nntsuzu/KFTT huggingface dataset:
English: Utsushihikanasaku, the child of Watatsumi no Kami, is described as the soshin (ancestor honored as god) of the Azumi clan.
Japanese: 綿津見神の子のウツシヒカナサク（宇都志日金析命）が阿曇氏の祖神であると記している。
English: Sokotsutsunoo no Mikoto, Nakatsutsunoo no Mikoto, and Uwatsutsunoo no Mikoto, who are the Sumiyoshi Sanjin (Sumiyoshi three deities) or Sumiyoshi Okami (the great gods of Sumiyoshi), were born at the same time.
Japanese: この時、ソコツツノオノミコト(底筒男命)、ナカツツノオノミコト(中筒男命）、ウワツツノオノミコト(表筒男命）の住吉三神(住吉大神)も一緒に生まれている。
English: Sumiyoshi no Kami was also a sea god, and the fact that the ujigami (a guardian god or spirit of a particular place in the Shinto religion) of Tsumori clan, the clan in charge of religious services at Sumiyoshi-taisha Shrine enshrining Sumiyoshi no Kami, was Owatatsumi-jinja Shrine, is indicative of the state of the relationship between Watatsumi no Kami and Sumiyoshi no Kami.
Japanese: 住吉神も海の神であり、住吉神を祭る住吉大社の奉祭氏族の津守氏の氏神が大海神社(おおわたつみじんじゃ)であることは、綿津見神と住吉神との関係の消息を暗示していよう。
English: In the chapter of Yamasachihiko and Umisachihiko, Hoori (Yamasachihiko), who was in trouble after losing the fish hook of Hoderi (Umisachihiko), visited Watatsumi no Okami under the advice of Shiotsuchinooji, and married Toyotama-hime, the daughter of Watatsumi no Okami.
Japanese: 山幸彦と海幸彦の段では、ホデリ（海幸彦）の釣針をなくして困っていたホオリ（山幸彦）が、シオツチノオジの助言に従って綿津見大神の元を訪れ、綿津見大神の娘であるトヨタマヒメと結婚している。
English: Ugayafukiaezu, the child of the two gods, was brought up by Tamayori-hime, the sister of Toyotama-hime, and later married and gave birth to Emperor Jinmu and others.
Japanese: 二神の間の子であるウガヤフキアエズはトヨタマヒメの妹であるタマヨリヒメに育てられ、後に結婚して神武天皇らを生んでいる。
English: The origin of Watatsumi no Okami is not described, but it is considered to be the same god as Owatatsumi.
Japanese: 綿津見大神の出自は書かれていないが、一般にはオオワタツミと同一神と考えられている。
English: As propagated by Onmyodo (the traditions of Yin-Yang divination and astronomy), a person is believed to suffer misfortunes during their age of calamity.
Japanese: 厄年（やくどし）は、陰陽道で教宣されている、厄災が多く降りかかるとされる年齢のことである。
English: The age of 42 for men and of 33 for women in particular are called the age of major calamity, at which they are advised to be amply vigilant as they are very likely to suffer adversities and misfortunes.
Japanese: 特に男性の42歳、女性の33歳は大厄と呼ばれ、凶事や災難に遭う率が非常に高いので十分な警戒を要するとされている。
English: In Japanese age reckoning, two is added to one's age before his birthday, or one after it.
Japanese: なお数え年は、誕生日前の場合は+2歳、誕生日を迎えている場合は+1歳を足して計算する。
English: A period of one year immediately before and after each age of calamity is called maeyaku (pre-age of calamity at which portents of calamity may emerge) and ato-yaku (post-age of calamity at which the fear of calamity may recede), respectively.
Japanese: いずれの厄年にもその前後1年間に前厄（厄の前兆が現れるとされる年）・後厄（厄のおそれが薄らいでいくとされる年）の期間がある。
English: In some regions or denominations the age of 61called kanreki (at which a person's longevity is celebrated) is taken as the age of calamity for both men and women.
Japanese: また、地域や宗派などによっては61歳の還暦を男女共通で厄年とする場合もある。
English: People of the ages of 19 and 25 are in the period of youth and of the ages of 33 and 42 in the period of mid-to-older life transition after their youth.
Japanese: 19歳、25歳は青春期に当たり、また33歳、42歳は青春期を過ぎ、中高年期への過渡期に当たる。
English: Assuming heavy social responsibilities, men often suffer from mental and physical exhaustion.
Japanese: 男性の場合は社会的にも責任が重くなり、それゆえ精神的・肉体的にも疲労などが多い。
English: Women are prone to accidents, injuries or illnesses, busy with raising children and household affairs.
Japanese: 女性の場合は子育てあるいは主婦として非常に多忙な時期でもあり、不慮の事故やけが、病気なども起こりやすいとされている。
English: This is why people practice 'yakubarai' (exorcism of bad luck) or 'yakuyoke' (avoidance of bad luck) at their ages of calamity, in order to pre-empt adversity or misfortune by the help of Shinto and Buddhist deities.
Japanese: それゆえ本厄の年に「厄祓い」・「厄除け」を行い、神仏の加護を受けて凶事や災難を未然に防ぐ慣習がある。
English: Even if nothing bad happens, physical deterioration may manifest itself as decreased strength or slower reflex at the ages of major calamity.
Japanese: また、凶事が起こらなくとも、大厄の年齢では肉体的にも体力の低下や反射神経の鈍化など、衰退が顕著になる時期でもある。
English: The notion of the age of calamity is not limited to countries where the traditions of Yin and Yang divination and astronomy, Shinto or Buddhism have been spread.
Japanese: 厄年のような考え方は、陰陽道や神道、仏教が伝わった国だけのものではない。
English: It is also found in Christian countries like Britain and Spain and in Islamic countries such as Egypt and Turkey.
Japanese: イギリスやスペインといったキリスト教国、エジプトやトルコといったイスラム教国にも同じような風習がある。
English: Widespread and well-established in each region, it ranges from simple pilgrimage for the purpose of avoiding bad luck to a community-wide celebration.
Japanese: また、地方に幅広く根付く風習でもあるため、単純に厄除け参りを行うだけではなく、地域を挙げての行事として祭りのように祝う事もある。
English: There is also a custom of counting calamitous ages by multiplication: the age of 25 expressed as 'a calamitous age of five times five.'
Japanese: このほか、厄年の数え方も25歳を「五五の厄年」など掛け算にするなどの風習もある。
English: It refers to the washing of oneself in icy water, the river, sea or waterfall in Shinto or Buddhism when one's body is polluted, or before or during an important Shinto ceremony.
Japanese: 神道や仏教で自分自身の身に穢れのある時や重大な神事などに従う前、又は最中に、自分自身の身を氷水、滝、川や海で洗い清めること。
English: One of its earliest usage examples is found in the Manyoshu(Collections of Ten Thousand Leaves): 'As your love towards me has aroused so much jealousy, I am going to perform my ablutions in the river in my hometown Asuka' (vol. 4-626).
Japanese: 用例は万葉集より「君により言の繁きを故郷の明日香の河に禊しにゆく」（巻4-626）
English: In some regions boys (and occasionally girls) who come of a certain age may not be recognized as grownups until they perform their ablutions as a passage rite.
Japanese: 地域によっては、一定の年齢に達した男子（稀に女子）は通過儀礼としての禊をする事によって初めて1人前と認められる場合がある。
English: In naked festivals of ablution type, participants often pour icy water over their heads or go into the river or sea in the middle of winter. In some derived forms of these festivals, people splash one another hot spring water, mud, amazake (sweet alcoholic drink) or festive red rice.
Japanese: 禊型の裸祭りでは真冬に氷水を浴びたり川や海に入る場合が多いが、この変形として温泉の湯、泥、甘酒、赤飯、等を掛け合うものもある。
English: It is also common that participants carrying portable shrines are drenched in water or go into the river or sea. This is also seen as a kind of ablution.
Japanese: 御輿等を担ぎながら水を浴びたり川や海に入る場合も多いが、これも禊の一種と考えられる。
English: One of the modern ablutions is a shrine visitor's purifying himself in a purification font as a religious practice before participating in a Shinto ceremony.
Japanese: 神事の前に於ける行として、一般参拝者が手水で清めることも禊の一種である。
English: This form of ablution is performed by shrine people at a workshop, etc. It can also be organized by a shrine, inviting its parishners for spiritual training in the depth of winter.
Japanese: 神社関係者などの研修会等で行われる他、寒中に精神鍛錬の意味合いをもって、神社が主催し、氏子らを集めて行う事もある。
English: It can also be organized by a shrine, inviting its parishners for spiritual training in the depth of winter.
Japanese: また寒中に精神鍛錬の意味合いをもって、神社が主催し、氏子らを集めて行う事もある。
English: The first meaning of the word misogi has been extended to mean a certain (cooling-off) period during which a politician who has committed a crime withdraws from his candidacy.
Japanese: に示した意味が転じて、現代では犯罪を犯した政治家等が、一定の立候補中止期間（冷却期間）を置く事の意味にも使われるようになっている。
English: Or if the politician stands in election again after the cooling-off period, he recognizes this election as his ablutions and if he is elected, he can then say, "I have performed my ablutions."
Japanese: または、冷却期間を置いた後に再び立候補した選挙を禊と位置付け、当選すれば「禊は済ませた」というようにも使われる。
English: Hinoki cypress, sandalwood, chinaberry, Japanese bigleaf magnolia, etc. are used.
Japanese: 檜（ひのき）・百壇（びゃくだん）・栴檀（せんだん）・朴（ほお）の類の木が用いられる。
English: Oharae is an ancient Shinto purification ritual in which one-hundred court officials (including imperial princes) gathered in front of the Suzaku-mon Gate on the last day of the sixth and twelfth months of the year to cleanse people of their sins and purify them.
Japanese: 大祓（おおはらえ）とは、古来6月及び12月の晦日（つごもり）に、親王以下在京の百官を朱雀門の前に集めて、万民の罪や穢（けがれ）を祓った神事。
English: Shikinensai is a religious rite performed at specified intervals.
Japanese: 式年祭（しきねんさい）は、決められた期間ごとに行なわれる祭祀のことである。
English: For example, both Kashima-jingu Shrine and Katori-jingu Shrine perform a large-scale rite of Jinkosai in the year of the Horse which occurs every twelve years.
Japanese: 例えば、鹿島神宮、香取神宮では12年ごとの午の年に、盛大な神幸祭を行なうこととなっている。
English: Suwa-taisha Shrine famously celebrates a rite of Onbashirasai at seven (effectively six since a year in which the festival is held is counted as year one) year intervals in the year of Tiger or Monkey.
Japanese: また、諏訪大社でも7年ごと（開催年を1年と数えるため実際の周期は6年）の寅もしくは申の年に御柱祭が行なわれることは有名である。
English: These festivals are regarded to be of the utmost significance, held on a larger scale than annual festivals.
Japanese: これらの祭りは毎年行なわれる祭りよりも大規模であることが多く、重視されている祭りといえる。
English: Some shrines periodically rebuild shrines (shikinen sengu or the transfer of the deity to a new shrine in prescribed years).
Japanese: 神社には、一定の年ごとに社殿の建て直し（式年遷宮）をするところがみられる。
English: If the rebuilding of a shrine is seen as a part of the larger rite, it can be said to be a kind of shikinensai.
Japanese: 社殿の建て直し自体が祭祀の一環だという見方をしたとき、これも式年祭の一種と言える。
English: One of the most famous periodic rites of this kind is Shikinen Sengu at the Ise-jingu Shrine, which is a grand festival where all the shrines are rebuilt every twenty years.
Japanese: 最も有名なのは伊勢神宮式年遷宮で、20年ごとに全ての社殿を建て直し、大規模な祭礼を行なうことになっている。
English: Less attention is paid to the fact that a rite of Onbashirasai at Suwa-taisha Shrine also includes the rebuilding of shrines in its rituals.
Japanese: あまり注目されないが、諏訪大社の御柱祭もその儀礼の中には社殿の建て直しが含まれている。
English: They are also held by even some tutelary shrines based on their origins and histories, together with the enshrined deities.
Japanese: 氏神レベルでの神社においても、その神社独自の由緒に基づいて、式年祭を行なっているところがある。
English: Many memorial ceremonies for the ancestral spirits are also held at specified intervals.
Japanese: 一方、祖先祭祀においても、決められた年ごとに祭祀を行なうことが多い。
English: Typically, nenki or a Buddhist memorial service is held as a special rite, distinguished from ordinary ones, at certain (and hence irregular) intervals, like one, three, seven, thirteen, seventeen, and twenty-three year intervals.
Japanese: 一般に仏教行事として行なわれる年忌では、1年忌・3年忌・7年忌・13年忌・17年忌・23年忌などと特定の年（等間隔ではない）に、通常の祭祀とは違った特別な祭祀が行なわれる。
English: The Imperial Family also performs a Shinto shikinensai memorial ceremony to commemorate the imperial ancestral spirits at three, five, ten, twenty, thirty, forty, fifty year intervals, with a subsequent ceremony held every 100 years.
Japanese: 皇室においても、3年・5年・10年・20年・30年・40年・50年・以後100年ごとの祖先祭祀の式年祭が神式で行なわれている。
English: Both Nikko Tosho-gu Shrine and Kitano Tenman-gu Shrine, dedicated to the historical figures, celebrate major festivals every 50 years.
Japanese: 人物を祀る日光東照宮や北野天満宮では50年ごとに大祭が行なわれている。
English: Omonoimi no Kami is a god (Shinto) believed to dwell in Mt. Chokai.
Japanese: 大物忌神（おおものいみのかみ）は、鳥海山に宿るとされる神(神道)である。
English: There are shrines enshrining Omonoimi no Kami in various locations in the Tohoku region, including Chokaisan-Omonoimi-jinja Shrine at the summit of Mt. Chokai.
Japanese: 鳥海山頂の鳥海山大物忌神社をはじめ、東北地方各地に大物忌神を祀る神社がある。
English: Since Mt. Chokai is in the northern area of the region ruled by the ancient Yamato sovereignty (the ancient Japan sovereignty), Omonoimi no Kami was considered a god guarding the nation, and also a god purifying stains.
Japanese: 鳥海山は古代のヤマト王権の支配圏の北辺にあることから、大物忌神は国家を守る神とされ、また、穢れを清める神ともされた。
English: Since Mt. Chokai is a volcano and the eruption of Mt. Chokai was believed to be the anger of Omonoimi no Kami, a higher shinkai (ranks granted to Shinto gods) was granted every time it erupted.
Japanese: 鳥海山は火山であり、鳥海山の噴火は大物忌神の怒りであると考えられ、噴火のたびにより高い神階が授けられた。
English: Omonoimi no Kami is considered to be the same god as Ukano mitama, Toyouke-bime, Oimi no Kami, Hirose-taisha Shrine, etc.
Japanese: 大物忌神は、ウカノミタマ・トヨウケビメ・大忌神・廣瀬大社などと同神とされる。
English: For a question (e.g. Does Susano have bad intentions?), an act was performed, with the vow that the answer would be in the affirmative if it produced a certain result, but in the negative if it did not.
Japanese: ある事柄（例えば「スサノオに邪心があるかどうか」）について、そうならばこうなる、そうでないならばこうなるとあらかじめ宣言する。
English: Ascending from the earth to the celestial world of Takamagahara, Susano pledges to Amaterasu that he has no bad intentions of conquering the heavens (Susano's Pledge to Amaterasu).
Japanese: 地上から高天原に登ってきたスサノオに高天原を奪うなどという邪心のないことをアマテラスに示すために誓約が行われている（アマテラスとスサノオの誓約）。
English: In this tale, the two gods exchange their own object with each other to determine whether or not Susano has bad intentions on the basis of the gender of children who are born out of the objects.
Japanese: ここでは互いのものを交換して、それによって生まれた子の性別で判断を行っている。
English: In the episode on the restoration of the country of Ashihara no Nakatsukuni, Takamimusubi sees the arrow he gave Amenowakahiko flying out from the earth.
Japanese: 葦原中国平定において、アメノワカヒコに与えた矢が高天原に飛んで来たのを見る。
English: He resorts to pledge to determine whether or not the arrow was used to pacify the country.
Japanese: これが蘆原中国を平定するために射られた矢かどうかを判断するために誓約が行われている。
English: He shoots the arrow back at the earth, with the vow that it will not hit Amenowakahiko if it is meant for pacification, and hit him if it is not.
Japanese: タカミムスビは、もしそうならアメノワカヒコに当たるな、そうでないならアメノワカヒコに当たれと宣言して矢を下界に落とした。
English: Thereupon she sets fire to a childbirth hut where she is going to give birth, pledging that the child will not be born if it is not by Ninigi, but it will if by him.
Japanese: そこでコノハナノサクヤビメは子を産むときに産屋に火を放ち、ニニギの子でなければ無事には産まれない、ニニギの子ならば無事に産まれると宣言する。
English: Japan's ancient funeral style was described in Japanese mythology, particularly in the episode of the funeral for Amenowakahiko in "Kojiki" (The Records of Ancient Matters), in which details of ancient funerals are elaborated on.
Japanese: 日本の古い葬儀の様式は神話の世界に登場し、古事記の中の天若日子の葬儀のくだりに、その様子を知ることができる。
English: After the Edo period, to prevent the spread of Christian faith, Buddhist funerals became obligatory through the introduction of the "Terauke seido" (the system of organizing whole temples in Japan with registration of follower families=every person should belong to a Buddhist temple).
Japanese: さらに江戸時代になると、キリシタン対策のための寺請制度（てらうけせいど＝人々は必ずどこかの寺院に所属しなければならないという制度）により仏式の葬儀が強制された。
English: By the middle and late Edo period, however, due to the boom of the study in Japanese classical literature and the appeal by scholars of Japanese classical literature for a resurgence of ancient Japanese spirits and culture, research on Shinsosai was also carried out, and campaigns to promote funerals based on Japan's ancient faith (Shinsosai Movement) were pursued.
Japanese: だが江戸時代の中後期になると、国学の興隆によって国学者たちが日本古来の精神・文化に立ち返ろうと訴える中で、神葬祭の研究も行なわれるようになり、日本古来の信仰に基づいた葬儀を求める運動（神葬祭運動）がおこった。
English: On July 18, 1873, cremation was prohibited on the grounds that it was a Buddhist practice (cremation was allowed again on May 23, 1875).
Japanese: 1873年7月18日には火葬が仏教の習俗であるとして禁止された（1875年5月23日解禁）。
English: Some communities converted to Shinsosai as a whole, following the Ordinance Distinguishing Shinto and Buddhism and "Haibutsu-kishaku" (a movement to abolish Buddhism).
Japanese: 地域によっては神仏分離や廃仏毀釈に伴い、地域ごと神葬祭に変更したところもある。
English: Because freedom of religion was guaranteed, although still limited, by the Meiji Constitution, people were not forced to perform Shinsosai.
Japanese: 明治憲法では信教の自由が制限付ではあるが保障されていたため、強制されることは無かった。
English: However, while funeral rites were designated as a religious act, Shinto priests (with the exception of priests of shrines below the rank of prefectural shrines, who were allowed to practice Shinsosai for a while), who were regarded as government officials (It is agreed that Shrine Shinto was not a religion), were prohibited from performing Shinsosai because it was a religious act.
Japanese: しかし、葬儀は宗教行為とされる一方、公務員に相当する神職（神社神道は宗教でないとされていた）は宗教活動である神葬祭を行なうことを禁止された。（例外的に府県社以下神社の神職は当分認められた）
English: After WWII, Shinto recovered its status as a religious faith and has been allowed performing funeral rites.
Japanese: 戦後、神道が宗教としての立場を取り戻し、葬儀に関わることができるようになった。
English: Currently, Buddhist funerals are still popular, but Shinsosai has shown an upward trend on the grounds that the meanings of rites are easy to understand, and that compared with funerals of other religious faiths, Shinsosai puts a lighter strain on finances.
Japanese: 現在では、依然として仏式の葬儀が一般的ではあるが、儀式の持つ意味が分かりやすい、経済的負担が他の宗教と比べて少ないといった理由から、神葬祭が増える傾向にある。
English: In Shinto, it is considered that 'all humans are children of gods; through gods' arrangement, they are put in the mother's womb and enter the world, and after humans finish playing a role on the earth, they return to the world of gods and protect their descendants.'
Japanese: 神道においては、「人はみな神の子であり、神のはからいによって母の胎内に宿り、この世に生まれ、この世での役割を終えると神々の住まう世界へ帰り、子孫たちを見守る」ものと考える。
English: Also, because Shinto associates death with "kegare" (impurity), funeral rites are rarely performed at a shrine, a sacred place where gods rest.
Japanese: また、神道において死とは穢れであるため、神の鎮まる聖域である神社で葬祭を行なうことはほとんど無い。
English: It's important, however, to understand that according to Shinto's definition, the term 'kegare' (impurity) does not mean 'dirty or uncleanliness.'
Japanese: しかし勘違いしてはならないのは、神道でいう「穢れ」とは、それ即ち「不潔・不浄」を意味するものではないということである。
English: The word 'kegare' refers to a depressed state of mind, in which vigorous life force diminishes because of the pain of bereavement (this state can be expressed as 'kegare (a homonym),' literary, the exhausted mind).
Japanese: 肉親の死による悲しみ、それによって、ハツラツとした生命力が減退している状態、それこそが「気枯れ」「けがれ」である。
English: In many schools of Buddhism, a posthumous name, 'kaimyo' or 'homyo' (Jodo Shinshu, or the True Pure Land Sect of Buddhism), is given to the deceased by monks whereas in Shinto 'okurina,' an equivalent of Buddhism's 'kaimyo,' is given.
Japanese: -仏教では、多くの宗派で、死後の名前として僧侶に戒名や法名(浄土真宗)を付けてもらうが、神道ではそれに当たるものは諡（おくりな）である。
English: In most cases, the name of the deceased is inscribed (in ink) on the top part of "reiji" (spirit vessel), Shinto equivalent of Buddhist mortuary tablet, followed by a honorific title, which, like kaimyo, represents the personality and achievements of the deceased and the season of his or her death, although this title is omitted in many cases these days.
Japanese: 仏式の位牌にあたる霊璽には、大体の場合は、故人の氏名が先ず書かれ、最近は無い場合が多いが、戒名と同様にその次に故人の性質業績や亡くなった時節などをあらわす尊称を連ねる。
English: The last part, which represents the age and sex of the deceased, is concluded with ink-written "reigo" (spiritual title) such as 'Ushi' for adult men and 'Toji' for adult women.
Japanese: 最後に年齢性別に応じるが、成人男性の場合「大人（うし）」、女性の場合は「刀自（とじ）」などでくくられる形で霊号が墨書きされる。
English: Depending on ages and achievements, the deceased is sometimes given--if the deceased is male--reigo other than 'Ushi' such as 'wakahiko,' 'warako,' 'iratsuko,' 'hiko,' 'ookina,' 'o, 'taio,' 'kimi,' 'mikoto,' and 'son,' and--if the deceased is female--reigo other than 'Toji' (if a woman) such as 'warame,' 'iratsume,' 'otoji,' 'ona,' 'oona,' 'hime,' and 'hime (different Chinese character).'
Japanese: 「大人」以外には「若子（わかひこ）・童子（わらこ）・郎子（いらつこ）・彦・老叟（おおおきな）・翁・大翁・君・命・尊」「刀自」以外には「童女（わらめ）・郎女（いらつめ）・大刀自・媼（おおな）・大媼・姫・媛」など死亡年齢や業績に応じた呼称が贈られることもある。
English: Examples of shigo are "XXX (the name of the deceased) 美志真心高根 Ushi" and "XXX Sanae Warame" (for a girl who died young).
Japanese: 諡号の例としては、○○○○美志真心高根大人、○○○○早苗童女（幼くして亡くなった女の子）（○○○○は氏名）のように贈られる。
English: In Buddhist funerals, "shoko" (incense offering) is practiced during funeral rites, and incense is placed upright in front of a Buddhist altar whereas in Shinsosai, shoko and the use of incense are rarely practiced.
Japanese: -仏式の場合、葬儀においては焼香をし、霊前には線香を立てるが、神葬祭では焼香や線香を用いることはまず無い。
English: The practice in Shinsosai that corresponds to shoko is 'tamagushihoten.'
Japanese: 神葬祭においてこれに当たるものは玉串奉奠（たまぐしほうてん）である。
English: It is important to offer shide because it expresses the faith of worshippers, and in areas where Sakaki is not available in large quantities, the practice called 'kake-tamagushi' is practiced, whereby a set of shide are put in branches of a large Sakaki.
Japanese: 参拝者の真心を表す紙垂を供えることに意味があるため、榊が大量に用意できない地域などでは、大きな榊の木に紙垂を順に掛けていく掛け玉串という形で行われることもある。
English: In general, the top part of a headstone is pointed so that it resembles "eboshi" (formal headwear for court nobles)--there are exceptions--, and the phrase "XXX-ke Okutsuki" (a grave for the XXXs) is inscribed in the front side of the headstone.
Japanese: 形は一般に烏帽子を象って頂点を尖らせるが、そうでない場合もあり、正面に「○○家奥津城」と刻む。
English: 祖霊舎 (pronounced as 'mitamaya' and also spelled as '御霊舎' or '御霊屋') is Shinto equivalent of a Buddhist altar.
Japanese: 祖霊舎（みたまや。御霊舎、御霊屋とも書く）とは、仏式の仏壇に当たるものである。
English: Manners for regular worship and offerings are same as when worshipping kamidana, but the worship of kamidana should precede the worship of mitamaya.
Japanese: 普段の拝礼の作法、供物などは神棚と同じように行なうが、順番は神棚を先、祖霊舎を後にする。
English: An altar is set up in front, and rice, sake, salt, water, items loved by the deceased, and so on are offered.
Japanese: 前面には祭壇を設け、米・酒・塩・水、故人が生前好んだもの等を供える。
English: In some cases, a rite of "matsugo-no-mizu" (water of the last moment) is performed, whereby the mouth of the deceased is wetted with leaves of Sakaki soaked with water.
Japanese: 蓋をする前に、榊の葉に水をつけて口を湿らせる末期の水の行事を行うところもある。
English: On this occasion, the deceased is clothed in a white garment called "kamui" (garment of gods), Shinto's equivalent of "kyokatabira" (a shroud used by Buddhists), which resembles "kariginu"(informal clothes worn by Court nobles), and the 'form of gods' is created by getting the body hold "shaku" (a mace) and wear eboshi for men or hold a fan for women.
Japanese: このときに仏教でいう「経帷子（きょうかたびら）」に相当する「神衣」と呼ばれる狩衣をかたどった形の白い衣装を着せ、男性なら笏を持たせて烏帽子を被せ・女性なら扇を持たせて「神様の形」を作ることになる。
English: Incidentally, rigor mortis sometimes has already set in, or even if it has not, there are cases these days in which the body has already become stiff because of dry ice, and so on.
Japanese: なお、遺体は死後硬直やそうでなくても最近はドライアイスなどで固まっている場合がある。
English: If the deceased is bathed after death (called 'yukan') as a newborn baby take "ubuyu" (a baby's first bath), there is no problems because the body becomes flexible.
Japanese: 生まれた時の産湯に相対する死後の湯浣をしてから着せる場合は柔らかくなるので何も問題はない。
English: In Senreisai, 'mitama utsushi no gi' (a rite for transferring spirit) is performed, whereby a Shinto priest transfers the spirit of the deceased from the body to reiji while the room is darkened so that it represents a night.
Japanese: 遷霊祭は「御魂移しの儀」を執り行い、夜を象徴して部屋を暗くし、神職により遺体から霊璽（れいじ）へ魂が移される。
English: In this rite, the priest mumbles "keihitsu," or sounds of heralding (sometimes with a drum), and this sound is prototype of the onomatopoeia (sound effect) 'hyu-doro-doro-doro,' which is used in Japanese ghost films.
Japanese: この際、微音で警蹕が行われ（太鼓が入る場合もある）る様子が怪談映画などの「ひゅ～どろどろどろ」といった効果音の原型となっている。
English: In Sojosai, s set of rites such as the delivering of memorial addresses, the announcement of condolence telegrams, the chanting of a eulogy by a Shinto priest, and the offering of tamagushi are performed.
Japanese: 弔辞の奉呈、弔電の奉読、神職による祭詞奏上、玉串奉奠などが行なわれる。
English: The gravesite is surrounded by "Shimenawa"(sacred rice-straw ropes) stretched among bamboos set up at four corners of the gravesite, and cremains are buried while a priest chants a eulogy, and the family of the deceased prays.
Japanese: 墓の四方に竹を立てて注連縄で囲い、遺骨の埋葬、祭詞奏上、遺族の拝礼が行なわれる。
English: Recently, however, it has become more popular for the family of the deceased to bring cremains to their home and bury them at the memorial service held 50 days after a loved one's death, the time when mourning ends.
Japanese: ただし、最近は一度自宅へ持ち帰り忌明けの五十日祭で埋葬するケースが増えている。
English: When the family of the deceased goes home after cremation and burial, they are given "oharai" (purification) by a Shinto priest, and the family throws salt to the gates (door) of their house.
Japanese: 火葬・埋葬を終えて自宅へ戻り、神職のお祓いを受けて家の門戸に塩をまく。
English: Naorai refers to a banquet presented by the family of the deceased to thank the Shinto priest, stewards, and so on for their services in funeral rites.
Japanese: 直会とは、葬儀でお世話になった神職、世話役などの労をねぎらうため、宴を開いてもてなすことである。
English: With the end of naorai, all the funeral rites (Shinsosai) are completed, and subsequent memorial services will be performed as "Mitamamatsuri."
Japanese: これによって葬儀に関する儀式はすべて終え、これより後は、御霊祭（みたままつり）として行なっていく。
English: "Mitamamatsuri" (memorial services) are held on the 10th, 20th, 30th, 40th, and 50th days after death, followed by the first anniversary.
Japanese: 十日祭、二十日祭、三十日祭、四十日祭、五十日祭、百日祭、一年祭と続く。