nntsuzu/KFTT huggingface dataset:
English: Also in a theory, 'to' in the names of Otonoji and Otonobe is thought to come from 'to' as in the 'mito no maguwai' (literally, intercourse of genitals) and therefore suggesting genitals.
Japanese: また、「ト」は「ミトのマグワイ」の「ト」で、性器の象徴であるとする説もある。
English: These are names that imply that mud had become hard and plants came to be able to sprout and grow.
Japanese: 泥土が段々固まってきたことにより、生物が発成し育つことができるようになったことを示す神名である。
English: In one theory, akuru is regarded as the 'akujin' or 'Kibi no Ananowatari no kami' which appear in the 21st year in the Keiko ki (records regarding the time of the Emperor Keiko) in the "Nihonshoki" (Chronicles of Japan), or 'Anato no kami' which appear in the article regarding the Emperor Keiko in the "Kojiki" (The Records of Ancient Matters).
Japanese: 『日本書紀』景行紀廿七年に表れる「惡神」「吉備穴濟神」、『古事記』景行天皇条に表れる「穴戸神」のことであるとする説がある。
English: There is another theory that Susano also fought against akuru, but the truth is unknown.
Japanese: また、スサノオも悪樓と戦ったことがあるとする説もあるが、真偽は不明。
English: The kanji used for Nakisawame are 泣沢女神 in "Kojiki" (The Records of Ancient Matters) and 啼沢女命 in "Nihonshoki" (Chronicles of Japan); also 哭沢女命 is used in some cases.
Japanese: 古事記では泣沢女神、日本書紀では啼沢女命と表記され、哭沢女命とも書かれる。
English: When his wife Izanami died in the section of kamiumi (bearing gods between Izanagi and Izanami) in the Japanese Methodology, Izanagi cried over her dead body, and Nakisawame appeared from Izanagi's tears.
Japanese: 神産みの段で、妻のイザナミを亡くし、その遺体にすがって泣いたイザナギの涙から化生した女神。
English: In Engishiki jinmyocho (a register of shrines in Japan), Uneotsutamoto-jinja Shrine (exists in Kinomoto-cho, Kashihara City, Nara Prefecture and is called 'Nakisawa-jinja Shrine') is included as the shrine where Nakisawame (kanji used here is 啼沢女命) is enshrined.
Japanese: 延喜式神名帳には畝尾都多本神社（奈良県橿原市木之本町に現存。通称「哭沢神社」）が記載されており、啼沢女命が祀られている。
English: Hayaakitsuhiko and Hayaakitsuhime are kami (god) in Japanese Methodology (shinto).
Japanese: ハヤアキツヒコ・ハヤアキツヒメは、日本神話に登場する神(神道)である。
English: The kanji used for Hayaakitsuhiko and Hayaakitsuhime are 速秋津比古神 and 速秋津比売神, respectively, in Kojiki (The Records of Ancient Matters); 速秋津日命 (Hayaakitsuhinomikoto) in Nihonshoki (Chronicles of Japan).
Japanese: 古事記では速秋津比古神・速秋津比売神、日本書紀では速秋津日命（はやあきつひのみこと）と表記される。
English: Hayaakitsuhiko and Hayaakitsuhime are a god and goddess pair who were born between Izanagi and Izanami in the section of kamiumi (bearing gods between Izanagi and Izanami) in the Japanese Methodology.
Japanese: 神産みの段でイザナギ・イザナミ二神の間に産まれた男女一対の神である。
English: Amenokuhizamochi no kami and Kuninokuhizamochi no kami
Japanese: 久比奢母智神（あめのくひざもちのかみ）・国之久比奢母智神（くにのくひざもちのかみ）
English: Also, Kushiyatama no kami who became a kashiwade (cook) in the palace (Izumo-taisha Shrine) constructed for Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region), who agreed to a Kuniyuzuri (transfer of the land) in the section of Ashihara no Nakatsukuniheitei in the Japanese Methodology, was described to be the grandchild of Minato no kami.
Japanese: また、葦原中国平定の段で国譲りを承諾した大国主のために造営された宮殿（出雲大社）で、膳夫（かしわで）となった櫛八玉神（くしやたまのかみ）は、水戸神二神の孫と記されている。
English: Since port was constructed at the mouth of a river in ancient times, Minato no kami is also god for a river mouth.
Japanese: 古代の港は河口に作られるものであったので、水戸神は河口の神でもある。
English: Also, the names of the god and goddess are considered to have originated from the fact that the use of the river mouth depends on the speed of the current.
Japanese: かつ、河口の利用は潮の流れの速さに左右されることから出た神名とみられている。
English: On the other hand, 'akitsu' in the names of the god and goddess is thought to mean that misogi (purification ceremony) purifies things quickly and clearly.
Japanese: また、「アキツ」は「明津」で、禊によって速やかに明く清まるの意とする解釈もある。
English: According to the Oharae no kotoba (the Words of the Great Purification), sins and impurities run into the ocean by Seoritsuhime no kami who lives at the upstream of a river were swallowed down by a 'god called Hayaakitsuhime who sits at the place where various power and current gather and things go under purification.'
Japanese: 大祓詞では、川上にいる瀬織津比売神によって海に流された罪・穢を、「荒潮の潮の八百道の八潮道の潮の八百会に坐す速開津比売（はやあきつひめ）と云ふ神」が呑み込んでしまうと記されている。
English: Takiri-bime (also known as Tagiri-hime) is a Shinto goddesses from Japanese mythology and one of the 'Munakata-Sanjoshin' (the three goddesses enshrined in Munakata-taisha Shrine).
Japanese: タキリビメ（タギリヒメとも）は、日本神話に登場する神(神道)で、宗像三女神の一柱である。
English: In the Kojiki (Records of Ancient Matters), "Takiri-bime" is written "多紀理毘売命", whereas in the Nihonshoki (Chronicles of Japan), the name is recorded as "田心姫"(Tagori-hime) or "田霧姫" (Tagiri-hime).
Japanese: 古事記では多紀理毘売命、日本書紀では田心姫（タゴリヒメ）・田霧姫と表記される。
English: She is also known as Okitsushima-hime, but according to the third addendum to the Nihonshoki, this name is considered to be an alias of Ichikishima-hime.
Japanese: 別名奥津島比売命（オキツシマヒメ）だが、日本書紀第三の一書ではイチキシマヒメの別名としている。
English: When Susanoo (the god of the sea and storms) made a pledge to his sister, Amaterasu (the sun goddess), to prove his sincerity, Amaterasu received a sword from Susanoo and gave birth to three goddesses, known as the 'Munakata-Sanjoshin.'
Japanese: アマテラスとスサノオの誓約の段で、アマテラスがスサノオの持つ剣を譲り受けて宗像三女神を生んだ。
English: It was declared that these three goddesses were daughters of Susanoo, because they were born from his sword.
Japanese: この三女神は、スサノオの物実から生まれたのでスサノオの子であると宣言された。
English: According to the Kojiki, she was born first, named Takiri-hime (多紀理毘売命) and enshrined in Okitsumiya.
Japanese: 古事記では、1番目に化生し、名は「多紀理毘売命」で、沖津宮に祀られる。
English: According to the main text of the Nihonshoki, she was born first, named Tagori-hime (田心姫) and enshrined in Okitsumiya.
Japanese: 日本書紀本文では、1番目に化生し、名は「田心姫」で、沖津宮に祀られる。
English: According to the first addendum to the Nihonshoki, she was born third, named Tagori-hime (田心姫) and enshrined in Hetsunomiya.
Japanese: 日本書紀第一の一書では、3番目に化生し、名は「田心姫」で、辺津宮に祀られる。
English: According to the second addendum to the the Nihonshoki, she was born second, named Tagori-hime (田心姫) and enshrined in Nakatsumiya.
Japanese: 日本書紀第二の一書では、2番目に化生し、名は「田心姫」で、中津宮に祀られる。
English: According to the third addendum to the Nihonshoki, she was born third, named Tagiri-hime (田霧姫) and enshrined in Hetsunomiya.
Japanese: 日本書紀第三の一書では、3番目に化生し、名は「田霧姫」で、辺津宮に祀られる。
English: In the genealogy of Okuninushi in the Kojiki, it is written that she gave birth to Okuninushi's children, Ajisukitakahikone and Shitateru-hime.
Japanese: 古事記の大国主の系譜では、大国主との間にアヂスキタカヒコネとシタテルヒメを生んだと記されている。
English: The 'Takiri' part of her name can be interpreted in two ways; one meaning is 'fog at the sea' and the other is 'rapids,' signifying the swift current of the Amanoyasukawa river.
Japanese: 神名の「タキリ」は海上の霧（きり）のこととも、「滾（たぎ）り」（水が激しく流れる）の意で天の安河の早瀬のこととも解釈される。
English: There are few shrines that enshrine Takiri-bime alone as an independent goddess; rather, she is enshrined as one of the Munakata-Sanjoshin in several shrines, including Munakata-taisha Shrine and Itsukushima-jinja Shrine.
Japanese: タキリビメを単独で祀る神社は少なく、宗像三女神の一柱として各地の宗像大社・厳島神社などで祀られています。
English: She is also enshrined, along with the other five gods and three goddesses who were born at the time of Susanoo and Amaterasu's pledge, in several shrines such as Hachioji-jinja Shrine.
Japanese: また、アマテラスとスサノオの誓約で生まれた五男三女神とともに各地の八王子神社などでも祀られている。
English: Tagitsu-hime (also called Takitsu-hime) was a god (Shinto religion) appearing in Japanese Mythology and one of Munakata Sanjojin (three goddesses enshrined in Munakata Taisha Shrine).
Japanese: タギツヒメ（タキツヒメとも）は、日本神話に登場する神(神道)で、宗像三女神の一柱である。
English: In the chapter of the pledge between Amaterasu (the Sun Goddess) and Susano, Amaterasu received the sword Susano had and gave birth to Munakata Sanjojin.
Japanese: アマテラスとスサノオの誓約の段で、アマテラスがスサノオの持つ剣を譲り受けて宗像三女神を生んだ。
English: In the main, the first, and the third alternate writings in Nihonshoki, she was second to metamorphism and was enshrined in Nakatsu-no-miya Shrine.
Japanese: 日本書紀本文・第一の一書・第三の一書では、2番目に化生し、中津宮に祀られる。
English: In Sendai Kujihongi (Ancient Japanese History), it is described that she married Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) and gave birth to Kotoshiro nushi (a Japanese ancient god) and Takateruhime no mikoto.
Japanese: 先代旧事本紀には、後に大国主に嫁ぎ、事代主と高照光姫命を生んだと記されている。
English: Her Shinmyo 'Tagitsu' meant '滾つ' (pronounced as tagitsu, meaning violently rolling water), and it is interpreted as being the rapids of Ame no Yasukawa.
Japanese: 神名の「タギツ」は「滾（たぎ）つ」（水が激しく流れる）の意で、天の安河の早瀬のことと解釈される。
English: There are only a few shrines where Tagitsu-hime is enshrined, but she is enshrined in Munakata Taisha Shrines and Itsukushima-jinja Shrines around the country as one of Munakata Sanjojin and she is also enshrined in Hachioji-jinja Shrines around the country with five gods and three goddesses born by a pledge between Amaterasu and Susano.
Japanese: タギツヒメを単独で祀る神社は少なく、宗像三女神の一柱として各地の宗像大社・厳島神社などで、また、アマテラスとスサノオの誓約で生まれた五男三女神とともに各地の八王子神社などで祀られている。
English: Torinoiwakusufune no kami was a god (Shinto religion) appearing in Japanese Mythology, and also the name of the ship that the gods rode.
Japanese: 鳥之石楠船神（とりのいわくすふねのかみ）は、日本神話に登場する神(神道)であり、また、神が乗る船の名前である。
English: In the chapter of Ashihara no Nakatsukuniheitei in Kojiki (The Records of Ancient Matters), Amenotorifune was dispatched to Ashihara no nakatsukuni (another word for the country or the location of Japan) as Vice Commander of Takemikazuchi.
Japanese: 古事記の葦原中国平定の段では、天鳥船がタケミカヅチの副使として葦原中国に派遣された。
English: In the same chapter in Nihonshoki (the Chronicle of Japan), he boarded Inashihagi on Kumano no Morotafune Boat, and under another name he was dispatched via Amenohato-bune Boat to hear from Kotoshiro nushi (a Japanese ancient god) (by Morotabune-shinji ritual of Miho-jinja Shrine).
Japanese: 日本書紀の同段では、事代主の意見をきくために稲背脛を熊野諸手船、またの名を天鳩船という船に乗せて遣わしている（美保神社の諸手船神事の元である）。
English: Other than this, there was a description that he boarded Hiruko, who was born between Izanagi and Izanami, on Tori no Iwafusufune Boat and banished him in the chapter of kamiumi in Nihonshoki.
Japanese: これとは別に、日本書紀の神産みの段本文で、イザナギ・イザナミが産んだヒルコを鳥磐橡櫲樟船（とりのいわすふね）に乗せて流したとの記述がある。
English: In Sendai Kujihongi (Ancient Japanese History), there was a description that Nigihayahi rode Amenoiwa-fune Boat and descended from heaven.
Japanese: 先代旧事本紀では、ニギハヤヒが天磐船（あめのいわふね）で天下ったとの記述がある。
English: The god's name '鳥' (pronounced as tori, meaning bird) was said to be likened to the ship cruising like a flying bird or a water bird floating and cruising in the water.
Japanese: 神名の「鳥」は、船が進む様子を鳥が飛ぶ様に例えたとも、水鳥が水に浮かんで進む様に例えたともされる。
English: 楠'(pronounced kusu, meaning camphor tree) was used since the ship was made from camphor trees that were resistant to rot.
Japanese: 「楠」は、船は腐食しにくいクスノキの材で作られていたことによるものである。
English: The reason Takemikazuchi no kami descended from heaven with Amanotorifune was that Raijin (god of lightning) was considered to traverse Tenchi (the world) by riding the ship.
Japanese: 建御雷神が天鳥船とともに天下ったのは、雷神は船に乗って天地を行き来すると考えられていたためである。
English: He is considered to be the god of ship, transportation and traffic by his Shinmyo, but there are only a few shrines where Torinoiwakusufune no kami is enshrined.
Japanese: 神名から船の神、運輸・交通の神とみられるが、鳥之石楠船神を祀る神社は少ない。
English: The shrines where Torinoiwakusufune no kami is enshrined are Kozaki-jinja Shrine (Kanzaki-cho, Katori-gun, Chiba Prefecture), Sumidagawa-jinja Shrine (Sumida Ward, Tokyo Prefecture), and Kotohira-jinja Shrine and Otori-jinja Shrine (Minami Ward, Yokohama City).
Japanese: 鳥之石楠船神（天鳥船神）を祀る神社には、神崎神社（千葉県香取郡神崎町）、隅田川神社（東京都墨田区）、金刀比羅・大鷲神社（横浜市南区）などがある。
English: Iwasaku (also called Ihasaku) and Nesaku were gods (Shinto religion) appeared in Japanese Mythology.
Japanese: イワサク（イハサク）・ネサクは、日本神話に登場する神(神道)である。
English: In the chapter of kamiumi (bearing gods between Izanagi and Izanami) in Kojiki, when Izanagi cut off the head of Kagutsuchi, the god of fire, who was the cause of his wife Izanami's death with his Totsuka no tsurugi sword, they metamorphosed into gods when the blood on the sword stuck to the rock, and Iwatsutsunoo metamorphosed next.
Japanese: 古事記の神産みの段でイザナギが十束剣で、妻のイザナミの死因となった火神カグツチの首を斬ったとき、剣の先についた血が岩について化生した神で、その次にイワツツノオ（磐筒男神）が化生している。
English: In the seventh alternate writing, it said that Iwatsutsu no onokami and Iwatsutsu no menokami were born as the children of Iwasaku and Nesaku, and the child of those gods was Futsunushi no kami.
Japanese: 第七の一書では磐裂神・根裂神の子として磐筒男神・磐筒女神が生まれたとし、この両神の子が経津主神であるとしている。
English: In Kojikiden (Commentaries on the Kojiki), it said that their name should have written as '石根析' (Iwanesaku) but it was divided into two and named their Shinmyo.
Japanese: 古事記伝では、「石根析」というべき所を2つに分けて名附けた神名とした。
English: Saku' was from Norito (Shinto prayer) of 'Iwane Kine Fumisakumite,' and it indicated that there was a rough patch on the rock.
Japanese: 「サク」は祝詞の「磐根木根踏みさくみて」の「さく」で、岩に凹凸があることを指したものとしている。
English: TACHIBANA no Moribe picked out 'Saku' as '裂く' (pronounced as saku, meaning tear) and interpreted that it described 'the power of sword to tear even the root of the rock.'
Japanese: 橘守部は、「サク」を「裂く」と解して、「岩根さえも裂く剣の威力」を表すものと解釈している。
English: Iwatsutsunoo (Ihatsutsunowo) is a god (god of Shinto) featured in Japanese Mythology.
Japanese: イワツツノオ（イハツツノヲ）は、日本神話に登場する神(神道)である。
English: In the Kamiumi-no-dan (the Chapter of Bearing Gods) of Kojiki, when Izanagi cut the god of fire Kagutsuchi, which had caused death to his wife Izanami, on the neck with his sword Totsuka no tsurugi, Iwatsutsunoo was born from the blood on the sword which dropped on the rock.
Japanese: 古事記の神産みの段でイザナギが十束剣で、妻のイザナミの死因となった火神カグツチの首を斬ったとき、その剣の先についた血が岩について化生した神である。
English: There is a similar explanation about his birth in the sixth "alternate writing" of the Kamiumi no dan, Nihonshoki, and Iwatsutsu no onokami was alleged to be an ancestor of Futsunushi no kami.
Japanese: 日本書紀同段の第六の一書も同様で、ここでは磐筒男神は経津主神の祖であると記されている。
English: According to the seventh "alternative writing" of the same Chapter, Iwasaku and Nesaku gave birth to Iwatsutsu no onokami and Iwatsutsu no menokami, who in turn gave birth to Futsunushi no kami.
Japanese: 日本書紀同段の第七の一書では、磐裂神・根裂神の子として磐筒男神・磐筒女神が生まれたとし、この両神の子が経津主神であるとしている。
English: Tsutsu' in his name means 'the divine sprit of …'like 'tsuchi' in 'Kagutsuchi' and 'Nozuchi,' and so 'Iwatsutsunoo' means 'a male god of rock.'
Japanese: 神名の「ツツ」は「カグツチ」「ノヅチ」などの「ツチ」と同じ「～の神霊」の意で、「イワツツノオ」は「岩の男神」の意となる。
English: However, TACHIBANA no Moribe interpreted 'Iwatsutsu' as 'a stone hammer,' a hammer used to beetle a sword, in accordance with his interpretation of Iwasaku and Nesaku as 'the power of a sword that splits even rock-roots.'
Japanese: ただし、橘守部は、イワサク・ネサクを「岩根さえも裂く剣の威力」を表すと解したのに対応して、「イワツツ」は「石槌」で、剣を鍛える槌のことであるとしている。
English: He is one of the five Gods (six Gods, according to the third "alternative writing" of Nihonshoki (Chronicles of Japan)) created by Susano from the Yasaka-no-magatama Bead which he had gotten from its original owner Amaterasu Omikami (the Sun Goddess) in the Chapter of Amaterasu's and Susano's covenant.
Japanese: アマテラスとスサノオの誓約の段において、スサノオが天照大神の持ち物である八尺勾珠を譲り受けて化生させた五柱（日本書紀第三の一書では六柱）の神の一柱である。
English: He is referred to as Kumanokusubi no mikoto in Kojiki (The Records of Ancient Matters), while Nihonshoki calls him Kumanokusuhi in the main text, Kumanooshihomi in the first "alternative writing," Kumanokusuhi in the second "alternative writing," Kumanooshihomi or Kumanooshikuma in the third "alternative writing," and Kumano okuma in the third "alternative writing" of the alternative chapter (the Chapter of Iwato gakure, the hiding of Amaterasu Omikami in the heavenly rock cave).
Japanese: 古事記では熊野久須毘命、日本書紀本文では熊野櫲樟日命（クマノクスヒ）、第一の一書では熊野忍蹈命（クマノオシホミ）、第二の一書では熊野櫲樟日命（クマノクスヒ）、第三の一書では熊野忍蹈命（クマノオシホミ）またの名を熊野忍隅命（クマノオシクマ）、別段（岩戸隠れ）第三の一書では熊野大角命（クマノオオクマ）と表記されている。
English: Probably 'Kusubi' (or Kusuhi) in his name means 'the mysterious divine spirit' or 'mysterious fire.'
Japanese: 神名の「クスビ（クスヒ）」は「奇し霊」（神秘的な神霊）もしくは「奇し火」の意と考えられる。
English: Kumano is a place-name, indicating either Kumano Taisha Shrine in Izumo (Matsue City, Shimane Prefecture) or Kumano Sanzan (three major shrines of Kumano) in Kii.
Japanese: 「クマノ」は熊野のことであり、出雲の熊野大社（島根県松江市）のこととも、紀伊の熊野三山のことともされる。
English: The present enshrined deity of Kumano Taisha Shrine is 'Kumano okami Kushimikenu no mikoto,' but some people insist that originally Kumanokusubi was enshrined there.
Japanese: 熊野大社の現在の祭神は「熊野大神櫛御気野命」であるが、元々の祭神はクマノクスビであったとする説がある。
English: The enshrined deity of Kumano-Nachi-Taisha Shrine (Nachikatsuura-cho, Higashimuro-gun, Wakayama Prefecture), one of the major shrines called Kumano Sanzan, is Kumanofusumi no okami, who is generally supposed to be Izanami but alleged to be Kumanokusubi by some people.
Japanese: 熊野三山の一つの熊野那智大社（和歌山県東牟婁郡那智勝浦町）の祭神・熊野夫須美大神はイザナミのこととされるが、これもクマノクスビのことであるとする説がある。
English: It is said that, when Susano (a deity in Japanese mythology) blew his ferocious energy out of his body, Amanozako came into being of the energy shaping.
Japanese: スサノオが体内にたまった猛気を吐き出し、その猛気が形を成すことで誕生したとされる。
English: According to a legend, she went on the rampage when things didn't go the way she wanted, flinging off powerful gods thousands miles away, and also breaking sharp swords into pieces with her fangs.
Japanese: 物事が意のままにならないと荒れ狂い、力のある神をも千里の彼方へと投げ飛ばし、鋭い武器でもその牙で噛み壊すほどの荒れようだったと伝えられている。
English: She had to turn things the other way round, just like Amanojaku, saying the front as the back or the left as the right.
Japanese: また、天邪鬼のように物事をあべこべにしないと気の済まない性格で、前のことを後ろ、左のことを右などと言ったという。
English: She had 天雄魔神 as her child, who later became the king of Kyuten (nine heavens) as a head of all violent and resistant gods.
Japanese: 子供として天雄魔神をもうけるが、後に天雄魔神は九天の王となり、荒ぶる神や逆らう神は皆、この魔神に属した。
English: They disturbed both the wise and the foolish by possessing their hearts.
Japanese: 彼らが人々の心に取り憑くことによって、賢い者も愚かな者も皆、心を乱されてしまうとされている。
English: The parent and child, Amanozako and 天雄魔神, is also depicted in "Konjaku Gazu Zoku Hyakki" (Continued Illustrations of the Many Demons Past and Present) by Sekien TORIYAMA.
Japanese: 天逆毎と天雄魔神の親子は、鳥山石燕の『今昔画図続百鬼』でも描かれている。
English: Tamagaki is a fence around a shrine or shiniki (the holy precincts of a shrine).
Japanese: 玉垣（たまがき）とは、神社・神域の周囲にめぐらされる垣のことである。
English: As Jinja Shinto (Shrine Shinto) was established, Shrine, Haiden (a hall of worship) and Honden (main hall) were erected, and its premises (boundary with nature) was defined, the shiniki, which was supposed to be a border between Tokoyo (the perpetual country) and Utsushiyo (the actual world) but was not as clear as it should have been, came to be clearly defined.
Japanese: 神社神道が確立され、社や拝殿や本殿が、建立され敷地（自然との境界）が明確になるにつれ、曖昧であった常世と現世の境界でもある神域がはっきりと区別されるようになった。
English: Then, himorogi (temporarily erected sacred space or "altar" used as a locus of worship) was combined with iwakura (dwelling place of a god, usually in reference to a large rock) or iwasaka (the area a deity sits), and the border eventually turned into Tamagaki, which can be seen in current Shrine, instead of stone-built fences.
Japanese: 続いて、神籬と磐座・磐境が結びつき、石造の垣根などに代わり、現在の神社にみられる玉垣に変わっていった。
English: Tamagaki comes in a variety of forms such as ita tamagaki (board fence) which is made up of thick boards, kuroki no tamagaki (unbarked lumber fence) which uses unpeeled timber, suigaki (see-through fence) which is widely spaced.
Japanese: 形状は、厚板を並べた板玉垣、皮がついたままの木を用いた黒木玉垣、広く間を開ける透垣などがある。
English: 瑞垣 (Mizugaki), 斎垣 (Imigaki, Ikaki, Igaki), and 神垣 (Kamigaki) all have the same meaning as 玉垣 (Tamagaki).
Japanese: 瑞垣（みずがき）、斎垣（いみがき、いかき、いがき）、神垣（かみがき）は玉垣と同様にすべて同じ意味を持つ。
English: Word '玉', '瑞', and '斎' all have the meaning of 'holy' and 'beautiful.'
Japanese: 「玉」や「瑞」、「斎」という言葉はともに「神聖な」「美しい」という意味を持つ。
English: Those words are combined with '垣' which has the meaning of enclosure to form a word 'holy and beautiful enclosure for the god.'
Japanese: 囲いの意味である「垣」と組み合わさって「神聖なすばらしい神の為の囲い」という意味の言葉となっている。
English: In general, the innermost layer is called Mizugaki, and other layers are referred to as Aragaki or Itagaki.
Japanese: 一般には一番内側のものを瑞垣（みずがき）、それ以外のものを玉垣、あるいは荒垣、板垣などと呼ばれる。
English: Goshoden (main sanctuary) of the Inner Shrine of Ise is surrounded by four layers of fence.
Japanese: 伊勢神宮内宮の御正殿（ごしょうでん）の周囲には四重に垣がめぐらされている。
English: Starting from the most innermost fence, those fences are called Mizugaki, Uchi-tamagaki (inner fence), Soto-tamagaki (outer fence), and Itagaki respectably.
Japanese: 内側から順に、瑞垣、内玉垣（うちたまがき）、外玉垣（そとたまがき）、板垣と呼んでいる。
English: Myotara-ten or Myotara-tennyo is a Japanese god who is a guardian of Shinto and Buddhist deities, good people and children, and also a god of exorcism and matchmaking.
Japanese: 妙多羅天（みょうたらてん）または妙多羅天女（みょうたらてんにょ）は、神仏、善人、子供の守護者、悪霊退散の神、縁結びの神とされる日本の神。
English: Tradition says that a mountain witch called Yasaburo-baba (hag), who once committed every evil such as devastating lands or eating people in Niigata Prefecture, later became this god.
Japanese: かつて新潟県で、土地を荒らしたり人をとって食ったりと悪行の限りを尽していた弥三郎婆（やさぶろうばばあ）という山姥が、この神になったとする伝承が残されている。
English: One of the theories is that the mother of a man called Yasaburo was transformed into a hag, and another is that a hag bit Yasaburo's mother to death and transformed herself into his mother; and much more.
Japanese: 弥三郎（やさぶろう）という男の母親が鬼婆に変貌したという説や、鬼婆が弥三郎の母を食い殺して自らが弥三郎の母に成り変わったという説など、諸説がある。
English: Kurotsu family which really exists in Yahiko-mura, Nishikanbara-gun, Niigata Prefecture, has a man named Yasaburo KUROTSU as its ancestor.
Japanese: 黒津弥三郎なる人物を祖先とする黒津家が新潟県西蒲原郡弥彦村に実在している。
English: There are also various theories about how Yasaburo-baba turned into the god: she had turned over a new leaf by the efforts of sojo (the official Buddhist priest in the highest position), or she felt ashamed of herself for having done evil deeds and became a believer in Buddhism personally, or local people enshrined and worshipped the hag as a god to suppress her misdeeds; and so on.
Japanese: また弥三郎婆がこの神になった経緯についても、僧正の尽力により改心したという説、悪行を恥じて自ら仏門に帰依したという説、土地の者たちが鬼婆を神として祀り上げて崇めることで悪行を収めさせたという説などが唱えられている。
English: Myotara-ten is enshrined to Myotaraten-do hall in Ipponyanagi, Takahata-machi, Higashiokitama-gun, Yamagata Prefecture, and it is said that whooping cough will be cured by offering Ema (a votive horse tablet) with a picture of a chicken on it to the shrine.
Japanese: 山形県東置賜郡高畠町一本柳の妙多羅天堂にはこの妙多羅天が祀られており、鶏の絵馬を納めると百日咳が治るといわれる。
English: Kotoage (word rising) ritual is to make the religious principle or interpretation in Shinto clear by word.
Japanese: 言挙げ（ことあげ）とは日本の神道において宗教的教義・解釈を「ことば」によって明確にすることを言う。
English: The intermediate part of Kojiki (The Records of Ancient Matters) contains a scene where Yamato Takeru (no Mikoto) encountered a white boar on the way to beating down the god of Mt. Ibuki, and did 'kotoage' ritual by saying as follows; 'This should be an emissary of the god. Then, I will kill it on my way back not now.'
Japanese: 古事記の中巻には伊吹山の神を討ち取りに出かけたヤマトタケルが白猪に遭い、「これは神の使者であろう。今殺さず帰る時に殺そう」と「言挙げ」する場面がある。
English: Yamato Takeru (no Mikoto) was killed by a curse of god because the Kotoage ritual he did came from self-conceit.
Japanese: またこのヤマトタケルによる言挙げがその慢心によるものであったため、神の祟りによって殺されてしまった。
English: Therefore, voicing one's intension clearly is referred to as a Kotoage ritual, and it is understood that Kotoage ritual coming from self-conceit leads to a negative outcome (quotation from Section of 'Kotodama' (soul or power of language)).
Japanese: このため、自分の意志をはっきりと声に出して言うことを「言挙げ」と言い、それが自分の慢心によるものであった場合には悪い結果がもたらされる（「言霊」の項より引用）と解釈されている。
English: However, in the broad sense, 'words' should contain elements other than voice, such as 'gesture.'
Japanese: ただし、「ことば」は広義には「身振り」など音声以外の要素も含むものである。
English: Most of current Shinto schools who are said to value a gesture (motion) are also considered to attach importance to 'words' in broad sense (language.)
Japanese: 「身振り」（所作）を重んじるとする現在の多くの神道諸派も、広義には「ことば」を重視するものとされている（言語）。
English: However, shintoists themselves declare that 'Shinto does not do Kotoage ritual' (see below).
Japanese: ただし、神道家自身は「神道は言挙げせず」（後述参照）と言明している。
English: One verse of KAKINOMOTO no Hitomaro says, 'Ashihara no Mizuho no kuni does not do Kotoage ritual even if he is a god.'
Japanese: 柿本人麻呂の歌に「葦原の　瑞穂の国は　神ながら　言挙げせぬ国」とある。
English: Quoting this verse, current Shinto devotees declare that 'Shinto does not do Kotoage ritual', and tend to avoid the dispute over Shinto.
Japanese: 現在では神道の信者はこれを引用して「神道は言挙げせず」と言明し、理論闘争を避けることが多い。