nntsuzu/KFTT huggingface dataset:
English: Especially in merchant families in the Kinki region, it is said that 'a family with only one Kamon should not be called an old-established family' so that a family with successive Onnamon is often reverently regarded as a considerable old family.
Japanese: 特に近畿地方の商家においては「家紋が一つしかない家は、旧家とは言わない」ともいい、代々の女紋を持つ家は相当な旧家として敬意を持って遇されることが多い。
English: In regions like Kanto, except for Kansai, this custom is seldom seen so, that in places that do not practice the custom of Onnnamon, some families show disapproval of marriage because of custom differences (they insist that a bride should use her husband's family's Kamon).
Japanese: 関東をはじめ関西以外ではこの風習は希であり、女紋という文化のないところでは婚姻に際し、習慣の違いからしばしば難色を示される場合もあるという（嫁いだのであるから当家の家紋を用いるべきという理由）。
English: During the time when marriage was mainly a bond between two families, some brides brought Onnamon to their husbands' house.
Japanese: 家同士の婚姻が主だった時代、女性が嫁ぐ場合に婚家に女紋をもっていく例もみられる。
English: While many women use their parents' family's Kamon on Tomesode (formal, usually black, kimono with designs along the bottom of the skirt worn by married women on ceremonial occasions), the women who succeed Onnamon use it on Tomesode.
Japanese: 女性が留袖に実家の家紋を用いる例が多くみられるが、女紋を継承している場合は女紋で留袖をつくる。
English: Some mon are designed independently, some mon are framed by a circle or a square, some are mixed with letters and other things, etc.
Japanese: 紋には、単独であるもの、輪や角に囲まれているもの、文字、異種との組み合わせなどがある。
English: Since there are no specific terms for them, we use temporary names for the sake of convenience here.
Japanese: それらに関する特定の用語がみられないためここでは便宜上、仮の名称を使用する。
English: One Mon consists of an inside part called Mi (身) or Uchi (内) and an another outside part called Wa (輪), Waku (枠) or Soto (外).
Japanese: 一つの紋には、身（み）や内（うち）といえる部分と輪（わ）・枠（わく）や外（そと）といえる部分がある。
English: The formation depends upon the category of the Mon (here it means a large category such as Kiri-mon and Hishi-mon temporarily), and there are many types of formations in accordance with the function in order to compose the design of Mon.
Japanese: その構成には、その紋類（ここでは、桐紋や菱紋などの大きな括りのことを仮にいう）によるが、紋の図案を構成する働きにより細かい種類がある。
English: Futatsu (two)(二つ), Mittsu (three)(三つ), Mori (putting)(盛り), Narabi (line)(並び), Chigai (difference)(違い), Daki (hug)(抱き), Tsui (a pair)(対い), Kashira (head)(頭), Shiriawase (back-to-back)(尻合わせ), Irechigai (pass something as another enters)(入れ違い), Kasane (overlap)(重ね), Yae (eightfold)(八重), Hiyoku (two birds side by side with their wings spread)(比翼), Tabane (tie)(束ね), Kumiai (combination)(組合い), De, shutsu (out)(出).
Japanese: 二つ・三つ・盛り・並び・違い・抱き・対い・頭、尻合せ・入れ違い・重ね・八重・比翼・束ね・組合い・出、など
English: For example, 'circled single falcon wing' is the Mon which consists of Tansu 'one falcon wing' inside Gaikaku 'Maru,' and a 'circled and outlined falcon wing' is the Mon which consists of lined ('Narabi') Tansu 'one falcon wing ' inside Gaikaku 'Maru.'
Japanese: 例えば「丸に一つ鷹の羽」では外郭「丸」の内に単数「一つ鷹の羽」があるもの、「丸に並び鷹の羽」では外郭「丸」の内に単数「一つ鷹の羽」を組織「並び」したものとなる。
English: It is the largest among the various schools of tea ceremony, and has the majority of students who enjoy studying tea ceremony in Japan.
Japanese: 茶道諸流派中最大の流派で、茶道人口の過半数は裏千家門下であるとみられる。
English: The word "Urasenke" refers either to Soke (the legitimate family of the original house) composed of the head of the school and his family, or to such a legal entity as the foundation Urasenke-Konnichi-an, or the school itself as an organization including its disciples and descendants.
Japanese: 「裏千家」の語は、家元とその家族らで構成される宗家を指すことも、財団法人裏千家今日庵などの法人組織を指すことも、弟子・門下生を含む流派組織を指すこともある。
English: This school is named Urasenke (literally, backside Sen family) after its arbour Konnichi-an which is situated on the back side of Omote Senke's tea-ceremony house, Fushin-an.
Japanese: 裏千家の名称は、表千家（不審菴）に対し、今日庵が通りからみて裏にある意。
English: Basically, temae-saho (serving manners) of each of the three Sansenke schools are similar, but following are some differences that can be noticed even by non-professionals.
Japanese: 三千家の点前作法は基本的によく似通っているが、心得が無くてもわかる比較的目立った違いをいくつか挙げる。
English: Among the three Sansenke schools, the Urasenke school has been featured by its particularly prominent "positive attitude" since the generation of Gengensai, the eleventh headmaster of the school.
Japanese: 三千家の中で裏千家の流儀を特徴づけるのは11代玄々斎以来特に顕著な「積極性」である。
English: The Urasenke school has kept a more positive attitude than the other two Senke schools in creating new temae (tea serving manners/methods), as being represented by chabakodate (a tea serving method using tea chests) and ryureishiki (a style of tea ceremony using chairs to sit on), both invented by Gengensai, and bonryaku-date (bonryaku-type service) established by Ennosai, thirteenth head of the school.
Japanese: 玄々斎による茶箱点・立礼式や、13代円能斎による盆略点に代表されるように、新しい点前を作ることに対して他の二家より積極的である。
English: Although the ryurei and bonryaku styles of tea ceremony later became accepted by all sansenke and other schools, in different forms, such a positive progressive attitude characteristic of Urasenke is rarely seen among other traditional schools.
Japanese: 立礼や盆略はその後三千家やそれ以外の流派にも形を変えながら受容されているが、こうした積極性は伝統的な流派においては珍しい。
English: Another feature of Urasenke is that it tends to pursue brilliance and beauty, which is distinctive among the Sansenke schools that basically respect a more austere refinement.
Japanese: もう一点、侘びを尊ぶ三千家の中にあって、比較的華やかな方向性を持っていることが挙げられる。
English: For example, it offers considerably more types of shelves for preference, and it favors such colorful temae (serving manner) like shikishi-date (a tea serving manner/method using colored paper) for chabako (a tea chest).
Japanese: 好み物の棚の種類が非常に多かったり、茶箱の色紙点のように彩り豊かな点前が好まれたりしている。
English: The term "kyojo (admission letter)" means a letter of admission to attend the tea ceremony lessons, which is different in nature from menjo (diploma), menkyo (license), dan-i (qualification of rank) and others that imply accreditation or authorization of a member's capability.
Japanese: 「許状」は、稽古することを許可する趣旨の書面であり、実力認定の意味合いが強い「免状」「免許」「段位」などとは性格が異なる。
English: Since 2000, Urasenke school has established a qualification system which is compatible with its kyojo (admission letter) system.
Japanese: 裏千家ではさらに平成12年（2000年）から「許状」と対応した「資格」制度を設けている。
English: This qualification system is a revision of the conventional system including the so called shoden (first degree), chuden (middle-class degree) and others, so that each student may prepare his/her personal resume with a clearly understandable description of the qualification.
Japanese: これは従来「初伝」「中伝」などと称していたものを改定したもので、履歴書の資格欄に書いてわかりやすいようにという学習者の便宜を目的としたものである。
English: The 3rd head of Senke school, Sotan, had passed Fushin-an house on to his 3rd son, Sosa KOSHIN, and moved to newly built tea-ceremony house on the same premise to spend his retirement together with his 4th son, Soshitsu Senso.
Japanese: 千家3代宗旦は、不審菴を三男江岑宗左に譲り、敷地内に新たに茶室を建てて隠居し、四男仙叟宗室と共に移り住んだ。
English: The tea-ceremony house ceded to Sotan were Konnichi-an with ichijo-daime (one and three third tatami mats), Yuin or reproduction of Rikyu yojohan (Rikyu's tea room with four and half tatami mats) and Kan-untei with eight tatami mats, all of which have contributed to the establishment of the Urasenke school.
Japanese: このときの茶室は今日庵（一畳台目）、利休四畳半を再現した又隠、寒雲亭（八畳）であり、これらがすべて宗室に譲られたことにより裏千家が成立する。
English: In 1642, Soshitsu SENSO, the 4th head of the Urasenke school, was retained by the already retired Toshitsune MAEDA of the Maeda clan, and was given a 200 koku salary with a residence at San-no-maru in Komatsu-jo castle.
Japanese: 4代仙叟宗室は寛永19年（1642年）に前田氏の当時すでに隠居であった前田利常に仕官し、二百石と小松城三の丸の屋敷を与えられた。
English: When Toshitsune MAEDA and Sotan GEMPAKU died in 1658, Soshitsu SENSO succeeded the Urasenke school to become its 4th head, and in 1671 when he was retained by Tsunanori MAEDA as a tea server, he was given a 150 koku salary and a residence at Misogura-cho in Kanazawa-jo castle town.
Japanese: 万治元年（1658年）に前田利常と元伯宗旦が相次いで没すると、裏千家の4代を継承し、寛文11年（1671年）に前田綱紀に茶堂として仕官して百五十石と金沢城下の味噌蔵町の屋敷を与えられた。
English: Afterwards, Soshitsu SENSO maintained his energetic activities traveling back and forth between Kanazawa and Kyoto until 1688, and died in 1697.
Japanese: 以後、元禄元年（1688年）までは金沢と京都とを往復しながら精力的に活動し、元禄10年（1697年）に没した。
English: Immediately after the death of Soshitsu Senso, his successor and the 5th head of the school, Soshitsu JOSO, was retained by Kaga domain but soon resigned to serve the Hisamatsu clan of Iyo-Matsuyama domain.
Japanese: 仙叟宗室の没後すぐに5代常叟宗室が加賀藩に仕官したが、ほどなく辞して伊予松山藩久松氏に仕官する。
English: From then until the end of the Edo era, Soshitsu JOSO continued his services to his retainer, the Hisamatsu family, also keeping, at the same time, constant contact with the Maeda family.
Japanese: 以降、幕末に至るまで久松家に仕官しながら前田家とも交流を続けることになる。
English: As the art of tea ceremony became increasingly popularized, they could successfully disseminate Senke's tea ceremony by instituting new methods for practicing it, called shichijishiki (seven types of methods to practice the tea ceremony.)
Japanese: 彼らは茶の湯が大衆化していく中で、新たな稽古の方法として七事式を制定するなどして千家の茶道を広めることに成功した。
English: Today, the three Senke schools are widely referred to as the representatives of tea ceremony, the main reasons are not only the fame of their originator, Sen no Rikyu, but also the fact that Sansenke's methods were commonly accepted among the rich class town people every where in Japan during that time.
Japanese: 今日、三千家が茶道の代表格として語られるのは、流祖である千利休の高名だけでなく、この時期に広く各地の町人富裕層に普及したことも大きな要因となっている。
English: On new year's eve in 1788, there was a massive fire in Kyoto, which burned out the entire premises of Omote Senke and Urasenke.
Japanese: 天明8年（1788年）正月晦日、京都で大火があり表裏両千家は完全に焼失している。
English: Then, traditional equipment and instruments could be carried out of the fire to Daitoku-ji temple, but various tea-ceremony houses were completely burned to the ground.
Japanese: このとき伝来の道具などは大徳寺に持ち出すことができたが、数々の茶室はすべて焼失してしまった。
English: Seichu GENGENSAI, the eleventh head of the Urasenke school, was adopted at the age of ten from the Matsudaira family of the Okutono domain to become a husband of the daughter of Hakuso NINTOKUSAI, the tenth head of the school.
Japanese: 11代玄々斎精中は10代認得斎柏叟の女婿として10歳のときに奥殿藩松平家から養子に入った人である。
English: In contrast with previous heads of the school, who had had a rather passive Zen-style attitude, Seichu GENGENSAI was a cheerful and active person with expertise in not only the tea ceremony but also flower arrangement, the traditional incense-smelling ceremony and Noh songs, who created such new methods of tea ceremony as chabakodate (a tea serving method using a tea chest) and ryureishiki (a style of tea ceremony using chairs to sit on) and also restored wakindate (a tea serving method using wakin or traditional Japanese cloth.)
Japanese: それまでの歴代が禅的消極的であったのに対し、茶道以外にも華道、香道、謡曲などに通じていて、茶箱点や立礼式の創始、和巾点の復興など、明朗で積極的な人であった。
English: He is appraised as a pioneer for modernizing the tea ceremony in step with a changing world from the end of the Edo period to the Meiji period, being credited for his innovative ryureishiki style tea ceremony which was specially arranged to welcome foreign visitors to the exhibition held in 1872, and also for his criticism against the general trend to consider tea ceremony as art for amusement, as written in his book "Sado no Gen-i (literally, Root Meaning of the Tea Ceremony.)"
Japanese: 立礼式は明治5年（1872年）の博覧会に際して外国人を迎えるための創案であり、また同じ年に『茶道の源意』を著して茶道は遊芸とする風潮を批判するなど、幕末から明治の変動の時代に合わせた茶道の近代化の先駆として評価されている。
English: Due to dissipation by Jikisho YUMYOSAI, who was an adoptee from the Suminokura family and became the twelfth head of Urasenke school, this school had once become bankrupt during the Meiji era, but was later restored thanks to the dissemination activities of Tetchu ENNOSAI, the thirteenth head of the school.
Japanese: 明治に入り角倉家から養子に迎えた12代又玅斎直叟の放蕩によって一旦は破産するものの、その後13代円能斎鉄中の普及活動によって復興する。
English: Ennosai, who had moved his residence to Tokyo to live for six years up until 1896 in quest of collaborators, returned to Kyoto and exerted himself for the popularization of Urasenke's tea ceremony through the publication of instructional books and journals of "Konnichi-an Geppo (literally, monthly journal of Konnichi-an.)
Japanese: 円能斎は明治29年まで6年にわたって東京に居を移して協力者を求め、京都に戻ってからも教本の出版や機関誌「今日庵月報」などの発行を通して一般への茶道普及に尽力した。
English: He also tried his best to systemize Urasenke's tea ceremony course by introducing it into curriculums of girls' schools and holding lectures in order to unify its teaching policies.
Japanese: また女学校教育の中に茶道を取り入れ、かつ教授方針の一致をはかる講習会を催すなど裏千家茶道の組織化にも力を注いだ。
English: After World War II, Sekiso TANTANSAI, the fourteenth head of the Urasenke school worked on introducing a tea ceremony course into school education curriculums, which led to making Urasenke's method dominant at all school club activities concerning tea ceremony.
Japanese: 戦後になって14代淡々斎碩叟が茶道の学校教育への導入を働きかけた結果、学校のクラブ活動で教えられる茶道の大半は裏千家となっている。
English: Tantansai is also credited with promoting the tea ceremony through tea offerings at shrines and temples everywhere in Japan as well as engaging in its dissemination activities abroad.
Japanese: 淡々斎はまた各地の寺院・神社にて献茶・供茶を行ったり、海外への普及に取り組んだりと、茶道振興に功が大きい。
English: He continued his efforts to systemize organization of Urasenke's tea ceremony by setting up a national organization of fellow members, named Tanko-kai, and also by obtaining corporate status for the head of the school and his family, so Urasenke is now proud of being the largest scale school among many tea ceremony schools.
Japanese: 全国統一の同門組織として社団法人淡交会を結成し、また家元を財団法人化するなど、裏千家茶道の組織化も引き続き行われ、流派別の茶道人口としては最大規模を誇るようになった。
English: Such activities for dissemination and systemization were continued by Hoso HOUNSAI, the fifteenth head of the Urasenke school, who has applied his efforts, in particular, to promotion abroad.
Japanese: こうした普及・組織化の活動は15代鵬雲斎汎叟にも引き継がれ、特に海外普及に力を注がれた。
English: After Sen no Rikyu died, Sen no Soutan, successor of collateral son of Sen no Rikyu, Shouan (son of a previous marriage of the second wife of Rikyu,) fixed his residence in Kyoto, and induced his three sons, namely Sosyu, his second son, Sosa, his third son, and Soshitsu, his forth son, to establish three schools of tea ceremony, namely Mushanokoji Senke, Omote Senke, and Urasenke, respectively; which is the story that tells how Sansenke started (three Senke schools), but each of the schools claims that their original head was Sen no Rikyu.
Japanese: 千利休の没後、傍系の少庵（後妻の連子）の後を継いだ千宗旦が京都に屋敷を構え、次男宗守・三男宗左・四男宗室にそれぞれ武者小路千家・表千家・裏千家を興させたのが三千家の始まりであるが、各家ともに家元は利休を初代として数える。
English: Consecutive heads of the Ura-senke school have inherited the name "Soshitsu," which was the real personal name of Senso the 4th head of the school, but unlike the Omote-senke and Mushanokoji-senke schools, this school doesn't seem to have had a tradition of the current head inheriting the name of his predecessor during its early years or of the Wakasosho (the koshi, or successor, to the current head) assuming a special name.
Japanese: 裏千家の家元は四代である仙叟の諱「宗室」を受け継いでいるが、表千家・武者小路千家とは異なり初期は襲名をしていなかったらしく、また家元後嗣（若宗匠）が特定の名を名乗る伝統もない。
English: Conventionally, generations of the heads of the school have been referred to as; 14-sei (fourteenth) and 15-sei (fifteenth), but lately, they are described as 15-dai (fifteenth) and 16-dai (sixteenth.)
Japanese: 従来、十四世、十五世のように称していたが、最近は十五代、十六代のように表記されている。
English: "Japanese tea" is the term used in daily conversation and refers to 'tea of Japan,' that is, 'tea made in Japan' or 'a kind of tea which is often drunk in Japan.'
Japanese: 日本茶（にほんちゃ）とは、日常の会話で用いられる用語で、「日本のお茶」、つまり、「日本で作られたお茶」あるいは「日本でよく飲まれる種類のお茶」と言った意味合いの言葉である。
English: Many types Japanese tea are made through a process of heat-treating by steaming to prevent oxidization and fermentation, crumpled (some tea is not crumpled) and dried.
Japanese: 多くは、蒸すことで加熱処理をして酸化・発酵を止めたのち、揉んで（揉まないものもある）、乾燥させる製法をとる。
English: 'Sencha' in the narrow sense refers to middle class green tea between Gyokuro (refined green tea) (high-quality tea) and Bancha (coarse tea) (low-quality tea) (in detail, see Gyokuro, Sencha, and Bancha).
Japanese: 狭義の「煎茶」とは、玉露（高級品）、番茶（低級品）の中間に位置づけられる、中級品の緑茶という意味（詳細は玉露、煎茶、番茶を参照）。
English: 'Sencha' in a broad sense, is a term for the tea that is not made into powder, and which was transmitted from China since recent times, as opposed to Macha (the powdered green tea used for ceremonies) (steamed and dried before being stone-ground) which was established before medieval times.
Japanese: 広義の「煎茶」とは、中世までに確立した茶道における抹茶（挽茶）に対して、近世以降中国大陸から伝わった茶葉を挽かずに用いるお茶一般に与えられる総称である。
English: Green tea is almost synonymous with unfermented tea (不発酵茶) in scholarly classification, but in Japan it generally means Sencha (in a broad sense) simply, the green tea which is produced most often.
Japanese: 緑茶は学術的には不発酵茶とほぼ同義であるが、日本で一般に緑茶といった場合、単に日本で最も多く作られている緑茶、すなわち煎茶（広義）を意味する。
English: In other words, it means Gyokuro, Bancha, Hojicha (roasted green tea), Genmaicha (tea with roasted rice) and so on, other than Sencha (in a narrow sense).
Japanese: つまり煎茶（狭義）のほかに、玉露、番茶、ほうじ茶、玄米茶など全般を指す。
English: Following are production areas of Japanese tea in numerical order of prefectures without regard to name recognition.
Japanese: 日本国内の産地を都道府県番号順に準拠して列べたものであり、知名度の有無は問わない。
English: Shizuoka-cha (Shizuoka Prefecture); Kawane-cha, Yabukita-cha, Numazu-cha, Fuji-cha, Asahina-gyokuro, Ashikubo-cha, Honyama-cha, Ryokochi-cha, Ihara-cha, Umegashima-cha, Okabe-cha, Haibara-cha, Kanaya-cha, Tenryu-cha, Fujieda-cha, Kakegawa-cha, Kikugawa-cha, Ogasa-cha, Fukuroi-cha, Shibukawa-cha, Guri-cha (Ito City) and so on.
Japanese: 静岡茶（静岡県）川根茶・やぶきた茶・沼津茶・富士茶・朝比奈玉露・足久保茶・本山茶・両河内茶・庵原茶・梅ヶ島茶・沼津茶・岡部茶・榛原茶・金谷茶・天竜茶・藤枝茶・掛川茶・菊川茶・小笠茶・袋井茶・渋川茶・ぐり茶（伊東市）など銘柄多数。
English: Ise-cha (Mie Prefecture) - Watarai-cha, Inan-cha, Suzuka-cha, Odai-cha, Kameyama-cha, Suizawa-cha, Iga-cha, etc.
Japanese: 伊勢茶（三重県）　-度会茶・飯南茶・鈴鹿茶・大台茶・亀山茶・水沢（すいざわ）茶・伊賀茶など。
English: Uji tea, Uji Bancha, Wazuka-cha and Ryotan-cha (Kyoto Prefecture) - in a broad sense the tea in Yamashiro area is called Uji tea.
Japanese: 宇治茶・宇治番茶・和束茶・両丹茶（京都府）-広義で山城地方の茶を宇治茶と呼ぶことがある。
English: Tanba-cha, Moshi-cha, Yashiro-cha, Asagiri-cha and Asagomidori (Hyogo Prefecture)
Japanese: 丹波茶・母子（もうし）茶・やしろ茶・あさぎり茶・朝来みどり（兵庫県）
English: Yame-cha (Fukuoka Prefecture) - it is famous for Gyokuro and dominates high ranking in bench shows (See related link).
Japanese: 八女茶（福岡県）　-玉露で知られ、品評会の上位を独占する（関連リンク参照）
English: Kagoshima-cha (Kagoshima Prefecture) - Chiran-cha, Ei-cha, Satsuma-cha, Miyanojo-cha, Mizobe-cha, Takarabe-cha, etc.
Japanese: 鹿児島茶（鹿児島県）　-知覧茶・えい茶・薩摩茶・宮之城茶・みぞべ茶、たからべ茶（財部）など
English: In addition, there is a proverb that "the best colored tea is Shizuoka-cha, the best flavored tea is Uji tea and the tea with the best taste is Sayama-cha," but these are words of Sayamachatsumi-uta and there is no theoretical reason for these being the three major teas in Japan.
Japanese: 尚、よく『色の静岡茶、香りの宇治茶、味の狭山茶』といわれる俚諺があるが、これは狭山茶摘み歌の文言であり、日本三大茶という根拠はない。
English: With regard to qualifications related to Japanese tea, 'Nihoncha instructor' and 'Nihoncha adviser' are certified by Japan Tea Industry Central Association.
Japanese: 日本茶に関連する資格としては「日本茶インストラクター」「日本茶アドバイザー」があり、日本茶業中央会が認定する。
English: A special exhibition was held 'Journey to the northern limit - visiting nature and the history of tea' in 1999.
Japanese: 1999年に特別展「北限への旅路―茶の自然と歴史を訪ねて―」を開催。
English: Dashi is also called "Yama" which is described in kanji (Chinese characters of Japanese language) as "Yama (literally, mountain)" or "Yama plus Kuruma (literally, vehicle)" and also in kokuji (native script, kana kanji made in Japan) as Yama with radical Kuruma at left, and, more specifically, Dashi or Yama is called Hikiyama, Kakiyama, Katsugiyama, Yamaboko, Hoko, Yamagasa, Saisha, Mikuruma, Yatai (used mainly in Chubu region like Nagano Prefecture, Hida region in Gifu Prefecture, and so on), and Danjiri (used mainly in Kansai region.)
Japanese: やま（「山」「山車」の表記のほか、車偏に「山」の国字の表記もある）、曳山（ひきやま、曳き山とも）、舁き山（かきやま）、担ぎ山、山鉾、鉾、山笠、祭車、御車、屋台（主に長野県、岐阜県飛騨地方など中部地方）、地車（だんじり・だんぢり。主に関西地方）などと、地方によって様々な呼ばれ方をする。
English: The word "Dashi" is said to have originated from festival pageants where they were removed from a shrine or other building to parade around town, or from higeko or yorishiro which is an object representing a divine spirit protruding from the body of Dashi.
Japanese: 山車（だし）の語源は、神殿や境内の外に出す出し物であるからとする説と依り代である髯籠（ひげこ）を出していたからだとする説などがある。
English: "Dashi" refers to the whole "pageant" but often indicates a single Hikiyama (pulled-type float) by adding kanji for Kuruma (vehicle) to Yama (mountain).
Japanese: 山車は「出し物」全般を指すが、車の字がついていることから曳き山を指すことが多い。
English: The term "Yama" used here is equivalent to yorishiro (an object representative of a divine spirit) which is fabricated to imitate natural mountains, for use at a festival.
Japanese: 山（やま）は自然の山岳を模して造られた依り代で、祭礼などで用いられる。
English: According to ancient folklore, Gods were believed to have descended from heaven to yorishiro like mountains or rocks with trees on top, so people have set up funeral halls at the top or foot of the mountains to perform rituals.
Japanese: 古来の民間信仰では、神は山岳や山頂の岩や木を依り代として天から降臨するという考えがあり、山上や山麓に斎場を設け祭祀が行われていた。
English: Today, these funeral halls are preserved as monuments of mountain worship, or as shrines belonging to the mountains that are considered "shintai (kami-body)."
Japanese: これらは山岳信仰として、或いは山岳を神体とする神社として残っている。
English: One typical example is the Omiwa-jinja shrine of mount Miwayama, and even smaller shrines located at the foot of shintai mountains (mountains regarded as kami-body) that often maintain iwakura (dwelling place of a god on top, usually a large rock) or shinboku (sacred tree.)
Japanese: 代表的な例では大神神社（三輪山）などがあり、小さな神社でも山麓にあるものは山頂に磐座や神木を持つことが多い。
English: Along with expansion of villages, people began to perform rituals in provisional funeral halls set up in plain fields.
Japanese: 村落が発達すると平野部においても祭祀が行われるようになり、臨時の斎場が設けられた。
English: In such cases, people constructed yorishiro to welcome descending gods, and these funeral halls with yorishiro have developed into permanent structures like present shrines.
Japanese: このときにも降臨を仰ぐために依り代を立てており、これが恒久化して現在の神社のような施設ができる。
English: One of those yorishiro is the said "Yama" which is made up in the image of real mountains and is called Tsukuriyama (forged mountain) or Kazariyama (mountain for decoration.)
Japanese: この依り代の1つに、山岳を模して造られた山（やま、造り山・飾り山）がある。
English: In parallel with permanent yorishiro fixed inside shrines, these Yama (imitation mountains) have been fabricated and used in festivals as temporary yorishiro to represent or reconfirm the descent of gods.
Japanese: 恒久的である神殿内部の依り代と並行して、この山は神の降臨を表現する、或いは、再確認する臨時の依り代として祭礼などで用いられるようになる。
English: The first record of such Yama was "Aoba-yama (literally, mountain covered with green leaves)" written in the paragraph on Emperor Suinin in the "Kojiki (Records of Ancient Matters)," according to which Satsumi KIHI, patriarch of Izumonokuni no Miyatsuko, had built a mountain decorated with green leaves as a garden dedicated to Ashihara no Shikoo (Okuninushi).
Japanese: 記録に残っている最初の山は『古事記』の垂仁天皇の条にある「青葉山」で、出雲国造の祖である岐比佐都美が葦原色男（大国主）を祀る庭として青葉で飾った山を造ったとある。
English: One notable Yama used in a pageant for systemized festival, is the Shirushinoyama (also called Hyonoyama and Shimeyama) which was pulled around in the Onieno-matsuri festival held in November, 833 (the festival for the first ceremonial offering of rice by newly-enthroned Emperor Ninmyo) according to the "Shoku-nihon-koki. (historical records published in 869, Heian era.)"
Japanese: 体形的な祭礼の物では、『続日本後紀』天長10年（833年）11月戌申条、仁明天皇の大嘗祭に曳きたてられた「標山（しるしのやま・ひょうのやま・しめやま）」がある。
English: Because Shirushinoyama had played a role as ido-shinza (mobile divine seat), it is now considered as the origin of current Dashi.
Japanese: 標山には移動神座のような役割があり、山車の原型であるといわれている。
English: When Onieno-matsuri was suspended for some period in the past, the Shirushinoyama was apparently abolished forever.
Japanese: 大嘗会には中断された時期があり、このときに標山は廃止されたようである。
English: Since then, many similar Yama have appeared in private festivals, with various types including an altar-like one, but mostly Yama-related mobile floats such as Hikiyama (pulling type), Kakiyama (shouldering type) and others, all of which are collectively called Dashi and two kanjis of Yama (mountain) plus Kuruma (vehicle) are used.
Japanese: 民間の祭礼にも同じようなものが登場し、形態は祭壇のようなものあるが、山との関連と運行形態から引く形式のものは曳き山、担ぐ形式のものは舁き山などと呼ばれ、また「だし」とも呼ばれるが、その漢字には山車が使われた。
English: In current festivals, fixed-type yama, called Okiyama, are rarely used, while Dashi (mobile-type Yama) for moving around town are dominant.
Japanese: 現在の祭礼では、巡行されない置き山は数が少なく、巡行される山車がほとんどである。