nntsuzu/KFTT huggingface dataset:
English: The fourth addendum says that at first, Toyotamabime returned to the sea with her child in her arms, but deciding that she should not keep the child of the grandson of the Sun Goddess under the sea, she told Tamayoribime to take the child and sent her off to the land.
Japanese: 第四の一書では、一旦トヨタマビメは御子を抱いて海に帰ったが、天孫の御子を海の中に置いてはいけないとして、タマヨリビメに抱かせて陸に送り出した、とある。
English: Since the goddess name 'Tamayori' means 'an object that a divine spirit is drawn to,' Tamayoribime means a woman that a divine spirit is drawn to, in other words a shrine maiden.
Japanese: 「タマヨリ」という神名は「神霊の依り代」という意味で、タマヨリビメは神霊の依り代となる女、すなわち巫女のこととなる。
English: Goddesses and female humans named Tamayoribime (Tamayorihime) appears in various myths and ancient stories, with each one obviously referring to a different goddess or woman.
Japanese: タマヨリビメ（タマヨリヒメ）という名の神（または人間の女性）は様々な神話・古典に登場し、明らかにそれぞれ別の女神・女性を指している。
English: For example, the legend of Kamo-jinja Shrine described in the now lost "Yamashironokuni Fudoki" (the Culture and Geography of Yamashiro Province) mentions the child of Kamotaketsunumi no Mikoto named Tamayorihime, who became pregnant with a god's child (Kamowakeikazuchi no Mikoto) after finding a red arrow which had been carried from the upper reaches of the river.
Japanese: 例えば、山城国風土記（逸文）の賀茂神社縁起には、賀茂建角身命の子で、川上から流れてきた丹塗矢によって神の子（賀茂別雷命）を懐妊した玉依比売（タマヨリヒメ）がいる。
English: There are a number of shrines throughout Japan which enshrine goddesses called Tamayoribime, and it is believed that many of such goddesses are deified shrine maidens who became the wife (i.e. a woman that a divine spirit was drawn to) of a local god (in most cases, however, they are regarded as the Tamayoribime in the myths who was Ugayafukiaezu's wife).
Japanese: 全国にタマヨリビメという名の神を祀る神社があり、その多くはその地域の神の妻（神霊の依り代）となった巫女を神格化したものと考えられる（ただし、一般には、神話に登場するウガヤフキアエズの妻のタマヨリビメとされていることが多い）。
English: The Tamayoribime who is enshrined at Kamomioya-jinja Shrine (Shimogamo-jinja Shrine) is the Tamayoribime who appears in the Yamashironokuni Fudoki.
Japanese: 賀茂御祖神社（下鴨神社）に祀られている玉依姫は山城国風土記に登場する玉依姫である。
English: This god appears in the "Nihonshoki" (Chronicles of Japan) and the "Sendai Kujihongi" (Ancient Japanese History), and he is thought to be the same god as Oyabiko, who appears in the "Kojiki" (the Records of Ancient Matters).
Japanese: 『日本書紀』『先代旧事本紀』に登場するが、『古事記』に登場する大屋毘古神（オホヤビコ）と同一神とされる。
English: According to the descriptions in the "Nihonshoki" and the "Sendai Kujihongi," Isotakeru is worshipped as a god of forestry.
Japanese: 『日本書紀』、『先代旧事本紀』の記述から、五十猛神は林業の神として信仰されている。
English: Kii Province had been an important region for forestry since ancient times and it is believed that Isotakeru was worshipped by people in that industry.
Japanese: 紀伊は古来より林業の盛んな地であったので、それらの人々が信仰していた神と考えられる。
English: From the fact that the description says he is enshrined in Kii Province (formerly called 'Ki no Kuni,' which literally means 'country of trees') and also from an annotation in the "Sendai Kujihongi" which says 'he is also called Oyahiko', Isotakeru is regarded as the same god as Oyabiko of Ki no Kuni, who gave refuge to Okuninushi (the chief god of Izumo in southern Honshu) in the "Kojiki."
Japanese: 紀伊国（かつては「木の国」と言った）に祀られているとの記述と『先代旧事本紀』分注に「亦云大屋彦神」とあることから、『古事記』で大国主がその元に逃げ込んだ木国の大屋毘古神と同一神とされる。
English: He is thought by some to be Oyabiko no kami (the one identified with the god of disorder, Magatsuhi no Kami) who was the children of Izanagi and Izanami (the god and goddess who created the Japanese islands), but he is in fact a different deity.
Japanese: イザナギ・イザナミの子である大屋毘古神（禍津日神と同一神とされる）とは別神であるが、同一神とされることもある。
English: In the first volume of the "Nihonshoki," the fourth issho (addendum) of the the eighth section, which describes the defeat of Yamatanoorochi (the Eight-Forked Serpent), says as follows.
Japanese: 『日本書紀』卷第一で『ヤマタノオロチ退治が述べられている第八段第四の一書において以下のように書かれている。
English: In summary, Isotakeru descended to Soshimori in Silla with Susanoo, who was banished from heaven (which is called Takaamahara in the "Kojiki"), and then they together moved to the place called Torikaminotake located at the upper reaches of Hii-kawa River in Izumo Province by a hani-bune (clay boat) because Susanoo said he did not want to stay in Soshimori.
Japanese: とあり天（『古事記』では高天原）を追放された素戔嗚尊とともに新羅曽尸茂梨に天降り、スサノオがこの地吾居ること欲さず（「乃興言曰此地吾不欲居」）と言ったので、一緒に埴土船で渡って出雲国斐伊川上の鳥上峯に至ったとある。
English: Isotakeru brought many tree seeds when descending from heaven but did not sow them in Silla, instead taking all of them to Japan, where, starting in Kyushu, he sowed them throughout Yashima (Japan).
Japanese: 五十猛神が天降る際に多くの樹木の種を持っていたが、新羅には植えずに全てを持ってきて、九州からはじめて八島に植えた。
English: He designated the purpose of each tree, saying, 'Cedar and camphor trees, these two types of trees are good for making ships. Japanese cypress trees are good for building shrines. Podocarpus trees are suitable for making coffins for people in this world. Let us sow a good many tree seeds.'
Japanese: 已而定其當用乃稱之曰杉及櫲樟此兩樹者可以爲浮寶檜可以爲瑞宮之材柀可以爲顯見蒼生奥津棄戸將臥之具夫須噉八十木種皆能播生
English: In summary, this issho says Susanoo created various trees such as Japanese cedars from his mustache and beard, Japanese cypresses from his chest hairs, podocarpus from the hairs of his buttocks, using his body hair including his eyebrows to make each kind of tree, and Isotakeru and his two younger sisters (Oyatsuhime and Tsumatsuhime) planted those trees throughout Japan.
Japanese: とあり素戔嗚尊が鬚髯からスギ、胸毛からヒノキ、尻毛から柀、眉毛など体毛を抜いて作った各種の樹木を、二柱の妹神（大屋津姫命と枛津姫命）とともに全国に植えたとある。
English: According to the folklore of Izumo, Susanoo and his children landed on coast of Isotake, in Iwami Province, which was near to Izumo Province, and then they left for Izumo Province.
Japanese: なお出雲の伝説ではスサノオらの上陸地点は出雲国に近い石見国・五十猛の海岸であるといわれ、ここから出雲国へと向かったとされている。
English: The following description is seen in the Chigihongi (the True Record of the Earthly Deities) in the fourth volume of the "Sendai Kujihongi," which was submitted during a nihongi-koen (Heian period studies and lectures on the Nihonshoki) although it's authenticity is disputed.
Japanese: 日本紀講筵の際提出された偽書とされる『先代旧事本紀』巻第四地祇本紀の記述は以下のとおり。
English: This mikoto (god) swears with Amaterasu Omikami (the Sun Goddess)...and the god named Isotakeru no Kami, also known as Oyahiko no Kami, followed by Oyahime no Kami and Tsumatsuhime no Kami.
Japanese: 此尊與天照太神共誓約（中略）次五十猛命亦云大屋彦神次大屋姫神次抓津姫神
English: There are cases where the spirit of someone else who has performed great achievements and is alive is honored and where one's own soul is worshipped.
Japanese: 功績があった存命中の他者の霊を祀る場合と、自己の霊魂を祀る場合とがある。
English: Seishi carried out to worship one's own soul was to live a long life or become Kami (god) after death.
Japanese: 自己の霊魂を祀る生祀は、長命を得るため、あるいは死後に神となるために行われた。
English: It is thought that this originated in the tradition that Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) worshipped his own Kushimitama (the wondrous, miraculous, or salubrious) and Sakimitama (the propitious) in Mt. Mimoro (Mt. Miwa.)
Japanese: 大国主が自らの奇魂・幸魂を三諸山（三輪山）に祀った故事に由来するとされる。
English: The oldest case of someone worshipping their own soul was related to Haruhiko MATSUKI (824 - 924)in the Heian period when he was a Shinto priest of Geku (outer shrine) in Ise-jingu Shrine, he worshipped his soul included in stones or rocks in Obe, Watarai-gun, Ise in 923.
Japanese: 自己の霊魂を祀った生祀の文献上で最も古い事例は、平安時代の923年、伊勢神宮の外宮の神官であった松木春彦（824年-924年）が、伊勢度会郡尾部で、石に自己の霊魂を鎮め、祀ったことである。
English: There is a case where Sadanobu MATSUDAIRA carried out Seishi for himself at Oshu Shirakawa-jo Castle in 1797 in the Edo period.
Japanese: 江戸時代、松平定信が1797年、奥州白河城に自分の生祀を成立した例がある。
English: In the Edo period, Ansai YAMAZAKI established rules for ritual procedures based on a ceremony style for Confucianism and worshipped his soul.
Japanese: 江戸時代に、山崎闇斎が儒教の礼式を参考に祭式を考案し、自らの霊魂を祀った。
English: After that, Shintoists and scholars of Japanese classical literature in Hirata-ha school worshipped their own souls in accordance with their established ritual procedures.
Japanese: これ以後も、神道家や平田派の国学者によって、それぞれ独自の祭式で自己の霊魂を祀った。
English: According to Kato, 60 to 70 Seishi were identified and the latest Seishi is the one for Chugi NISHI which was enshrined in August 1931 in Urakawa-cho, Hidaka Province, Hokkaido Prefecture.
Japanese: 加藤によれば判明している生祀は六七十あり、新しい生祀は1931年8月、北海道日高国浦河町に祀られた西忠義氏のものである。
English: Emperor Meiji's Seishi was built in Port of Ishinomaki in Miyagi Prefecture in 1876, and also in the site of Yahiko-jinja Shrine in Ono-mura, Kamiina-gun in 1893.
Japanese: 明治天皇の生祀は明治9年宮城県石巻港に、明治26年上伊那郡小野村の矢彦神社境内に、建立された。
English: The Seishi of Emperor Meiji and Empress Dowager Shoken was each built in two locations in 1887 and 1904, the Seishi of Emperor Taisho was built in Monbetsu-mura, Hidaka Province, Hokkaido Prefecture in 1911, the Seishi of Empress Teimei was built in Hirose-machi, Hiroshima Prefecture in 1913, and the Seishi of Prince Chichibunomiya and Prince Takamatsunomiya was each built in Doshin-machi, Himeji City in 1924.
Japanese: 明治天皇、昭憲皇太后の生祀は明治20年および明治37年に2箇所に、大正天皇の生祀は明治44年北海道日高国門別村に、貞明皇后の生祀は大正2年広島県広瀬町に、秩父宮殿下、高松宮殿下の生祀は大正13年姫路市同心町に成立した。
English: The Seishi of Emperor Showa was built on Mt. Yoshitsune, Honbetsu-cho, Tokachi Province, Hokkaido Prefecture in 1879, and the Seishi of Emperor Showa and Empress Kojun was each built in Hirose-machi, Hiroshima City in 1928.
Japanese: 昭和天皇の生祀は大正12年北海道十勝国本別村義経山上に、昭和天皇、香淳皇后の生祀は昭和3年広島市広瀬町に成立した。
English: As time passed, kariginu came to be used as formal clothes, and became a formal dress for samurai of Jushiinoge jiju (Junior Forth Rank, Lower Grade Chamberlain) and shosidai (local governor) classes, next to hitatare (court dress).
Japanese: その後、時代を経るに従って公服としての色彩を増し、直垂に継ぐ武家（従四位下侍従・所司代クラス）の礼服ともなった。
English: Kariginu costume comprises of underwear, sashinuki (a type of hakama, pleated trousers for formal wear) or Sashiko Japanese skirt, and kariginu.
Japanese: 狩衣装束の構成は、下着を着て指貫（あるいは差袴）をはき、狩衣を着るだけである。
English: A costume of white kariginu and sashinuki with no pattern was called 'joe' and mainly worn in religious ceremonies.
Japanese: なお、白色の無紋狩衣・無紋指貫の形を「浄衣（じょうえ）」といい、専ら神事に用いられた。
English: Kariginu is a cloth with agekubi (stand round collar) that has padding called 'erigami' (collar paper), as ho (outer robe/vestment) and noshi (ordinary robe).
Japanese: 和服用語集や直衣と同じ「襟紙」という芯を入れた盤領（まるえり/立首の円い襟）で袖の広い衣装。
English: Hitoe (a single layer of kimono) can be seen from the sides, but most Shinto priests today don't wear hitoe.
Japanese: 脇のあいた部分からは単（ひとえ）が見えるが、現在の神職などは略すことが多い。
English: Just like on ho, a button on the sleeve of kariginu is called 'kagero' (mayfly) that is passed through a hole.
Japanese: 襟の留め方は袍と同様に「蜻蛉」という留め具を受け口に引っ掛けるタイプのもの。
English: Straps called 'sodekukuri' (straps to turn up one's cuffs) are passed through the sleeves, so cuffs can be narrowed by pulling the straps, as with clothes bag with straps.
Japanese: 袖には「袖括り」と呼ばれる紐が通してあるので、紐を引けば巾着のように袖口が狭まった。
English: Young men used wider straps with brighter colors, and the older they became, the more understated the straps became.
Japanese: この紐は若年ほど幅広で派手なものを用い、以後だんだん目立たないものとなる。
English: A belt was made of the same cloth called 'ateobi,' and a headwear was tateeboshi (formal headwear with a peak for court nobles).
Japanese: 帯は「当帯」（あておび）と呼ばれる共布の布帯を用い、立烏帽子をかぶる。
English: Today, hakama for ordinary kariginu costume is sashinuki (a type of hakama with strings in the lower sleeve edge to be adjusted) or Sashiko (a type of hakama cut to the length of an ankle).
Japanese: 袴は現在は指貫（括り緒の袴）あるいは差袴（切袴の一種）が一般的である。
English: Up to the Muromachi period, however, lower-ranking nobles wore light karibakama (hunting hakama) that were made of six pieces (sashinuki was with eight pieces) of white hemp.
Japanese: だが、室町時代までは下級貴族は六幅（指貫は八幅）の白い麻布で仕立てた軽快な狩袴を合わせた。
English: The origin of kariginu is Hoi, a fashion of middle-class people in the capital.
Japanese: 狩衣はもともと都の中産階級の人々のお洒落着であった布衣（ほうい）に由来する。
English: As the kanji letter "布 (nuno)" (cloth) refers, hoi was originally plain clothes of hemp, but nobles chose these clothes for hunting with a falcon because these were suitable for such activity.
Japanese: 布と言う字からも解るとおりもともと麻布製の素朴なものであったが、動きやすさを好まれて貴族が鷹狩りなどの衣装として採用した。
English: Therefore, clothes worn by higher-ranking nobles were called 'kariginu' (with patterns and lined garment; kariginu for summer was made without lined garment after the Muromachi period), and others were called 'hoi' ('houi' refers to kariginu as a whole; without patterns and lined garment).
Japanese: 高位の貴族の着るものを「狩衣」（模様有り、袷仕立て、ただし、室町以降夏物には裏地なし）それ以外を布衣（ほい/「ほうい」と呼ぶと狩衣全体を指す/無紋、裏地なし）と呼び分けた。
English: In the mid-Heian period, the value and aesthetic called 'Miyabi' (refinement) spread as the Kokufu Bunka (indigenous Japanese culture) flourished.
Japanese: 平安時代中期には国風文化の隆盛とともに「みやび」と言う価値観・美意識が広まった。
English: Nobles exercised their ingenuity in selecting the colors of outer and lining fabrics; which resulted in 'irome,' giving elegant names to combinations of fabrics in which the color of lining fabrics could be faintly seen through thin outer silk.
Japanese: 貴族達は狩衣の表地と裏地の色に工夫を凝らし、裏地の色が薄い絹を通して表にほんのり現れる様子に優美な名称をつける「色目」が考え出された。
English: In case of higher-ranking nobles, however, they were regarded as elders after their 'celebration of age 40' and allowed to use only white lining fabrics.
Japanese: ただし、上級貴族の場合、四十歳を迎え「四十の賀」の祝いの後は老人と見なされ白い裏地しか使えなくなった。
English: In the insei period (during the period of the government by the retired Emperor) in the end of the Heian period, it became common for nobles to visit In (retirement palace) in kariginu, like in noshi.
Japanese: 平安時代末期の院政期に入ると、直衣に続き狩衣で院に出入りすることが一般化。
English: The retired Emperor himself wore kariginu, so nobles felt free to wear kariginu after the ceremony of 'hoihajime.'
Japanese: 上皇本人も狩衣を着用するため「布衣始」（ほういはじめ）の儀式のあとは自由に狩衣を着ることができるように。
English: In samurai families, kariginu were formal dress for Jushiinoge jiju rank (such as shosidai) and hoi without family crest were for hatamoto (direct vassal of the shogun); for court nobles, kariginu were worn by tenjobito (a high-ranking courtier allowed into the Imperial Palace) or higher ranking up to Dainagon (chief councilor of state) and hoi were worn when accompanying with jige (lower class nobles) to visit the Imperial Palace.
Japanese: 武家では従四位下侍従クラス（所司代など）の、無紋の布衣は旗本クラスの礼服とされ、公家では殿上人以上大納言以下、布衣は地下クラスの参内への付き添いなどで着用された。
English: Himorogi is an object that is designated as yorishiro (representative of a divine spirit) to enshrine a divine spirit temporarily when a festival is held in a place other than a shrine or a household Shinto altar.
Japanese: 神籬（ひもろぎ）とは、神道において神社や神棚以外の場所において祭を行う場合、臨時に神を迎えるための依り代となるもの。
English: Himorogi is formed by placing a frame on an eight-legged table and a sakaki branch at the center of the frame.
Japanese: 形式は、八脚台という木の台の上に枠を組み、その中央に榊の枝を立てたものである。
English: Since ancient times, Japanese people have believed in divine spirits residing in nature including mountains, rocks, trees, and the sea, and regarded them as religious objects.
Japanese: 古来、日本人は自然の山や岩、木、海などに神が宿っていると信じ、信仰の対象としてきた。
English: Therefore, in ancient Shinto, each festival was held by inviting a divine spirit one at a time instead of building shrines and enshrining gods in the building of the shrine.
Japanese: そのため、古代の神道では神社を建てて社殿の中に神を祭るのではなく、祭の時はその時々に神を招いてとり行った。
English: To invite a divine spirit, a giant tree was surrounded by tamagaki (fence) and Shimenawa(sacred rice-straw ropes) to keep the tree sacred.
Japanese: その際、神を招くための巨木の周囲に玉垣をめぐらして注連縄で囲うことで神聖を保った。
English: While shrines were built and festivals were held on the premises later, ancient shrines had tamagaki within the building and placed tokiwagi (evergreen such as sakaki) where a divine spirit resides and was enshrined.
Japanese: 次第に神社が建てられるようになり、祭りも社殿で行われるようになったが、古い形の神社は、建物の中に玉垣を設けて常盤木（常緑樹、つまり榊など）を立てて神の宿る所とし、祭るものであった。
English: The origin of a word 'Himorogi' (or 'Himoroki' in the ancient times) is as follows: 'Hi' refers to a divine spirit; 'moro' came from 'amoru,' meaning descending from the Heaven; and 'ki' means a tree.
Japanese: 「ひもろぎ」（古代には「ひもろき」）の語源は、「ひ」は神霊、「もろ」は天下るの意の「あもる」の転、「き」は木の意とされる。
English: * Heresy: Himorogi means a tall tree that can be a landmark for rendezvous, such as a Japanese cypress, needle juniper, or pine tree.
Japanese: ※異説：桧（ひのき）榁（むろのき）松（まつのき）などのように、待ち合わせの目印となる高木。
English: It should be noted, however, that 'ki' at the end of 'Himoroki' differs in phonetics from 'ki' (tree) of Otsurui (second class) in ancient special Kana usage, so their origins have no relation with each other.
Japanese: 但し、末尾の「き」とは上代特殊仮名遣で乙類の「木」と音韻上違い、語源的には無関係である。
English: On the other hand, another kanji letter referring to a fence, '垣' originally refers to the one made of stones, but today only '垣' is used as a kanji for common use referring to both types of fence.
Japanese: 「垣」は石などで作られた物であるが、「垣」だけが常用漢字として両方に使われるようになった。
English: Although the Japanese reading of Chinese characters '胙,' '膰,' and '燔' is also 'Himorogi,' these characters originally referred to meat that was offered to the God.
Japanese: 「胙」「膰」「燔」にも「ひもろぎ」の字訓が宛てられているが、これらの元々の意味は神前に供える肉である。
English: This is a Chinese custom, because there was no such custom in Japan from ancient times to the present.
Japanese: 日本には古代から現代に至るまで神前に肉を供える習慣はなく、中国の風習である。
English: It means that these Chinese characters were imported to Japan where the entity of these characters did not exist.
Japanese: 漢字だけが日本に入ってきたが、その文字が指す実体は日本にはなかったということになる。
English: It is regarded that these characters were read as 'Himorogi' because offerings to the God had been called as 'Himorogi' at some time.
Japanese: これらに「ひもろぎ」の読みが宛てられたのは、神へ供物のことも「ひもろぎ」と呼んでいた時期があったためと考えられる。
English: A sakaki plant is placed on the head of five-color (green, yellow, red, white, blue) silk streamer and three sacred imperial treasures are hooked on.
Japanese: 緑・黄・赤・白・青の五色絹の幟の先端に榊を立て、三種の神器を掛けたもの。
English: The five colors of the silk streamer refers to the five elements that compose the universe described in The Theory of Five Elements in Yin-Yang: wood, fire, earth, metal, and water.
Japanese: 五色絹の色は、陰陽五行説における天地万物を構成する5つの要素、木・火・土・金・水を表している。
English: Hosuseri no Mikoto is a Shinto god in Japanese mythology.
Japanese: 火須勢理命（ほすせりのみこと）は、日本神話に登場する神(神道)である。
English: According to the section on the tenson-korin (the descent to earth of the Sun-Goddess's grandson), Konohanasakuyabime became pregnant after spending only one night with Ninigi, who thought the father of the babies was a kunitsukami (Earthly God), and Hosuseri no Mikoto was a second child out of the three gods, who were born in a fire to eliminate Ninigi's suspicion.
Japanese: 天孫降臨の段において、一夜で身蘢ったためにニニギに国津神の子ではないかと疑われ、コノハナノサクヤビメがその疑いを晴らすために火中で生んだ三神の第二子である。
English: Like his two brothers, it is believed that his name was originally derived from the Chinese character for an ear of a grain, and the character for fire was assigned later in accordance to his birth story, or conversely, the birth story was created after people started to use the character for fire for his name.
Japanese: 神名は、他の二柱と同様に本来は「穂」に因むものと考えられ、誕生時の説話に因んで「火」の字が宛てられたか、逆に「火」の字が宛てられたことから誕生時の説話が生まれたと考えられる。
English: Suseri, which is also part of the name of other gods such as Suseribime, means 'proceed,' and so the name 'Hosuseri' means 'progress of the growth of an ear of rice.'
Japanese: 「スセリ」はスセリビメなどと同様「進む」という意味で、「ホスセリ」は稲穂の成熟が進むという意味である。
English: Hosuseri no Mikoto appears in his birth scene only and then is not mentioned again.
Japanese: 火須勢理命は、その誕生の時に名前が登場するだけで、その後は一切出てこない。
English: Some people think that having a god who does nothing keeps the balance of power between two gods who have opposite characteristics, Umisachihiko (Hoderi no Mikoto) and Yamasachihiko (Hoori no Mikoto).
Japanese: 海幸彦（火照命）と山幸彦（火遠理命）という対称的な神の間に何もしない神を置くことで、バランスをとっているとする説もある。
English: In the "Nihonshoki" (the Chronicles of Japan), Hosusori no Mikoto (written as 火闌降命 in Japanese) appears in the main account and the eighth issho (addendum), and Hosuseri no Mikoto (written as 火酢芹命 in Japanese) appears in the second, the third, and the sixth issho.
Japanese: 日本書紀では、火闌降命（ほすそりのみこと。本文・第八の一書）または火酢芹命（ほすせりのみこと。第二・第三・第六の一書）が登場する。
English: The main account explains that Hosusori no Mikoto is the ancestor of the Hayato (an ancient tribe in Kyushu), and the eighth issho describes the exploits that are regarded as Hoderi no Mikoto's in the "Kojiki".
Japanese: 火闌降命は、本文では隼人の祖としており、第八の一書では、古事記で火照命の事績とされていることが火闌降命の事績として書かれている。
English: Thus it is considered that the story of Hoderi no Mikoto in the "Kojiki" was originally a legend concerning Hosusori no Mikoto (or Hosuseri no Mikoto), with the compilers of the "Kojiki" creating a god named Hoderi no Mikoto and transferring Hosusori no Mikoto's exploits over to Hoderi no Mikoto.
Japanese: よって古事記における火照命の記述は本来は火闌降命（火酢芹命）についての伝承であり、古事記の編纂者が火照命という神を創作して火闌降命の事績をそちらに移したものと考えられている。
English: Amenomahitotsu no Kami is a Shinto god of iron manufacture and blacksmiths who appears in Japanese mythology.
Japanese: 天目一箇神（あめのまひとつのかみ）は、日本神話に登場する製鉄・鍛冶の神(神道)である。
English: He is also known as Amenomahitotsune no Mikoto and Amenokushimahitotsu no Mikoto.
Japanese: 別名は天之麻比止都禰命（あめのまひとつねのみこと）、天久斯麻比止都命（あめのくしまひとつのみこと）。
English: The document also says that during the reign of Emperor Sujin, a descendant of Amenomahitotsu no Kami and a descendant of Ishikoridome (the ancestral goddess of mirror makers) recast the sacred mirror.
Japanese: また、崇神天皇のときに天目一箇神の子孫とイシコリドメの子孫が神鏡を再鋳造したとある。
English: In the "Nihonshoki," the second issho (addendum) in the section on the pacification of Ashihara no Nakatsukuni (the Central Land of Reed Plains) says that Takamimusubi (one of the three creator gods of Japanese mythology) designated Amenomahitotsu no Kami as the blacksmith when they enshrined the gods of Izumo.
Japanese: 日本書紀の葦原中国平定の段の第二の一書で、タカミムスビにより天目一箇神が出雲の神々を祀るための作金者に指名されたとの記述がある。
English: In the "Kogoshui," he is described as the ancestor of the Inbe Clans in Tsukushi Province and Ise Province, and it also mentions some relationship to Futodama (another ancestral deity of the Inbe Clan).
Japanese: 古語拾遺では、筑紫国・伊勢国の忌部氏の祖としており、フトダマとの関連も見られる。
English: He is a god of blacksmithing and is thought to be the same god as Amatsumara, who is described as a smith in the iwato-gakure section of the "Kojiki" (the Records of Ancient Matters).
Japanese: 鍛冶の神であり、古事記の岩戸隠れの段で鍛冶をしていると見られる天津麻羅と同神とも考えられる。
English: The 'mahitotsu' part of his name means 'one eye,' and it is said this was derived from the fact that blacksmiths closed one eye to judge the temperature of iron from its color, or another story that blacksmiths had an industrial disease which made one eye blind.
Japanese: 神名の「目一箇」（まひとつ）は「隻眼」（片目）の意味であり、鍛冶が鉄の色でその温度をみるのに片目をつぶっていたことから、または片目を失明する鍛冶の職業病があったことからとされている。
English: The same thing can be said about Amatsumara because the 'mara' in 'Amatsumara' is derived from the word 'meura,' which also means 'one eye'.
Japanese: これは、天津麻羅の「マラ」が、片目を意味する「目占（めうら）」に由来することと共通している。
English: Amenomahitotsu no Kami appears under the name of Amenomahitotsu no Mikoto in the section on the Takanokori region in the "Harimanokuni Fudoki" (the topography of Harima Province).
Japanese: 天目一箇神は播磨国風土記の託賀郡（多可郡）の条に天目一命の名で登場する。
English: The story has it that Michinushihime no Mikoto, the local guardian goddess, gave birth to a child whose father was unknown, but when she let the child choose which god out of the many he would pour ukeizake (sake which is offered to a deity to ask his or her will) for and the child chose Amenomahitotsu no Mikoto, she realized that Amenomahitotsu no Mikoto was the father.
Japanese: 土地の女神・道主日女命（みちぬしひめのみこと）が父のわからない子を産んだが、子に盟酒（うけいざけ）をつぐ相手を諸神から選ばせたところ、天目一命についだことから天目一命が子の父であるとわかったというものである。
English: Amenomahitotsu no Kami is enshrined at Amenomahitotsu-jinja Shrine (Ogi-cho, Nishiwaki City, Hyogo Prefecture (formerly Ogi, Hino Village, Taka District), the current shrine building is a reconstruction), where he was worshipped as a god of iron manufacturing.
Japanese: 天目一箇神を祀る天目一神社（兵庫県西脇市大木町（旧多可郡日野村大木）現在のものは再興）では製鉄の神として信仰されていた。
English: Although Ichimokuren, also known as Hitotsume no Muraji, is thought to be the same as the Amenomahitotsu no Kami enshrined at Ichimokuren-jinja Shrine, which is an annex shrine of Tado Taisha Shrine (Tado-cho, Kuwana City, Mie Prefecture), this deity was originally a dragon which had lost one eye and this led people to eventually identify him with Amenomahitotsu no Kami.
Japanese: 一目連（いちもくれん、ひとつめのむらじ）は多度大社（三重県桑名市多度町）別宮の一目連神社の祭神の天目一箇神と同一視されるが、本来は片目が潰れてしまった竜であり、習合し同一視されるようになったという。