nntsuzu/KFTT huggingface dataset:
English: Interaction among the tribes brought about the fusion of each of the tribal kami, whereby the Kami were metamorphosized.
Japanese: それらの部族が交流するにしたがって各部族の神が習合し、それによって変容するようになった。
English: They maintain that this fusion of the gods phenomona laid the foundation for the later introduction of Kami from other religions, starting with Buddhism.
Japanese: この神神習合が、後に仏教をはじめとする他宗教の神々を受け入れる素地となった。
English: Number 4 is Kami that Atsutane HIRATA, who had been influenced by banned books related to Christianity, assigned the position of creator of all things to Amenominakanushi no kami.
Japanese: 4.は平田篤胤が禁書であったキリスト教関係の書の影響を受け、天御中主神（アメノミナカヌシノカミ）を万物の創造主として位置づけたものである。
English: His thought formed the foundation of the anti-foreigner ideology of the royalist faction, as exemplified by the slogan 'Revere the Emperor and expel the barbarians' ('sonno joi'), which exerted a strong influence on each of the sects of modern Sect Shinto.
Japanese: 尊王攘夷思想の基盤を形成し、近代の教派神道各派にも強い影響を与えている。
English: This later became the basis of State Shinto (Kokka Shinto); however, after the Izumo faction lost the so-called pantheon dispute (saijin ronso, 1880-1881) within the Shinto Jimukyoku (Bureau of Shinto Affairs), this theory fell from prominence and receded into the background, becoming a latent force.
Japanese: 国家神道の基盤ともなったが、神道事務局祭神論争（1880～1881年）での出雲派の敗退により表舞台からは消えて潜勢力となった。
English: Among these three creator deities, Amenominakanushi no kami is assigned the highest position.
Japanese: なかでも天御中主神（アメノミナカヌシノカミ）は最高位に位置づけられている。
English: As for the number 5, with the unification of the state and religion in the early days of the Meiji period, Koremi KAMEI and others at the Jingi Jimukyoku (Shinto Worship Bureau) promulgated a theory unifying Shinto and Confucianism maintaining that 'the Emperor' was consubstantial with 'heaven', and therefore omnipotent.
Japanese: 5.は明治の初期に祭政一致の国家体制を企図した神祇事務局の亀井茲監らが「天皇」と「天」とが同体しているという神儒合一的な観念によって全能の存在としたもの。
English: The Emperor is the ruler of all things, and has ruled the earth and the heavens without break since the creation of the universe….' (excerpted from a book on conducting public religious services)
Japanese: 「天皇ハ万物ノ主宰ニシテ、剖判（ほうはん・「宇宙創造時」の意）以来天統間断無ク天地ト与（とも）ニ化育ヲ同シ玉ヒ……」（『勤斎公奉務要書残編』）などとされる。
English: In "Saishu senso ron/Senso-shi dairon" written by Kanji ISHIWARA (originally delivered as part of the 'Kowa yoko' (the Outlines of Pacification) in China at Changchun in July 1929), the following descriptions are found.
Japanese: 石原莞爾は『最終戦争論・戦争史大論』（原型は1929年7月の中国の長春での「講話要領」）のなかで、下記のように述べている。
English: When humankind first awakened to belief in an Arahitogami (a kami who appears in this world in human form), the true value of civilization based on the rule of virtue (the way of kings) is shown forth for the first time.
Japanese: 人類が心から現人神（あらひとがみ）の信仰に悟入したところに、王道文明は初めてその真価を発揮する。
English: The final war, that is, the war between the way of rule by virtue and the way of rule by military might is ultimately a war to decide whether the believers or the non-believers in the Emperor shall prevail; more specifically, it is a war to decide whether the Emperor is to be the Emperor of the world or whether the president of the Western world is to be the leader of the world, making it an unprecedented event in the history of humankind.
Japanese: 最終戦争即ち王道・覇道の決勝戦は結局、天皇を信仰するものと然らざるものの決勝戦であり、具体的には天皇が世界の天皇とならせられるか、西洋の大統領が世界の指導者となるかを決定するところの、人類歴史の中で空前絶後の大事件である。
English: It was on the basis of this ideology that Ishiwara, who was a staff officer in the Kwantung Army (Japanese armed forces in Manchukuo), incited the outbreak of the Manchurian incident.
Japanese: 関東軍参謀であった石原はこのようなイデオロギーから満州事変を勃発させた。
English: Number six was used as the interpretation of 'Arahitogami' in the proclamation (Imperial edict) in English made by Emperor Showa in 1946, in which he declares that he is a human being, not a god.
Japanese: 6.は「現人神」の対訳として昭和天皇の人間宣言（1946年）の英文詔書において用いられた。
English: The names (Shinmei) of Shinto kami can generally be said to consist of three parts.
Japanese: 神道の神の名前である神名（しんめい）は、大きく3つの部分に分けられる。
English: For example, the formal name of the kami usually called 'Ninigi' is 'Amenigishiku ninigishi amatsuhiko hiko hononinigi no mikoto'.
Japanese: 例えば、通常「ニニギ」と呼ばれる神の正式な神名は「アメニギシクニニギシアマツヒコヒコホノニニギノミコト」である。
English: Also, in the case of academic research, such as in the fields of folklorology, mythology and the like, the third part of the Shinmei is often omitted when referring to kami.
Japanese: また、民俗学・神話学など学術的な場面では神号（3.の部分）を略すことが多い。
English: The most frequent prefix used in Shinmei, 'Ame', 'Ama' (heaven) indicates Amatsukami, or kami related to the heavens or Takamanohara (plain of high heaven).
Japanese: 最も多い「アメ」「アマ」（天）は天津神であること、または天・高天原に関係のあることを示す。
English: The prefix 'Kuni' indicates Kunitsukami; however, in contrast to the many kami having a Shinmei prefixed with 'Ame', a Shinmei prefixed with 'Kuni' designates a kami associated with the land or the country.
Japanese: 「クニ」（国）は国津神を表すこともあるが、多くは天を表わす「アメ」のつく神と対になって地面もしくは国に関係のあることを示す。
English: The prefix 'Yomo' (land of the deceased) indicates a kami from yominokuni, 'Ho' (ear/head of a plant) indicates a kami related to rice ear.
Japanese: 「ヨモ」（黄泉）は黄泉の国の神、「ホ」（穂）は稲穂に関係のあることを示す。
English: For example, there are many Shinmei that end with 'chi', 'mi', 'hi', 'musu, 'mutsu', 'muchi', 'nushi, 'ushi', 'o', 'me', 'hiko', 'hime', and so on.
Japanese: 例えば「チ」「ミ」「ヒ」「ムス」「ムツ」「ムチ」「ヌシ」「ウシ」「ヲ」「メ」「ヒコ」「ヒメ」などである。
English: These can also be thought to be the names that each of the tribes called their respective 'kami' before the fusion of the kami.
Japanese: これらは、神神習合が起こる前の各部族での「カミ」を指す呼び名であったとも考えられる。
English: Chi', 'mi', 'hi' (spirits) are frequently appended to the Shinmei of nature kami, as in the cases of Shinmei for spirits (Kagutsuchi, Oyamatsumi, etc, in which the syllable 'tsu' means the same as the syllable 'no').
Japanese: 「チ」「ミ」「ヒ」（霊）は自然神によくつけられ、精霊を表す（カグツチ、オオヤマツミなど。ツは「の」の意味）。
English: The syllables 'nushi' (owner, master) and 'ushi' (adult) are appended to the names of high level kami, as in the cases of Oohirumenomuchi (an alternative name for Amaterasu), Okuni nushi, and so on.
Japanese: 「ヌシ」（主）「ウシ」（大人）は位の高い神につけられる（オオヒルメノムチ（アマテラスの別名）、大国主など。
English: The syllables 'musu' (birth), 'mutsu' (parent) and 'muchi' (ancestor) designate ancestor kami that have given birth to something; the syllables 'ki', 'nu' (male), 'shi', 'ko' (child), and 'hiko' indicate male kami, while 'me' (female), 'hime' indicate female kami.
Japanese: 「ムス」（産）「ムツ」（親）「ムチ」（祖）は何かを産み出した祖神を表し「キ」「ヲ」（男）「シ」「コ」（子）「ヒコ」（彦・比古・毘古）は男神、「メ」（女）「ヒメ」（媛・姫・比売・毘売）は女神につけられるものである。
English: The suffix 'ko' was originally used to indicate a male, as in the case of kuninomiyatsuko (provincial governor) ONO no Imoko; however, as the Fujiwara clan had monopolized all the names for females, because it only a portion of females of high position, such as the Empress, were able to have the names with 'ko' up until the modern era, 'ko' has become a popular suffix for female names at present.
Japanese: 「コ」は国造（ミヤツコ）小野妹子など、元は男性を表したが、藤原氏が女性名として独占し、近世までは皇后など一部の身分の高い女性しか名乗れなかった事から、現代では女性名として定着した。
English: Mikoto' means a 'honourable task', that is to say, an order, and is appended to the Shinmei of kami that have received some kind of an order.
Japanese: 「ミコト」は「御事」すなわち命令のことで、何かの命令を受けた神につけられるものである。
English: Upon receiving an order from Kotoamatsukami to 'Solidify a country', their shingo changed to 'mikoto'.
Japanese: 別天津神より「国を固めよ」との命令を受けてから「命」に神号が変わっている。
English: For particularly exalted kami, the shingo "Okami" or Omikami" is used.
Japanese: 特に貴い神には大神（おおかみ）・大御神（おおみかみ）の神号がつけられる。
English: In addition, later eras saw the addition of myojin, gongen, and so on.
Japanese: また、後の時代には明神（みょうじん）、権現（ごんげん）などの神号も表れた。
English: However, in the "Nihonshoki" (Chronicles of Japan) it is already possible to see descriptions of Buddhist deities as 'banjin' (foreign deities).
Japanese: ただし『日本書紀』にはすでに仏教の尊格を「蕃神」とする記述が見られる。
English: When Christianity arrived in Japan in the 16th century, the object of worship venerated by the Christians, 'Deus', was referred to as the 'Lord of Heaven' and the like, and was treated as a separate deity from the deities of both Shinto and Buddhism.
Japanese: 16世紀にキリスト教が日本に入ってきた時、キリスト教で信仰の対象となるものは「デウス」「天主」などと呼ばれ、神道の神とは（仏教の仏とも）別のものとされた。
English: Controversely, in other countries, when the kami of the Shinto religion are discussed, in many cases they are grouped together as 'Kami', and distinguished from other deities, and the corresponding English language page on Wikipedia is also entitled, 'Kami'.
Japanese: 逆に外国において、神道の神を指す場合は「Kami」と略されて一般的な神とは区別されることが多く、英語版Wikipediaの項目名も「Kami」である。
English: The word pronounced 'kami' in Japanese has numerous meanings, including 'top', 'chief', 'director', 'Emperor', 'lord', 'head', 'count' and the like, and originally meant a person of high stature in society.
Japanese: 「カミ」と読む言葉には、「上」「長官」「守」「皇」「卿」「頭」「伯」などがあり、元来は身分の高い人間を指していた。
English: Amenohiboko is a deity in Japanese mythology, who appears in "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" (Chronicles of Japan).
Japanese: アメノヒボコ（天之日矛、天日槍）は、『古事記』、『日本書紀』の日本神話に登場する神。
English: His great-grandson was Tajimamori, a deity of sweets.
Japanese: アメノヒボコの曾孫が、菓子の神とされるタヂマモリ（多遅摩毛理、田道間守）である。
English: Tajimamori's daughter was Katsuraginotakanukahime no mikoto, the mother of Okinagatarashihime no mikoto (Empress Jingu).
Japanese: 次の代の多遅摩比多詞の娘が息長帯比売命（神功皇后）の母、葛城高額比売命である。
English: Additionally, some say that Amenohiboko might have been connected to Koko, a Japanese retainer believed to have served Korean kings and help them found Silla.
Japanese: なお、アメノヒボコは新羅の王家、新羅建国神話、瓠公との関連の可能性があるとする説もある。
English: In any event, his name, which contains the Chinese character of '天' (heaven), suggests that he may have been closely connected to the ancestors of the imperial family (just like deities in Takamanohara (heaven)).
Japanese: いずれにせよ、「天」が名前につき、皇室の祖先に深く関係する神（例：高天原の神）並みの表記である。
English: A long time ago, in Silla, a woman was taking a nap near a pond called "Agunuma."
Japanese: 昔、新羅のアグヌマ（阿具奴摩、阿具沼）という沼で女が昼寝をしていた。
English: A man, who was watching this, pleaded with her to give him the jewel, received it from her, and carried it with him all the time.
Japanese: その様子を見ていた男は乞い願ってその玉を貰い受け、肌身離さず持ち歩いていた。
English: One day, he met Amenohiboko when carrying food to a mountain using a ox.
Japanese: ある日、男が牛で食べ物を山に運んでいる途中、アメノヒボコと出会った。
English: Hiboko, who assumed that the man was going to kill and eat the ox, arrested him to put him in jail.
Japanese: ヒボコは、男が牛を殺して食べるつもりだと勘違いして捕えて牢獄に入れようとした。
English: She arrived at Himegoso-jinja Shrine (Higashinari Ward, Osaka City, now Shitateruhime, a daughter of Okuninushi, is enshrined) near Naniwa tsu (today's Osaka Port) by boat.
Japanese: 小舟に乗って難波の津の比売碁曾神社（大阪市東成区　現在の主祭神は大国主の娘の下照比売命（シタテルヒメ））に着いた。
English: But he could not meet her in the end because the deity that ruled the Naniwa straits was in the way.
Japanese: しかし、難波の海峡を支配する神が遮って妻の元へ行くことができなかった。
English: He came ashore on a beach in Tajima Province, and eventually, got married to a local girl, Maetsumi.
Japanese: ヒコボは、但馬国に上陸し、そこで現地の娘・前津見と結婚したとしている。
English: He brought with him eight kinds of sacred treasures: Hafuto-no-tama jewels, Ashitaka-no-tama jewels, red stones, swords, pikes, mirrors, and Kuma no himorogi (a temporarily erected sacred space or an altar used as a locus of worship).
Japanese: 神宝、羽太の玉、足高の玉、赤石、刀、矛、鏡、熊の神籬の８種を持参した。
English: He finally reached Deishi in Tajima Province after travelling though Harima, Omi, and Wakasa Provinces, and settled there, making a local girl, Matao, his wife.
Japanese: また、播磨国、近江国、若狭国を経て但馬国の出石に至り、そこに定住して現地の娘・麻多烏（またお）と結婚したとしている。
English: These treasures might have been the tools of Korean settlers for worshipping the sun god.
Japanese: これらの神宝は太陽神を祀る呪具であり、朝鮮からの渡来民が使っていた太陽神を祀る祭具と考えられる。
English: His name, 'Hiboko,' itself means a pike, which was used in rituals to worship the sun god.
Japanese: 「ヒボコ」という名前自体が太陽神を祀る祭儀で使われる矛を表している。
English: In Tajima Province where Hiboko settled, he has been believed to be the deity of land development and still deeply worshipped by people.
Japanese: 定住した但馬国では国土開発の祖神とされ、現在でも厚く信仰されている。
English: This helps us conclude that Amenohiboko was a deity worshipped by Korean settlers in Deishi.
Japanese: これらのことから、アメノヒボコは出石に住んでいた新羅系の渡来人が信仰していた神と考えられる。
English: According to "Kojiki," there were eight kinds of treasures: two types of jewels, Namifuru no hire (shawl to calm the wave), Namikiru no hire (shawl to cut the wave), Kazefuru no hire (shawl to calm the wind), Kazekiru no hire (shawl to cut the wind), Okitsu-kagami mirror, and Hetsu-kagami mirror.
Japanese: 『古事記』によれば珠が2つ、浪振比礼（ひれ）、浪切比礼、風振比礼、風切比礼、奥津鏡、辺津鏡の八種である。
English: These treasures are enshrined as deities in Izushi-jinja Shrine (Izushi-cho, Toyooka City, Hyogo Prefecture), together with Amenohiboko.
Japanese: これらは現在、兵庫県豊岡市出石町の出石神社にアメノヒボコとともに祀られている。
English: This represents a combined form of faith in the sea god by people who lived and worked on the seas and worship for Amenohiboko.
Japanese: 海人族が信仰していた海の神の信仰とアメノヒボコの信仰が結びついたものと考えられる。
English: He fought over the land with Ashiharashikoo no mikoto (葦原志挙乎命) (Ashiharashikoo no mikoto (葦原志許乎命)), who are enshrined in Iwa-jinja Shrine.
Japanese: 天日槍命は、葦原志挙乎命（葦原志許乎命）・伊和神社と土地を奪い合った神として描かれている。
English: In this fudoki, contention is described in the local tales of Ibo, Shiso, and Kanzaki Counties.
Japanese: 揖保郡、宍粟郡、神崎郡(兵庫県)の地名説話として争いが描かれている。
English: The result was that one of the three vines thrown by Ashiharashikoo no mikoto fell in Harima and the rest fell in Tajima, whereas all of the three vines thrown by Amenohiboko no mikoto dropped in Tajima.
Japanese: 占いの結果、葦原志挙乎命の葛は播磨に一本・但馬に二本、天日槍命の葛は全て但馬に落ちた。
English: This may imply that there was contention for iron between indigenous and foreign people.
Japanese: これは土着勢力と渡来系の製鉄集団の鉄を巡る争いであったと考えられている。
English: According to "Nihonshoki," Tsunugaarashito, a prince of Kaya (an ancient Korean kingdom) came to Japan before Amenohiboko.
Japanese: 『日本書紀』では、アメノヒボコの渡来前に伽耶国王の子の都怒我阿羅斯等が渡来したという。
English: In it, he is depicted as the hero of the tale mentioned here earlier, who came all the way to Japan to chase his wife, Akaruhime.
Japanese: この説話の前半部分、アカルヒメが日本に渡りそれを追いかける部分の主人公である。
English: Additionally, according to "Shinsen Shojiroku" (Newly Compiled Register of Clan Names and Titles of Nobility), Shimizu no obito and Ochi no obito in Sakyo-shoban, and Hekita no obito in Yamato Province-shoban were his descendents.
Japanese: なお子孫は『新撰姓氏録』によれば左京諸藩に清水首・大市首、大和国諸藩に辟田首がいる。
English: Amenotokotachi no Kami is a god (Shinto) appearing in the Japanese mythology.
Japanese: 天之常立神（あめのとこたちのかみ）は、日本神話に登場する神(神道)。
English: As Kunitokotachi no Kami, who came into being after him, has been worshiped longer than he, he is probably created to form a pair with Kunitokotachi no Kami.
Japanese: その後に現れる国之常立神の方が古くから信仰されてきた神であり、国之常立神の対になる神として創造された神と考えられている。
English: Few shrines are dedicated to him because he is a metaphysical deity, and no description about his achievements can be found in mythology.
Japanese: 抽象的な神であり、神話に事績が全く出ないことから、祀る神社は少ない。
English: He is enshrined in the Izumo Taisha Shrine (Izumo City) as a guest deity; he is also enshrined in the Komagata-jinja Shrine (Oshu City, Iwate Prefecture), Kanemochi-jinja Shrine (Hino-cho, Hino-gun, Tottori Prefecture), etc.
Japanese: 出雲大社（出雲市）に客座神として祀られているほか、駒形神社（岩手県奥州市）、金持神社（鳥取県日野郡日野町(鳥取県)）などに祀られている。
English: He traveled to Tokoyo no kuni (some say this was Silla, the land of his ancestors) under the order of the 11th Emperor Suinin, to search for tokijikuno kagunokonomi (crackerberry).
Japanese: 11代垂仁天皇の命により、非時香菓（ときじくのかぐのこのみ）を求めて常世の国（祖先の国である新羅のこととも）に渡った。
English: After ten years, he returned to Japan with a branch with leaves and a branch with fruit, but Emperor Suinin had already passed away.
Japanese: 10年かかって葉附きの枝と果実附きの枝を日本に持ち帰ってきたが、垂仁天皇はすでに亡くなっていた。
English: Tajimamori presented half of them to the empress of Emperor Suinin, and the remaining to the Misasagi (Imperial mausoleum) of Emperor Suinin, and died, crying in sorrow.
Japanese: タヂマモリは半分を垂仁天皇の皇后に献上し、残りを垂仁天皇の御陵に捧げ、悲しみのあまり泣き叫びながら亡くなったという。
English: The 'tokijikuno kagunokonomi' brought back by Tajimamori is described as today's tachibana (wild orange) in kiki (the Kojiki and Nihonshoki).
Japanese: タヂマモリが持ち帰った「非時の香菓」は、記紀では現在のタチバナのこととしている。
English: Some say the name 'tachibana' itself derived from Tajimabana.
Japanese: 「タチバナ」という名前自体、タヂマバナ（田道間花）が転じたものとする説もある。
English: At that time, 'ka' referred to fruit, but based on this setsuwa (anecdotes), Tajimamori is worshipped as 'kaso,' the god of confection.
Japanese: 当時「菓」といえば果物のことであったが、この説話からタヂマモリは菓子の神「菓祖」として信仰されている、
English: Stories about traveling to alien worlds in search of fruits and medicinal plants exist in various parts of the world, and this setsuwa is believed to be influenced by Shinsenden (Lives of Spirit Immortals) of China.
Japanese: 異界に果物や薬草を求めに行く話は世界各地に伝わるもので、この説話は中国の神仙譚の影響を受けていると考えられる。
English: Tajimamori is enshrined in Nakashima-jinja Shrine (Toyooka City, Hyogo Prefecture) as the god of confection.
Japanese: タヂマモリは、菓子の神として中嶋神社（兵庫県豊岡市）に祀られている。
English: The branch deities of Nakashima-jinja Shrine are enshrined nationwide in Dazaifu Tenman-gu Shrine (Dazaifu City, Fukuoka Prefecture), Yoshida-jinja Shrine (Kyoto City), etc., and is worshipped by confectioners.
Japanese: 中嶋神社の分霊が太宰府天満宮（福岡県太宰府市）、吉田神社（京都市）など全国に祀られており、菓子業者の信仰を集めている。
English: Imari City, Saga Prefecture, is believed to be the land where Tajimamori landed when returning from Tokoyo no kuni, and at Imari-jinja Shrine, there is the Nakashima-jinja Shrine enshrining Tajimamori.
Japanese: 佐賀県伊万里市には、常世の国から帰国したタヂマモリが上陸した地であるという伝承があり、伊万里神社にはタヂマモリを祀る中嶋神社がある。
English: The previous enshrined place of Kitsumoto-jinja Shrine in Kainan City, Wakayama Prefecture, called 'Roppongi no oka,' is told to be the location where the tachibana tree brought back by Tajimamori was first transplanted.
Japanese: 和歌山県海南市の橘本神社の元の鎮座地「六本樹の丘」は、タヂマモリが持ち帰った橘の木がはじめて移植された地と伝えられる。
English: Konan NAITO advocates in "Himiko-ko" that the Yamatai-Koku kingdom described in Gishi wajin den (the first written record of Japan's commerce) is the Yamato sovereignty (the ancient Japan sovereignty) described in kiki, and that the taifu (master), Nashime, sent to Wei dynasty (Three States Period) by Himiko (first known ruler of Japan) was Tajimamori.
Japanese: 内藤湖南は『卑彌呼考』にて、魏志倭人伝に記される邪馬台国が記紀に記されるヤマト王権であるとした上で、卑弥呼が魏(三国)に使わした大夫難升米はタヂマモリのことであるという説を唱えている。
English: The shape of the 'setsu' (a pattern which was presented by Chinese emperors or kings to emissaries) drawn on the observer's right of the picture of the person buried in the tomb in the Mural Painting of Koguryo Tomb (such as in the Angaku No.3 Tomb believed to be from around the middle of the fourth century) looks like the Kasamatsu Pattern drawn on the Sankakubuchi Shinjukyo (Triangular-rimmed mirrors) (the one on the mirror is slightly more flat than the one on the mural painting), and assuming that the Kodo (Yellow Flag) tentatively given to Nashime by the Wei dynasty has the same shape as this setsu, it is possible that the shape looks like a yellow tachibana.
Japanese: 高句麗古墳壁画（4世紀中頃とされる安岳3号古墳等）の墓主の画像に向かって右側に描かれている「節（せつ）」の形が、三角縁神獣鏡に描かれる笠松文様に似ていることや（壁画に比べて鏡の方が少し形が平ら）、もし魏から難升米に仮授せしめた黄幢（こうどう）が、この節と同じ形をしているものと仮定すると、黄色い橘の形にも見える可能性はある。
English: However, in that case, Himiko, who actually received the Kodo was a woman, unlike Emperor Suinin who was male, so either kiki is wrong, Himiko is unrelated to kiki or does not appear in it, or at least does not appear as king of Wa.
Japanese: しかし、その場合は、垂仁天皇の様な男子ではなく、黄幢を本当に授けられた卑弥呼は女性なのだから、記紀が間違っているか、卑弥呼は、記紀には全く関係が無いか、登場していないか、少なくとも倭王としては登場していない、と考えるべきであろう。
English: Under Jingikan (Agency of the Department of Divinities) Shinto refomation campaign, the Insitute of Divinities was founded in 1940 as part of the ceremonies commemorating the 2600th year of the founding of Japan.
Japanese: 昭和初期の神祇官興復運動を受けて、1940年（昭和15年）の紀元二千六百年記念行事記念に際して設置された。
English: Having produced no particularly noteworthy results, with the promulgation of the Shinto Directive after the war, on February 2, 1946, it was abolished.
Japanese: 特に目立った成果を挙げないまま、戦後の神道指令を受けて、1946年（昭和21年）2月2日に廃止された。
English: On November 9, 1940, the Jingiin was founded as a replacement for the Bureau of Shinto shrines of the Home Ministry.
Japanese: 1940年(昭和15年)11月9日、内務省神社局に代わって設置される。
English: The Jingiin was abolished on February 2, 1946, and jurisdiction for matters relating to shrines was taken over by the Jinja Honcho (Association of Shinto Shrines) on the following day.
Japanese: 1946年(昭和21年)2月2日に廃止され、神社の管轄は翌日設立された宗教法人神社本庁に引き継がれた。
English: The Engishiki Jinmyocho is the name given to the ninth and the tenth volumes of the "Engishiki" (an ancient Japanese book of administrative regulations and ceremonial procedures that was completed in 927), which provide a list of shrines throughout the country that were designated as 'kansha' (official shrines) at that time.
Japanese: 延喜式神名帳（えんぎしきじんみょうちょう）とは、延長(日本)5年（927年）にまとめられた『延喜式』の巻九・十のことで、当時「官社」とされていた全国の神社一覧である。
English: The shrines listed in the Engishiki Jinmyocho are called Engishikinaisha (or simply Shikinaisha or Shikisha), meaning 'shrines listed in the Engishiki,' and this term also represents a kind of shrine ranking.
Japanese: 延喜式神名帳に記載された神社を、「延喜式の内に記載された神社」の意味で延喜式内社、または単に式内社（しきないしゃ）、式社（しきしゃ）といい、一種の社格となっている。
English: The 'Jinmyocho' was originally a kansha list created by the Jingikan (department of worship), which was instituted under the kodai ritsuryosei (ancient East Asian system of centralized governance), and it is also called the Kanshacho (book of official shrines).
Japanese: 元々「神名帳」とは、古代律令制における神祇官が作成していた官社の一覧表のことで、官社帳ともいう。
English: The Engishiki Jinmyocho is the series of the Jinmyocho as of the time that the Engishiki was documented.
Japanese: 延喜式神名帳とは、延喜式がまとめられた当時の神名帳を掲載したものである。
English: The Engishiki Jinmyocho lists 2861 shrines (thus called Shikinaisha) across the country, and the number of their enshrined deities (Shinto) is 3132.
Japanese: 延喜式神名帳に記載された神社（式内社）は全国で2861社であり、そこに鎮座する神(神道)の数は3132座である。
English: The Shikinaisha shrines were regarded as official shrines by the Imperial Court at the beginning of the 10th century when the Engishiki was edited, and its selection was greatly affected by the political situation.
Japanese: 式内社は、延喜式がまとめられた10世紀初頭には朝廷から官社として認識されていた神社であり、その選定には政治色が強く反映されている。
English: Shrines which definitely existed at that time but were not listed on the Engishiki Jinmyocho are called Shikigesha.
Japanese: 当時すでに存在したはずであるのに延喜式神名帳に記載されていない神社を式外社（しきげしゃ）という。
English: The Shikigesha shrines include shrines which were out of the Imperial Court's sphere, shrines which had their own influence (such as Kumano Nachi Taisha Shrine), shrines which were thought to enshrine the Buddha due to the syncretism of Shinto and Buddhism, shrines which were under Buddhist priests' control (such as Iwashimizu Hachimangu Shrine), and shrines which did not have a formal shrine building.
Japanese: 式外社には、朝廷の勢力範囲外の神社や、独自の勢力を持っていた神社（熊野那智大社など）、また、神仏習合により仏を祀る寺であると認識されていた神社、僧が管理をしていた神社（石清水八幡宮など）、正式な社殿を有していなかった神社などが含まれる。
English: The Shikigesha shrines which are listed on the Rikkokushi (Japan's six national histories) are specially referred to as Kokushigenzaisha (some Shikinaisha shrines are also included in this in a broad sense).
Japanese: 式外社であるが六国史にその名前が見られる神社のことを特に国史現在社（国史見在社とも）と呼ぶ（広義には式内社であるものも含む）。
English: The kansha shrines are the shrines which receive heihaku (Shinto offering such as cloth, paper, and rope) from Jingikan at the Kinen-sai festival (a prayer service for a good crop) held in February of each year, and hafuribe (local priests) from each shrine gathered at Jingikan to receive heihaku.
Japanese: 官社とは、毎年2月の祈年祭に神祇官から幣帛を受ける神社のことであり、各神社の祝部が神祇官に集まって幣帛を受け取っていた。
English: In 798, the kansha shrines were divided into Kanpeisha which continued to receive heihaku from Jingikan, and Kokuheisha which received heihaku from a kokushi (provincial governor) of the ryoseikoku (province) in where that shrine was.
Japanese: これが、延暦17年（798年）、それまで通り神祇官から幣帛を受ける官幣社と、その令制国の国司から幣帛を受ける国幣社とに分けられた。
English: Shikinaisha consists of 573 Kanpeisha shrines with 737 enshrined deities and 2288 Kokuheisha shrines with 2395 enshrined deities.
Japanese: 式内社では、官幣社が573社737座、国幣社が2288社2395座である。
English: Although it is believed that Kokuheisha was set up because hafuribe at shrines in distant provinces had difficulty in traveling to the capital city, some significant shrines in distant provinces were classified as Kanpeisha.
Japanese: 国幣社が設けられたのは、遠隔地の神社では祝部の上京が困難であるためとされているが、遠隔地でも重要な神社は官幣社とされている。