nntsuzu/KFTT huggingface dataset:
English: As for Okino-shima Island, not only the shrine and the forest but also the whole island is Shiniki, furthermore Kinsokuchi.
Japanese: 沖ノ島などは社（やしろ）や森だけでなく島全体が神域となっていて禁足地になっている。
English: It is also said that since ancient times, Doso-shin (traveler's guardian deity), Koshin-to Tower (stone tower from Taoism), Hokora (small shrine) or stone Buddhist images such as Jizo (guardian deity of children) placed at the crossroads leading to villages in suburbs functioned as barriers to Shiniki.
Japanese: また古来より郊外の集落につながる道の辻などに配置された道祖神、庚申塔、祠、地蔵などの石仏は、神域との結界の役割をしていたともいわれる。
English: Also in Jinja Shinto (Shrine Shinto, all the rites and other activities performed by a local community or a kin community are performed mainly in a building called Jinja or Shrine) the barriers are used to define Shiniki, for example, designed steps, doors, bars, Torii (Shrine gates) or Shimenawa (sacred rice-straw ropes) are provided to signify the border.
Japanese: 神社神道においても、神域を示す結界が用いられ、たとえば境界線を示すために、境内や社では意図的に段差を設けたり、扉や柵、鳥居や注連縄などを用いる。
English: Although it is little known to the general public, basically Sando (the approach to Shinto shrine) is an approach for gods who descend and live in shrines.
Japanese: 例として一般的にはあまり知られていないが、参道は、本来、神が降り社に住まうための神の道である。
English: Since the center of Sando is Shiniki and tabooed, visitors must walk along the side of Sando.
Japanese: その中央は神域とされ禁足となっているので、参拝者は端を歩かなければならないことが挙げられる。
English: In Koshinto and Shinto, Kekkai can be considered to be a representation of taboo in a certain space.
Japanese: 結界は古神道や神道において、一定範囲の空間に設定されたタブー（禁足）を視覚化したものとも言える。
English: Kekkai (結界) also functions to connect (結) two worlds (界) that are a sacred area (Tokoyo) and a profane area (Ustushiyo).
Japanese: それは神域という聖なる領域（常世）と俗なる領域（現世）という二つの世「界」を「結」びつける役割をも持つ。
English: Shiniki is necessary as the land where Shinen (shrine garden) is made or jingi (the sacred treasures) are enshrined.
Japanese: 神苑を作ったり、神器を祀ったりするなど、そこに神を祀る土地として必要である。
English: Making Shin-en is to please the enshrined deities with trees, mosses, flowers and fruits.
Japanese: 神苑を作るのは、社に祀られている神を樹木、草苔、花実でもてなすからである。
English: It is sometimes used for human activities rather than serving the deities.
Japanese: また、あまり気にされなかったり、神をもてなすというよりも、人間の活動場所として使用されていることがある。
English: In fact, entertainment, such as Tokyo Ska Paradise Orchestra concert in Heian-jingu Shrine, are occasionally held due to its open space.
Japanese: 実際に、京都府の平安神宮などで東京スカパラダイスオーケストラなどのライブが行われたりするなど、開けた場所ということで、催し物が行われることもある。
English: Shiniki tends to be used for such entertainment since it was originally established as open space for Shinto rituals.
Japanese: また、神域というのはもともと神事などの催し物をするための場所として、開けた場所として作ったために、そのようなことに利用される傾向にある。
English: For example, it is used such as 'Mt.Everest is Shiniki for mountain climbers,' 'Hollywood is Shiniki for cineast.'
Japanese: たとえば「登山家にとってエベレストは神域」、「映画関係者にとってハリウッドは神域」といった使い方がされる。
English: These often indicate a starting point or a finishing goal to the person in question.
Japanese: これらは、その主体となっているものにおいて、始まりの場所であったり、最終目標の場所を指す場合に使われることが多い。
English: It is applied to emphasize objects, for example, 'a mortar is Shiniki of driving power mechanics,' 'Riemann's hypothesis is Shiniki of mathematics.'
Japanese: たとえば、「原動機は原動力学の神域」、「リーマン予想は数学の神域」という対象物を重んじるときに使用する。
English: His father is Otoyo no mikoto, kuninomiyatsuko (provincial governor) of Owari Province, his mother is Mashikitobe no mikoto, and Miyazuhime is his younger sister.
Japanese: 父尾張国造乎止与命（オトヨ）母眞敷刀婢命（マシキトベ）との子で、宮簀媛は妹。
English: He had two sons and four daughters with his wife Tama hime (a daughter of Oarata no mikoto, an ancestor of Niwa clan).
Japanese: 妃玉姫（丹羽氏の祖大荒田命（オオアラタノミコト）の女）との間に二男四女。
English: Kanetayanenohime no mikoto was another daughter of him, younger than the other one, and was the wife of Homudamawaka no miko and mother of Empress Nakatsuhime no mikoto and two other wives of Emperor Ojin.
Japanese: 更にその下の娘金田屋野姫命（カネタヤネノヒメノミコト）は品陀真若王の妃で、応神天皇の皇后仲姫命及び2人の妃の母。
English: Takeinadane no mikoto served two emperors, Emperor Keiko and Emperor Seimu, and he distinguished himself in the military expedition to the east lead by Yamato Takeru (a legendary hero and a son of Emperor Keiko), taking command of the army as vice shogun.
Japanese: 景行天皇と成務天皇の二代の間、朝廷に仕え、ヤマトタケル東征の際、副将軍として軍を従え、軍功を挙げたとされる。
English: He is enshrined to Atsuta-jingu Shrine, Utsutsu-jinja Shrine, Hazu-jinja Shrine, Narumi-jinja Shrine, Owaribe-jinja Shrine, Yakumo-jinja Shrine and so on.
Japanese: 熱田神宮・内々神社・羽豆神社・鳴海神社・尾張戸神社・八雲神社などに祭られている。
English: Toyobiwake (also pronounced Toyohiwake) is a god that appears in Japanese Mythology.
Japanese: 豊日別（とよひわけ、とよびわけ）は日本神話に登場する神(神道)である。
English: In the chapter on kuni umi (the birth of the land of Japan), Tsukushi no shima Island (Kyushu), one of Oyashima no kuni (Great eight islands) born of Izanagi and Izanami, is described as being with a single trunk and four heads; the name of the second face is Toyobiwake.
Japanese: 国産みの段で、イザナギ・イザナミが産んだ大八島国の一つである筑紫島（九州）は、体は一つで顔が四つあるとし、そのうちの2番目の顔の名前が豊日別であると記されている。
English: "Toyo" in Shinmyo (a god's name) means Toyo no kuni (an area of Buzen Province and Bungo Province combined), deeming the whole Toyo no kuni itself to be a god, that is, Kunitama (a god who manage a province).
Japanese: 神名の豊は豊国（豊前国・豊後国）の意で、豊国自体を神とみたもの、すなわち国魂である。
English: According to the shrine's biography of Toyohiwake gu Shrine (Yukuhashi City, Fukuoka Prefecture) which enshrines Toyohiwake no kami, 大伴連牟彌奈里, a Shinto priest of Hiwake no Okami in Chikushi (also pronounced Tsukushi), received an oracle saying 'I am Sarutahiko no kami' in 541; Sarutahiko was bunshin (a god who is a part of another god) of Amaterasu Omikami (the Sun Goddess) so that Toyohiwake no okami was enshrined to hongu (main shrine) and Sarutahiko was enshrined to betsugu (associated shrine).
Japanese: 豊日別神を祀る豊日別宮（福岡県行橋市）の社伝では、欽明天皇2年、筑紫の日別大神の神官・大伴連牟彌奈里に「吾は猿田彦神なり」と神託があり、猿田彦は天照大神の分神であり、豊日別大神を本宮とし、猿田彦を別宮とするとの記述がある。
English: Ikutsuhikone no mikoto, written as 活津日子命 (in Kojiki: The Records of Ancient Matters) or 活津彦根命 (in Nihonshoki: Chronicles of Japan), is the fourth son in five sons and three daughters given birth from the pledge made by Amaterasu (the Sun Goddess) and Susano (Amaterasu's brother: a deity in Japanese Mythology), and he was born from a bead which Amaterasu was wearing on her left wrist.
Japanese: 活津日子命（古事記）あるいは活津彦根命（日本書紀）とは、アマテラスとスサノオの誓約によって生まれた5男3女の四男で、アマテラスが左手に巻いていた玉から生まれた神。
English: According to Jinmyocho Kosho: historical investigation on shrines listed in Engishiki jinmyocho (a register of shrines in Japan), which was organized after Nobutsune DEGUCHI's death and completed in 1733 by Hiro KUWAHARA, a Shinto priest of Geku (the outer shrine of Ise), and his son 弘世, Ikutsuhikone is defined as the enshrined deity of Ikune jinja Shrine (presently enshrines Sukunahikona no mikoto and others) in Oshisaka (also pronounced as Ossaka or Osaka) and Sumiyoshi.
Japanese: 出口延経の死後、外宮神官の桑原弘雄、弘世父子によって整理、1733年に完成し、延喜式神名帳記載神社の考証を行った神名帳考証によると、忍坂と住吉にある生根神社の祭神（現在は少彦名命等）とされる。
English: Shinmyo (name of a god) considered to be related to Ikutsuhikone include Ikushima no kami, Oyashima no mitama, Ikutama, 活田?, 生田? and so on.
Japanese: 関連のある神名としては生島神、大八島之霊、生玉、活日？、生田？等が考えられる。
English: Although any clan has not been identified as the god's descendant, a Shinto priest of Onji jinja Shrine is listed in Shinsen Shojiroku (genealogical table of ancient clans) as a descendant of Ikumusubi no mikoto, a child of Takamimusubi.
Japanese: この神の後裔氏族は見当たらないが、新撰姓氏録にタカミムスビの子の伊久魂命の後裔として恩智神社の神主が載っている。
English: Tanokami (deity of rice fields and harvests) is a deity (Shinto religion) that Japanese agricultural people believe watches over a rich or poor harvest and brings about a bumper crop of rice.
Japanese: 田の神（たのかみ）は、日本の農耕民の間で、稲作の豊凶を見守り、あるいは、稲作の豊穣をもたらすと信じられてきた神(神道)である。
English: Characterized by a god of crop soul, god of water and rain, and a guardian god at the same time, Tanokami is an agricultural god known as having a deep relation to the worship of Yamanokami (God of the Mountain) or Sorei shinko (worship of ancestral spirits).
Japanese: 穀霊神・水神・守護神の諸神の性格も併せもつが、とくに山の神信仰や祖霊信仰との深い関連で知られる農耕神である。
English: The names of gods, Inadama, that are, 'Ukano-mitama,' 'Toyoukebime' (Toyoukebime no kami), and the crop deity Otoshi no Kami are found in "Nihonshoki" (Chronicles of Japan) and "Kojiki" (The Records of Ancient Matters)
Japanese: 『日本書紀』や『古事記』にも稲霊（いなだま）すなわち「ウカノミタマ」（うかのみたま）、「トヨウケビメ」（とようけびめのかみ）、穀霊神の大歳神（おおとしのかみ）の名がみえる。
English: "Norito (Shinto prayer) of Otono-hogai" of "Engishiki" (codes and procedures on national rites and prayers) describes that, in particular, Toyoukebime-no-kami as Inadama with a note that it is also commonly known as Ukano-mitama.
Japanese: このうち、豊受媛神は『延喜式』「大殿祭祝詞」に、稲霊であり、俗にウカノミタマ（宇賀能美多麻）と呼ぶと称するという註がある。
English: In this regard, Kunio YANAGITA suggests that miko (a shrine maiden) making rituals for the soul of rice were integrated into a god to be worshiped and thus the agricultural god came to be regarded as a goddess.
Japanese: このことについて柳田国男は、稲の霊を祭った巫女が神と融合して祭られるようになり、それゆえ農神は女神と考えられるようになったのではないかとしている
English: In folk beliefs, agricultural gods have generally been called Tanokami but regionally 'No-gami' in Tohoku region, 'Saku-gami' in Koshin Region (Yamanashi and Nagano Prefectures), 'Tsukuri-gami' in Kinki Region, 'I-no-kami' in Tajima Province (Hyogo Prefecture) and Inaba Province (Tottori Prefecture), 'Sanbai-(sama)' in Chugoku and Shikoku Regions, and 'Chijin (earthly deities)' in regions along the coast of Seto Inland Sea.
Japanese: 民間では、こうした農耕神を一般に田の神と呼称してきたが、東北地方では「農神」（のうがみ）、甲信地方（山梨県・長野県）では「作神」（さくがみ）、近畿地方では「作り神」、但馬国（兵庫県）や因幡国（鳥取県）では「亥（い）の神」、中国地方・四国地方では「サンバイ（様）」また瀬戸内海沿岸では「地神」などとも呼ばれる。
English: Linked with other beliefs of different origins, Tanokami is commonly regarded as Ebisu (god of fishing and commerce) in Eastern Japan and Daikokuten (Mahakala) in Wewtern Japan.
Japanese: また、起源の異なる他の信仰と結びついて、東日本ではえびす、西日本では大黒天を田の神と考える地方が多い。
English: Tanokami may be further identified as an earthly deity (Chijin) or Inari-shin (the god of harvest) but clearly differentiated from the fishing god and Fukutoku-shin (a god who brings fortune and luck).
Japanese: さらに土地の神（地神）や稲荷神と同一視されることもあり、その一方で漁業神や福徳神とは明確に区別される神である
English: The worship of Yamanokami has been formed and handed down by people living mainly in mountains such as those engaged in hunting, swidden agriculture, charcoal burners, woodcutters, sawyers, kijishi (wood master) (wood vessel production) and miners having their unique faith and religious behaviors according to their occupations.
Japanese: 山の神信仰は、古くより、狩猟や焼畑耕作、炭焼、杣（木材の伐採）や木挽（製材）、木地師（木器製作）、鉱山関係者など、おもに山で暮らす人々によって、それぞれの生業に応じた独特の信仰や宗教的な行為が形成され伝承されてきた。
English: Rice farmers believed that the Yamanokami descended from the mountain to villages or houses to become Tanokami and watch over farmers working in the fields in spring when rice cultivation starts, and helped rice to grow, bringing about a good harvest.
Japanese: いっぽう、稲作農耕民の間には山の神が春の稲作開始時期になると家や里へ下って田の神となり、田仕事にたずさわる農民の作業を見守り、稲作の順調な推移を助けて豊作をもたらすとする信仰があった。
English: This belief is called Shunju kyorai (coming and going in spring and autumn) of Tanokami and Yamanokami, which was prevalent across the country.
Japanese: これを、田の神・山の神の春秋去来の伝承といい、全国各地に広くみられる。
English: Shunnshukyorai=>Shunju kyorai
Japanese: ただし、去来する神が山の神や田の神として明確に特定されないケースも多い。
English: According to a legend handed down in Murakami City, Niigata Prefecture (formerly Sanpoku-machi, Iwafune-gun (Nigata prefecture)), for example, Tanokami is believed to come from Tenjiku (India) and descend on houses on March 16.
Japanese: たとえば、新潟県村上市（旧・岩船郡山北町(新潟県)）中継の民俗事例では、3月16日に田の神が天竺よりやって来て家に降りるとされる。
English: Tanokami is then believed to leave the houses to their paddy fields on April 16 and revisit the houses on October 16.
Japanese: つづいて4月16日には家から田に出て行き、10月16日には再度家に戻るといわれている。
English: People conducted rituals to offer Botamochi Rice Cake to Ebisu (god of fishing and commerce) on these days believing that Tanokami returned again to Tenjiku on November 16.
Japanese: これらの日にはぼた餅をえびす（恵比寿）に供える儀礼をおこない、11月16日には田の神は再び天竺に還るとされた。
English: This kind of folklore of Tanokami coming and going through houses is commonly found and have as follows.
Japanese: このように、去来伝承には田の神が家を媒介として去来するという伝承も多く、それは下記のとおりである。
English: Like the example of Sanpoku-machi above, some folklores contain distant places such as Tenjiku from which Tanokami comes and goes.
Japanese: 上述の山北町の事例のように、去来する先として天竺などの異空間が加わることがある。
English: Aenokoto, a folk event handed down to today in Okunoto (Ishikawa Prefecture) (Nation's important intangible assets of folk culture), is an event in which people welcomeTanokami home from their paddy fields to hold a banquet (Ae) after the autumn harvest (on December 5 originally November 5).
Japanese: 奥能登（石川県）に今日まで伝わる民俗行事奥能登のあえのこと（国の重要無形民俗文化財）も、秋の収穫後（12月5日、もと11月5日）に、田から家へ田の神を迎えて饗応（＝アエ）をする行事である。
English: They also had an event to send the Tanokami from home to the field at the beginning of spring (on February 9 originally January 9).
Japanese: かつては、春先（2月9日、もと1月9日）に家から田へ田の神を送り出す行事もあった。
English: "Kuebiko" that appears in the anecdotes of the nation building of Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) is a deification of scarecrows, which are also Tanokami (the agricultural god) and Chijin (earthly deities).
Japanese: 大国主の国づくりの説話に登場する「久延毘古」（クエビコ）は、かかしが神格化されたものであるが、これもまた田の神（農耕神）であり、地神である。
English: In some regions, harvest festivals and small New Year's festivals around January 15th involve 'Kakashiage (setting up of a scarecrow), ' because scarecrows are linked with a belief in Yamanokami.
Japanese: 地方によっては山の神信仰と結びつき、収獲祭や小正月行事のおりに「かかしあげ」の祭礼をともなうことがある。
English: In addition, the legend of Shunju kyorai is believed to have a deep relation with the establishment of Yashiki-gami (family house god).
Japanese: さらに、春秋去来の伝承は屋敷神の成立に深いかかわりをもっているとみられる。
English: Although Yashiki-gami was established relatively recently, the divinity is believed to have a close relation with the agricultural god and sosen shin (ancestral god).
Japanese: 屋敷神の成立自体は比較的新しいが、神格としては農耕神・祖先神との関係が強いとされる。
English: Based on this belief, therefore, many suggest that Yashiki-gami may have originated from ceremony sites established in mountains or forests near homes to worship ancestors.
Japanese: そのため、その信仰を基底として、屋敷近くの山林に祖先をまつる祭場を設けたのが屋敷神の端緒ではないかと説明されることが多い。
English: In ancient times, a divine spirit was generally believed not to stay in one place but to visit a specific place in a specific season and return after receiving religious services.
Japanese: 古代にあっては一般に、神霊は一箇所に留まらず、特定の時期に特定の場所に来臨し、祭りを受けたのちは再び還るものと信じられていた。
English: Religious services to Yashiki-gami, in general, are held mainly in spring and autumn, when such services to the agricultural god (Tanokami) are held as explained below.
Japanese: 屋敷神の祭祀の時期も、一般に春と秋に集中し、後述するように農耕神（田の神）のそれと重なっている。
English: The agricultural god also came to hold an important position in Sorei shinko.
Japanese: その一方で農耕神もまた祖霊信仰のなかで重要な位置を占めるようになった。
English: In this way, the three gods--Yashiki-gami, the agricultural god, and Sorei-shin--had close relations with each other centering on the a god of crop soul (Toshigami (god of the incoming year)).
Japanese: こうして屋敷神・農耕神・祖霊神の三神は、穀霊神（年神）を中心に、互いに密接なかかわりをもつこととなったのである。
English: It is widely seen in houses even today where all hanging scrolls are displayed on walls and sake and food are offered on a table to worship Toshigami (Otoshi no Kami).
Japanese: 家中の掛軸をかけ、机をおいて、その上に酒食を供えて年神（大歳神）をまつることは今日でも広くおこなわれている。
English: Among events of Yoshuku Geino (Preliminary Celebration), Taasobi (ritual Shinto performance to pray for a good rice-crop for the year) handed down in Itabashi Ward, Tokyo and Hanazono no Ondamai (the rice field dance in Hanazono) performed in Hanazono, Katsuragi-cho, Wakayama Prefecture (both being designated as Important Intangible Property of Folk Culture) retain the old forms as an event held at New Year or Lunar New Year.
Japanese: 予祝芸能行事としては、東京都板橋区にのこる板橋の田遊びや和歌山県かつらぎ町花園の花園の御田舞（ともに重要無形民俗文化財）が、年頭や小正月におこなわれるものとしては古い形態をよくとどめている。
English: Akiu no Taue-odori (the rice planting dance in Akiu) (designated as Important Intangible Property of Folk Culture) held in Akiu, Sendai City, Miyagi Prefecture in every April today was originally a Yoshuku Geino held on Lunar New Year in the depth of winter.
Japanese: 今日では4月におこなわれる宮城県仙台市秋保の秋保の田植踊（重要無形民俗文化財）も元来は厳寒の小正月期におこなわれていた予祝芸能である。
English: Other folk events having a characteristic of the preliminary celebration include events of Niwataue (literally, rice planting in the garden) such as 'Secchutaue (literally, race planting in snow)' in Yoshida, Yokote City, Akita Prefecture and 'Enburi (a rice planting dance named after a tool for rice field preparation)' in Hachinohe City, Aomori Prefecture.
Japanese: 秋田県横手市吉田の「雪中田植え」や青森県八戸市の「えんぶり」をはじめとする庭田植の行事も、予祝の性格をもつ民俗行事である。
English: In addition, the following events are also folk events having a characteristic of the preliminary celebration, although they do not directly involve Tanokami itself but have close relations with it: bird-driving events widely handed down in East Japan, festivals of God of Water and Rain such as a mid-January festival in northern Japan, snow huts in which children play house, a festival of Sagicho (ritual bonfire of New Year's decorations) including the Dondo-yaki (a bonfire of the New Year's decorations, such as pine branches, bamboos, and straw festoons, at a shrine around the 15th of January), visits of Toshinokami widely seen in regions across Japan such as namahage (folklore demons of the Oga Peninsula that pay frightening visits to children at the New Year), Sai-no-kami, Toshidon and Amahage.
Japanese: さらに、田の神そのものではないが、それと深くかかわるものとしては、東日本に広く伝承されている小正月の鳥追い行事、かまくらなど水神の祭礼、どんど焼きをはじめとする左義長の行事、また、ナマハゲ・サイノカミ・トシドン・アマハゲなど日本各地に広がるトシノカミの訪問も予祝の性格をもつ民俗行事である。
English: In Minakuchi-matsuri Festivals, Tanokami is received before the cultivation season in spring and enshrined when rice nurseries are seeded.
Japanese: 水口祭は、春耕に先だって迎えられた田の神を苗代の播種の際にまつるものである。
English: One example is a festival in Marumori-machi, Miyagi Prefecture, in which Gohei (wooden wands, decorated with two Shide (zigzag paper streamers)) containing branches of Yaezakura (double cherry blossoms) and roasted rice are erected at Minakuchi (water inlet) of rice nursery fields.
Japanese: たとえば、宮城県丸森町には、苗代田の水口（みなくち）に八重桜の枝や焼米を入れた御幣を立てる行事がある。
English: Another example in Makabe-machi, Ibaraki Prefecture is where a pole called 'Tanokami-sama' of Japanese sumac is made New Years and carried to Minakuchi in spring.
Japanese: 茨城県真壁町には正月に作ったヌルデの棒を「田の神様」と称して春に水口にもっていく例がある。
English: Also in Zama City, Kanagawa Prefecture, branches are bound like a broom at the Minakuchi of a rice nursery.
Japanese: また神奈川県座間市では、苗代の水口に、木の枝を箒（ホウキ）のように束ねる。
English: Three sheaves of young rice plants are brought from the rice nursery to be offered at an alter established at home, for example on a tokonoma (alcove in a traditional Japanese room where art or flowers are displayed).
Japanese: 家の床の間などを祭壇とし、苗代から苗を3把もってきて供える形態をとることが多い。
English: Saori may be called Sabiraki, Saike, Wasaue, or Sanbaioroshi depending on the region.
Japanese: 地方によっては、サビラキ・サイケ・ワサウエ・サンバイ降しなどともいう。
English: A Shinto ritual is held by bringing young rice plants from the paddy field to offer them with sake and food to Kojin (god of a cooking stove) or Kamado-gami (the tutelary deity of the hearth or cooking range kamado).
Japanese: 苗を田からもってきて荒神やカマド神などに酒や食事とともに供える神事をおこなう。
English: Although the festival is held at individual homes after the Pacific War, it was once held at a landlord's or masters' homes and not at individual homes.
Japanese: 太平洋戦争後は家ごとの祭りになっているが、それ以前は地主や親方衆の家でおこなわれ、各家庭ではおこなわれなかった。
English: After individual homes started to hold Sanaburi, big Sanaburi--events held by entire village communities, municipalities, or prefectures--came into being to show each other's local performing arts.
Japanese: 家ごとでサナブリがおこなわれるようになって以後、村落全体あるいは市町村単位、都道府県単位で大サナブリ（サノボリ）大会を開き、互いに郷土芸能を披露し合う行事が各地で生まれた。
English: In fact, however, both big Sanaburi and Sanaburi at individual homes have been rarely held recently, because the sense of a community has been rapidly disappearing in today's rural communities.
Japanese: しかし農村における共同体意識が急速に失われつつある今日では、大サナブリ、各戸別のサナブリともに顧みられなくなってきているのが現状である。
English: The style of Otaue still remaining today shows this work once constituted a festival
Japanese: この行為がかつて祭の儀礼をなしていたことは今に残る大田植の形態にみとめられる。
English: Otaue literally means a large scale rice planting but is used in a variety of meanings such as the day when the largest quantity is planted, the day when rice planting is at its peak, the day when rice is planted in the largest field, and the last day of rice planting.
Japanese: 大田植は、字義通りには大規模な田植ということだが、最も多く植える日、田植盛りの日、最も大きな田の田植日、田植終いの日など、さまざまな意味で用いられる。
English: In some mountainous areas in Chugoku region, Otaue refers to having rice planted by female rice planters singing in accompaniment to hayashi (a musical accompaniment in Japanese classical or folk music) played on traditional Japanese instruments such as the sasara (a traditional Japanese percussion instrument), fue (Japanese flute), drums, and bells in an old family's rice fields have been cultivated with the use of beautifully dressed cows.
Japanese: 中国地方の山間I部では、旧家の由緒ある田に美しく着飾ったウシを入れて代かきをし、ささら・笛・太鼓・鉦などの囃に合わせて田植歌をうたいながら早乙女たちが田植をすることを大田植と呼んでいる。
English: On this day, they wore their best clothes (dark blue hitoe (a single layer of kimono), red obi (kimono sash), white tenugui (hand towel), and new sedge hat).
Japanese: この日はハレ着（紺の単衣に赤い帯、白い手ぬぐい、新しい菅笠）を着用した。
English: Such splendid clothes for rice planting mean that rice planting was a sacred, important event.
Japanese: 田植衣装のこうした華々しさは、田植が重要なハレの行事であったことを物語っている。
English: The work of Onari was once done by young women from the family of the field owner who were called Ie-saotome or uchi-saotome.
Japanese: オナリの仕事は、かつては家早乙女や内早乙女と呼ばれた田主の家族の若い女性の役目であった。
English: It is believed that Saotome and Onari began to be differentiated, when women who planted rice began to be called Saotome.
Japanese: 早乙女が田植をする女性をさすようになって、両者が区別されるに至ったものと考えられる。
English: Both the Nebuta-nagashi Festival (Nebuta) in Aomori City and the Neburi-nagashi Festival (the former name of the Kanto Lantern Festival) in Akita City are believed to be part of Tanabata (Star Festival), but they were originally events held to overcome sleepiness so as to prevent calamities.
Japanese: 青森市のねぶた流し（ねぶた）や秋田市のねぶり流し（竿灯の旧名）はいずれも七夕行事に属すると考えられているが、元来は眠気払いの除災行事の性格を持っていた。
English: Hokake is an event of the first rice reaping in which a small quantity of rice ears are brought home from the field and hanged before the god to offer roasted new rice.
Japanese: 穂掛けとは刈初めの行事で、刈入れに先だって少量の稲穂を田よりもってきて神前にかけ、新米の焼米を供えるものである。
English: Kariage ritua, a typical event of a harvest festival, is held when rice reaping has finished.
Japanese: 刈上げとは稲刈り終了後におこなわれる行事で、収穫祭の代表となっている。
English: This festival day varies from region to region; it is called 'Mikunichi' in Tohoku region, 'Tokanya (the night on the 10th day of October)' from northern west of Kanto region through Koshinetsu region, 'Inoko' from western Japan through a part of Chiba, Ibaraki, and Saitama Prefectures along the Pacific coast, and Shimotsuki-matsuri Festival in Kyushu region.
Japanese: この祭日は地方によって違いがみられ、東北地方では「三九日」（みくにち）、関東地方の北西部から甲信越地方にかけては「十日夜」（とおかんや）、西日本から千葉県・茨城県・埼玉県の一部など太平洋沿岸にかけてでは「亥子」（いのこ）、九州では霜月祭などと呼ばれる。
English: Sickles used in reaping work are washed for decoration, or Kariage-mochi Rice Cake (Botamochi Rice Cake), rice balls coated with sweetened red beans, soybean flour or sesame are offered to the god.
Japanese: 仕事に用いた鎌を洗って飾ったり、カリアゲモチというおはぎ（ぼた餅）を田の神に供えたりする。
English: Mikunichi refers to September 9, 19, and 29 (lunar calendar).
Japanese: 三九日とは、9月9日(旧暦)・9月19日(旧暦)・9月29日(旧暦)のこと。
English: In addition, the god was believed to leave for Izumo Province in October after eating the rice cake for Kunichi.
Japanese: また、9日の餅を食べた後、10月になってから神が出雲国に旅立たれると信じられていた。
English: This caused a confusion in some regions because it became linked with a folk story from Kannazuki (tenth month of the lunar calendar and literally, the month without gods) but festivals to see the god off from rice fields were held across Japan after mid-October according to the old lunisolar calendar.
Japanese: 神無月の伝承とこれを結びつけたがゆえに混乱の生じた地域もあったが、旧10月中旬以降に神を田から送る祭は各地でおこなわれた。
English: Children stick the ground with a bundle of straws or offer Kariage-mochi Rice Cake to household Shinto altar.
Japanese: 子どもたちが藁束で地面をついてまわったり、カリアゲモチを神棚にあげたりする。