nntsuzu/KFTT huggingface dataset:
English: Heihaku offered to the gods by order of the emperor are called hobei or hohei (presented offerings), and for that reason the messengers that the emperor sends to shrines are termed the "hoheishi" (messenger to present offerings; starting in the Meiji period, the name was changed to "heihaku gushinshi" or "messenger that gives heihaku as offerings").
Japanese: 天皇の命により幣帛を奉献することを奉幣（ほうべい、ほうへい）といい、そのために遣わされる者のことを奉幣使（明治以降は幣帛供進使）という。
English: By SUGAWARA no Michizane: 'At the present time, the hei too do not join hands, at Tamukeyama Hachiman-gu Shrine, a brocade of crimson leaves, here along with the gods' (in the Kokin wakashu)
Japanese: 菅原道真「このたびは幣もとりあへず手向山八幡宮紅葉の錦神のまにまに」（古今和歌集）
English: Toyokiiribikono-mikoto (豊城入彦命) (the year of birth and death unknown) is a member of the Imperial Family (the royal family) of the Tumulus period according to the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan).
Japanese: 豊城入彦命（とよきいりびこのみこと、生没年不詳）は、記紀に伝えられる古墳時代の皇族（王族）。
English: The "Nihonshoki" says that he was dispatched to Togoku (the eastern part of Japan, particularly Kanto region) under the orders of the Emperor Sujin in B.C.50.
Japanese: 『日本書紀』によると、崇神天皇48年（紀元前50年？）、命は崇神天皇の命を受け、東国に派遣されたとある。
English: The Emperor Sujin advised his two sons, Toyokino-mikoto (Toyokiiribikono-mikoto) and Ikumeno-mikoto (who later became the Emperor Suinin), that he could not decide which one of them should succeed to him as he equally loved both of them, and that he would make the decision through divination that would be facilitated by the dreams his two sons would have.
Japanese: 崇神天皇は豊城命（豊城入彦命）と活目尊（いくめのみこと、垂仁天皇）に勅して、共に慈愛のある子でありどちらを後継者とするか決めがたいため夢占いをすると伝えた。
English: So the Emperor Sujin decided to have the younger brother Ikumeno-mikoto succeed to the emperorship interpreting that the younger brother was considering securement of land and promotion of agriculture, and to dispatch Toyokino-mikoto to govern eastern Japan as he took up arms facing east in his dream.
Japanese: その結果、弟の活目尊は領土の確保と農耕の振興を考えているとして位を継がせることとし、豊城命は東に向かい武器を振るったので東国を治めさせた。
English: Some people view that the story about Toyokino-mikoto is one of the stories concerning subjugation of the whole country by the royal family, relating to the dispatch of Shido-shogun (generals dispatched to four circuits) and the legend about Yamato Takeru, and suggesting how the early Yamato sovereignty (the ancient Japan sovereignty) extended its right of control over regional areas.
Japanese: 豊城命の説話は、四道将軍の派遣やヤマトタケル伝説などとも関連する王族による国家平定説話の一部であり、初期ヤマト王権による支配権が地方へ伸展する様子を示唆しているとする見解がある。
English: Although not verified, Souja-futagoyama tumulus in Maebashi City, Gunma Prefecture was considered as a possible mausoleum of Toyokiiribikono-mikoto, where a grave keeper had reportedly been placed until 1870.
Japanese: 不明であるが、群馬県前橋市の総社二子山古墳は、1870年（明治3年）まで、陵墓参考地として墓丁が置かれていたという。
English: A belief has been handed down in Ishioka City, Ibaraki Prefecture that Maruyama tumulus located in the city is it.
Japanese: 茨城県石岡市には同市の丸山古墳（石岡市）がそうであるとの伝承が残っている。
English: It is traditionally said that Toyokiiribikono-mikoto is the ancestor of clans such as Kamitsukenu clan, Shimotsukenu clan, Sami no asomi, Ono no asomi, Ikeda no asomi, Suminoe no asomi, Ikehara clan, Kurumamochi no kimi, Tarumi no kimi, Tanabe no fuhito, Sajinu no kimi, Sate no kimi, Chinu no agatanushi, Tomi no obito, Umaraki no miyatsuko, Oyosami no kimi, Kuwahara no kimi, Kawai no kimi, Tarumi no fuhito, Akinoosa no obito, Kimikobe, Hirokitsu no kimi, Tomi no muraji, Murage no obito, Shimokai no kimi and Karayatabe no miyatsuko.
Japanese: 上毛野氏、下毛野氏、佐味朝臣、大野朝臣、池田朝臣、住江朝臣、池原氏、車持公、垂水公、田辺史、佐自努公、佐代公、珍県主、登美首、茨木造、大網公、桑原公、川合公、垂水史、商長首、吉弥候部、広来津公、止美連、村挙首、下養公、韓矢田部造など諸氏族の祖と伝えられる。
English: "Goshi" is a Shinto term that refers to the enshrinement of kami (deity, spirit) from one shrine at another shrine (this is called yosemiya).
Japanese: 合祀（ごうし）とは、神道の用語で、ある神社の祭神を、別の神社で合わせて祀ること（寄宮）。
English: The former goshi consists of three types of goshi: honden-goshi, where all the deities are enshrined together in one shrine building; keidai-goshi, where a shrine is moved to another shrine's precinct as a keidai-sha (a shrine existing within the precincts of the main shrine); and tobichi-keidai goshi, where a shrine is moved to a distant tobichi-keidai (a detached precinct) as a keigai-sha (a shrine existing outside the precincts of the main shrine).
Japanese: 前者の合祀には、神社建築で祭神を一緒に祀る本殿合祀と、神社の境内に元の神社を移転し境内社とする境内合祀、離れた飛地境内に移転し境外社とする飛地境内合祀の3種類がある。
English: Many shrines were abolished after their kami were moved to other shrines as a result of the Jinja-goshi (shrine mergers) in the Meiji and Taisho periods.
Japanese: 明治から大正にかけての神社合祀では多数の神社が合祀の末、廃社された。
English: Some of those abolished shrines were later rebuilt and the kami, which had been enshrined at other shrines, were returned (this restoration is called fukushi).
Japanese: これら廃社された神社の中には、後に合祀されていた祭神を戻し（復祀）、再建されたものもある。
English: "Kugatachi" (also known as kukatachi and kukadachi) refers to trials by ordeal held in ancient Japan.
Japanese: 盟神探湯（くかたち、くかだち、くがたち）は、古代日本で行われていた神明裁判のこと。
English: The accused was ordered to swear his innocence before the gods, and then made to put his hand into a pot of boiling water.
Japanese: 対象となる者に、神に潔白などを誓わせた後、釜で沸かした熱湯の中に手を入れさせる。
English: A similar trial has the accused putting his hand into a pot containing a poisonous snake, with an innocent person remaining unharmed.
Japanese: 毒蛇を入れた壷に手を入れさせ、正しい者は無事である、という様式もある。
English: It was a kind of divination with the expected result being shown to the gods in advance and then the judgment was based on the actual result.
Japanese: あらかじめ結果を神に示した上で行為を行い、その結果によって判断するということで、うけいの一種である。
English: The entry for April, 278, records that TAKENOUCHI no Sukune, who was about to be killed after being falsely charged by his brother, UMASHIUCHI no Sukune, insisted on his innocence, and therefore the Emperor held a kugatachi for them at Shiki-gawa River.
Japanese: 応神天皇9年4月条に、武内宿禰が弟の甘見内宿禰の讒言を受けて殺されそうになり、武内宿禰が潔白を主張したので、天皇は2人に礒城川で盟神探湯をさせたとの記事がある。
English: In the entry for September, 415, it is recorded that as the social order broke down, some people lost their old kabane (hereditary title) or intentionally adopted uji (family names) of higher ranks.
Japanese: 允恭天皇4年9月条には、上下の秩序が乱れて、むかしの姓（かばね）を失ったり、わざと高い氏（うじ）を名乗る者も出てきた。
English: Because people with the right kabane didn't get scalded but all people with false kabane did, those who were lying and hadn't had their turn yet were too afraid to go forward.
Japanese: 正しく姓を名乗っている者は何ともなく、詐りの姓を名乗っている者は皆火傷をしたので、後に続く者の中で詐っている者は恐れて先に進めなかった。
English: A note on the entry records that the specific procedure is to 'put mud into an iron pot and boil it, then put your hand into the pot and search the mud.'
Japanese: この条の註記には、「泥を釜に入れて煮沸し、手を入れて泥を探る」という具体的な手順が書かれている。
English: In the entry for September, 530, it is recorded that lawsuits between people from Mimana (on the Korean peninsula) and Japan that could not be decided were settled by kugatachi.
Japanese: 継体天皇24年9月条には、任那人と日本人との訴訟を決することができなかったので、誓湯を行ったとある。
English: It is unknown if trials by kugatachi were not held or were continuously held in secret during this period.
Japanese: 記録に見えなかった時期に、盟神探湯による裁判は行われなかったのか、それとも水面下で続いていたかどうかははっきりしない。
English: It was completely without scientific and rational basis but, for people in earlier times, it was effective to some extent, instilling fear in suspects and making them confess their crimes.
Japanese: 科学的・合理的に見れば全く無意味な方法であるが、古代社会において、容疑者に恐怖感を与えて犯罪行為を自白させるための手段としてはある程度有効であった。
English: After the end of the use of kugatachi as a trial by ordeal, the term came to signify the hot water used to purify the body when worshipping before the gods.
Japanese: 神判としての盟神探湯の歴史が終わると、この言葉は神前に拝する時に身を清めるために沸かす湯の意味となった。
English: Shinto rituals such as yudate (a rite where water boiled in an iron pot is applied to worshipers using bamboo leaves) and yugisho (testimony by boiling water) originated from this sense of kugatachi.
Japanese: 釜で沸かした熱湯を笹の葉などで参拝者にかける湯立、湯起請などの神事は、この意味の盟神探湯に由来するものである。
English: A sanbo, also known as a sanpo, is a small stand used in Shinto rituals for presenting shinsen (offerings of food and alcohol) to kami (deities, spirits).
Japanese: 三方（さんぼう、さんぽう）とは、神道の神事において使われる、神饌を載せるための台である。
English: Similar items are used at Buddhist temples as well, and the term is sometimes written with the Chinese characters 三宝 (sanpo), which also represent the Triratna, or Three Treasures of Buddhism: Buddha, Dharma (Teachings), and Sangha (Community).
Japanese: 寺院でも同様のものが使われるが、三宝（仏・法・僧）にかけて三宝（さんぽう）と書かれることもある。
English: A sanbo is usually made of unfinished wood such as Japanese cypress, and consists of a tray called an oshiki on top of a cuboid-shaped base (body).
Japanese: 通常はヒノキなどの素木（しらき）による木製で、折敷（おしき）と呼ばれる盆の下に直方体状の台（胴）がついた形をしている。
English: The tray and the base used to be separate, with the tray put on the base before use and sometimes even used by itself without the base.
Japanese: 元々は折敷と台は分離していて使用するときに台の上に折敷を載せており、台に載せずに折敷だけで使用することもあった。
English: These days, the tray is always attached to the base, and a separate tray is available for use aside from the sanbo.
Japanese: 今日では折敷と台が完全に結合したものが使用されており、折敷だけで使用するものは三方とは別に用意するようになっている。
English: The seam made when the ends of the board that forms the lip of the tray meet should be on the opposite side from the side without a hole.
Japanese: 折敷には縁の板を留めるための綴り目があるが、これは穴のない側の反対側になるように作られている。
English: When it is offered to a kami, the side without a hole (the side opposite the seam) should face toward the kami.
Japanese: 神前に供える際は、穴のない側（綴り目の反対側）が神前に向くようにする。
English: When holding a sanbo with offerings on it, people should place their thumbs on the side edges, support the tray and the base with the other fingers, and keep the sanbo at eye level.
Japanese: 神饌が載った三方を持つときは、親指を左右の縁に、その他の指を折敷と台に当て、目の高さに持つ。
English: According to the Japanese mythology, Kinomata no kami (木俣神) (also read as Konomata no kami) was born between Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) and Yakami hime of Inaba.
Japanese: 木俣神（きのまたのかみ、このまたのかみ）は日本神話の中で、大国主が因幡の八上比売に生ませた神。
English: When Onamuji no kami took Suseribime as his legal wife, however, Yakami hime was so afraid of Suseribime that she returned to her parental home, leaving her baby at a fork in a tree.
Japanese: ところが、スセリビメを正妻に迎えたため、これを恐れ、子を木の俣に刺し挟んで実家に帰ってしまった。
English: Although the gender of this kami is not known according to the "Kojiki" (Records of Ancient Matters), many shrines describe this kami as an eldest son of Onamuji no kami in their biography.
Japanese: 『古事記』では性別不詳であるが、祭神としている各神社の社伝では、大穴牟遅神の長男としている例が多い。
English: He made a bet with his brother Haruyamanokasumiotoko as to either of who would win the heart of Izushiotome-no-kami whom many gods failed to conquer; after all, he could not get her love because Haruyamanokasumiotoko's mother meddled in the matter.
Japanese: 八十神がいとめることのできなかった伊豆志袁登売神（いづしをとめのかみ）を兄の春山霞壮夫（はるやまのかすみをとこ）と争い賭けをしたが、結局は春山霞壮夫の母親の協力により伊豆志袁登売神と結ばれなかった。
English: Moreover, when Akiyamanoshitabiotoko intended to break his promise and call off the bet, he had to accept the validity of the bet because of Haruyamanokasumiotoko's mother interfering in the matter according to the story of Emperor Ojin in Kojiki (Records of Ancient Matters).
Japanese: 秋山霞壮゛夫が約束をやぶって賭けを反故にしようとした時も春山霞壮夫の母親の協　力をもってその賭けを成立させられたことなどが古事記の応神天皇の条に記される。
English: An autumn mountain covered with frost is said to be deified as Akiyamanoshitabiotoko.
Japanese: 秋山下氷壮夫とは、秋の山に霜がおりている様を神格化したもの、と言われる。
English: The style and size of altars varies from religion to religion, with the biggest one being the Temple of Heaven in China, made to enshrine Heaven.
Japanese: 祭壇は各宗教によって異なり、大小さまざまであるが、最も大きなものは中国で天を祭った祭壇（天壇）である。
English: There are various types of altars, including stone altars made from naturally table- or board-shaped stone; soil altars made by piling up earth; stonework altars made by laying stones; and altars set up by spreading animal skins or straw mats on the ground.
Japanese: 祭壇の形態は多様で、台や板状の自然石を用いたもの（石壇）、土を盛り上げて作ったもの（土壇）、石を積み上げて作ったもの（石積壇）、地面に獣の皮やコモを敷いたものなどがある。
English: Early altars consisted of natural objects or man-made items and later, with the construction of shrines, became more structurally complicated.
Japanese: はじめは自然物を使用・あるいは加工した形態のものが次第に神殿の建設など複雑な構造を持つものに変化していった。
English: As altar construction became more complicated, various materials, such as marble or metal, were used and elaborate decorations were sometimes added.
Japanese: 構造の複雑化に伴い、使用する材料も多様化し大理石、金属などを用いたものや入念な装飾をもつものが現れるようになった。
English: It is said that the origin of Shinto altars was the toshidana, a shelf set up specially for rituals such as New Year, and they became permanent structures from the Middle Ages onwards.
Japanese: 神道においては正月などの祭事に臨時に設置する歳棚などが起源とされ、常設されるようになったのは中世以降のことである。
English: When enshrining an image of a deity, a hokora (a small shrine) is built, with the image covered by a roof or placed in a zushi (a small sacred cabinet with a double-leaf door) or a mikoshi (a portable shrine).
Japanese: 神像を祭る場合は、神像を中心として屋根で覆ったり、厨子や神輿を用いたりして祠を作る形態が一般的。
English: Shinto altars are divided into two types: an iwasaka, encircled by piled-up stones and enshrining a deity; and a himorogi, a sacred place planted with evergreen trees and enshrining an object of worship.
Japanese: 神を祭る為に石を巡らしたり、積んだりして祭る場所としたもの（磐境）、神佑地に常盤木を立て神座としたもの（神籬）がある。
English: In Christianity, altar commonly refers to the table where mass is held in a church.
Japanese: キリスト教では聖堂内においてミサの執行される台を一般に祭壇と呼称する。
English: Altars have represented the body of Jesus Christ or the dining table of 'The Last Supper' since ancient times.
Japanese: イエス・キリストの事跡、「最後の晩餐」の食卓を模ったものとして古くから存在していた。
English: An antependium hung on the front is used as decoration, and some altars have decorations applied directly to their front.
Japanese: 装飾としては前面に下げるアンテペンディウムがあり、祭壇の前面そのものに装飾が施される場合もある。
English: Some elaborately decorated altars, such as that in the Basilica of Sant'Ambrogio in Milan, have gold and silver reliefs on the side as well as the front.
Japanese: ミラノにあるサンタンブロージョ教会など、前面だけでなく側面も金や銀などの浮彫で飾られた絢爛な祭壇も存在する。
English: Besides that, some altars have a retable on the top of the altar, and a reredos behind the altar.
Japanese: その他祭壇の上部に置かれるレタブルム、背後におかれるレトロアルタレなどがある。
English: Altar types used in Buddhism include a permanent altar called a shumidan which enshrines an image of the Buddha; a household altar referred to as butsudan; a temporary altar for funerals and religious ceremonies; an altar called a chuindan which is kept until the Buddhist memorial service held 49 days after a person's death; and an altar called a shoryudana (or bondana) which is used in the Bon festival (the festival of the dead).
Japanese: 仏教における祭壇の形態的には常設の祭壇として仏像を安置するための須弥壇、家庭内に設置する仏壇、仮設の祭壇として葬祭用の祭壇、四十九日まで設置される中陰壇、盆に設置される精霊棚（盆棚）などがある。
English: The term "yorishiro" refers to an object that divine spirits are drawn or summoned to, and it denotes a shintai (an object believed to contain the spirit of a deity) or sometimes a shrine precincts.
Japanese: 依り代、依代、憑り代、憑代（よりしろ）とは、神霊が依り憑く（よりつく）対象物のことで、神体や場合によっては神域をしめす。
English: Folk beliefs which were the origin of Ancient Shinto and Shinto were based on the concept of nature worship, and this had an animistic element that regarded every object as occupied by a spiritual entity such as a god (deity), a spirit, or a soul.
Japanese: 日本の古神道の由来の民間信仰・神道の根底には、自然崇拝の考え方があり、あらゆる物に神・精霊や魂などの霊的存在が宿ると考えるアニミズムの要素があった。
English: In that sense, all things in nature can be yorishiro, and it is said they originated in the worship of iwakura (large rocks where kami dwell) and himorogi (a temporarily erected sacred space or "altar" used as the locus of worship).
Japanese: その意味では、「森羅万象が依り代となり、その始まりは磐座・神籬信仰ともいわれる。
English: Things from the natural world which bring blessings to humans, such as the sun (referred to in Japanese using the respectful term 'ohisama'), mountains, rivers, forests, and oceans, became the objects of worship, with people enshrining things they were familiar with, such as huge stones, rocks, and big trees and today, shimenawa (sacred rice-straw ropes) are still hung to indicate yorishiro.
Japanese: 自然に存在し人間が恩恵を受ける太陽（お日様）、山河、森林、海などが崇拝の対象となり、身近なものとして巨石・岩や大木が祀られ、その依り代の証しとして、現在も注連縄が飾られる。
English: In addition, the same idea underlay the enshrinement of humanized divinities (gods in human form or captured while human) who appeared in the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan) as gods, and people thought that a god's power resided in something related to or symbolic of that god, and they even believed that a god could influence people by embodying himself or herself in such things.
Japanese: また、日本の神として古事記や日本書紀にある人格神（人の形や人として捉えられる神）を崇拝する場合にも、根底に同じ考え方があり、所縁のある物や象徴する物などに内在している、あるいは、それらに依り憑いて具象化することで力を及ぼすと考えられたようである。
English: The yorishiro for the sun god (also called ohisama or nichirin) are the sun (hi) and a mirror, which is a symbol of the sun.
Japanese: 太陽神（お日様・日輪）にとっての太陽（日）やそれを象徴する鏡などが依り代にあたる。
English: Although terms such as 'kotodama' (soul or power of language) and 'ibuki' (literally 'a breath', and its derived meanings are feeling, vitality, energy and so on) are not explicitly referred to as yorishiro, these terms imply that people believe spirits and gods are also drawn to people's feelings and attitudes to life.
Japanese: 依り代という明確な呼ばれ方はしないが、「言霊」や「息吹」といった表現には、人の思いや生きている事の態様にも、魂や神が宿ると考えていることの現れである。
English: It is said Shinobu ORIKUCHI used this term first, along with other terms such as "okishiro" and "shimeyama" (a mountain or place targeted by gods), in his paper titled 'Higeko no hanashi' (a Story of the Beard-box) published in the magazine "Kyodo-Kenkyu" (Hometown Research) in April, 1915, (it is also said that Kunio YANAGIDA hardly used the word because it was coined by ORIKUCHI).
Japanese: 折口信夫が1915年4月に雑誌『郷土研究』に掲載した論文「髯籠の話」の中で招代・標山とともに初めて用いたとされている（なお、柳田国男は依り代を折口の造語としてほとんど用いなかったと言われている）。
English: However, current Shrine Shinto (Shintoism based on government-organized shrines) uses the terms "mitamashiro" (an object that is honored in place of a person's soul or a deity's sprit) and "kannagi" (a female spiritual medium), which are basically the same as yorishiro but are more restrictive because not all objects from the natural world are considered to be shintai or an objects where gods reside.
Japanese: ただし、現在の神社神道では、御霊代・巫（かんなぎ）という表現があり、いわゆる依り代のことであるが、森羅万象を必ずしも、神の神体や神の宿るものとして考えていないため、限定的である。
English: Also, traditions and research into the historical background of holy precincts called kannabi (places such as a mountain or a forest where a divine soul resides), which had been regarded as shintai since before the time of Emperor Kanmu, a period known as Jodai, mean the origins of modern Shrine Shinto are well-understood and anything whose concept is different is referred to by the word "kamishiro".
Japanese: そして上代（じょうだい）といわれる桓武天皇の時代以前から神体とされた神域としての神奈備（かんなび）などの時代考証や伝統により、由来のはっきりした現在の神社神道と概念の異なるものは、かみしろ（神代・上代）とされ語句がある。
English: The term yorishiro was needed because there were no words to denote what was called "kami-oroshi" (possession by a kami, "god") of various objects in Ancient Shinto and Japanese folk beliefs.
Japanese: そして古神道や日本の民族信仰としての様々な物に対しての、いわゆる神降ろし（神が宿る）をしめす言葉がないことが、依り代という表現方法を必要とした背景がある。
English: Formalities and rituals have slowly become fixed in the long history since the time of the Ancient Shinto, and most current yorishiro are worshipped as shintai (the object of worship is not the yorishiro itself but the god who possesses it).
Japanese: 古神道から形式や儀式が、長い歴史のなかで緩やかに定常化されつつあり、現在ほとんどの依り代は、神体として崇拝の対象（依り代が崇拝の対象ではなく、憑依する神が崇拝の対象）となる。
English: There are simple types of yorishiro such as a kamidana and a hokora (a small shrine) in the home, as well as buildings for religious services at shrines, such as a yashiro (a small house or an altar where a god is present at) and the shinden (the main shrine building).
Japanese: 家庭での神棚や祠などの簡易なものから、神社に社や神殿などの祭祀の施設が設けられている。
English: The yashiro of most of these shrines are at places that were worshipped in Ancient Shinto, such as the top of a mountain and called iwakura or himorogi, and they usually function as the shrine's yorishiro.
Japanese: これらの神社などの多くは、山頂などの磐座（いわくら）・神籬（ひもろぎ）という古神道の、信仰された場所に社が建てられ、神社としての依り代となっている場合がおおい。
English: In such places, a shimenawa is hung and for rituals people use evergreen broad-leaved trees with thick, glossy leaves such as nagi trees (a species of conifer), as typified by the sakaki (a kind of camellia), instead of a himorogi (sacred tree), as the yorishiro.
Japanese: 同様に注連縄が飾られ儀式には神籬（神木）の代わりとして、榊（サカキ）に代表される梛（ナギ）などの革厚で光沢のある葉を持つ常緑の広葉樹が、依り代として使われる。
English: On special occasions such as festivals, yorishiro can be moved from mountains and shrines so that people can be closer to the divine spirits.
Japanese: また祭礼など特殊な場合には、山や神殿等から、より身近な場所に神霊を降臨させる臨時の依り代もある。
English: Many of the major gods enshrined at yashiro can be traced back to the Ancient Shinto and appear in Japanese myths in human form, with a number of such gods enshrined at a single shrine.
Japanese: また、古神道を起源とするが、社に祭られている主たる賽神の多くは、人格神としての日本の神話の神々であり、複数祀られている。
English: Some creatures (including foxes and imaginary creatures such as a water goblin called a kappa, a legendary Chinese animal with a single horn called a kirin, and a winged mountain spirit with a long nose called a tengu) are also enshrined as secondary deities along with old sacred trees and holy stones, functioning as a yorishiro of the primary god or the guardian god of the area.
Japanese: その他にも生き物（架空を含めた河童や麒麟や天狗や狐）なども副たる神として祀られ、昔からあった神木や霊石もそのまま存在し、主宰の神や土地神の依り代として同時に祀られる。
English: Kannagi, written with the Chinese character "巫", can also be written "神和ぎ", which literally means 'appeasing the god', and when a human being is a yorishiro, the term 'yorimashi' is used.
Japanese: 巫（かんなぎ）とは神和ぎとも表記し、人が依り代であることをあらわす、この場合は依巫（よりまし、憑巫・尸童）という。
English: This term's history is even longer than that of 'yorishiro', and a book named "Shochusho", written at the end of the Heian period, mentions 'call a possessed person yorimashi'.
Japanese: その呼称の歴史はむしろ依り代よりも古く『袖中抄』という平安時代末期の書物に「物つきをよりまし」という語が載せられている。
English: In addition, kannagi can be either female or male, and even today there are a few cases of men or children being yorimashi, although most have been shrine maidens.
Japanese: また巫には男女の区別がないので、巫女が主体ではあったがそれ以外の、男性や子供も現在でも少数ながら依巫になる例がある。
English: The origins of Shinto priests and shrine maidens lie in the fact that yorimashi became yorimashi and professional oracles delivered divine will or divine messages from yorishiro to ordinary people.
Japanese: 依巫自ら依巫になることや、依り代から神意、神託を知り一般に伝えることを職業として行ったのが、神道（神社）の神主や巫女の始まりである。
English: They had a shamanistic element, and Himiko (a legendary queen of Yamatai, an ancient country in Japan) was said to be a shrine maiden who worked as a shaman.
Japanese: シャーマニズムの要素があり、卑弥呼なども祈祷師としての巫女であったと伝えられる。
English: In addition, practitioners of Onmyodo (a form of divination), while influenced by Taoism, yin and yang, and the Five Elements of Chinese cosmology, are classified as Shinto and can function as yorishiro and conduits for prayer.
Japanese: また陰陽師も道教や陰陽五行思想の影響は受けているが、分類上は日本の神道に属するものであり、祈祷や依り代としての側面を持つ。
English: Besides priests, fukuotoko (the luckiest man); fukumusume (the luckiest girl); people involved in Shinto rituals (such as the arrow gatherer of a bow and arrow performance at a festival); performers and promoters at a festival (including sumo wrestlers, daikagura lion dance performers, and stall keepers) as well as their sources (such as the medieval sarugaku form of theater and kugutsu puppet theater) are all 'kannagi' and have long been thought to have special power to bring good luck.
Japanese: 神職だけでなく福男や福娘や神事に携わる庶民（祭り弓矢の矢取りなど）や祭りの興行者（相撲の力士や太神楽の芸人あるいは、縁日の露天商なども）その源流（猿楽・くぐつなど）は「かんなぎ」であり、良い縁起を齎すものとして、特別な力があると考えられてきた。
English: In Japan, the concept that gods and souls reside in all natural objects led people to feel 'awe and respect' for many things, which in turn led them to feel gratitude for things, taking good care of them and using and eating them with care and, as a result, they enshrined many objects as yorishiro.
Japanese: 日本には森羅万象のものに対し神や魂が宿るという考え方から、多くのものや事柄に対し「畏怖や畏敬の念を抱く」という考え方があり、またそれは、物に対する感謝や、物を大事にする・大事に使う・大事に利用する（食する）という考えにつながり、様々なものを依り代として祀ってきた。
English: The term "tsukumogami" refers to long-lived creatures and long-used tools which, possessed by a soul or a god, become yorishiro.
Japanese: 九十九神とは、長く生きたものや、長く使われた物に、魂や神が宿り依り代となったものをさす。