nntsuzu/KFTT huggingface dataset:
English: Eifuku-ji Temple, Yachu-ji Temple, and Taiseishogun-ji Temple, all of which are regarded as temples connected with Shotoku Taishi, are called Kaminotaishi, Nakanotaishi, and Shimonotaishi respectively and collectively called Kawachi Santaishi.
Japanese: 聖徳太子ゆかりの寺院とされる叡福寺、野中寺（やちゅうじ）、大聖勝軍寺（たいせいしょうぐんじ）はそれぞれ上之太子（かみのたいし）、中之太子（なかのたいし）、下之太子（しものたいし）と呼ばれ、河内三太子と総称されている。
English: "Hokke Gisho" (Commentary on the Lotus Sutra) of the Sangyo Gisho in Shotoku Taishi's own handwriting is kept as an important property and the oldest existing handwritten document, which is also regarded as an important text in the history of calligraphy.
Japanese: このうち『法華義疏』は聖徳太子の真筆と伝えられるものが御物となっており、現存する書跡では最も古く、書道史においても重要な筆跡である。
English: "Shitenno-ji Engi"(Legendary history of Shitenno-ji Temple), which is said to be in Shotoku Taishi's own handwriting, is kept in Shitenno-ji Temple, but it is considered to be a forgery created at a later time (the middle of the Heian period.)
Japanese: 『四天王寺縁起』は、聖徳太子の真筆と伝えられるものを四天王寺が所蔵しているが、後世（平安時代中期）の仮託と見られている。
English: "Tennoki," "Kokki," and "Omi Muraji Tomonomiyatsuko Kuninomiyatsuko Momoamariyasotomono wo Awasete Oomitakaradomono Mototsufumi," only the titles of which are described in the "Nihonshoki," no longer exist and the contents of the books are unknown.
Japanese: 『天皇記』、『国記』、『臣連伴造国造百八十部并公民等本記』は、『日本書紀』中に書名のみ記載されるが、現存せず内容は不明。
English: "Sendai Kujihongi" (Original record of old matters from previous generations), states that it is written by Shotoku Taishi and SOGA no Umako in the preface, but it is believed that the book was, in fact, written in the early Heian period.
Japanese: 『先代旧事本紀』は、序文で聖徳太子と蘇我馬子が著したものとしているが、実際には平安時代初期の成立と見られる。
English: "Miraiki" is not a specific book but a group of forged books with the title 'Miraiki,' assuming the name of Shotoku Taishi, created during the Kamakura period.
Japanese: 『未来記』は、特定の書ではなく、聖徳太子に仮託した「未来記」を称する鎌倉時代に頻出する偽書群。
English: Seiichi OYAMA argues that 'all the achievements attributed to Umayatoo except for two things, the Kani juni kai system and Kenzuishi (a Japanese envoy to Sui Dynasty China), are complete forgeries.'
Japanese: 大山誠一は「厩戸王の事蹟と言われるもののうち冠位十二階と遣隋使の2つ以外は全くの虚構である」と主張している。
English: "Zuisho" describes these two things but describes neither Empress Suiko nor Umayatoo, which indicates that the existence of Umayatoo (Shotoku Taishi), the Crown Prince of Empress Suiko, is denied bibliographically; therefore, the existence of Umayatoo can be only seen in the relics of the Ikaruga no Miya palace and Ikaruga-dera Temple.
Japanese: さらにこれら2つにしても、『隋書』に記載されてはいるが、その『隋書』には推古天皇も厩戸王も登場しない、そうすると推古天皇の皇太子・厩戸王（聖徳太子）は文献批判上では何も残らなくなり、痕跡は斑鳩宮と斑鳩寺の遺構のみということになる。
English: Oyama classifies the historical sources about Shotoku Taishi into two groups of 'Jushichijo Kenpo' written in the "Nihonshoki" and 'the halo inscription of the statue of Yakushi Zo in Horyu-ji Temple, the halo inscription of the statue of Shaka Sanson Zo in Horyu-ji Temple, Tenjukoku Shucho (embroidery representing Tenjukoku paradise), and Sangyo Gisho' in Horyu-ji Temple, and argues that both groups were created in the ages quite after the days of Umayatoo.
Japanese: また、聖徳太子についての史料を『日本書紀』の「十七条憲法」と法隆寺の「法隆寺薬師像光背銘文、法隆寺釈迦三尊像光背銘文、天寿国繍帳、三経義疏」の二系統に分類し、すべて厩戸皇子よりかなり後の時代に作成されたとする。
English: Oyama does not deny the possibility of the existence of Umayatoo, a powerful member of the Imperial family, who might have lived in the Ikaruga no Miya palace and also might have constructed Ikaruga-dera Temple during the Asuka period.
Japanese: 大山は、飛鳥時代にたぶん斑鳩宮に住み斑鳩寺も建てたであろう有力王族、厩戸王の存在の可能性は否定しない。
English: However, Oyama insists that the figure of Shotoku Taishi, who achieved various well known things as Prince Regent during the reign of Empress Suiko, was a fictitious character created by FUJIWARA no Fuhito, an influential man during the period when "Nihonshoki" was compiled.
Japanese: しかし、推古天皇の皇太子かつ摂政として、知られる数々の業績を上げた聖徳太子は、『日本書紀』編纂当時の実力者であった、藤原不比等らの創作であり、架空の存在であるとする。
English: Unlike the persons who insisted their opinion about Shotoku Taishi before him, Oyama was a professor with achievements in the field of ancient history, which might be the reason that his opinion created a big sensation.
Japanese: 従来の論者とは違い、大山は古代史分野において実績のある大学教授であったことから大きな反響を呼んだとも考えられる。
English: There were persons, who insisted that Shotoku Taishi was a fictional character or an imaginary character, before Oyama.
Japanese: ただし、これ以前にもこうした虚構説あるいは架空説は存在しなかった訳ではなかった。
English: For example, Tsutomu TAKANO insists in his "Shotoku Taishi Ansatsuron" (1985) that Shotoku Taishi and Umayatoo were different persons, that SOGA no Zentoko, a son of SOGA no Umako, was the real Shotoku Taishi, and that SOGA no Iruka was a merciless imaginary character which was created later to hide the fact that SOGA no Zentoko was assassinated by Emperor Tenji.
Japanese: 例えば高野勉の『聖徳太子暗殺論』（1985年）では、聖徳太子と厩戸皇子は別人で実は蘇我馬子の子・蘇我善徳こそが真の聖徳太子であり、後に天智天皇に暗殺された事実を隠蔽するために作った残虐非道な架空の人物が蘇我入鹿であると主張している。
English: Shinichiro ISHIWATARI published "Shotoku Taishi ha Inakatta - Kodai Nihonshi no Nazo wo Toku" (Shotoku Taishi did not exist - solve the mystery of the ancient Japanese history) (1992), and Eiichi TANIZAWA wrote "Shotoku Taishi ha Inakatta" (Shotoku Taishi did not exist) (2004).
Japanese: また石渡信一郎は『聖徳太子はいなかった—古代日本史の謎を解く』（1992年）を出版し、谷沢永一は『聖徳太子はいなかった』（2004年）を著している。
English: Going back to the past, scholars of historical artifacts during the latter half of the Edo period were first to deny that Jushichijo Kenpo was made by Shotoku Taishi.
Japanese: さらにさかのぼれば、十七条憲法を太子作ではないとする説は江戸後期の考証学者に始まる。
English: Sokichi TSUDA argued in his "Nihon Jodaishi Kenkyu" (Research in the ancient history of Japan) published in 1930 that Jushichijo Kenpo was not made by Shotoku Taishi (his four books including "Nihon Jodaishi Kenkyu" became prohibited books and Sokichi TSUDA resigned his post at Waseda University).
Japanese: また、津田左右吉は1930年の『日本上代史研究』において太子作ではないとしている（『日本上代史研究』ほか著書四冊は発禁となり、津田左右吉は早稲田大学を辞職した）。
English: Akira SEKI opposed those including Kensai KARIYA and Sokichi TSUDA who asserted that Jushichijo Kenpo was a forgery as 'their theories have poor evidence.'
Japanese: また関晃は狩谷鍵斎、津田左右吉などの偽作説について、「その根拠はあまり有力とはいえない」とする。
English: Those opposing the persons insisting that Shotoku Taishi was a fictitious figure include: Mitsuo TOYAMA, who wrote "Shotoku Taishi ha Naze Tenno ni Narenakattanoka" (Why Shotoku Taishi could not become the emperor) (2000); Kazu UEHARA, who wrote "Sekaishijo no Shotoku Taishi - Toyo no Ai to Chie" (Shotoku Taishi in the world history - Compassion and Wisdom of the East) (2002); Kojiro NAOKI, who wrote 'Umayatoo no Seijiteki-chii ni Tsuite' (About the political status of Umayatoo); Masaaki UEDA, who wrote 'Rekishi kara Mita Taishi Zo no Kyojitsu' (Fact and Fiction of the figure of Taishi from the historical view) (contained in the "Shotoku Taishi no Jitsuzo to Genzo" [Fact and Fiction of Shotoku Taishi]) (2001); Masato SONE, who wrote "Shotoku Taishi to Asuka Bukkyo" (Shotoku Taishi and Asuka Buddhism) (2007); and Tei MORITA, who wrote "Suikocho to Shotoku Taishi" (the Court of Empress Suiko and Shotoku Taishi) (2005).
Japanese: 聖徳太子虚構説に対する反論としては、遠山美都男『聖徳太子はなぜ天皇になれなかったのか』（2000年）、上原和『世界史上の聖徳太子-東洋の愛と智慧』（2002年）、直木孝次郎「厩戸王の政治的地位について」、上田正昭「歴史からみた太子像の虚実」（『聖徳太子の実像と幻像』所収）（2001年）、曽根正人『聖徳太子と飛鳥仏教』（2007年）、森田悌『推古朝と聖徳太子』（2005年）などがある。
English: Historical sources about Shotoku Taishi include "Nihonshoki" (Vol. 22, Suikoki), 'Sangyo Gisho,' 'Tenjukoku Shucho' (Tenjukoku Mandala Shucho), 'The halo inscription of the statue of Yakushi Zo in Horyu-ji Temple,' 'The halo inscription of the statue of Shaka Sanson Zo in Horyu-ji Temple,' 'The text written in sumi inside the pedestal of the statue of Shaka Sanson Zo in Horyu-ji Temple,' 'Dogo yuokahimeibun (=Iyo yuokahibun, recorded in the Iyo no Kuni Fudoki Itsubun)', 'Hokijito Robanmei,' "Joguki," and "Jogu Shotoku Hoo Teisetsu."
Japanese: 聖徳太子については『日本書紀（巻22推古紀）』、「三経義疏」、「天寿国繍帳（天寿国曼荼羅繍帳）」、「法隆寺薬師像光背銘文」、「法隆寺釈迦三尊像光背銘文」、「法隆寺釈迦三尊像台座内墨書」、「道後湯岡碑銘文（＝伊予湯岡碑文、伊予国風土記逸文に記録。）」、「法起寺塔露盤銘」、『上宮記』、『上宮聖徳法王帝説』などの歴史的資料がある。
English: Some persons argue that these sources were created in the ages quite after the days of Umayado no Miko or after "Nihonshoki" was compiled, and other persons advance different views and counterarguments.
Japanese: これらには厩戸皇子よりかなり後の時代、もしくは日本書紀成立以降に制作されたとする説があるものもあり、異説、反論もある。
English: Toshio FUKUYAMA, whose opinion was quoted in support of Oyama's opinion, suspects that the halo inscription of the statue of Shaka Sanson Zo in Horyu-ji Temple was added in the later age.
Japanese: 法隆寺釈迦三尊像光背銘文について、大山説が援用する福山敏男説では後世の追刻ではないかとする。
English: Oyama insists that Dogo yuokahimeibun was forged during the Kamakura period because it first appeared as quotations in the "Manyoshu Chushaku" (Annotated Manyoshu) written during the Bunei era (1264 - 1275) by Sengaku and the "Shaku Nihongi" (Annotated Nihonshoki) written between 1274 and 1301 (Iyo no Kuni Fudoki Itsubun).
Japanese: 大山説では道後湯岡碑銘文は仙覚『万葉集註釈』（文永年間(1264年～1275年）頃）と『釈日本紀』（文永11年～正安3年頃（1274年～1301年頃））の引用（伊予国風土記逸文）が初出であるとして、鎌倉時代に捏造されたものとする。
English: On the other hand, Yoshiyuki IBARAKI asserts that Iyo no Kuni Fudoki Itsubun quoted in the above-mentioned two books was part of Fudoki (Kofudoki compiled by government order in 713).
Japanese: 一方、荊木美行は前掲二書に引用された伊予国風土記逸文を風土記（和銅6年（713年）の官命で編纂された古風土記）の一部としている。
English: The inscription at Iyo Dogo hot spring, the inscription at the Uji-bashi bridge in Yamashiro, and the inscription on the tomb of Funeno ono obito (船首王), and the like are the oldest inscriptions.'
Japanese: 「碑文の古きものは、伊豫道後温泉の碑、山城宇治橋の碑、船首王の墓誌等がその最なるものである。」
English: The stone monument at Dogo hot spring was constructed in 596 but the monument is ruined now. The inscription is quoted in the "Shoku Nihongi" and originally contained in the "Iyo Fudoki".'
Japanese: 「道後温泉碑　推古天皇の四年に建てたもので碑は今日亡びてない。文は『續日本紀』に引く所にして、もと『伊豫風土記』に載せてあつた。」
English: About the 'Shomangyo Gisho' (Commentary on the Sutra of Queen Srimala), Akira FUJIEDA states that it might have been created in the Northern Dynasty of China in the latter half of the sixth century, as 70% of its description is identical with 'Shomangishohongi' excavated from Dunhuang.
Japanese: 「勝鬘経義疏」について藤枝晃は、敦煌より出土した「勝鬘義疏本義」と七割が同文であり、6世紀後半の中国北朝で作られたものであるとする。
English: About the title piece (label) on the first page of 'Hokekyo Gisho' (Commentary on the Lotus Sutra), Oyama insists that the monk Gyoshin applied it to show '太子親饌.'
Japanese: 「法華経義疏」巻頭の題箋（貼り紙）について、大山説は僧侶行信が太子親饌であることを誇示するために貼り付けたものとする。
English: Biten YASUMOTO denies the theory which states that the title piece of '太子親饌' was applied to the book later, because the handwriting of the letters such as '是' and '非' in the title '此是大委国上宮王私集非海彼本' are identical with those in the text, which means that the title piece and the text were written by the same person.
Japanese: 安本美典は題箋の撰号「此是大委国上宮王私集非海彼本」中の文字（「是」、「非」など）の筆跡が本文のそれと一致しており、題箋と本文は同一人物によって記されたとして、後から太子親饌とする題箋を付けたとする説を否定している。
English: As the title includes the word '大委国' meaning Japan, Yasumoto also denies the theory which states that the book was made abroad.
Japanese: また、題箋に「大委国」とあることから海外で作られたとする説も否定している。
English: Yong WONG (王勇), Director of the Institute of Japanese Culture Studies, states with some evidence that Sangyo Gisho was written by Shotoku Taishi, while admitting 'that the achievement made by a group was mostly announced under the name of the ruler.'
Japanese: 王勇（浙江工商大学日本文化研究所所長）は三経義疏について「集団的成果は支配者の名によって世に出されることが多い」としながらも、幾つかの根拠をもとに聖徳太子の著作とする。
English: About the title written in the title piece of 'Hokekyo Gisho,' however, he states that it was added by someone at a later time, because the style of handwriting and the techniques of calligraphy of the title differ from those of the text.
Japanese: ただし、「法華経義疏」の題箋の撰号については書体と筆法が本文と異なるとして後人の補記であるとする。
English: Shinsho HANAYAMA supposes that the notes and corrections written between the lines of 'Hokekyo Gisho' prove that Shotoku Taishi worked over the draft until the very end of his life.
Japanese: また花山信勝は「法華経義疏」行間の書込み、訂正について、最晩年まで聖徳太子が草稿の推敲を続けていたと推定している。
English: About the 'Tenjukoku Shucho,' Oyama denies that it was made during the reign of Empress Suiko based on the title of emperor, which is the posthumous title of the emperor, and the like.
Japanese: 「天寿国繍帳」について大山説では天皇号、和風諡号などから推古朝成立を否定している。
English: Hideyuki KANAZAWA judges that Tenjukoku Shucho was made in 690 or after because the zodiac described in the inscription is the one according to the Gihoreki (originally known as Rintokureki) calendar that was adopted in 690 in Japan.
Japanese: また、金沢英之は天寿国繍帳の銘文に現れる干支が日本では持統4年（690年）に採用された儀鳳暦（麟徳暦）のものであるとして、制作時期を690年以降とする。
English: On the other hand, Katsuaki OHASHI suggests that 'Tenjukoku Shucho' was made during the reign of Empress Suiko for several reasons including the dress code shown in the figure.
Japanese: 一方、大橋一章は図中の服制など、幾つかの理由から推古朝のものとしている。
English: About 'Kamitsumiya no Taishi Shotoku no Sumera' described in the 'Hokijito Robanmei,' which is said to have been inscribed in 706, Oyama insists that it was a forgery because it only appears in the "Shotoku Taishi Denshiki" (Kokon Mokuroku Sho [Horyu-ji Temple version]) written by Kenshin around 1238.
Japanese: 慶雲3年（706年）に彫られたとされる「法起寺塔露盤銘」に「上宮太子聖徳皇」とあることについて、大山説では法起寺塔露盤銘は暦仁一年（1238年）頃に顕真が著した『聖徳太子伝私記（古今目録抄〔法隆寺本〕）』にしか見出せないことなどから偽作とする。
English: While it is not entirely quoted, "Taishiden Kokon Mokuroku Sho" (Shitenno-ji Temple version) written by Chumei in the East monastery of Shitenno-ji Temple in 1227 describes '法起寺塔露盤銘云上宮太子聖徳皇壬午年二月廿二日崩云云'.
Japanese: 但し、全文の引用は無いものの、嘉禄三年（1227年）に四天王寺東僧坊の中明が著した『太子伝古今目録抄（四天王寺本）』には「法起寺塔露盤銘云上宮太子聖徳皇壬午年二月廿二日崩云云」と記されている。
English: Kojiro NAOKI argues 'that "Shotoku no Sumera" is not a forgery created during the Kamakura period, although the authenticity of the entire text of Robanmei including transcription errors is doubtful' based on the examples in the "Manyoshu" and the official messages written on the wooden plates discovered from the sites of Asukakyo and Heijokyo.
Japanese: また直木孝次郎は『万葉集』と飛鳥・平城京跡の出土木簡における用例の検討から「露盤銘の全文については筆写上の誤りを含めて疑問点はあるであろうが、『聖徳皇』は鎌倉時代の偽作ではないと考える」とする。
English: He also argues 'that the theory which states that Shotoku Taishi was created in the Nihonshoki is doubtful because the letters 'Shotoku no Sumera' appear on 'To Robanmei' of Hoki-ji Temple, which was made 14 years before the completion of the Nihonshoki and that Oyama's theory is largely based on supposition and lacks sufficient evidence in insisting that the Robanmei is a forgery.'
Japanese: また「日本書紀が成立する14年前に作られた法起寺の塔露盤銘には聖徳皇という言葉があり、書紀で聖徳太子を創作したとする点は疑問。露銘板を偽作とする大山氏の説は推測に頼る所が多く、論証不十分。」とする。
English: About the figure of Shotoku Taishi described in the Nihonshoki, Oyama insists that it was created by the monk Doji, who returned to Japan in 718 after having studied in the Tang Dynasty for 17 years, at the request of FUJIWARA no Fuhito and Nagaya no Okimi.
Japanese: 日本書紀における聖徳太子像について、大山説は藤原不比等と長屋王の意向を受けて、僧道慈（在唐17年の後、718年に帰国した）が創作したとする。
English: However, Hiromichi MORI states that Nihonshoki Vol. 22 containing 'Suikoki' belongs to the βgroup, which is described in the Japanese phonetic system (i.e., written by the Japanese people including monks who had studied in Silla), and not the α group, which is described in the Chinese phonetic system (i.e., written by Chinese people visiting Japan).
Japanese: しかし、森博達は「推古紀」を含む日本書紀巻22は中国音による表記の巻（渡来唐人の述作）α群ではなく、日本音の表記の巻（日本人新羅留学僧らの述作）β群に属するとする。
English: Suikoki' has a lot of incorrect Chinese characters, and errors in the meanings and the use of Chinese characters in the Chinese writings, which is the reason for criticizing Oyama who insists that 'Suikoki' was written by Doji, who had studied in China for 17 years.
Japanese: 「推古紀」は漢字、漢文の意味及び用法の誤用が多く、「推古紀」の作者を17年の間唐で学んだ道慈とする大山説には批判がある。
English: Hiromichi MORI argues that YAMADA no Fuhitomikata, the Doctor of Letters, started to write the β group during the reign of Emperor Monmu (697 - 707).
Japanese: 森博達は文武朝（697年～707年）に文章博士の山田史御方（やまだのふひとみかた）がβ群の述作を開始したとする。
English: "Koki," a commentary on the Taiho Code, (around 738) describes that the posthumous title for 'Kamitsumiya no Taishi' (Umayado no Miko) was determined to be Shotokuo.
Japanese: 大宝令の注釈書『古記』（天平10年、738年頃）には上宮太子（厩戸皇子）の諡号を聖徳王としたとある。
English: "播磨国風土記"二鄉里驛家 大國里 '池之原 原南有作石 形如屋 長二丈 廣一丈五尺 高亦如之 名號曰 大石 傳云 聖徳王御世 廄戶 弓削大連 守屋 所造之石也'
Japanese: 『播磨国風土記』二鄉里驛家大國里　「池之原原南有作石形如屋長二丈廣一丈五尺高亦如之名號曰大石傳云聖徳王御世廄戶弓削大連守屋所造之石也」
English: About the genealogy written in the beginning of "Jogu Shotoku Hoo Teisetsu," Saburo IENAGA states that it is based on the source which existed before the completion of the Kojiki and the Nihonshoki as "the genealogy was established no later than the Taiho era (701 - 704)."
Japanese: 『上宮聖徳法王帝説』巻頭に記述されている聖徳太子の系譜について、家永三郎は『おそくとも大宝（701～704）までは下らぬ時期に成立した』として、記紀成立よりも古い資料によるとしている。
English: Although people worshipped Shotoku Taishi as 'he is a bodhisattva' from a long time ago, particularly from the end of the Muromachi period, the day of 'Taishiko' was set on February 22nd, which was said to be the anniversary of Shotoku Taishi's death, and religious associations began to be held on that day among carpenters and woodworkers.
Japanese: 「聖徳太子は観音菩薩の生まれ変わりである」として、太子自身を信仰対象にした例は古くからあるが、特に室町時代の終わり頃から、太子の忌日と言われる2月22日を「太子講」の日と定め、大工や木工職人の間で講が行なわれるようになった。
English: This is because Shotoku Taishi was worshipped as a guardian deity of construction and woodworking based on the belief that Shotoku Taishi was engaged in large scale construction projects including Shitenno-ji Temple and Horyu-ji Temple, and defined various vocations.
Japanese: これは、四天王寺や法隆寺などの巨大建築に太子が関わり聖徳太子諸職を定めたたという説から、建築、木工の守護神として崇拝されたことが発端である。
English: During the Edo period, Taishiko became much more popular as it began to be held not only by carpenters but also by various other groups of people in the same vocations like plasterers, coopers, and smiths.
Japanese: さらに江戸時代には大工らの他に左官や桶職人、鍛冶職人など、様々な職種の職人集団により太子講は盛んに営まれるようになった。
English: Shonan YOKOI (male, September 22, 1809 - February 15, 1869) is a samurai, feudal retainer of Kumamoto Domain and Confucian.
Japanese: 横井小楠（よこいしょうなん、男性、文化(元号)6年8月13日(旧暦)（1809年9月22日）-明治2年1月5日(旧暦)（1869年2月15日））は日本の武士･熊本藩士､儒学者。
English: In 1809, he was born as the second son of a feudal retainer of Kumamoto Domain in Kumamoto, Higo (current Kumamoto Prefecture).
Japanese: 文化6年（1809年）、肥後熊本（現在の熊本県）に、熊本藩藩士の次男として生まれる。
English: His imina (posthumous name) is '時存' ('Tokihiro' or 'Tokiari') and his formal nanori (self-introduction, announcement of candidature) is TAIRA no Tokihiro/Tokiari.
Japanese: 諱は「時存」（「ときひろ」「ときあり」）であり、正式な名のりは平時存(たいらのときひろ/ときあり)。
English: The origin is that a son of Takatoki HOJO's bereaved son Tokiyuki HOJO moved to Yokoe village, Aichi District, Owari Province (current Aichi Prefecture), and a child of Tokitoshi YOKOE, equivalent to a great-grandchild of Tokiyuki, changed his name to Yokoi.
Japanese: 北条高時の遺児北条時行の子が尾張国愛知郡(愛知県)横江村に住し、時行4世孫にあたる横江時利の子が、横井に改めたのがはじまり。
English: The son of Tokitoshi is Tokinaga YOKOI, and his descendants continued into Tokikatsu YOKOI (横井時勝), Tokinobu YOKOI (横井時延), Tokiyasu YOKOI (横井時泰), Tokiyasu YOKOI (横井時安) and so on.
Japanese: 時利の子は横井時永といい、その子孫は横井時勝、横井時延、横井時泰、横井時安---と続いた。
English: As descendants of the Hojo clan, they used the Chinese character of '時' which was the tsuji (distinctive character used in the names of all people belonging to a single clan or lineage) of their ancestors for generations.
Japanese: 北条氏の子孫として代々祖先の通字であった「時」の字を名乗りに用いる。
English: Also, the key players of the Meiji Restoration such as Ryoma SAKAMOTO and Kowashi INOUE and a number of later pivotal members of the New Meiji Government visited there.
Japanese: また、坂本龍馬や井上毅など、明治維新の立役者やのちの明治新政府の中枢の多くもここを訪問している。
English: Invited as politics adviser to Yoshinaga MATSUDAIRA, he engaged in the reformation of domain duties of Fukui Domain and also the reformation of the shogunate government as adviser to Shungoku, who was the president of political affairs of bakufu.
Japanese: 松平慶永の政治顧問として招かれ、福井藩の藩政改革、さらには幕府の政事総裁職であった春嶽の助言者として幕政改革にかかわる。
English: In 1868, he attended at the New Government as Sanyo (Counselor), however, he was assassinated in Higashigawa, Marutamachi-dori Street Sagaru, Teramachi-dori Street, Kyoto (current Nakagyo Ward, Kyoto City) by samurais from Totsugawa area on the way back from sandai (a visit to the Imperial Palace).
Japanese: 慶応4年（1868年）新政府に参与として出仕するが、翌年参内の帰途、十津川郷士らにより、京都寺町通丸太町通下ル東側（現在の京都市中京区）で暗殺される。
English: The reason of the killing is said to have been complete fabrication that 'Yokoi is driving Japan to open to the world and Christianize the country'.
Japanese: 殺害の理由は「横井が開国を進めて日本をキリスト教化しようとしている」といった事実無根なものであったと言われている。
English: In addition, a great confusion was caused, for example, the conservatives who were dissatisfied with the policy of "opening of the country" of the New Government, including Juro KOGA of Danjodai (Board of Censors), forged a book named "Tendo Kakumei" and attributed it to Yokoi to accuse him of plotting secretly to overthrow the Imperial Court.
Japanese: しかも弾正台の古賀十郎ら新政府の開国政策に不満を持つ保守派が裁判において横井が書いたとする『天道覚明書』という偽書を作成して横井が秘かに皇室転覆を企てたとする容疑で告発するなど、大混乱に陥った。
English: Despite a number of setbacks, 4 samurais from Totsugawa area who killed Shonan were executed in 1870.
Japanese: 紆余曲折の末、実行者であった十津川郷士ら4名が明治3年に処刑される事となった。
English: He criticized national isolation and the shogunate system, and groped for alternative concepts for new state and society from a point of view of 'public' and 'commerce'.
Japanese: 鎖国体制・幕藩体制を批判し、それに代わり得るあたらしい国家と社会の構想を「公共」と「交易」の立場から模索した。
English: Shonan emphasized the debate such as 'Koshu Toron' and 'Meiho Kogaku', which were beyond status hierarchy, as the most important agency for the management of politics to represent 'public' nature and 'public' area.
Japanese: 小楠は、「公共」性・「公共」圏を実現するために、「講習討論」「朋友講学」といった身分階層を超えた討議を政治運営のもっとも重要な営為として重視した。
English: In addition, from his position of emphasizing 'commerce', he pushed forward overseas trade, and suggested the domestic scheme of autonomous development of industry looking on the development of industry also as 'commerce', and for this, advocated the necessity of united nation beyond bakufu and han.
Japanese: また、「交易」を重視する立場から、外国との通商貿易をすすめ、産業の振興をも「交易」として捉えて国内における自律的な経済発展の方策を建議し、そのために幕府・藩を越えた統一国家の必要性を説いた。
English: As a written material which systematically presents Shonan's theory of nation, there is 'Kokuze Sanron' (the Three Major Discussion of State Policy) written for the reformation of domain duties of Fukui Domain, Echigo Province in 1860.
Japanese: 体系的に小楠の国家論が提示された文書として、万延元年（1860年）に越前国福井藩の藩政改革のために執筆された「国是三論」がある。
English: There are more written materials such as 'Gakko Mondo Sho' written in 1852 discussing about the relationship between academia and politics, 'Iryo Osetsu Taii', an opinion about Matthew (Calbraith) PERRY and Evfimiy Vasil' evich Putyatin, in 1853, 'Shozan Taiwa', the record of dialogue with Kowashi INOUE, in 1864 and 'Shozan Kanwa', the record of dialogue with Nagazane MOTODA, in 1865.
Japanese: そのほか、学問と政治のむすびつきを論じた嘉永5年（1852年）執筆の「学校問答書」、マシュー・ペリーやエフィム・プチャーチンへの対応についての意見書である嘉永6年（1853年）執筆の「夷虜応接大意」、元治元年（1864年）の井上毅との対話の記録「沼山対話」、慶応元年（1865年）の元田永孚との対話の記録「沼山閑話」などがある。
English: He is also known for describing republican institutions (presidential system) as 'the reign of Yao Shun (peaceful transfer of power)'.
Japanese: 共和制（大統領制）の事を「尭舜の世（禅譲）」と評した事でも知られる。
English: Sorai OGYU (March 21, 1666 - February 28, 1728) is a Confucian, thinker and philologist in the middle of the Edo period.
Japanese: 荻生徂徠（おぎゅうそらい、寛文6年2月16日(旧暦)（1666年3月21日）-享保13年1月19日(旧暦)（1728年2月28日）は、江戸時代中期の儒学者・思想家・文献学学者である。
English: His real name is Nabematsu, azana (common name) is Shigenori, and Sorai ('徂徠', one theory is '徂來') is go (pen name).
Japanese: 本名は雙松（なべまつ）、字は茂卿（しげのり）で徂徠は号である（一説では「徂來」が正しいとする）。
English: He excelled academically at a very young age and studied with Gaho HAYASHI and Hoko HAYASHI, but he moved to Honno village (current Mobara City) in Kazusa Province due to his father's chikkyo (being confined to one's house) in 1678.
Japanese: 幼くして学問にすぐれ林鵞峰・林鳳岡に学んだが、延宝7年（1679年）、父の蟄居にともない、14歳にして上総国の本納村（現・茂原市）に移った。
English: Recalling his Kazusa days, he stated it was 'the power of Nanso (the south of Boso)' that made his success in learning.
Japanese: この上総時代を回顧して自分の学問が成ったのは「南総之力」と述べている。
English: In 1690, at the age of 25, he was forgiven and returned to Edo, where he also studied hard.
Japanese: 元禄3年（1690年）、25歳のとき赦されて江戸に戻り、ここでも学問に専念した。