nntsuzu/KFTT huggingface dataset:
English: Mainly in Tohoku and Hokkaido regions, there is a remaining forestry custom in which no one works in the mountain and woods on December 12 (or on January 12 in some regions).
Japanese: 主に東北・北海道地方において、12月12日（一部で1月12日）には山林での作業を一切行わない林業者の慣習が残っている。
English: Remains of the religious festival can be found on the day when forestry cooperatives hold a festival of worship, a year-end party, or a new-year party.
Japanese: 森林組合などではこの日に祈願祭や忘年会、新年会を催すなど、祭の日の名残りが見られる。
English: Today, 'Yamanokami' can be used as a figurative expression in sports referring to a person who shows an extraordinary ability in mountain stages at ekiden or long-distance races.
Japanese: 現在では転じて、主に駅伝や長距離走などのスポーツにおいて、山岳区間で飛びぬけた実力を発揮する人物に対して比喩的に「山の神」と表現する場合がある。
English: Suijin (or Mizugami) is the generic term for the gods relating to water (mainly fresh water).
Japanese: 水神（すいじん、みずがみ）は、水（主に淡水）に関する神の総称である。
English: Water is of crucial importance in agriculture, and the availability and quality of water can spell life or death to farmers in terms of the volume of harvest.
Japanese: 農耕民族にとって水は最も重要なものの一つであり、水の状況によって収獲が左右される。
English: Most suijin are found enshrined on the dikes of irrigation canals, or alongside paddy fields.
Japanese: 田の神と結びついた水神は、田のそばや用水路沿いに祀られていることが多い。
English: In some cases, suijin may be found enshrined as mikumari no kami (water distributing god) at the sources of agricultural waterways, in which cases they may also be associated with yamanokami (god of the mountain).
Japanese: また、水源地に祀られる水神（水分神（みくまりのかみ））は山の神とも結びついている。
English: In addition to their connection with the water used in agriculture, suijin are also found enshrined at sources of water used in everyday life, such as household wells and water-drawing spots.
Japanese: 農耕以外の日常生活で使用する水については、井戸・水汲み場に水神が祀られる。
English: Amenomikumari, Kuninomikumari: The deities of the allocation of running water or the watershed.
Japanese: 天之水分神（あめのみくまり）・国之水分神（くにのみくまり）--分水・分水嶺の神
English: Amenokuhizamochi, Kuninokuhizamochi: The deities of the gourd or irrigation.
Japanese: 天之久比奢母智神（あめのくひざもち）・国之久比奢母智神（くにのくひざもち）--瓢（ひさご）・灌漑の神
English: Yamata no Orochi (big snake with eight heads): It was originally the suijin of Hikawa River.
Japanese: 八岐大蛇（八俣大蛇、八俣遠呂智、ヤマタノオロチ）--もとは肥河（斐伊川）の水神であったと云われる
English: "Amatsu tsumi" and "Kunitsu tsumi" are concepts of crime in in the Shintoism.
Japanese: 天つ罪・国つ罪（あまつつみ・くにつつみ）とは、神道における罪の観念である。
English: Amatsu tsumi and Kunitsu tsumi are important concepts in understanding the view of "crimes" in ancient Japan, where religion, politics, and legislation were closely related.
Japanese: 天つ罪・国つ罪は、宗教と政治と法制が密接であった古代日本における「罪」に対する考え方を窺い知るのに重要である。
English: As Norinaga MOTOORI and the successors pointed out, however, Amatsu tsumi and Kunitsu tsumi were crimes that were closely related to religion.
Japanese: しかし、本居宣長以来指摘されているように天つ罪・国つ罪は宗教的に関わりの深い「罪」を挙げたものである。
English: "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" (Chronicles of Japan) include descriptions implying that secular crimes also existed in ancient Japan.
Japanese: これらに属しない世俗的な「罪」が存在していた事は『古事記』・『日本書紀』の中にも記されている。
English: If one follows Shinobu ORIKUCHI's theory, originally amatsu tsumi was written as 雨障, implied how during the rainy season, farmers stayed indoors and were repentant of their misdeeds.
Japanese: 折口信夫は、天つ罪は元は「雨障（あまつつみ）」で、梅雨の時期に農民が忌み蘢ることを指していたという説を唱えている。
English: Gradually the characters 天つ罪 came to be used for amatsu tsumi, implying SUSANO no Mikoto's various misdeeds in Takamanohara, the Plain of High Heaven (see the section of "Iwatogakure") in Japanese Mythology.
Japanese: それが「天つ罪」とされ、日本神話におけるスサノオ命が高天原で犯した行為（岩戸隠れを参照）と解釈されるに至った。
English: Note that oharae no kotoba only listed the name of the crimes: there are various theories about what each crime means, especially those of Kunitsu tsumi.
Japanese: なお、大祓詞には罪の名前が書かれているだけで、特に国つ罪についてそれが何を意味するかについては諸説がある。
English: It is said that Amatsu tsumi originates in the crimes committed by Susanoo no Mikoto in Takamanohara described in "Kojiki" and "Nihonshoki."
Japanese: 『古事記』や『日本書紀』に記すスサノオ命が高天原で犯した行為に由来するとされる。
English: Because all of these crimes are acts to do harm to the agriculture caused by a man, these crimes are considered to exist since the emergence of communities before the establishment of the nation.
Japanese: 全て農耕を防害する人為的な行為であることから、クニ成立以前の共同体社会以来の犯罪であろうとされる。
English: This is a crime where rice field irrigation is interrupted by breaking down the ridges between rice paddies and flowing the water out of the paddies.
Japanese: -田に張っている水を、畔を壊すことで流出させ、水田灌漑を妨害することとされる。
English: "Kojiki" and "Nihonshoki" describe that Susanoo no Mikoto committed this crime against the rice field of Amaterasu Omikami (the Sun Goddess) in Takamanohara.
Japanese: 『古事記』・『日本書紀』にスサノオ命が高天原において天照大神の田に対してこれを行ったと記している
English: This is a crime where irrigation is interrupted by filling in the irrigation ditches to prevent the water from being drawn, described in "Kojiki" and "Nihonshoki."
Japanese: -田に水を引くために設けた溝を埋めることで水を引けないようにする灌漑妨害で、これも『古事記』・『日本書紀』に記述がある
English: This is a crime where irrigation is interrupted by destroying the irrigation pipe to prevent the water from being drawn, described in "Nihonshoki."
Japanese: -田に水を引くために設けた管を壊すことで水を引けないようにする灌漑妨害で、『日本書紀』に記述がある
English: This is a crime where a field is sowed where other people have already sown seeds to hinder the development of crops (or to usurp the others of the cultivation right, some theory states), described in "Nihonshoki."
Japanese: -他の人が種を蒔いた所に重ねて種を蒔いて作物の生長を妨げること（種を蒔く事で耕作権を奪うこととする説もある）で、『日本書紀』に記される
English: It is described in "Nihonshoki" that Susanoo no Mikoto committed this crime due to his envy of the rice field of Amaterasu Omikami in Takamanohara.
Japanese: -『日本書紀』には、その起源をスサノオ命が高天原において天照大神の田を妬んでこれを行ったと記している。
English: One theory states that the purpose of this crime is to usurp other people's fields by setting up stakes at harvest time.
Japanese: その目的は収穫時に他人の田畑に自分の土地であることを示す杭を立てて横領すること、とする。
English: There are three other theories: a theory that this crime is a curse that hurts the landowner by piercing a cursed skewer in the fields (or preventing the owner from approaching the field and usurp it); a theory that this crime hurts the landowner's legs by secretly setting up many skewers in the field; and a theory that says this crime kills livestock by piercing them with skewers.
Japanese: 他に、他人の田畑に呪いを込めた串を刺すことでその所有者に害を及ぼす（または近寄れないようにした上で横領する）という呪詛説、田の中に多くの串を隠し立てて所有者の足を傷つける傷害説、家畜に串を刺して殺す家畜殺傷説の3説がある
English: This is a crime where horses are skinned alive, and originated in the description in "Nihonshoki" where Susanoo no Mikoto skinned Ama no fuchigoma Horse alive and threw it into the palace where Amaterasu Omikami was weaving the cloth to present to the God.
Japanese: -馬の皮を生きながら剥ぐこととされ、『日本書紀』にスサノオ命が天照大神が神に献上する服を織っている殿内に天斑駒（あまのふちこま）を生剥にして投げ入れたとその起源を記している。
English: Based on this description, one theory states that this crime violates the sacredness of a divine service (or the preparation for the service); another theory states, on the other hand, that it only refers to skinning and slaughtering the livestock.
Japanese: このことから、神事（ないしはその準備）の神聖性を侵犯するものとされるが、本来は単に家畜の皮を剥いで殺傷することとの説もある
English: This is a crime where a horse is skinned backward from rear to front, and due to the same origin as Ikihagi described in "Kojiki" and "Nihonshoki," this is also regarded as the violation against the sacredness of a divine service.
Japanese: -馬の皮を尻の方から剥ぐこととされ、『古事記』『日本書紀』に生剥と同じ起源を記していることから、これも神事の神聖性を侵犯するものとされる。
English: "Kojiki" and "Nihonshoki" describe the origin of this crime as being where Susanoo no Mikoto defecated at the shrine in Takamanohara where Amaterasu Omikami performed Daijosai (first ceremonial offering of rice by newly-enthroned Emperor) or Niinamesai festival (ceremonial offering by the Emperor of newly-harvested rice to the deities).
Japanese: -『古事記』『日本書紀』にはスサノオ命が高天原において天照大神が大嘗祭（または新嘗祭）を斎行する神殿に脱糞したのが起源であると記している。
English: Based on this description, one theory states that this crime desecrates the ceremonial place for a divine service with filthy matters like excrements.
Japanese: このことから、これも神事に際して祭場を糞などの汚物で汚すこととされる。
English: Another theory states, on the other hand, that it should be read as "kusoto," in which "to," as in "norito," refers to a magical act, and kusoto is an act to pollute the crops by cursing the manure.
Japanese: また「くそと」と読み、「と」は祝詞（のりと）の「と」と同じく呪的行為を指すとして、本来は肥料としての糞尿に呪いをかけて作物に害を与える行為であるとの説もある
English: Crimes described as Kunitsu tsumi include diseases and disasters that are not considered to be "crimes" in today's notion, which is a distinctive characteristic of Kunitsu tsumi.
Japanese: 国つ罪は病気・災害を含み、現在の観念では「罪」に当たらないものもある点に特徴がある。
English: One theory explains that cataclysmic events are caused by human being committing crimes; by being injured or diseased (or die as a result), or having inappropriate sexual relationships, human body generates impurity and causes cataclysmic events as a result.
Japanese: 一説に天変地異を人が罪を犯したことによって起こる現象と把え、人間が疵を負ったり疾患を被る（またこれによって死に至る）事や不適切な性的関係を結ぶ事によって、その人物の体から穢れが発生し、ひいては天変地異を引き起こす事になるためであると説明する。
English: It is pointed out that some of Kunitsu tsumi were based on the belief in Yakushi Nyorai (the Healing Buddha) in the Emperor Tenmu's era.
Japanese: またその中のいくつかには、天武天皇朝における薬師如来信仰がその背景にあったと指摘されている。
English: The description of "Nihonshoki" proves that the faith in Yakushi existed in the era of Emperor Tenmu.
Japanese: すなわち、天武天皇朝に薬師信仰が存したことは『日本書紀』に記載を見る
English: It is pointed out that one of the purposes of having the faith in Yakushi was to receive the worldly benefit such as removing a disease or disaster, thus some of Kunitsu tsumi must have derived from the text of "Yakushi Nyorai hongan kudokukyo" (Yakushikyo Sutra).
Japanese: 薬師信仰の一つには病気や災害を取り除くといった現世利益的な目的があり、そのために『薬師如来本願功徳経』（『薬師経』）の語句から採用されたものもあるのではないかとの指摘である。
English: A direct interpretation states that Shinihadadachi is a crime of hurting a dead body's skin, equivalent to a charge of vandalizing a corpse.
Japanese: -直接的解釈では、死んだ人の肌に傷をつけることで、現在の死体損壊罪に相当する。
English: The purpose of this crime is said to be enact a curse; however, in another theory, while the victim of Ikihadadachi described in the previous section was still alive when his/her skin was hurt, the victim of shinihadadachi was injured to death, therefore it is equivalent to a charge of injury resulting in death.
Japanese: その目的は何らかの呪的行為にあるとされるが、また前項の生膚断が肌を傷つけられた被害者がまだ生存しているのに対し、被害者を傷つけて死に至らしめる、所謂傷害致死罪に相当するとの説もある
English: Shirahito refers to a disease of pale skin, also called Byakurai or Shirahatake, and it is said to be a kind of leprosy.
Japanese: -肌の色が白くなる病気で、「白癩（びゃくらい・しらはたけ）」とも呼ばれ、所謂ハンセン病の1種とされる。
English: One theory states that the reason of counting this disease as one of Kunitsu tsumi is found in "Yakushikyo Sutra;" when Yakushi Nyorai performed Bosatsu gyo, it made twelve great vows and the sixth vow declared that every human disease would be healed by hearing the name of Yakushi Nyorai.
Japanese: これが国津罪の一として現れるについては、『薬師経』に薬師如来が菩薩行を行った時に12の大願を起こし、その6番目で人間の様々な病患も薬師如来の名前を聞けば全て取り除かれるであろうと説いた。
English: Examples of disease include 'people born with deformities, ugly, stubborn, idiot, blind, deaf, disabled hands or legs; hunchbacked, or pale skin,' and the last refers to Shirahito.
Japanese: その病患の具体例を「其身下劣、諸根不具、醜陋頑愚、聾盲跋躄、身攣背傴、白癩癲狂、」と挙げており、ここに挙げられた「白癩」が相当するとの説がある
English: Having a sexual intercourse with a woman and then with her mother (the four charges described above are summarized as 'Oyakotawake' in the section of Emperor Chuai in "Kojiki," thus there is a theory stating that these are divided only for the sake of rhetoric and thus have no difference in the meaning).
Japanese: -ある女と性交し、その後その母と相姦すること（以上4罪は『古事記』仲哀天皇段に「上通下通婚（おやこたわけ）」として総括されており、修辞技法として分化されているだけで、意味上の相違はないとの説もある）
English: It refers to bestiality and it is categorized in the section of Emperor Chuai in "Kojiki" into 'Umatawake' (bestiality with horse), 'Toritawake' (bestiality with chicken), and 'Inutawake' (bestiality with dogs).
Japanese: -獣姦のことで、『古事記』仲哀天皇段には「馬婚（うまたわけ）」、「牛婚（うしたわけ）」、「鶏婚（とりたわけ）」、「犬婚（いぬたわけ）」と細分化されている
English: In "Yakushikyo Sutra," there is a description that 'evil elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, mosquitoes, gnats, or other frightful things' would be cleared by praying for Yakushi Nyorai.
Japanese: 『薬師経』に「悪象・師子・虎狼・熊羆・毒蛇・悪蝎・蜈蚣・蚰蜒、如是等怖」も薬師如来に祈れば取り除かれるであろうと説いている。
English: Another theory, by taking the influence of "Yakushikyo Sutra" into consideration, states that this refers to disasters by unrighteous divine spirits in a broad sense, as described in the Sutra: 'yaksha, rakshasa, bishaja, and other evil fierce gods.'
Japanese: しかし、『薬師経』の影響を勘案して、『薬師経』にある「夜叉・羅刹・毘舎闍等、諸悪鬼神」を踏まえた広い意味での悪神による災害とする説もある
English: "Woes by flying birds" is found in Norito of Otonohogai, and thus it is considered to refer to damages to buildings and other mishaps caused by raptorial birds.
Japanese: -大殿祭（おおとのほがい）の祝詞には「飛ぶ鳥の災」とあり、猛禽類による家屋損傷などの災難とされる。
English: Here, too, "Yakushikyo Sutra" has a description in the section where every evil act done by people will be expiated by the power of Yakushi Nyorai, 'They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies' and the section following 'They kill living beings' in particular.
Japanese: これも『薬師経』に薬師如来の力で人々の悪行が全て消滅するであろうと説いている中の、「告林神・樹神・山神・塚神・種々別神、殺諸畜生、取其血肉、祭祀一切夜叉羅刹食血肉者、書怨人字、并作其形、成就種々毒害呪術・厭魅蠱道・起屍鬼呪、欲断彼命、及壊其身」の句、特に「殺諸畜生」以下が基になったものとの説もある
English: Note that 'Azunai no tsumi' (a crime of burying priests of two shrines together) described in the article of February of the first year of Sessho (regent) of Empress Jingu in "Nihon Shoki" can also be included to these crimes.
Japanese: なお、『日本書紀』神宮皇后摂政元年2月の条にある「阿豆那比（あずない）の罪」（2社の神官を一緒に埋葬すること）もこれに准じるものである。
English: Moreover, "Kotai Jingu Gishikicho" adds Kawairi (die by drowning in a river) and Hiyaki (burnt by fire to death) to Kunitsu tsumi crimes.
Japanese: また、『皇太神宮儀式帳』には川入（川に入って溺死すること）・火焼（火によって焼死する事）を国つ罪に追加している。
English: Regarding these two cases, "Yakushikyo Sutra" has a section to describe nine kinds of untimely death, the fourth is to be burned to death and the fifth is to drown, so the relation to the brief in Yakushi Nyorai can be suggested.
Japanese: この2項も『薬師経』の9つの横死を述べる箇所に、第4は火に焼かれること、第5は水に溺れることとあり、薬師信仰との関連が指摘できる。
English: In Oharae no kotoba used by Jinja Honcho (Association of Shinto Shrines) and its subordinate shrines, the names of crimes in Amatsu tsumi and Kunitsu tsumi have been omitted because Kunitsu tsumi include discriminatory expressions.
Japanese: 神社本庁およびその配下の神社で用いられる大祓詞では、国つ罪に差別的な表現があるとして、天つ罪・国つ罪の罪名の部分はカットされている。
English: Therefore, where Oharae no kotoba today reads 'Amatsu tsumi Kunitsu tsumi and many other such crimes come forth' it originally read 'Amatsu tsumi and ahanachi, mizoume, hihanachi, shikimaki, kushisashi, ikihagi, sakahagi, kusohe, and many other crimes; by declaring separately from Amatsu tsumi, Kunitsu tsumi and ikihadadachi; shinihadadachi; shirahito; kokumi; a charge of raping his own mother, raping his own child, raping a mother and its child, raping a child and its mother, raping animals; woes by crawling insects, takatsu kami, and takatsu tori; Kemonotaoshi, a crime of doing Majimono; and many other such crimes come forth.'
Japanese: すなわち、現在の大祓詞で「天つ罪国つ罪許許太久（ここだく）の罪出でむ」となっている部分は、本来は「天つ罪と畦放溝埋樋放頻蒔串刺生剥逆剥屎戸許多の罪を天つ罪と法（の）り別（わ）けて国つ罪と生膚断死膚断白人胡久美おのが母犯せる罪おのが子犯せる罪母と子と犯せる罪子と母と犯せる罪畜犯せる罪昆ふ虫の災高つ神の災高つ鳥の災畜仆し蟲物する罪許多の罪出でむ」である。
English: "Hachiman gudokun," the book describing the history of Iwashimizu Hachimangu Shrine, reads 'Shikaumi Daimyojin called Azuminoisora.'
Japanese: 石清水八幡宮の縁起である『八幡愚童訓』には「安曇磯良と申す志賀海大明神」とある。
English: It indicates that Azuminoisora was the deity enshrined at Shikaumi-jinja Shrine (Fukuoka City) at that time (today, three deities of Watatsumi are enshrined at the shrine).
Japanese: 当時は志賀海神社（福岡市）の祭神であったということになる（現在は綿津見三神を祀る）。
English: In folklore, Azuminoisora (Isotakera) is a son of Toyotamahime no mikoto, and a theory states that Azuminoisora is the same deity as Ugayafukiaezu no mikoto that is also called Hikonagisatake (because both "iso" and "nagi" in these name indicate the seashore).
Japanese: 民間伝承では、阿曇磯良（磯武良）は豊玉毘売命の子とされており、「日子波限建」（ひこなぎさたけ）と冠されることのある鵜葺草葺不合命と同神であるとする説がある（磯と渚はどちらも海岸である）。
English: In addition, "Hachimangu Goengi" (History of Hachimangu Shrine) states that Isora is the same deity as Amenokoyane no mikoto that is enshrined at Kasuga Taisha Shrine.
Japanese: また、『八幡宮御縁起』では、磯良は春日大社に祀られる天児屋根命と同神であるとしている。
English: In "Taiheiki" (The Record of the Great Peace), the appearance of Isora (Adobe no isora) is described as follows:
Japanese: 『太平記』には、磯良（阿度部（あどべ）の磯良）の出現について以下のように記している。
English: The Empress Jingu invited deities to send the army to the three kingdoms of Korea, but only Adobe no Isora who lived at the bottom of the sea did not appear because he was ashamed of his ugly face with oysters and abalones.
Japanese: 神功皇后は三韓出兵の際に諸神を招いたが、海底に住む阿度部の磯良だけは、顔に牡蠣や鮑がついていて醜いのでそれを恥じて現れなかった。
English: Sumiyoshi Sanjin (Sumiyoshi three deities) made the stage in the sea and performed Isora's favorite dance to entice him to come out, and he accepted.
Japanese: そこで住吉三神は海中に舞台を構えて磯良が好む舞を奏して誘い出すと、それに応じて磯良が現れた。
English: Isora borrowed Shiomichi no tama (tide flowing jewel) and Shiohi no tama (tide restraining jewel) (both are also described in a tale of Yamasachihiko and Umisachihiko in Japanese Mythology) that had magical powers to control the tide from the Palace of the Dragon King and presented to the Empress.
Japanese: 磯良は龍宮から潮を操る霊力を持つ潮盈珠・潮乾珠（日本神話の山幸彦と海幸彦にも登場する）を借り受けて皇后に献上した。
English: The history of Shikaumi-jinja Shrine includes similar description that, when sending the army to Korea, the Empress Jingu asked for Azuminoisora's cooperation to ensure safety at sea, and Isora made a deliberate decision to help the Empress.
Japanese: 志賀海神社の社伝でも、「神功皇后が三韓出兵の際に海路の安全を願って阿曇磯良に協力を求め、磯良は熟考の上で承諾して皇后を庇護した」とある。
English: The Mekari-jinja Shrine that faces the Kanmon Straits in Kitakyushu City was said to have been established to pacify Isora's Nigimitama and Aramitama at Hayato on the way home from the conquer of three Korean kingdoms.
Japanese: 北九州市の関門海峡に面する和布刈神社は、三韓出兵からの帰途、磯良の和魂・荒魂を速門に鎮めたのに始まると伝えられる。
English: Azuminoisora is also called Azuminoisoramaru, the name said to be the origin of naming ships with a suffix "maru" (but there are various opinions).
Japanese: 阿曇磯良は「阿曇磯良丸」と呼ぶこともあり、船の名前に「丸」をつけるのはこれに由来するとする説がある（ほかにも諸説ある）。
English: "Achime" in "Achimenowaza," one of Kagura (music and dancing performed at shrine) that has been handed down at the Court, refers to Azumi or Adobe.
Japanese: 宮中に伝わる神楽の一つ「阿知女作法」の「阿知女（あちめ）］は阿曇または阿度部のことである。
English: Gohei is one type of heihaku used in the religious services of Shinto, made by clipping two shide (zigzag strips of paper) into a heigushi (staff) made of bamboo or other wood.
Japanese: 御幣（ごへい）とは、神道の祭祀で用いられる幣帛の一種で、2本の紙垂を竹または木の幣串に挟んだものである。
English: While usual shide strips are made from white paper, those to be clipped into to gohei can be five-color paper, gold foil or silver foil in addition to white paper.
Japanese: 通常、紙垂は白い紙で作るが、御幣にとりつける紙垂は白だけでなく五色の紙や、金箔・銀箔が用いられることもある。
English: Originally, offerings of fuhaku (cotton, silk, textile fabrics) were presented to the god by clipping them into a wood staff, and this practice forms the origin for today's customary gohei.
Japanese: かつて、神に布帛を奉る時には木に挟んで備えていたが、それが変化したのが今日の御幣である。
English: Originally an offering to the god, gohei later stood within the sanctuary and came to be viewed as a yorishiro (object representative of a divine spirit) or a shintai (object in which the spirit of a divine spirit resides), or were used as implements, like haraegushi, with which to purify worshipers at the shrine.
Japanese: その由来から、元々は神に捧げるものであったが、後に、社殿の中に立てて神の依代あるいは神体として、あるいは祓串のように参拝者に対する祓具として用いるようになった。
English: A gohei with several heisoku stripes attached to a long wood or bamboo stick is specifically called Bonten.
Japanese: なお、長い棒や竹の先端に幣束を何本か取付けたもののことを、特に梵天という。
English: She is also described in apocryphal books such as "Sendai Kujihongi" (Ancient Japanese History) and "Hotsumatsutae."
Japanese: また偽書である『先代旧事本紀』や『ホツマツタヱ』などでも記述される。
English: In "Kojiki," Takahime no mikoto is also called Shitateruhime no mikoto.
Japanese: 『古事記』では、高比売命（たかひめのみこと）の亦の名が下光比売命である。
English: In "Kojiki," Shitateruhime is a daughter of Okuninushi and Takiribime no mikoto, and a younger sister of Ajisukitakahikone no kami.
Japanese: 『古事記』では、大国主と多紀理毘売命の娘で、阿遅金且高日子根神（アヂスキタカヒコネ）の妹。
English: In "Sendai Kujihongi: Lineage of the Mononobe and Soga," she is a daughter of Onamuchi no kami and Tagorihime no kami, and a younger sister of Ajisukitakahikone no kami.
Japanese: 『先代旧事本紀』地神本紀では、大巳貴神と田心姫命の娘で、味金且高彦根神の同母妹。
English: "Hotsumatsutae" describes Hiruko (Hiruko hime), the first-born daughter of Takahito and Isako, as having named herself Shitateruhime after she married as a sister deity of Amaterasu Omikami (the Sun Goddess).
Japanese: 『ホツマツタヱ』では、タカヒトとイサコの間に生まれた長女ヒルコ（昼子姫）が、結婚した後に天照大神の妹神として名乗ったとされている。
English: In the genealogy of Okuninushi no kami described in "Kojiki," Shitateruhime is indicated as a younger sister of Ajisukitakahikone.
Japanese: 『古事記』の大国主神の系譜においては、アヂスキタカヒコネの同母妹と記されている。
English: That is why Takahime is known as another name of Shitateruhime, but some regard these as the names of sisters.
Japanese: そのため、高比売（高姫）はシタテルヒメの別名とされるが、姉妹の別神とする解釈もある。
English: In "Sendai Kujihongi: Lineage of the Mononobe and Soga," Onamuchi no kami and Takatsu hime no kami have a daughter named Takateruhime no omikami no mikoto, who is a younger sister of Tsumihayae kotoshironushi.
Japanese: 『先代旧事本紀』地神本紀では、大巳貴神と高津姫神の子、都味齒八重事代主の同母妹に高照光姫大神命がいる。
English: According to the "Kojiki" and the main text of "Nihonshoki," Shitateruhime married Amenowakahiko who was sent from Takamanohara (plain of high heaven) to pacify Ashihara no Nakatsukuni (the Central Land of Reed Plains).
Japanese: 『古事記』および『日本書紀』本文によれば、葦原中国平定のために高天原から遣わされたアメノワカヒコと結婚した。
English: When Amenowakahiko was killed by an arrow flung back from Takamanohara, Shitateruhime's wailing voice reached the heaven (or Takamanohara in "Kojiki").
Japanese: 天若日子が高天原からの返し矢に当たって死んだとき、シタテルヒメの泣く声が天（『古事記』では高天原）まで届いた。
English: Hearing her voice, Amenowakahiko's father, Amatsukunitama no kami, descended to Ashihara no Nakatsukuni and built a mourning hut to hold a funeral.
Japanese: その声を聞いたアメノワカヒコの父の天津国玉神は葦原中国に降りてアメノワカヒコの喪屋を建て殯‎を行った。
English: When Ajisukitakahikone, whose appearance so closely resembled that of Amenowakahiko, visited the funeral, Amatsukunitama no kami mistook him for his own son returned from the dead and rejoiced.
Japanese: それにアヂスキタカヒコネが訪れたが、その姿がアメノワカヒコにそっくりであったため、天津国玉神らはアメノワカヒコが生き返ったと喜んだ。
English: Angered that he had been taken for a polluted dead person, Ajisukitakahikone stomped down the mourning hut with his feet and flew off.
Japanese: アヂスキタカヒコネは穢わしい死人と間違えるなと怒り、喪屋を蹴り飛ばして去って行った。
English: In an "alternate writing" in the first section of "Nihonshoki," the name of Amenowakahiko's wife is not indicated.
Japanese: 『日本書紀』の第一の一書では、アメノワカヒコの妻の名は記されていない。
English: The name of Shitateruhime appears as the person who wrote the hinaburi and as a sister of Ajisukitakahikone.
Japanese: 夷振を詠んだ者の名としてのみシタテルヒメの名が登場し、アヂスキタカヒコネの妹であるとしている。
English: Onamochimiko no tamae no kami no yashiro Shrine (also called Otomi no yashiro. A related shrine outside the precincts of Izumo Taisha Shrine): Main enshrined deity Shitateruhime no mikoto
Japanese: 大穴持御子玉江神社（乙見社とも。出雲大社荒垣外摂末社）：主祭神　下照比賣命
English: Himekoso-jinja Shrine (Nanba Higashi-obase, Higashinari Ward, Osaka City): Main enshrined deity: Shitateruhime no mikoto (up to the Edo period, it was Gozu Tenno (deity said to be the Indian god Gavagriva))
Japanese: 比売許曽神社（難波　大阪市東成区東小橋）：主祭神　下照比売命（江戸時代までは牛頭天王）
English: Note that the main enshrined deity of Himekoso no yashiro was changed from Gozu Tenno to Shitateruhime no mikoto after the Meiji period.
Japanese: なお、比売碁曾社の主祭神は明治以降は牛頭天王から下照比売命に代わっている。
English: Although the current main enshrined deity is Takehatsuchi no mikoto, the history of the shrine includes many references of Shitateruhime.
Japanese: 現在は建葉槌命が主祭神となっているが、社伝にはシタテルヒメに関するものが多い。