織改革は後世に千家流茶道を伝える基盤整備である一方で、単なる指導方法の変更のみならず、小規模空間で小人数をもてなすわび茶の世界を大きく変えていくことになる。
English: In 1788, during the time of Sotsukokusai (or Sottakusai) (the 8th), both Omote-senke and Ura-senke lost all of their numerous tea ceremony rooms except for the utensils that had been handed down from their ancestors.
Japanese: 8代啐啄斎のとき天明8年（1788年）の大火により、表裏両千家は伝来の道具のみを残して数々の茶室はすべて焼失してしまった。