nntsuzu/KFTT huggingface dataset:
English: Mitamamatsuri held on the 20th, 30th, and 40th day after death are sometimes omitted, although this varies depending on regions and Shinto priests in charge of funeral rites.
Japanese: 地域や葬儀を行なう神職によっても異なるが、二十日祭、三十日祭、四十日祭は省略する場合もある。
English: Incidentally, the first anniversary is followed by third, fifth, and 10th anniversaries, and afterwards, Mitamamatsuri is held every five years.
Japanese: なお、一年祭以降は、三年祭、五年祭、十年祭と続き、以降5年毎に御霊祭を行なう。
English: The third anniversary Mitamamatsuri corresponds to Buddhist's third anniversary memorial service, but note that in Buddhism, the year of death is counted as the year one, thus the third anniversary being held in two years after death, whereas the third anniversary Mitamamatsuri is held in three years after death (same for the fifth and 10th anniversary Mitamamatsuri).
Japanese: 三年祭は仏式でいうなら三回忌に当たるものなのだが、仏式の三回忌は死んだときを一回目と数えて一周忌の翌年に行われるのだが三年祭は実際に死んだ年から三年目（以下五年祭・十年祭とも同様）となるため、注意が必要である。
English: The cover address of an envelope that contains condolence money for Shinsosai should be 'otamagushiryo,' 'osakakiryo,' 'goshinzen,' or 'goreizen.'
Japanese: 神葬祭のお包みの表書きは「御玉串料」または「御榊料」「御神前」「御霊前」などとする。
English: The payment for services given by a Shinto priest should be titled as 'osaishiryo,' 'onrei,' 'goshinsenryo,' or 'osakakiryo.'
Japanese: また、神職に対する御礼は「御祭祀料」「御礼」または「御神饌料」「御榊料」などとする。
English: The worship manners in Shinsosai are the same as when worshipping kamidana or shrines--you bow a little once, bow once, clap hands twice, and bow once ('Ichiyu-ippai-nihakushu-ippai' style) or you bow twice, clap hands twice, and bow once --, but when clapping hands (Shinto) in funeral rites, you are required to do so without making a sound until the body is brought into a crematorium.
Japanese: 神葬祭における拝礼は、神棚や神社を拝礼するときと同様に「一揖一拝二拍手一拝」（いちゆういっぱいにはくしゅいっぱい）「二拝二拍手一拝」などで行なうが、葬儀のときの拍手(神道)は火葬場へ送るまでは音を立てずに行う。
English: Rules, however, may differ depending on religious doctrines (different Sect Shintos) and local practices, such as the presence or absence of shinobite and the number of clapping, so you are required to follow specific rules.
Japanese: ただし、忍び手の有る無し、拍手の叩く回数等は宗旨（教派神道の違い）や地域の習慣にあわせる必要がある。
English: Soreisha (or Mitamaya) are household altars that are used in Shinto to enshrine ancestral spirits.
Japanese: 祖霊舎（それいしゃ・みたまや）とは、神道において祖先の霊を祭るための神棚である。
English: They are also called reisha, tamaya, tamadana, tamatoko and shintodan.
Japanese: 霊舎・霊屋・霊棚(たまだな)・霊床(たまとこ)・神道壇（しんとだん）などともいう。
English: The direction of installation and the manner for making daily offers to the alter and worship are the same as for household Shinto alters, but offers and worship should be done after household Shinto altars.
Japanese: 設置の向きや日々の供物や拝礼の作法は神棚と同じように行なうが、順番は神棚の後にする。
English: While Buddhist alters are originally for enshrining Buddha statues, soreisha enshrine ancestral spirits for being guardian deities for the houses, and this is the major difference between them.
Japanese: 本来仏壇とは仏像を祭るためのものであるのに対して、祖霊舎は祖先の霊を家の守護神として祭る点に大きな違いがある。
English: In many cases, the word 'sorei' refers to a soul or collective of souls whose bodies died quite long time ago and individualities in life were lost.
Japanese: 「祖霊」という場合には、死後かなりの時間が立ち、生前の個性を失ったもの、およびその集合体のことを指すことが多い。
English: During the mythical age of the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan), it is written of Susano's grief of loving her mother as a soul.
Japanese: 記紀の神話時代も、祖霊としての母を愛しく思うスサノオの嘆きが記されている。
English: According to Kunio YANAGIDA, in Japanese folk beliefs, the spirit whose body died within a certain number of years needing services is called 'shiryo', and is distinguished from sorei.
Japanese: 柳田国男によれば、日本の民間信仰では、死んでから一定年数以内の供養の対象となる霊は「死霊」と呼び、祖霊と区別する。
English: It completely loses its individuality and becomes a part of sorei by 'Matsuriage' (enshrinement) which is held after a certain number of years from the body's death (50 years, 33 years, or 30 years, etc, depending on the region).
Japanese: 死後一定年数（50年、33年、30年など地域により異なる）後に行われる「祀り上げ」によって、完全に個性を失って祖霊の一部となるとする。
English: While people after death transmigrate in Indian Buddhism, go to Hell or Buddhist paradise in Japanese Buddhism, or the faraway world for the departed in Christianity, in the Shinto view of life and death, they stay close to the world of living things (the next world in mountains or on the sea), and come back to their descendants during the Bon festival (a Festival of the Dead or Buddhist All Soul's Day) and New Year.
Japanese: 神道の死生観では、人は死後、インドの仏教のように転生したり、日本の仏教のように地獄(仏教)や極楽へ行ったり、キリスト教のような遠い死者の世界に行ったりするのではなく、生者の世界のすぐ近く（山中や海上の他界）にいて、盆や正月に子孫の元に帰ってくると考える。
English: The shoshi (small shrine) built in graveyards or related places to enshrine ancestral souls is called reisha shrine, and the reisha shrine enshrining all the ancestors is called soreisha shrine.
Japanese: 祖先の霊を祀るために墓所や縁故の場所に小祠を設けたものを霊社、祖先の代々を合せた霊社を祖霊社と言った。
English: In old times, as a place to enshrine the sorei of Imperial Family, the Ise-jingu Shrine had a rule called Shihei kindan (nobody but the Emperor could go and pray there), which was an example of such exclusiveness.
Japanese: 伊勢神宮の古代の私幣禁断には天皇家の祖霊を祀る場所としての排他の論理がある。
English: Such sorei are enshrined as a soshin (an ancestor honored as god) or ujigami (a guardian god or spirit of a particular place in the Shinto religion) in a clan or rural community.
Japanese: そのような祖霊は祖神（そじん）や氏神（うじがみ）として氏族や村落の共同体で祀られることになる。
English: Although this ancestor worship was general in uncivilized societies and ancient societies, it had declined because of world religion (Buddhism, Christianity) believing blood relationship only exists in the living world.
Japanese: このような祖先崇拝は未開社会・古代社会では普遍的であっが、血縁を地上的なものに過ぎないと否定する世界宗教（仏教・キリスト教）によって衰滅した。
English: Ikihagi' is a sense of sin, a concept in Shinto, and one of "amatsu-tsumi " (heavenly sins) appeared in Oharae no kotoba, one of 'Norito' (Shinto prayers) collected in the eighth volume of "the Engishiki" (an ancient book for codes and procedures on national rites and prayers)
Japanese: 生剥（いきはぎ）は神道における罪の観念で、『延喜式』巻八「祝詞」に収録される大祓詞に登場する天つ罪のひとつである。
English: Amenohohi was the first kami god sent to pacify Ashihara no Nakatsukuni but three years later had still not returned and so Amenowakahiko was sent.
Japanese: 葦原中国を平定するに当たって、遣わされたアメノホヒが3年たっても戻って来ないので、次にアメノワカヒコが遣わされた。
English: Amenowakahiko, however, took as his wife Shitateruhime, the daughter of Okuninushi, and made plans to rule over Ashihara no Nakatsukuni himself and, after eight years, still had not returned to Takamanohara (Plain of High Heaven).
Japanese: しかし、アメノワカヒコは大国主の娘シタテルヒメと結婚し、葦原中国を得ようと企んで8年たっても高天原に戻らなかった。
English: Therefore, Amaterasu (the Sun Goddess) and Takamimusubi dispatched the pheasant Nakime to inquire of Amenowakahiko's true intentions.
Japanese: そこでアマテラスとタカミムスビは雉の鳴女を遣して戻ってこない理由を尋ねさせた。
English: On hearing Nakime's cry, Amenowakahiko's vassal, Amenosagume, urged him to kill the bird, at which Amenowakahiko took the bow Amakagonoyumi and the arrow Amenohabaya, which he had received from Takamimusubi on leaving for Ashihara no Nakatsukuni, and shot the pheasant.
Japanese: すると、その声を聴いたアメノサグメが、不吉な鳥だから射殺すようにとアメノワカヒコに進め、アメノワカヒコは遣された時にタカミムスビから与えられた弓矢（天羽々矢と天鹿児弓）で雉を射抜いた。
English: Vowing that the arrow would strike Amenowakahiko if he had a wicked heart, Takamimusubi flung it back down to earth where it struck Amenowakahiko mortally in the breast while he was sleeping in his bedroom.
Japanese: タカミムスビは「アメノワカヒコに邪心があるならばこの矢に当たるように」と誓約をして下界に落とすと、矢は寝所で寝ていたアメノワカヒコの胸に刺さり、アメノワカヒコは死んでしまった。
English: When the wailing voice of Shitateruhime mourning Amenowakahiko's death was carried to heaven, Amatsukunitama, Amenowakahiko's father, descended to earth, built a mourning hut, and performed funeral rites.
Japanese: アメノワカヒコの死を嘆くシタテルヒメの泣き声が天まで届くと、アメノワカヒコの父のアマツクニタマは下界に降りて葬儀のため喪屋を建て殯をした。
English: When Ajisukitakahikone, the brother of Shitateruhime, came to pay his respects, his striking resemblance to Amenowakahiko caused the father and wife of Amenowakahiko to embrace him, saying, 'Amenowakahiko is alive'.
Japanese: シタテルヒメの兄のアヂスキタカヒコネも弔いに訪れたが、アヂスキタカヒコネがアメノワカヒコに大変よく似ていたため、アメノワカヒコの父と妻が「アメノワカヒコは生きていた」と言って抱きついた。
English: This act enraged Ajisukitakahikone, who yelled 'How dare you mistake me for a filthy dead man' and, drawing his sword, destroyed the mourning hut.
Japanese: するとアヂスキタカヒコネは「穢らわしい死人と見間違えるな」と怒り、剣を抜いて喪屋を切り倒し、蹴り飛ばしてしまった。
English: One theory states that his name does not include the honorific title of 'kami,' 'mikoto' or 'takeru' because 'wakahiko' is a common noun and not a divine name.
Japanese: これが神名ではなく普通名詞だったため、「神」「命」「尊」の尊称が付かないとする説がある。
English: There is a theory that since Amenowakahiko and Ajisukitakahikone looked alike, they were originally the same deity.
Japanese: アメノワカヒコとアヂスキタカヒコネがそっくりだったということで、本来同一の神であったとする説もある。
English: In other words, this is a story of the death of Amenowakahiko and his resurrection as Ajisukitakahikone.
Japanese: すなわち、アメノワカヒコの死とアヂシキタカヒコネとしての復活である。
English: This story represents grain withering in the autumn and reviving in spring; or the Sun weakening in winter and reviving in the spring.
Japanese: これは穀物が秋に枯れて春に再生する、または太陽が冬に力が弱まり春に復活する様子を表したものであるとする。
English: Amenowakahiko was popular among ordinary people as a tragic and rebellious deity because of his falling love with Shitateruhime and giving up on his mission and then being killed for the sin.
Japanese: シタテルヒメとの恋に溺れて使命を放棄しその罪によって亡くなるという悲劇的かつ反逆的な神として、民間では人気があった。
English: He was called Amewakamiko in 'Utsuho Monogatari' (The Tale of the Cavern) and 'Sagoromo Monogatari (The Tale of Sagoromo), and Amewakahiko in 'Otogi Zoshi' (books of illustrated stories published in the 14th to 16th centuries), described in each as a beautiful man.
Japanese: 平安時代の「うつほ物語」「狭衣物語」などでは天若御子の名で、室町時代の「御伽草子」では天稚彦の名で登場し、いずれも美男子として描かれている。
English: One theory states that Amenosagume, who incited Amenowakahiko, is the origin of the word 'amanjaku' (perverseness, contrariness); another theory, on the other hand, states that Amenowakahiko is the origin of 'amanjaku' because the first two characters of his name can be read as 'amanojaku.'
Japanese: アメノワカヒコを唆したアメノサグメが「あまんじゃく」の元となったとする説があるが、アメノワカヒコの「天若」が「アマノジャク」とも読めることから、天若日子がアマノジャクだとする説もある。
English: As the deity of grain, Abiko-jinja Shrine (Hatasho Town, Echi County, Shiga Prefecture) is one of the few shrines to enshrine Amenowakahiko.
Japanese: 穀物神として安孫子神社（滋賀県愛知郡秦荘町）などに祀られているが、祀る神社は少ない。
English: In the Japanese myths that deal with the birth of the gods, when Izanagi returned from the underworld of Yomi and underwent misogi (ritual cleansing), the Magatsuhi no kami were produced from the impurity.
Japanese: 日本神話の神産みにおいて、黄泉から帰ったイザナギが禊を行って黄泉の穢れを祓ったときに、その穢れから禍津日神が生まれた。
English: According to the "Kojiki" (Records of Ancient Matters), the appearance of the evil Yasomagatsuhi no kami and Omagatsuhi no kami was followed by the production of three deities: Kaminahobi no kami, Onahobi no kami, and Izunome.
Japanese: 古事記では八十禍津日神・大禍津日神が成った後に神直毘神（かみなほびのかみ）、大直毘神（おほなほびのかみ）と伊豆能売の三柱が成ったとしている。
English: In the sixth addendum to chapter five of the "Nihonshoki" (Chronicles of Japan), the appearance of Yasomagatsuhi no kami was followed by the production of two deities, Kaminahohi no kami and Ohonahohi no kami.
Japanese: 日本書紀第五段第六の一書では八十枉津日神が成った後に神直日神（かみなほひのかみ）大直日神（おほなほひのかみ）の二柱の神が成ったとしている。
English: In the tenth addendum to the same chapter, the description differs slightly from the previous one in that Izanagi produced Ohonahohi no kami during the misogi and later produced Oayatsuhi no kami (synonymous with Omagatsu no kami).
Japanese: 同段第十の一書では少し異なっており、イザナギが禊の際に大直日神を生み、その後に大綾津日神（大禍津日神と同一神格）を生んだとしている。
English: "Bi" is said to be the "bi" in "kushibi," a divine spirit; "naobi" is also said to be the noun form of "naobu."
Japanese: ビは神霊を意味するクシビのビとも、「直ぶ」の名詞形「直び」であるともいう。
English: Nobuo ORIGUCHI pointed out that the Nahobi no kami were produced to counterbalance the Magatsuhi no kami and, as such, they were two sides of the same coin.
Japanese: 折口信夫はナホビの神はマガツヒの神との対句として発生した表裏一体の神であるとしている。
English: Moreover, the Nahobi no kami can be considered as the priests who perform purification rituals, and Izunome as a shrine maiden.
Japanese: また、直毘神は穢れを祓う神事を行う際の祭主であり、伊豆能売は巫女であるとも考えられる。
English: The sixth addendum to the chapter on the birth of the gods in the "Nihon Shoki" states that when Izanagi cut up Kagutsuchi (the deity of fire), the drops of blood from his sword, Totsuka no Tsurugi, congealed to form the rocks by the Ame no Yasu-kawa River from which Futsunushi no kami was produced.
Japanese: 日本書紀の神産みの第六の一書では、、伊弉諾尊が軻遇突智を斬ったとき、十束剣から滴る血が固まって天の安河のほとりの岩群となり、これが経津主神の祖であるとしている。
English: According to an addendum to the seventh chapter, the blood of Kagutsuchi splashed onto the rocks by the Ame no Yasu-kawa River, transforming them into Iwasaku no Kami and Nesaku no Kami.
Japanese: 第七の一書では、軻遇突智の血が天の安河のほとりの岩群を染めたことにより岩裂神、根裂神が生まれたとしている。
English: During the pacification of Ashihara no Nakatsukuni (the Central Land of Reed Plains), Futsunushi no kami descended from heaven to Izumo accompanied by Takemikazuchi and urged Okuninushi to transfer the land to the descendants of the heavenly deities.
Japanese: 葦原中国平定ではタケミカヅチを従えて出雲へ天降り、大国主と国譲りの交渉をしている。
English: In Tatenui no sato, Ou County, Izumo Province (presently Yasugi City, Shimane Prefecture), an anecdote is told about Futsunushi no kami sewing together the rock Ama no iwatate, which had been split in two.
Japanese: 出雲の意宇郡楯縫郷(島根県安来市)で天石楯を縫い合わせたとの逸話が残っている。
English: Since 'futsu' is an onomatopoeic term referring to the sound of a sword severing something, Futsunushi no kami became the god of the power of swords.
Japanese: 神名の「フツ」は刀剣で物がプッツリと断ち切られる様を表すもので、刀剣の威力を神格化した神である。
English: He is also interpreted by some as the divine personification of the sacred sword Futsu no mitama (also known as Sajifutsu no kami, Mikafutsu no kami) that Takemikazuchi no kami gave Emperor Jinmu at the time of his campaign to the east.
Japanese: 一説には、神武東征において建御雷神が神武天皇に与えた刀である布都御魂（ふつのみたま）（または佐士布都神（さじふつのかみ）、甕布都神（みかふつのかみ））を神格化したものであるともいう。
English: In "Sendai Kujihongi" (Ancient Japanese History), on the other hand, Futsu no mitama is called "Futsunushi no kami's sword of spirits."
Japanese: 逆に先代旧事本紀では、経津主神の神魂の刀が布都御魂であるとしている。
English: The "Kojiki" records that Takemikazuchi no kami is also called Takefutsu no kami or Toyofutsu no kami.
Japanese: 古事記においては、建御雷之男神の別名が建布都神（たけふつのかみ）または豊布都神（とよふつのかみ）であるとしている。
English: In the "Kojiki", Takemikazuchi no kami plays the main role in pacifying Ashihara no Nakatsukuni, suggesting that Takemikazuchi and Futsunushi are the same deity.
Japanese: 葦原中国平定は建御雷之男神が中心となって行っているなど、建御雷之男神と経津主神が同じ神であるように書かれている。
English: Due to the fact that Isonokami-jingu Shrine, which enshrines Futsu no mitama, is considered to have been the armory of the Mononobe Clan, it is believed that Futsunushi no kami was originally the Mononobe Clan's guardian deity.
Japanese: 布都御魂を祀る石上神宮が物部氏の武器庫であったと考えられていることから、経津主神も元々は物部氏の祭神であったと考えられる。
English: With the rise of the Nakatomi Clan, however, Futsunushi's divine attributes were gradually appropriated by Takemikazuchi, the Nakatomi Clan's guardian deity.
Japanese: 後に中臣氏が擡頭するにつれて、その祭神である建御雷神にその神格が奪われたものと考えられている。
English: Futsunushi no kami is the main deity at Katori-jingu Shrine and on the other side of the Tone-gawa River, Kashima-jingu Shrine enshrines Takemikazuchi no kami.
Japanese: 経津主神は香取神宮で主祭神として祀られているが、香取神宮と利根川を挟んで相対するように、建御雷神を祀る鹿島神宮がある。
English: The Joso region where both Katori-jingu and Kashima-jingu shrines stand was the stronghold of the Nakatomi (Fujiwara) Clan, so the spirits of both deities were divided and transferred to Kasuga Taisha Shrine, the Fujiwara family shrine.
Japanese: これは香取神宮・鹿島神宮のある常総地方が中臣氏（藤原氏）の本拠地であったため、両神社の祭神を勧請したものである。
English: In addition, Shiogama-jinja Shrine enshrines Futsunushi and Takemikazuchi together with Shiotsuchinooji.
Japanese: また、鹽竈神社でも経津主神・建御雷神がシオツチノオジとともに祀られている。
English: A shintai or goshintai ('go' is an honorific prefix) means the body of a kami (deity) in the Shinto religion.
Japanese: 神体（しんたい）または御神体（ごしんたい）とは、神(神道)の体のこと。
English: A shintai also refers to a kamishiro as 'the world' in the Shintoistic view of the world, a kannabi (the place such as a mountain or a forest where the divine soul resides) in the Ancient Shinto, a jingi (sacred treasure) in the Imperial Household Shinto, a shinden (the main building of the shrine) since ancient times, a yashiro (shrine building) in the Shrine Shinto, and the place or object where the shimenawa ropes (sacred straw ropes) are stretched around as well.
Japanese: その他、神道における「世界観の世として」の神代（かみしろ）や、古神道の神奈備（かんなび）や、皇室神道の神器（じんぎ）や、古代からある神殿や、神社神道の社（やしろ）や、注連縄の飾られる場所やものなども、神体という。
English: That is, a shintai means the place or object where the god resides or descends, (was enshrined, lives in secret, or exists) and also known as a mitamashiro (spirit replacement) or a yorishiro (object representative of a divine spirit, object to which a spirit is drawn or summoned, object or animal occupied by a kami).
Japanese: いわゆる御霊代（みたましろ）・依り代（よりしろ）といわれる神の宿る降りる（鎮座する・隠れ住まう・居る）場所や物である。
English: Basically all the sects of Shinto have originated from the Ancient Shinto, and include the folk beliefs that other religions syncretized, the Shrine Shinto, and the Imperial Household Shinto.
Japanese: 基本的には、古神道を始まりとする神道全体においては、古神道や他の宗教と習合した民間信仰や神社神道や皇室神道がある。
English: The divinities are called in many ways such as kami (god), mikoto using the letters 尊 or 命, tama (soul), shoryo or mitama (both mean the departed soul), and have different meanings.
Japanese: 神・尊を含め、魂・精霊・命・御霊（みたま）と表現も意味も様々であり、
English: Historically all these divinities have been subsumed and accepted without being defined in the Shinto religion, and thus everything in the universe can be a shintai, a mitamashiro, or a yorishiro.
Japanese: 定義づけることなく包摂し享受してきた経緯から森羅万象を神体または、御霊代・依り代として存在する。
English: A kamishiro is a container or dwelling of the god, which means the each deity's place or residence, and is used in contrast to the whole world called kamiyo (literally the world of gods) that includes utushiyo (this world) and tokoyo (the eternal, forever unchanging distant land over the sea, or the world of the dead, heaven).
Japanese: 神代は神の住まいとしての器であり、その意味するところは、現世（うつしよ）や常世（とこよ）を含めた世界の全て（神世・かみよ）に対しての各々の場所や住まいである。
English: In this sense, a kamishiro is not a substitute container, but can be considered as the world of Shinto itself or the deity itself.
Japanese: このことから代わりの器としての代ではなく神道の世界や神そのものともいえる。
English: Some of the shintais are inherited for many generations; other shintais are renewed regularly.
Japanese: 神体の中には長期に渡り受け継がれる物、定期的に更新される物などがある。
English: Shintais that are updated include a gohei (ritual wand with pleated paper), a mikoshi (portable shrine carried in festivals), the onbashira (huge pillars of fir tree) of Suwa Grand Shrine, the shinden of Izumo Grand Shrine, and a yashiro as the shinden of ordinary shrines.
Japanese: 御幣や神輿や、諏訪大社の御柱や、出雲大社の神殿や、通常の神社の神殿としての社などがある。
English: How and when a shintai is renewed or taken over do not depend on its complexity or size.
Japanese: 神体が刷新されたり引き継がれる時間や機会は、複雑さや大きさに必ずしも係わらない。
English: Specifically, well known shintais are: a gohei that are used for the Shinto rituals at mitamashiro-jinja shrines, a leafy branch represented by that of broad-leaved evergreen 'sakaki' tree as the simplified himorogi (primitive shrine, originally a piece of sacred land surrounded by evergreens; later a decorated sakaki branch on an eight-legged table), and a 'mikoshi' and a 'dashi (float)' in festivals.
Japanese: 具体的には御霊代神社神道の儀式に使う御幣や、簡易の神籬としての広葉常緑樹の「榊」に代表される枝葉や、祭の「神輿・山車」などが、良く知られるものである。
English: In the Ancient Shinto, special, prominent sites (landmarks) such as the sea, river, mountain, forest, tree or rock were treated as the himorogi or iwakura (the place where a quieted god dwells) and were thought to be the shiniki (literally the sacred area, or Shinto shrine precincts), the place where a kami dwells, or the shintai.
Japanese: 古神道における神籬・磐座としての海・川・山・森や木・岩など、場の様相が変わり目立つ場所（ランドマーク）が、神域とされ神が宿る場所、神体と考えられた。
English: In other cases, the place where a kami stays (a shintai) was thought to be the boundary between this world and the eternal world and thus the entrance to the kingdom of gods.
Japanese: または、現世（うつしよ）と常世（とこよ）の端境で神の国の入り口と考えれ、神の居る場所（神体）と考えられた。
English: Furthermore, natural phenomena such as the Sun (sometimes called ohisama as its honorific), the fire, the volcano, the water (rain), the wind, and the lightning were, and are even now, worshiped.
Japanese: また、自然現象として、太陽（お日様）・火や火山・水（雨）・風・雷なども神体として信仰し、それは現在でも息づいている。
English: The sacred tree or the meotoiwa (a pair of rocks in two sizes, the larger one is thought to be the husband, the smaller the wife) in the himorogi belief and the iwakura belief in the Ancient Shinto, and Mt. Fuji as a sacred mountain are also called a kannabi which means the place or object where a quieted god always dwells or secretly lives (stays) in utshushiyo.
Japanese: 古神道の神籬（ひもろぎ）・磐座（いわくら）信仰の御神木や夫婦岩や、霊峰としての富士山などを、神奈備（かんなび）ともいい、現世（うつしよ）において神が常に鎮座するまたは隠れ住む（居る）場所や物を指す。
English: In addition, the places where the shimenawa ropes are stretched around include a rice paddy struck by a thunderbolt (lightning).
Japanese: その他注連縄が飾られているものとして、雷（稲妻）が水田などに落ちた場所などが挙げられる。
English: The shintais of the mikoto (humanized divinity with a human figure and heart) in Japanese mythology are also called 'Three Sacred Treasures' which mean a mirror, a sword, and a comma-shaped jewel, and are thought to be the artificial mitamashiro of the highest rank.
Japanese: 日本神話にある尊（人格神といい、人の肖像で人と同じような心を持つ神）の神体は「三種の神器」とも呼ばれ鏡、刀、曲玉をさし、人工物として最高位の御霊代（みたましろ）とされる。
English: Originally the grand sumo tournament was a Shinto ritual dedicated to the Imperial family in the Imperial Household Shinto.
Japanese: もともとは、大相撲は皇室神道における天皇家へ奉納される神事であった。、
English: As a result, among the ozeki wrestlers, the highest ranking sumo wrestlers, only the chosen ones can wear the yokozuna, a shimenawa rope, as the proof of the shintai of a kami.
Japanese: そのことから力士の最高位である大関の中で、特別に選ばれた者だけが、神の神体である証としての注連縄である横綱を張ることができる。
English: At the yashiro of a shrine the shimenawa ropes are stretched as the proof of the shintai.
Japanese: 神社の社（やしろ）には、神体としての証しである注連縄が飾られている。
English: Most of the shrines of the Shrine Shinto were originally constructed at the site of himorogi or iwakura.
Japanese: 神社神道の神社も元は、神籬・磐座の場所に建立されたものがほとんどであった。
English: Shrines with a long history often do not have a main shrine building, and the hill or the sacred tree can be the goshintai (Suwa-jinja Shrine).
Japanese: 長い歴史をもつ神社では、本殿がなく丘や神木がご神体（諏訪神社）であったりする。
English: In areas with strong folk beliefs to help having babies, a phallic symbol can be a shintai for fertility.
Japanese: 子宝・子作り信仰の強い土地では、子孫繁栄の象徴としての男根が神体でもある。
English: Also a 'yashiro' has existed since ancient times in the Shrine Shinto; ruins of shrine buildings that were used for festivals and rituals have been excavated from the sites.
Japanese: ただし、神社神道としての「社（やしろ）」も古くからあり、遺跡などから祭礼・儀式や祈祷につかわれた神殿跡が発掘されている。
English: Today the word 'chinkon' means to console the soul (spirit) of a deceased person, that is to say, it means essentially the same thing as 'to memorialize'.
Japanese: 今日では「鎮魂」の語は、死者の魂（霊）を慰めること、すなわち「慰霊」とほぼ同じ意味で用いられる。
English: However, the word 'chinkon' was originally read as 'mitamashizume', and indicated a Shinto ritual performed to repose the soul of a living person in the person's body.
Japanese: しかし、元々「鎮魂」の語は「（み）たましずめ」と読んで、神道において生者の魂を体に鎮める儀式を指すものであった。
English: In the broader scope of its meaning, the ritual called 'tamafuri' is included under the repose of souls; however, in a repose of souls cermony performed in the palace, two types of rituals are performed: the chinkon and tamafuri rituals.
Japanese: 広義には魂振（たまふり）を含めて鎮魂といい、宮中で行われる鎮魂祭では鎮魂・魂振の二つの儀が行われている。
English: According to Shinto, the soul of a living person is unstable, and if ignored it will become separated from the body.
Japanese: 神道では、生者の魂は不安定で、放っておくと体から遊離してしまうと考える。
English: It should be noted that in his book titled 'Repose of Souls Theory of Shinobu ORIGUCHI' (Shunjusha Publishing Company, 1990), the author Hirofumi TSUSHIRO maintains that the concept of the repose of souls represents the foundation of Shinto, and that it consists of a greater body of thought than is generally considered to be the case; he stresses that ORIGUCHI's famous Marebito theory (theory of visitation by a divine being bringing spiritual gifts and wisdom) and the theory of repose of souls are interchangeable.
Japanese: 尚、津城寛文は、著作「折口信夫の鎮魂論」（春秋社1990年）で、鎮魂とは神道の根本となる、一般に考えられているよりももっと大きな思想で、折口の有名なまれびと論も鎮魂論で置き換えられる、と主張している。