nntsuzu/KFTT huggingface dataset:
English: It is also called Sajifutsu no Kami or Mikafutsu no Kami, and the word "futsu" in these names indicates the sound of cutting something off with a sword.
Japanese: 佐士布都神（さじふつのかみ）、甕布都神（みかふつのかみ）とも言い、「ふつ」は物を断ち切る音を表す。
English: Takemikazuchi no Kami (The god Takemikazuchi) used this sword to pacify Ashihara no Nakatsukuni (the Central Land of Reed Plains).
Japanese: 建御雷神（たけみかずちのかみ）はこれを用い、葦原中国（あしはらのなかつくに）を平定した。
English: On the Jinmu tosei (Eastern expedition of the Emperor Jinmu), when the emperor failed to kill Nagasunehiko and was beleaguered in the Mount Kumano, Takakuraji presented the Futsumitama sword to the Emperor Jinmu.
Japanese: 神武東征の折り、ナガスネヒコ誅伐に失敗し、熊野山中で危機に陥った時、高倉下が神武天皇の下に持参した劔がふつみたまである。
English: The spiritual power of the sword awakened the army from the poisonous air and revived them to win the war, so it is said that the sword was very useful in the conquest of the Yamato Province.
Japanese: その剣の霊力は軍勢を毒気から覚醒させ、活力を得てのちの戦争に勝利し、大和国の征服に大いに役立ったとされる。
English: During the reign of Emperor Jinmu, Futsunomitama was enshrined in the Imperial court by Umashimaji no Mikoto who is said to be the founder of the Mononobe clan.
Japanese: 神武の治世にあっては、物部氏の祖と言われる宇摩志麻治命（うましまじのみこと）が宮中で祭った。
English: In the reign of Emperor Sujin, Ikagashiko no Mikoto of the Mononobe clan transferred the sword to the Isonokami-jingu Shrine where it was worshipped as a goshintai (object of worship housed in a Shinto shrine and believed to contain the spirit of a deity).
Japanese: 崇神天皇の代に至り、同じく物部氏の伊香色雄命（いかがしこおのみこと）の手によって石上神宮に移され、御神体となる。
English: The enshrined deity of the Isonokami-jingu Shrine is Futsunomitama no Okami which is said to be a divine spirit of Futsunomitama.
Japanese: 同社の祭神である布都御魂大神（ふつのみたまのおおかみ）は、布都御魂の霊とされる。
English: Futsunomitama was later buried in the kinsokuchi (tabooed land) at the back of the haiden (a hall of worship) of the shrine, but in 1874 it was excavated by Masatomo KAN, the chief priest of the shrine at the time, and enshrined in the honden (main shrine building) and it is still worshipped today as goshintai.
Japanese: 布都御魂はやがて拝殿の裏手の禁足地に埋められるが、明治7年（1874年）に当時の大宮司の菅政友によって発掘され、本殿に奉安され、神体として祭られている。
English: The object excavated by Masatomo KAN was a single-edged iron sword that was curved to the opposite side to the ordinary Japanese swords.
Japanese: 菅政友によって発掘された物は、形状は内反り（通常の日本刀とは逆に刃の方に湾曲）の片刃の鉄刀。
English: The Kashima-jingu Shrine also has a huge straight sword named Futsumitama no Tsurugi (sword) or Futsunomitama no Tsurugi.
Japanese: 一方、鹿島神宮にも布都御魂剣または韴霊剣（ふつのみたまのつるぎ）と称する巨大な直刀が伝わっている。
English: Hitsugi, a guardian of miko (a shrine maiden), took the Futsunomitama that was enshrined in the Kashima-jingu Shrine and cut the stone torii (shrine gate) to create kekkai (barrier).
Japanese: 巫女守である日嗣が鹿島神宮に収められていたのを手にし、結界を作るために神宮内にある石鳥居を斬った。
English: Later, when Hitsugi used the sword to cut lava to stop an eruption of Mount Fuji, the sword was destroyed.
Japanese: 後に富士山での噴火を沈めるために溶岩を断ち斬った際に大破してしまう。
English: The meaning of "haba" is unknown, although prevailing theories state that the word means "big for a feather" or "a large snake."
Japanese: 「羽々」の意味は不詳だが、「羽のように大きい」もしくは「大蛇」と解する説が有力。
English: When Takamimusuhi no Kami (the god Takamimusuhi) sent Amewakahiko down to the Ashihara no Nakatsukuni (literally, the Central Land of Reed Plains, which refers to the human world), Amanohabaya was given to Amewakahiko together with the bow called Amanokagoyumi (for details, refer to "pacification of Ashihara no Nakatsukuni").
Japanese: 高皇産霊神（たかみむすひのかみ）が、天稚彦（あめわかひこ）を葦原中国（あしはらのなかつくに）に下す際に、天鹿児弓（あまのかごゆみ）と共に天稚彦に与えた（詳しい経緯は葦原中国平定を参照）。
English: When Emperor Jinmu set off on the eastern expedition, Nagasunehiko showed Amanohabaya owned by Nigihayahi no Mikoto to the emperor to prove that he was serving Amatsu Kami (god of heaven), but Nagasunehiko was killed by Nigihayahi no Mikoto.
Japanese: 神武東征に望む神武天皇に対し、長髄彦（ながすねひこ）は饒速日命（にぎはやひのみこと）が所持する天羽々矢を示し、自分が天津神に仕えていることを証明するが、饒速日命の手によって殺害される。
English: It was launched in 1907 by Kaoru OSANAI, and the publication has been carried on as a dojinshi (hobby magazine) at the University of Tokyo.
Japanese: 1907年（明治40年）小山内薫が創刊し、東京大学（東京大学）系の同人誌として後に続いた。
English: In particular, the contributors to the third and fourth runs of Shinshicho such as Kan KIKUCHI, Ryunosuke AKUTAGAWA, Masao KUME and Yuzuru MATSUOKA were called the Shinshicho School, and became one of the bases for literature in the Taisho period.
Japanese: 特に第3次-第4次新思潮の同人菊池寛、芥川龍之介、久米正雄、松岡讓らを新思潮派といい、大正文学の一つの拠点になった。
English: It contained articles such as translations of Anton CHEKHOV and the proceedings of the IBSEN study group (group participants included Toson, Katai and others).
Japanese: アントン・チェーホフの翻訳やイプセン研究会の記録（藤村、花袋らが参加）などを掲載。
English: The participants included: Junichiro TANIZAKI, Tetsuro WATSUJI, Hitoshi ASHIDA, Sota KIMURA, Sueo GOTO and Shosen ONUKI.
Japanese: 谷崎潤一郎、和辻哲郎、芦田均、木村荘太、後藤末雄、大貫晶川らが参加。
English: In reality, this second series was more of a dojinshi organized by TANIZAKI and other contributors who were still students at the University of Tokyo, which borrowed the renowned name of the "Shinshicho".
Japanese: 実態は東大の学生だった谷崎らの同人誌で、有名な『新思潮』の名を借りたようなもの。
English: This series of the magazine was banned because of a short story of Anatole France translated by ASHIDA, resulted in the end of publication.
Japanese: 芦田によるアナトール・フランスの短篇小説の翻訳が原因で発売禁止処分を受け、終焉を迎える。
English: Ryunosuke AKUTAGAWA (under the pseudonym Ryunosuke YANAGAWA) also took part in the publication by translating literary works, while Fumimaro KONOE and Kyo IGAWA (Kyo TSUNETO) translated the works of some Irish writers.
Japanese: 芥川龍之介（筆名：柳川隆之助）も翻訳などで参加、近衛文麿や井川恭（恒藤恭）もアイルランド出身作家の作品を翻訳。
English: A work of Akutagawa, 'Hana' (The Nose) contained in the initial issue, was highly acclaimed by Soseki NATSUME.
Japanese: 創刊号に掲載された芥川の「鼻(芥川龍之介)」が夏目漱石に激賞された。
English: Contributors such as Hiroyuki AGAWA, Takeo OKUNO, Ayako SONO, Shumon MIURA, Hyoe MURAKAMI, Hiroo SAKATA, Toshiyuki KAJIYAMA and Sawako ARIYOSHI took part in the publication of this series.
Japanese: 阿川弘之、奥野健男、曽野綾子、三浦朱門、村上兵衛、阪田寛夫、梶山季之、有吉佐和子らが参加。
English: Giretsu Kaiten Hyakushu is a collection of waka (Japanese poems) of patriot samurai in the end of Edo period, published in September 1874.
Japanese: 義烈回天百首（ぎれつかいてんひゃくしゅ）とは、1874年（明治7年）9月に発行された幕末志士の歌を集めた和歌集。
English: This collection shows poetry (mostly death haiku) by heroes such as Shoin YOSHIDA, Genzui KUSAKA, and Koshiro FUJITA, with their short biographies.
Japanese: 吉田松陰、久坂玄瑞、藤田小四郎といった英傑たちの詠んだ歌（多くは辞世の句）を、人物略伝と共に紹介している。
English: Although the contents of this collection are not highly credible due to the editor's prejudiced impressions and incorrect hearsay, it does conveys the public feeling for patriot samurai in the end of Edo period and the demand for heroic tales at that time.
Japanese: 編集者の思い込みや伝聞の誤りにより内容の信用度はあまり高くないが、当時の民衆の幕末志士に対する思いや、英雄譚の需要などを読取ることができる。
English: Kunibiki Shinwa (Land dragging myth) is a part of Japanese mythology that has been passed down in the Izumo Province.
Japanese: 国引き神話（くにびきしんわ）は、出雲国に伝わる日本神話の一つである。
English: This story is not described in "Kojiki" (The Records of Ancient Matters) or "Nihonshoki" (Chronicles of Japan), but is found at the top of "Izumo no Kuni Fudoki" (the Topography of Izumo Province), at the beginning of the section of Ou-gun.
Japanese: 『古事記』や『日本書紀』には記載されておらず、『出雲国風土記』の冒頭、意宇郡の最初の部分に書かれている。
English: Yatsukamizuomitsunu no Mikoto complained that Izumo was a small and young (incomplete) province, so he came up with an idea that would make the area larger by dragging extra areas from other provinces and connecting them onto the land of the Izumo Province.
Japanese: 八束水臣津野命（やつかみずおみつぬのみこと）は、出雲の国は狭い若国（未完成の国）であるので、他の国の余った土地を引っ張ってきて広く継ぎ足そうとした。
English: He stretched a rope between Sahime-yama Mountain (Mt. Sanbe) and Honokamidake Mountain (Mt. Daisen) and, as described below, pulled it while saying the words "Kuniko, kuniko," (Come land, come land) until the new land mass was made which became known as the Shimane Peninsula.
Japanese: そして、佐比売山（三瓶山）と火神岳（大山）に綱をかけ、以下のように「国来国来（くにこくにこ）」と国を引き、できた土地が現在の島根半島であるという。
English: When Yatsukamizuomitsunu no Mikoto finished dragging the lands and pierced the earth by a wood stick with a cry, woods grew thickly that became "Ou no mori" (the Ou forest).
Japanese: そして、国引きを終えた八束水臣津野命が叫び声とともに大地に杖を突き刺すと木が繁茂し「意宇の杜（おうのもり）」になったという。
English: Shiragi no misaki (Cape of Shiragi) -> From Kozu no Oritae (border of Kozu) to Yaoni Kizuki no misaki (Cape of Kizuki)
Japanese: 新羅の岬→去豆の折絶から八穂爾支豆支の御埼（やほにきづきのみさき。杵築崎）
English: It describes the life of an elementary school teacher from a buraku (the outcaste communities), who struggles and suffers because of his origin, until he finally confesses his background.
Japanese: 被差別部落出身の小学校教師がその出生に苦しみ、ついに告白するまでを描く。
English: Soseki NATSUME praised "Hakai" (in a letter addressed to Sohei MORITA) as "it is a masterpiece among those novels written in Meiji Period, which should be passed on to future generations."
Japanese: 夏目漱石は、『破戒』を「明治の小説としては後世に伝ふべき名篇也」（森田草平宛て書簡）と評価した。
English: In the late Meiji period, the main character Ushimatsu SEGAWA, born into a buraku community, grew up under his father's commandment to keep his birth and social status concealed all his life.
Japanese: 明治後期、被差別部落に生まれた主人公・瀬川丑松は、その生い立ちと身分を隠して生きよ、と父より戒めを受けて育った。
English: However, he secretly revered Rentaro INOKO, a liberation activist who was also born into a buraku community.
Japanese: が、同じく被差別部落に生まれた解放運動家、猪子蓮太郎をひた隠しに慕うようになる。
English: Ushimatsu felt that he would be able to disclose his background only to Inoko; although he almost speak it out in some occasions, his feeling always wavered, and the days passed by.
Japanese: 丑松は、猪子にならば自らの出生を打ち明けたいと思い、口まで出掛かかることもあるが、その思いは揺れ、日々は過ぎる。
English: After a while, a rumor spread out in school that Ushimatsu was from a buraku community, shortly followed by the brave death of Inoko.
Japanese: やがて学校で丑松が被差別部落出身であるとの噂が流れ、更に猪子が壮絶な死を遂げる。
English: Either from the harshness of the shock, or the suspicions of his colleagues and others, Ushimatsu felt he was driven into a corner.
Japanese: その衝撃の激しさによってか、同僚などの猜疑によってか、丑松は追い詰められた。
English: This novel (especially the scene of Ushimatsu revealing his background to his students) appeared in Sue SUMII's "Hashi no nai kawa" (The River with No Bridge), and became the topic of conversation among Seitaro and other characters.
Japanese: この作品（特に丑松が生徒に素性を打ち明ける場面）は、住井すゑの『橋のない川』でも取り上げられ、誠太郎をはじめとする登場人物の間で話題に上っている。
English: In that scene, Seitaro took a critical view toward the way how Ushimatsu begged for his students' forgiveness, putting on his knees on the classroom podium when he reveal his background.
Japanese: この中で誠太郎は、丑松が素性を打ち明ける際、教壇に跪いて生徒に詫びていることを批判的に捉えている。
English: However, with respect to their views or stances on discrimination, they are different to the point of being almost opposite.
Japanese: が、両者の差別に対する考え方あるいはスタンスは正反対と言ってよいほどに異なる。
English: In fact, the perspectives regarding those recognition, opinion, liberation movements toward this particular discrimination issue varry so much that it is extremely difficult to go beyond the basic grasp of the matter.
Japanese: 事実、現在の差別問題に関する認識、見解、解放運動のベクトルは様々で、この問題のある一定以上の捉え方は非常に難しいものである。
English: This can also be said to pose an obstacle for a deeper understanding of the issue.
Japanese: それがこの問題の理解を深めるにあたり障壁になる部分であるともいえる。
English: This novel, first published at the author's own expense, was purchased in April 1913 by Shincho-sha Company for a very high price, (two thousand yen in the value of that time) and it was published by the company.
Japanese: 自費出版されたこの作品は、1913年4月、高額（当時の2000円）で新潮社が買い取り出版した。
English: In February 1922, this novel was published second time, included in the third volume of the "Toson zenshu" (the collected works of Toson SHIMAZAKI, Toson zenshu kankokai).
Japanese: 次に出版されたのは1922年2月で、『藤村全集』第3巻（藤村全集刊行会）に収録された。
English: Although Toson wrote at the end of the book that he had "quite intensively revised for details", all he did was actually to change a few expressions.
Japanese: 藤村は巻末に「可精しく訂正」したとしているが、実際には多少の語句の入れ替えを行ったのみであった。
English: In 1929, 'Hakai' appeared in the 'Shimazaki Toson hen' (the Toson SHIMAZAKI volume), which was the sixth volume of the "Gendai chohen shosetsu zenshu" (A Collection of Modern Long Fiction, Shinchosha).
Japanese: 1929年には、『現代長編小説全集』第6巻（新潮社）の「島崎藤村篇」で「破戒」が収録された。
English: This indicates that he was conscious of a campaign led by Zenkoku Suiheisha (the National Levelers' Association) to develop Buraku Liberation Movement for abolishing discriminatory language and behavior.
Japanese: これは当時、全国水平社が部落解放運動を展開し、差別的な言動を廃絶しようとする動きがあったことを意識している。
English: Later, Suiheisha criticized this suppression of free speech, and even praised "Hakai" as having 'contributed to progressive enlightenment'.
Japanese: 水平社は後に言論の圧迫を批判し、『破戒』に対しても「進歩的啓発の効果」があげられるとし、評価している。
English: The Buraku Kaiho Zenkoku Iinkai (the National Committee for Buraku Liberation) criticized this behavior by Toson, stating that the alterlation of how to call the name of being discriminated would not help change the discrimination itself.
Japanese: これを部落解放全国委員会が、呼び方を変えても差別は変わらないとして批判した。
English: In 1953, 'Hakai', with a text based on the first edition, appeared in the 'Shimazaki Toson shu' (the Toson SHIMAZAKI collection), which was the eighth volume of the "Gendai Nihon bungaku zenshu" (Collection of Current Japanese literature, Chikuma Shobo).
Japanese: 1953年、『現代日本文学全集』第8巻（筑摩書房）の「島崎藤村集」に、初版を底本にした「破戒」が収録された。
English: The committee issued a written statement pointing out that the publisher, Chikuma Shobo, had not taken into account of the people who were suffering from the Buraku problem.
Japanese: 委員会は、筑摩書房の部落問題に悩む人々への配慮のなさを指摘し、声明文を発表した。
English: The "Hakai" of the Shincho Bunko edition that had been published since 1954 also changed its text to that of the first edition, starting from its 59th printing in 1971.
Japanese: 1954年に刊行された新潮文庫版『破戒』も、1971年の第59刷から初版本を底本に変更している。
English: Tensho (literally the 'Book of Heaven', also called Amatsufumi or Amenofumi) is a chronological history that is said to have been compiled by FUJIWARA no Hamanari at the end of the Nara period.
Japanese: 天書（てんしょ・あまつふみ・あめのふみ）は、奈良時代末期に藤原浜成の撰とされる編年体の歴史書。
English: Although there is no way to verify the theory that it was compiled by FUJIWARA no Hamanari, there is no evidence that Hamanari was ever promoted to Dainagon (Major Councilor).
Japanese: 藤原浜成の撰とする説は確かめ得ないが、浜成が大納言に昇った事実はない。
English: Its surviving fragments are quoted in the following manuscripts: one article in the "Chokan Kanmon" (Prayer of the Chokan Era), twenty-eight articles in the "Shaku Nihongi" (Annotated Nihonshoki [Chronicles of Japan]), and others in the "Shosha kongenki" (literally, the records of historical origins of shrines) and the "Nihon Shoki Sanso" (Interpretations of the Nihonshoki [Chronicles of Japan]).
Japanese: 『長寛勘文』に1条、『釈日本紀』に28条、『諸社根元記』、『日本書紀簒疏』において逸文が引かれている。
English: While it is considered to be the same work as the first version above since it roughly includes the surviving fragments, there is another theory that it is a forgery of the early-modern period based on the surviving fragments.
Japanese: 逸文をおおよそ含んでいるので上記の１と同じものとも考えられるが、逸文を基にした近世の偽書との説もある。
English: In addition, it is likely to be a forgery by later generations because the "Honcho shojaku mokuroku" (Catalogue of Books in Japan, the oldest known work of its type) describes it as 'Tensho, in ten volumes' and 'compiled by Dainagon FUJIWARA no Hamanari.'
Japanese: また、『本朝書籍目録』に「天書十巻」「大納言藤原浜成撰」とあることからの、後世の偽書であろう。
English: It appeared serially in Yomiuri shimbun-Newspaper from January 1, 1897 to May 11, 1902.
Japanese: 読売新聞に明治30年（1897年）1月1日～明治35年（1902年）5月11日まで連載された。
English: There is a famous scene in this story that Kanichi gave a kicked at Omiya who came after Kanichi to Atami for his forgiveness.
Japanese: 追いかけて許しを乞うお宮を貫一が蹴り飛ばす、熱海での場面が有名である。
English: Although Omiya (Miya SHIGISAWA) was once engaged to a student of Daiichi High School (the first old-education-system high school), Kanichi HAZAMA, she suddenly got married with a wealthy Tadatsugu TOMIYAMA just before the marriage with Kanichi.
Japanese: 第一高等学校(旧制)の学生の間貫一（はざまかんいち）の許婚（いいなずけ）であるお宮（鴫沢宮、しぎさわみや）は、結婚を間近にして、富豪の富山唯継のところへ嫁ぐ。
English: Kanichi was infuriated by the act of Omiya; he questioned her closely about the reason when she came after Kanichi to Atami, yet she did not tell him the truth.
Japanese: それに激怒した貫一は、熱海で宮を問い詰めるが、宮は本心を明かさない。
English: According to a literary critic, Hirotoshi KITAJIMA, the model of the main character, Kanichi HAZAMA, was Sazanami IWAYA, a scholar of children's literature.
Japanese: 文芸評論家北嶋廣敏によれば、主人公・間貫一のモデルは児童文学者の巖谷小波である。
English: However, Shintaro OHASHI of Hakubunkan (the model of Tadatsugu TOMIYAMA) made of with Suma while Sazanami was away for two years working at a newspaper publishing company in Kyoto.
Japanese: が、小波が京都の新聞社に2年間赴任している間に、博文館の大橋新太郎（富山唯継のモデル）に横取りされてしまった。
English: It is said that Sazanami did not mind that very much because he did not intend to marry her, but his friend Koyo got angry, burst into the restaurant, and gave a kick at Suma.
Japanese: 小波は別に結婚する気もなかったのでたいして気にも留めていなかったというが、友人の尾崎紅葉が怒って料亭に乗り込み須磨を足蹴にした。
English: Because the author died before completing the work, it is hard to see the perspective picture of the novel, but the compromise between the classical and colloquial styles was praised and considered splendid.
Japanese: 作者が未完のままに亡くなったため、作品の全体像が掴めないという難点はあるが、雅俗折衷の文体は当時から華麗なものとして賞賛された。
English: However, once the naturalist literature in colloquial style became popular, its elegant prose was considered as old-fashioned.
Japanese: だが、自然主義文学の口語文小説が一般化すると、その美文がかえって古めかしいものと思われた。
English: Because the mediocrity of the plot development of this novel became the point of focus, this novel has been no longer treated seriously since then.
Japanese: ストーリーの展開の通俗性が強調され、真剣に検討されることは少なくなった。
English: The creation notes for this novel written by Koyo were found during the process of compiling Chuo Koronsha edition of "The Complete Works of Ozaki Koyo," which was planned around 1940.
Japanese: 1940年頃に企画された中央公論社版の『尾崎紅葉全集』の編集過程で、創作メモが発見された。
English: The memos revealed a part of his ideas; for examples, Kanichi spend all the money saved up by usury for justice; there was an intention for Omiya to get married with Tomiyama.
Japanese: 貫一が高利貸しによって貯めた金を義のために使い切ること、宮が富山に嫁いだのには、意図があってのことだったという構想の一端が明らかにされた。
English: However, this collection of works edition was not completed under the disasters of war, thus the novel did not come to the point of serious re-evaluation.
Japanese: しかし、戦渦の中でこの全集が未完に終わったこともあって、再評価というほどにはならなかった。
English: In the 1980s, the whole literary works published by Kenyu-sha Company were revaluated, and the study of the souces and ideas for those novels was developed; as the result, a theory became dominant that this novel was based on American novels.
Japanese: 1980年代になって、硯友社文学全体の再評価の中で、典拠や構想についての研究が進み、アメリカの小説にヒントを得て構想されたものであるという説が有力になった。
English: In July 2000, Keiko HORI, a Kitasato University lecturer (education department), found out that a source of the novel was "Weaker Than a Woman" written by Bertha M. Clay, which is owned by University of Minnesota Library.
Japanese: 2000年7月、堀啓子北里大学講師(教育)が、ミネソタ大学の図書館に所蔵されているバーサ・M・クレー(BerthaM.Clay)『WEAKERTHANAWOMAN（女より弱きもの）』が種本であることを解明した。
English: Atami Sun Beach 'Omiya no matsu' (a pine tree of Omiya) (Atami City, Shizuoka Prefecture) is a bronze statue depicting the scene of the novel, when Omiya came after Kanichi for begging forgiveness, and consequently Kanichi gave a kick at her with his geta (Japanese footwear).
Japanese: 熱海サンビーチ「お宮の松」（静岡県熱海市）追いかけて許しを乞うお宮を貫一が下駄で蹴り飛ばす場面が銅像になっている。
English: Harima no Inabi no Oiratsume (year of birth unknown - June 25, 122) was the empress to the twelfth Emperor Keiko who was described in "Kojiki" (The Records of Ancient Matters), "Nihonshoki" (Chronicles of Japan), and "Harimanokuni Fudoki" (records of the culture and geography of the Harima Province).
Japanese: 播磨稲日大郎姫（はりまのいなびのおおいらつめ、生年不詳-景行天皇52年5月4日(旧暦)（122年6月25日））は、『古事記』『日本書紀』『播磨国風土記』に記される第12代景行天皇の皇后。
English: It is described that she was a daughter of Wakatakehiko no Mikoto (prince of Emperor Korei), the founder of Kibi and other clans, and the mother of Kushitsunowake no Miko, Oousu no Mikoto, Yamato Takeru no Mikoto, Yamatoneko no Mikoto, and Kamukushi no Miko.
Japanese: 吉備氏らの祖の稚武彦命（孝霊天皇の皇子）の女で、櫛角別王（くしつのわけのみこ）・大碓命（おおうすのみこと）・ヤマトタケル・倭根子命（やまとねこ）・神櫛王（かむくしのみこ）らの母親とされる。
English: It is also described that her younger sister Inabi no Wakairatsume was another empress to Emperor Keiko.
Japanese: また、妹として伊那毘若郎女（いなびのわかいらつめ）が記され、同じく景行天皇の妃であったという。
English: Her name appears as "播磨稲日大郎姫" and it is described that she became an empress on March 3, 72 (in the old lunar calendar).
Japanese: 「播磨稲日大郎姫」と表記され、景行天皇2年（72年）3月3日(旧暦)に皇后に立てられた。
English: She was said to be the mother of Oousu no Mikoto and Yamato Takeru no Mikoto, but a note pointed out that she was also said to be the mother of Wakayamatoneko no Miko.
Japanese: 大碓皇子（おおうすのみこ）・ヤマトタケル（日本武尊）の母とされるが、この他に稚倭根子皇子（わかやまとねこ）の母とする説も注している。
English: In addition, a different opinion stated that her name was "稲日稚郎姫" (Inabi no Wakiiratsume), which was similar to the name of her younger sister, Inabi no Wakairatsume, described in "Kojiki."
Japanese: また、稲日大郎姫の名の異説として「稲日稚郎姫」を挙げており、これは『古事記』で妹とされた伊那毘能若郎女に通じる。
English: Inabi no Oiratsume described in Kojiki and Nihonshoki is regarded as the same person as "Inami no Wakiiratsume" described in the sections of Kako no kori and Inami no kori in "Harimanokuni Fudoki."
Japanese: 記紀のイナビノオオイラツメは、『播磨国風土記』の加古郡・印南郡条に登場する「印南別嬢」（いなみのわきいらつめ）と同一人と考えられる。
English: The name "Wakairatsume", which was described as the name of her younger sister in "Kojiki" and as another of her names in "Nihonshoki," is similar to "Wakiiratsume."
Japanese: 「ワキイラツメ」の名は、『古事記』で妹とされ、『日本書紀』で別名とされた「ワカイラツメ」の名に通じる。
English: According to Fudoki, Inami no Wakiiratsume's father was Hikonamuchi (could be Hikona no Mikoto), the founder of Wanibe no omi (Wani clan), and her mother was Kibihime.
Japanese: 風土記によれば、印南別嬢の父は和珥氏（わにべのおみ）の祖・比古汝茅（ひこなむち、彦汝命か）、母は吉備比売（きびひめ）である。
English: She hid herself but the emperor found her, and they got married at a palace (in Kimura, Kakogawa-cho?).
Japanese: 別嬢は身を隠したが、天皇に探し当てられ、2人は城宮（加古川町木村？）で結ばれた。
English: However, her body sank into the river while being carried to the grave, so only her comb box and hire (thin sash) were buried in the grave.
Japanese: しかし、遺骸を運ぶときに川の中に沈んでしまい、櫛箱と比礼（薄い肩掛け）のみを埋葬したという。
English: Based on the description of "Harimanokuni Fudoki," Hiokayama Tumulus (a round barrow with diameter of 60m) in Ono, Kakogawa-cho, Kakogawa City, Hyogo Prefecture was identified as Harima no Inabi no Oiratsume's Hioka no misasagi (Hioka Mausoleum) and is now under the management of the Imperial Household Agency.
Japanese: 『播磨国風土記』の記述に基づいて、兵庫県加古川市加古川町大野にある日岡山古墳（円墳・径60m）が播磨稲日大郎姫命の日岡陵（ひおかのみささぎ）に比定され、現在宮内庁の管理下にある。
English: Gunki-mono refers to the writings which were composed from the end of mediaeval times to the beginning of pre-modern times and which describe the heroic exploits of military commanders or the families of feudal lords.
Japanese: 中世末期から近世初期にかけて、武将や大名家の武勲・武功について記述した書物。
English: Gunki-mono may also refer to popular novel derived from history and performed by gunki-yomi storytellers, a subgenre of kodan-storytelling, in the Edo period.
Japanese: 江戸時代に講談の一種である軍記読みによって語られた、歴史に取材した通俗小説。
English: The gunki-mono refers to the writings that describe in narrative form heroic exploits and achievements of military commanders or feudal lords from late mediaeval times (from the Sengoku period (Japan) to the Azuchi-Momoyama period) to early pre-modern times.
Japanese: 軍記物（ぐんきもの）とは、中世末期（戦国時代(日本)～安土桃山時代）から近世初期にかけて、戦国武将や近世大名の武勲や武功について物語形式で記述した書物である。
English: Many gunki-mono texts are included in the war records section of Gunsho ruiju (The Collection of Historical Sources) and of Zoku-Gunsho ruiju (The Collection of Historical Sources, Continued).
Japanese: これらの軍記物は、群書類従、続群書類従の合戦部などに数多く収録されている。
English: The gunki-mono were composed against the backdrop of the Edo bakufu's political stabilization after Genna-Enbu (the peaceful state after the Genna era).
Japanese: これらの書が書かれた背景には、元和偃武により江戸幕府の基礎が固まったことがある。
English: It was the order of the day that each family of a feudal lord tampered with its genealogical chart in order to claim its authenticity and nobility.
Japanese: 各大名家が自家の正当性、高貴性を主張するために系図を改竄するなどした時代の風潮があった。