nntsuzu/KFTT huggingface dataset:
English: In so doing it intended to claim that 'today we are well treated thanks to our ancestor's courageous military exploits, and we are therefore fairy rewarded.'
Japanese: 「わが家の今日の厚遇があるのは、先祖のこのような命がけの武勲のおかげであり、正当な報酬なのである」という主張をする意図があったと考えられる。
English: Banana type myths are myths regarding the origin of death and the short life span of humans which are found in many countries and regions, mainly in southeast Asia and New Guinea.
Japanese: バナナ型神話（バナナがたしんわ）とは、東南アジアやニューギニアを中心に各地に見られる、死や短命にまつわる起源神話である。
English: The term was coined by Sir James George Frazer (1854 - 1941), a social anthropologist in Scotland, because bananas commonly appear as an important item in the myths.
Japanese: 重要なアイテムとして、共通してバナナが登場することから、スコットランドの社会人類学者ジェームズ・フレイザー（SirJamesGeorgeFrazer,1854年-1941年）が命名したものである。
English: Got presented a stone and a banana to people and ordered them to choose either of them.
Japanese: 神が人間に対して石とバナナを示し、どちらかを一つを選ぶように命ずる。
English: A changeless stone is a symbol of immortality, so if people chose a stone, they would be immortal (or live long); but they chose a banana and people are destined to die (or have a short life).
Japanese: 変質しない石は不老不死の象徴であり、ここで石を選んでいれば人間は不死（または長命）になることができたが、バナナを選んでしまったために人間は死ぬようになった（または短命になった）のである。
English: When Tenson Ninigi descended to earth, Kunitsukami (god of the land) Oyamatsumi married his daughters Konohana no Sakuyabime and Iwanagahime to Ninigi.
Japanese: 降臨した天孫ニニギに対し、国津神であるオオヤマツミが娘のコノハナノサクヤビメとイワナガヒメを嫁がせる。
English: Ninigi, however, returned Iwanagahime because of her ugliness, and married only Konohana no Sakuyabime.
Japanese: しかしニニギは醜いイワナガヒメを帰してしまい、コノハナノサクヤビメとのみ結婚してしまう。
English: Konohana no Sakuyabime was a symbol of the prosperity of the descendents of the sun goddess and Iwanagahime was a symbol of long life, but since the latter was returned, the descendants (emperors) became short lived.
Japanese: コノハナノサクヤビメは天孫の繁栄の象徴として、イワナガヒメは天孫の長寿の象徴として嫁いだものであったが、イワナガヒメが送り帰されたために天孫（天皇）は短命になったのであるという。
English: Although no banana appears in this story, the facts that the name of Iwanagahime includes "Iwa" (rock), in other word, stone, and rejecting her resulted in short life are reasons that this story was regarded as a variation of the banana type myth.
Japanese: この説話にはバナナが登場しないが、岩すなわち石を名前に含むイワナガヒメが選ばれていないこと、それによって短命になったということから、バナナ型神話の変形と考えられている。
English: Konohana no Sakuyabime implies "Hana" (flower) that would soon fall, so it can be considered that she was a variation of a banana that would be eaten and gone.
Japanese: コノハナノサクヤビメはすなわちすぐに散ってしまう花であり、食べればなくなってしまうバナナに対応しているとも考えられる。
English: Kaichoon is the collection of translated poems that Bin UEDA published through Hongo Shoin in October, 1905.
Japanese: 海潮音（かいちょうおん）は、上田敏が1905年10月、本郷書院より出版した訳詩集。
English: He compiled the translated foreign poems included in the magazines such as Teikokubungaku and Myojooriginally, originally written in Italian, English, German, French, and Provencal.
Japanese: 雑誌帝国文学や明星上で発表したイタリア・イギリス・ドイツ・フランス・プロヴァンスといった海外の詩の翻訳したものをとりまとめている。
English: He is well known especially as the one who introduced the poems of those representative French symbolists receiving attention of literary circles in those days, and took a part in the establishment and development of Japanese symbolical poetry.
Japanese: 特に当時文壇の注目を集めていたフランス象徴主義に代表される詩人の作品を、象徴詩として紹介している点で有名であり、日本の象徴詩の隆盛の一端を担った。
English: However, those poems introduced as 'symbolical poems,' were only seven poems, and the others were Bin's favorite works by English poets such as the poetry of transcendentalists or the excerpt of Shakespeare's Winter's Tale.
Japanese: 但し、「象徴詩」として紹介されたのは僅かに7編の作品のみであり、他には高踏派の作品やシェークスピアのWinterstaleの一節など敏が得意とする英文学の詩人の作品がある。
English: He selected poems by Gabriele D'ANNUNZIO as the first and last poems of the collection, which suggests how Bin was particularly interested in D'ANNUNZIO.
Japanese: 特にテキストの1遍目と最後の編はガブリエーレ・ダンヌンツィオの詩で統一されており、敏の傾倒ぶりを見て取れる。
English: Over the mountain,' a translated song in the play of 'Pipa Passe' by Carl Busse, and 'Fallen Leaves,' a translation of 'Chanson d'Automne' by Paul Verlaine are famous in Japan as those are picked up and introduced in Japanese textbooks.
Japanese: カール・ブッセの作品「PipaPasse」の劇中歌を翻訳した「山のあなた」や、ポール・ヴェルレーヌの「ChansondAutomne」の翻訳「葉落葉」は国語の教科書で採用・紹介しているものもあり、有名である。
English: Ryomen-sukuna is a specter that was said to have appeared in Hida Province in ancient times, in the reign of Emperor Nintoku.
Japanese: 両面宿儺（りょうめんすくな）は上古、仁徳天皇の御世に飛騨国に現れたとされる妖怪である。
English: Ryomen-sukuna had two faces on the front and back of its head, like Janus in Roman mythology, and two pairs of arms and two pairs of legs; each pair was on the front and back of the body.
Japanese: その身体にはローマ神話のヤヌスのように頭の前後に顔が二つ付いており、おまけに腕が前後一対の四本、足も前後一対の四本あったとされる。
English: The height varies from 3.03 to 54.54 meters depending on descriptions, but it was far taller than the average Japanese at that time anyway.
Japanese: 背丈は1丈・18丈等様様（どちらにしても当時の日本人の平均身長より遥かに大きい）。
English: The busho (Japanese military commander) statue in the main hall of Senko-ji Temple in Nyukawa-cho, Takayama City, Gifu Prefecture (former Nyukawa-mura, Ono County) has faces on the front and back of the head while another statue with a smiling face by Enku in the same temple has an angry face on its shoulder.
Japanese: 岐阜県高山市丹生川町（旧・大野郡丹生川村）の千光寺の本堂にある像は確かに頭の前後に顔が付いている武将像だが、同じ寺にある円空作のそれは笑いの顔の肩の上に怒りの顔が並んでいるという状態である。
English: According to "Nihonshoki" (Chronicles of Japan), Ryomen-sukuna appeared in Hida Province where he disobeyed the Imperial court and made people suffer, but in 377 the Imperial court sent a military commander, Takefurukuma no Mikoto, to expel Ryomen-sukuna from the province.
Japanese: 『日本書紀』に拠ると、飛騨国に現れ、朝廷に背いて民衆を苦しめていたが、仁徳天皇65年、朝廷が差し向けた武将・武振熊命（たけふるくまのみこと）により退治されたとされている。
English: While "Nihonshoki" described Ryomen-sukuna as a villain and an enemy of the emperor, people in Hida and Mino Provinces treated Ryomen-sukuna as a hero and benefactor and worshipped him.
Japanese: 『日本書紀』では朝敵として悪者扱いを受けているが、飛騨国のみならず、美濃国でも英雄、恩人と考えられ、信仰の対象となっている。
English: Ryomen-sukuna is regarded as Kaiki (patron of a temple at its founding) of Senko-ji Temple and Zenkyu-ji Temple in Nyukawa-cho, Takayama City (former Nyukawa-mura, Ono County), and it is said that he introduced Buddhism to Hida Province.
Japanese: 高山市丹生川町（旧・大野郡丹生川村）の千光寺や善久寺は、両面宿儺を開基としており、両面宿儺は飛騨国に仏教を伝えたとされている。
English: Minashi-jinja Shrine, which is the ichinomiya (the highest-ranked shrine in the area) in Hida Province, has been worshipping Kuraiyama Mountain as shintaizan (a mountain worshiped as the sacred dwelling place of a deity or deities), but its enshrined deity is unknown, so a theory states that Ryomen-sukuna is a hidden deity of the shrine.
Japanese: また、飛騨国一之宮である水無神社は位山を神体山とするのだが、祭神ははっきりしていないことから、両面宿儺が隠された祭神とする説もある。
English: One theory states that Ryomen-sukuna is a symbol of twins and brothers, therefore it refers to Oousu no Mikoto and Ousu no Mikoto (i.e. Yamato Takeru no Mikoto and his brother), twins in ancient Japanese history.
Japanese: 一説では両面宿儺は双生児や兄弟の象徴であり、古代史での双生児、大碓命小碓命（つまり日本尊命とその兄）のことという。
English: Takeuchi-monjo (an ancient text which recorded the lineage of ancient kami and a dynasty preceding Emperor Jinmu) wrote Hida Province as "日玉国" or "日霊国," indicating that Hida was Takamanohara (plain of high heaven) and Kuraiyama Mountain was the Pyramid.
Japanese: 竹内文書では飛騨国は"日玉国""日霊国"で記され、飛騨が高天原であり、位山がピラミッドと考えている。
English: It is considered that Ryomen-sukuna had a Hida-based dynasty the same size as the Yamato Dynasty.
Japanese: 両面宿儺は飛騨を拠点とした大和朝廷に匹敵する国があったと考えられている。
English: One of the special products of Nyukawa-cho, Takayama City (former Nyukawa-mura, Ono County) is a pumpkin called Sukune Kabocha.
Japanese: 高山市丹生川町（旧・大野郡丹生川村）の特産品の野菜として、宿儺かぼちゃがある。
English: Although its relevance is still unknown, it was in the news that a man-shaped haniwa (clay figure) (only its head) with two faces, on front and back, was excavated from Dainichiyama No.35 Mound (early 6th century) from the Senzuka burial mounds in Wakayama City, Kinki region.
Japanese: 関連については今のところ不明だが、近畿地方の和歌山市千塚古墳群にある大日山35墳（6世紀前半）から前後両面の人物埴輪（頭部のみ）が出土して話題となった。
English: Joha SATOMURA (1525 - June 2, 1602) was a linked-verse-teacher 'Rengashi' during the Warring States period.
Japanese: 里村紹巴（さとむらじょうは、大永5年（1525年）-慶長7年4月14日(旧暦)（1602年6月2日））は、戦国時代(日本)の連歌師。
English: He studied composing linked verses 'Renga' under Shukei, and after the death of Shukei, he studied under Shokyu SATOMURA and inherited the Satomura family.
Japanese: 連歌を周桂（しゅうけい）に学び、周桂の死後里村昌休（しょうきゅう）につき、里村家を継いだ。
English: Later, he had relationship with the court noble Kineda SANJONISHI, and a lot of military commanders Nobunaga ODA, Mitsuhide AKECHI, Hideyoshi TOYOTOMI, Nagayoshi MIYOSHI, Yusai HOSOKAWA, Yoshihisa SHIMAZU, and Yoshiaki MOGAMI and so on, and it is well-known that he participated in 'Atagohyakuin' conducted by Mitsuhide AKECHI in 1582.
Japanese: その後公家の三条西公条をはじめ、織田信長・明智光秀・豊臣秀吉・三好長慶・細川幽斎・島津義久・最上義光など多数の武将とも交流を持ち、天正10年（1582年）、明智光秀が行った「愛宕百韻」に参加したことは有名である。
English: When the leading linked-verse teacher Soyo died, Joha SATOMURA became the leading figure in the linked-verse arena at the age of 40, but he was implicated in the Incident of Hidetsugu TOYOTOMI in 1595 and was placed under house arrest in front of Enjoji Temple (generally known as Mitsuidera Temple) in Omi Province.
Japanese: 40歳のとき宗養の死で連歌界の第一人者となるが、文禄4年（1595年）の豊臣秀次事件に連座して近江国園城寺（三井寺）の前に蟄居させられた。
English: He stressed the importance on smoothness throughout the process of composing a linked verse; he wrote a collected papers on Renga "Renga Shihosho" and a lot of books including a book on administrative code, a dictionary of administrative code, and commentaries on classics, some of which including a commentary on "Genji Monogatari" "Johasho," and a commentary on "Sagoromo Monogatari""Shitahimo" are extant.
Japanese: 連歌の円滑な進行を重んじ連歌論書『連歌至宝抄』を著したほか、式目書・式目辞典・古典注釈書などの著作も多く、『源氏物語』の注釈書『紹巴抄』、『狭衣物語』の注釈書『下紐』などが現存している。
English: Joha had relationship with the Jishu sect monks including Ikkado Joa, who was a linked-verse teacher of Yoshiaki MOGAMI; later in 1707, a descendant of the Satomura family became the 48th Yugyo Fukoku who succeeded to the head of the Jishu sect Yugyoshonin.
Japanese: 紹巴は最上義光の連歌師、一花堂乗阿など時宗の僧と交流があり、後に里村家からは宝永5年（1707年）に時宗の遊行上人を継承した遊行48代賦国（ふこく）が出た。
English: This anthology was compiled by Yoshimoto NIJO in cooperation with a priest Gusai, completed in 1356 and designated as a quasi-imperial anthology in September 3 1357, therefore it became the first quasi-imperial anthology of renga in Japan.
Japanese: 二条良基が僧救済（ぐさい）の協力を得て撰集し、1356年（正平(日本)11年/延文元年）に成立、翌1357年（正平12年/延文2年）閏7月11日に勅撰に准ぜられ、最初の准勅撰連歌集となった。
English: Completion of the renga anthology and designation of quasi-imperial anthology were realized with the great help of Doyo SASAKI, so many of the contributors were samurai families such as Takauji ASHIKAGA, Yoshiakira ASHIKAGA, and Doyo SASAKI, as well as Imperial families and court nobles.
Japanese: 連歌集の成立及び准勅撰の指定については佐々木道誉の力添えが大きかったことから、出詠者には天皇家・公家のほか足利尊氏・足利義詮・佐々木道誉などの武家が多く含まれている。
English: Compiling this renga anthology contributed to independence of renga from waka to flourish as an unique field of culture.
Japanese: また、この連歌集の撰出により連歌が和歌から独立し、独自の文化としての地位を占めるようになった。
English: 450 contributors to this anthology were known by name, most of them lived in and after the Kamakura Period.
Japanese: 作者名の明らかな者は450名で鎌倉期以後の作者が大部分を占めている。
English: Keien-isshi is a collection of waka (Japanese poetry) by Kageki KAGAWA (1768-1843) compiled by himself in the late Edo Period.
Japanese: 桂園一枝（けいえんいっし）は、江戸時代後期に刊行された香川景樹（1768年-1843年）の自撰歌集。
English: It was completed in 1828 and published in 1830.
Japanese: 1828年（文政11年）に完成し、1830年（天保元年）に刊行された。
English: This is the most famous poetry collection of Kageki who evolved Roan OZAWA's proposal of "Tadagoto uta" (a style of poetry of unaffected feelings with straightforward wording) and dominated the poetry circle based in Kyoto with a sophisticated and fresh style of poetry.
Japanese: 小沢蘆庵（1723年-1801年）が提唱した「ただごと歌」（＝人の心が発する自然の声をそのまま言葉にした歌）の主張を発展させ、優雅・清新な歌風をもって京都を中心とした歌壇に君臨した景樹の代表作である。
English: Kageki's style of poetry was very popular until the early Meiji Period and called Keien school because of this anthology.
Japanese: 景樹の家風は明治時代初期までもてはやされ、この歌集の名から桂園派と称された。
English: Kageki found his ideal style of poetry in 'Kokin Wakashu' (A Collection of Ancient and Modern Japanese Poetry) and admired KI no Tsurayuki as Kasei (great poet), so he compiled this anthology by himself to put his ideal into practice.
Japanese: 景樹は「古今和歌集」の歌風を理想とし、紀貫之を歌聖と仰ぎ、それを実践するためにこの歌集を自ら撰集した。
English: The anthology consisted of four sections: Four seasons, Love, Miscellaneous, and Other categories (Choka (long poem), Sedoka (head-repeated poem), and Haikai (Seventeen-syllable verse)).
Japanese: 歌集の構成は四季・恋・雑・雑体（長歌・旋頭歌・俳諧歌）からなっている。
English: The legend of Anchin and Kiyohime has been handed down in Kii Province.
Japanese: 安珍・清姫伝説（あんちんきよひめでんせつ）は紀伊国に伝わる伝説である。
English: The contents is that Kiyohime, a girl who loved Anchin, a priest, was betrayed, and she got so angry that she changed into a snake, burning Anchin to death together with a bell at Dojo-ji Temple.
Japanese: 思いを寄せた僧・安珍に裏切られた少女・清姫が激怒のあまりヘビ身に変化し、道成寺で鐘ごと安珍を焼き殺すことを内容としている。
English: As an oral literature it has a long history, and it appeared in "Dainihonkoku hokekyo genki" ("Hokekyo genki") (an account of the wonders worked by the Lotus Sutra in Japan) and "Konjaku monogatarishu" (Tales of Times Now Past) in the Heian period.
Japanese: 説話としても古く平安時代の『大日本国法華験記』（『法華験記』）、『今昔物語集』に現れる。
English: Moreover, the tale of Prince Homuchi wake no miko that was collected in "Kojiki" includes a story of marriage with a snake woman at Hikawa, Izumo.
Japanese: さらに古くは『古事記』の本牟智和気王説話に出雲の肥河における蛇女との婚礼の話がある。
English: The contents are different between traditions, but the following is will-known.
Japanese: 内容については伝承によって相違があり、よく知られているものは次のようである。
English: The daughter of Kumanokuni no miyatsuko in Muro-gun, Kii Province, (Kiyohime) fell in love with Anchin, who received lodging, at first sight, and she sneaked into his bedroom under cover of darkness, though she was a woman.
Japanese: 紀伊国牟婁郡熊野国造清次の娘（清姫）は宿を借りた安珍を見て一目惚れ、女だてらに夜這いをかけて迫る。
English: Anchin told her that he was on his way to a temple and he did not know what to do, then he deceived her, saying that he would stop by at her residence on his way back, though he hurried home without dropping in on her after his visit to the temple.
Japanese: 安珍は参拝中の身としてはそのように迫られても困る、帰りにはきっと立ち寄るからと騙って、参拝後は立ち寄ることなくさっさと行ってしまった。
English: Kiyohime, who found that she was deceived, got angry and chased him in bare feet, then she caught up with him on his way to the Dojo-ji Temple (Ueno village).
Japanese: 騙されたことを知った清姫は怒り、裸足で追跡、道成寺までの道の途中（上野の里）で追い付く。
English: Far from being delighted, Anchin kept lying, and moreover he asked for help of Kumano Gongen Deity, and tried to run away when he held her immobile.
Japanese: 安珍は再会を喜ぶどころか別人だと嘘に嘘を重ね、更には熊野権現に助けを求め清姫を金縛りにした隙に逃げ出そうとする始末である。
English: It was a snake which chased Anchin, who went across the Hidaka River and took refugee in the Dojo-ji Temple, and the snake got across the river by itself, breathing fire.
Japanese: 日高川を渡り道成寺に逃げ込んだ安珍を追うものは、火を吹きつつ川を自力で渡る蛇の姿である。
English: Even though he asked the ferryman 'not to have the chaser get across the river,' it did not help.
Japanese: 渡し守に「追っ手を渡さないでくれ」と頼んでもこれでは無意味であった。
English: They attained Buddhahood due to the virtuous Lotus Sutra chanted by the priest, and they appeared in the priest's dream in the shape of heavenly beings.
Japanese: 住持の唱える法華経の功徳により二人は成仏し、天人の姿で住持の夢に現れた。
English: The tale ends with praising how important the Lotus Sutra is stating that these two people were in fact incarnations of Kumano Gongen Deity and Kanzeon Bosatsu (the Buddhist Goddess of Mercy).
Japanese: 実はこの二人はそれぞれ熊野権現と観世音菩薩の化身であったのである、と法華経の有り難さを讃えて終わる。
English: A young widow appears instead of a girl in 'The Bad Woman in Muro-gun County, Kii Province,' the 129th section of the second volume of "Dainihonkoku Hokke Genki" and 'A Tale of Saving a Snake by the Lotus Sutra Chanted by the Priest in Dojo-ji Temple in Kii Province,' the third section of the 14th volume of "Konjaku Monogatari shu."
Japanese: 『大日本国法華験記』巻下第百二十九「紀伊国牟婁郡悪女」、『今昔物語集』巻第十四第三「紀伊ノ国道成寺ノ僧写法華救蛇語」では、少女の代わりに若い寡婦が登場する。
English: The widow, who was deserted by the young priest, got angry and died at the bed, then a poisonous snake whose length was five fathoms appeared, and went along the Kumano pilgrimage road chasing the priest.
Japanese: 若い僧に逃げられた後怒った寡婦は寝所で死に、その寝所から体長五尋の毒蛇が現れ、僧を追って熊野街道を行く。
English: It is the same in that the priest was burnt to death at Dojo-ji Temple, but the both priests who lodged were burnt.
Japanese: 道成寺で僧を焼き殺す点は一致しているが、宿泊した僧が二人とも焼かれる。
English: According to "Dojo-ji engi emaki" (a scroll picture of the foundation of Dojo-ji Temple), the main female character was not a daughter of Masago no Seiji, but his wife.
Japanese: 『道成寺縁起絵巻』では、主人公の女は真砂の清次の娘ではなく「娵（よめ）」である。
English: In either way, the names of Anchin and Kiyohime did not appear yet, and Anchin first appeared in "Genko shakusho" (History of Buddhism of the Genko era), and Kiyohime first appeared in Joruri (ballad drama), 'Dojo-ji genzai uroko' (the scales of Dojo-ji Temple, a modern version) (first staged in 1742).
Japanese: いずれにせよ安珍・清姫の名はまだ見られず、安珍の名の初出は『元亨釈書』、清姫の名の初出は操浄瑠璃「道成寺現在蛇鱗」（寛保2年（1742年）初演）とされる。
English: The big difference is that Kiyohime's mother was, in fact, a spirit of a white snake, which her father, who was the widower, saved.
Japanese: 大きな相違点を挙げると清姫の母親は実は、男やもめであった父が助けた白蛇の精であった。
English: At first, Anchin told young Kiyohime that 'I would marry you,' but after he had a look at Kiyohime in the shape of snake, he became afraid of her.
Japanese: 初め安珍は幼い清姫に「将来結婚してあげる」と言っていたが、清姫の蛇身を見て恐れるようになった。
English: Kiyohime, who was deserted by Anchin, lost heart and entered Tonda-gawa River, then her deep-seated hatred took a shape of snake.
Japanese: 安珍に逃げられた清姫は絶望し富田川に入水、その怨念が蛇の形をとった。
English: Dojo-ji Temple's bell was burnt with Anchin, but 400 years later, in the spring of 1359, the bell was revived.
Japanese: 安珍と共に鐘を焼かれた道成寺であるが、四百年ほど経った正平(日本)14年（1359年）の春、鐘を再興することにした。
English: After the second bell was completed, a memorial ceremony of temple bell which women were not admitted to join was held, but a shirabyoshi (a courtesan) (in fact, a vengeful ghost of Kiyohime) appeared and interrupted the service.
Japanese: 二度目の鐘が完成した後、女人禁制の鐘供養をしたところ、一人の白拍子（実は清姫の怨霊）が現れて鐘供養を妨害した。
English: Shirabyoshi turned into a snake instantly, got the bell down, and disappeared into it.
Japanese: 白拍子は一瞬にして蛇へ姿を変えて鐘を引きずり降ろし、その中へと消えたのである。
English: The priests who were afraid of Kiyohime's vengeful spirit prayed absorbedly, and at last the bell was put up on the belfry.
Japanese: 清姫の怨霊を恐れた僧たちが一心に祈念したところ、ようやく鐘は鐘楼に上がった。
English: However, due to the deep-seated grudge of Kiyohime, the new bell did not sound well, besides disasters and epidemics occurred in the neighborhood one after another, so it was thrown away in the mountain.
Japanese: しかし清姫の怨念のためか、新しくできたこの鐘は音が良くない上、付近に災害や疫病が続いたため、山の中へと捨てられた。
English: When Hideyoshi TOYOTOMI sieged Negoro-ji Temple, Hideyoshi's retainer, Hidehisa SENGOKU found this bell in the mountain.
Japanese: 豊臣秀吉による根来攻めが行われた際、秀吉の家臣・仙石秀久が山中でこの鐘を見つけた。
English: He used the bell as a signal in the battle, then he brought it back to Kyoto and dedicated it to Myoman-ji Temple, the grand head temple of Kenpon Hokke sect, in order to remove the deep-seated grudge of Kiyohime.
Japanese: 合戦の合図にこの鐘の音を用い、そのまま京都へ鐘を持ち帰り、清姫の怨念を解くため、顕本法華宗の総本山である妙満寺に鐘を納めた。
English: "Konjaku Hyakki Shui" (Ancient and Modern Gleanings of the Hundred Demons), a collection of specter illustrations by Sekien TORIYAMA, also has an illustration entitled 'Dojo-ji Bell,' which tells that the bell in question which was once owned by Dojo-ji Temple was kept in Myoman-ji Temple during the period of Sekien.
Japanese: 鳥山石燕の妖怪画集『今昔百鬼拾遺』にも「道成寺鐘」と題し、かつて道成寺にあった件の鐘が、石燕の時代には妙満寺に納められていることが述べられている。
English: As well as a stone pagoda which has been considered as a grave of Kiyohime, there are many historic sites related to the legend such as Kiyohime buchi pool, Kinukake no matsu (pine tree), Kiyohime nozokibashi (bridge), kagami iwa (mirror rock), and so on.
Japanese: ここには清姫の墓と伝えられる石塔があるほか、清姫渕、衣掛松、清姫のぞき橋、鏡岩など、伝説にまつわる史跡が数多く残されている。
English: Nejiki no sugi (twisted cedar tree), which was designated as a natural monument by Tanabe City, is located beyond the Shiomi Pass in Kumanokodo Road, and it is said that the tree was twisted with Kiyohime, who contorted her body vexatiously to see Anchin running away, then it grew up to be a big tree in the twisted condition.
Japanese: また熊野古道潮見峠越えにある田辺市指定天然記念物の大木・捻木ノ杉は、清姫が安珍の逃走を見て口惜しんで身をよじった際、一緒にねじれてしまい、そのまま大木に成長したものといわれる。
English: It is said that the deep-seated grudge of Kiyohime was removed by the religious service held by the temple's daisojo (high priest) and the bell came to give off the beautiful sound, and it has been passed down as a sacred treasure in the temple.
Japanese: 寺の大僧正の供養により清姫の怨念が解けて美しい音色を放つようになったとされ、霊宝として同寺に伝えられている。
English: There was a time when those who were in show business and performed the play concerning Dojo-ji Temple visited the temple to pray for safety of the stage.
Japanese: 道成寺関連の作品を演じる芸能関係者が舞台安全の祈願に訪れていた時代もあった。
English: A part of the 'sequel' mentioned above is often used, which made the play possible to develop the world as a story of woman's deep-seated grudge without putting Anchin on the stage directly.
Japanese: 前記「後日談」の部分が用いられることが多く、そのため安珍を直接舞台に出すことなく女性の怨念の物語として世界を展開することができた。
English: Kishu Dojo-ji Temple,' 'Meoto Dojo-ji Temple,' 'Yakko Dojo-ji Temple,' and 'Ninin Dojo-ji Temple' as nagauta (ballads sung to shamisen accompaniment)
Japanese: 長唄では「紀州道成寺」、「女男道成寺」、「奴道成寺」、「二人道成寺」
English: (Reference) The picture on the top of this page is a scene from this play.
Japanese: （参考）このページの冒頭に表示されている画像は、このお芝居の一場面である。
English: Kokei KOBAYASHI, a Japanese-style painter, also painted a picture on the theme of this legend.
Japanese: また、日本画家の小林古径がこの伝説を題材にとった絵画を制作している。
English: In around every July at Nakahechi, 'Kiyohime Festival' based on the legend of Anchin and Kiyohime is held at a riverside area of Tonda River, where Kiyohime is said to have thrown herself away, and the scenes in which Kiyohime, who changed into a snake, breathed fire and others are reproduced.
Japanese: 中辺路では毎年7月頃、安珍・清姫伝説をテーマとした「清姫まつり」が、清姫が入水したとされる富田川の河川敷で開催されており、蛇身となった清姫が火を吐く様子などが再現されている。
English: "Rokudai Shojiki" (or "Rokudai Shoshiki") is a historic tale written in chronological form in the early Kamakura Period of Japan.
Japanese: 『六代勝事記』（ろくだいしょうじき、ろくだいしょうしきとも）は、日本の鎌倉時代前期に書かれた編年体の歴史物語である。
English: "Rokudai" refers to six emperors of Takakura, Antoku, Gotoba, Tsuchimikado, Juntoku, and Gohorikawa (togin [the emperor reigning at that time]) but does not include the dethroned Emperor Kujo (Emperor Chukyo).
Japanese: 「六代」とは高倉天皇・安徳天皇・後鳥羽天皇・土御門天皇・順徳天皇・後堀河天皇（「当今」）の各天皇を指す（九条廃帝〈仲恭天皇〉は含まない）。
English: As Emperor Gohorikawa was referred to as togin, it is considered that "Rokudai Shojiki" was written immediately after the Jokyu War.
Japanese: 後堀河天皇を「当今（今上天皇）」としていることから、承久の乱直後に書かれたものと考えられている。
English: It used to be said that the author was MINAMOTO no Mitsuyuki, but recently FUJIWARA no Takatada, the former Sadaijin (minister of the left), who retired and became a priest, is considered to be the most likely author.
Japanese: 作者は古くは源光行と言われていたが、近年では当時出家・引退していた元左大臣藤原隆忠説が有力視されている。
English: The military of Kamakura bakufu (Japanese feudal government headed by a shogun) defeated the Imperial forces in the Jokyu War and the retired Emperor Gotoba and his followers were exiled, and such unprecedented events shook the authority of the Imperial Court and the Shinkoku-shiso (the thought of Japan as the land of the gods) at the time "Rokudai Shojiki" was written.
Japanese: 当時、承久の乱で朝廷軍が敗北して鎌倉幕府軍が勝利して、後鳥羽上皇らが流されると言う前代未聞の事態が生じて、朝廷の権威や神国思想が大きく揺らいだ時期であった。
English: This book was among the first to argue that the Imperial forces were defeated in the war because the retired Emperor Gotoba was an "evil king" who lacked virtue, so the defeat didn't mean repudiation of emperors or Japan as the land of the gods.
Japanese: その中で、同書はいち早く、乱の敗北の原因を後鳥羽上皇が不徳の「悪王」だったからであり、天皇および神国・日本が否定されたわけではないという論調で書かれている。