nntsuzu/KFTT huggingface dataset:
English: It can also be considered that shikinai-sha (shrine listed in Engishiki (an ancient book for codes and procedures on national rites and prayers)) was established in order to manage the deletion of Seoritsu-hime.
Japanese: 式内社はそれを管理していくために設定されたのではないかとも考えられる。
English: Furthermore, according to the lineage of gods, Amaterasu Omikami, the 8th generation of celestial gods and the mikogami (the child god in a shrine where parent-child gods are enshrined) of Izanagi and Izanami, the 7th generations of celestial gods, is widely recognized as a female god today.
Japanese: また、神々の系統を見ていくと、７代イザナギ、イザナミの御子神、８代天照大神は、現在は女神である、と広く認識されている。
English: Seoritsu-hime's gender is completely unclear in Kojiki; Nihonshoki contains a single part mentioning her as a female god.
Japanese: 古事記では性別はまったく不明で、日本書紀で女神として記されている部分が一箇所あるのみである。
English: While the 9th generation male god of celestial gods, Oshihomimi no mikoto, and the gods following him are clarified along with the names of empresses, it seems that the reference to the spouse of Amaterasu Omikami was intentionally concealed in the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan).
Japanese: そして、９代男神、忍穂耳命以降は后の名も明らかにされているが、記紀では天照大神のつれあいに当たる神が意図的に隠されたようである。
English: In Inaba in the eastern part of Tottori Prefecture, there is the tradition of Imperial visits by Amaterasu Omikami, and the area has a legend that Hakuto-shin (White Rabbit Deity) bit the hem of the dress of Amaterasu Omikami to lead him to a land suitable for angu (temporary lodging built to accommodate an Imperial visit); at the same time, this area has the greatest density of shrines for worshipping Seoritsu-hime according to the national statistics of national distribution of shrines.
Japanese: 鳥取県東部の因幡では、天照大神の行幸伝承があり、行宮にふさわしい地へと、白兎神が天照大神の裾を銜えて、案内したという伝説が残る地であるが、同時にここは瀬織津姫を祀る神社が全国分布統計から、もっとも密度が高いところである。
English: In this area, it is gradually becoming clear that the shrines for worshipping Amaterasu Omikami and the relevant land, and the shrines for worshipping Seoritsu-hime are intentionally located in relation to one another.
Japanese: そこでは、天照大神を祀る神社、および関連の地と、瀬織津姫を祀る神社の位置関係が、意図されたものになっていることも判明しつつある。
English: In other words, it is highly possible that in this area, Amaterasu Omikami and Seoritsu-hime were regarded as a pair of gods, combined with the tradition of Mikoiwa Stone on which Amaterasu Omikami placed his headdress.
Japanese: 即ちこの地においては天照大神が冠を置かれた、御冠石（みこいわ）伝承とも相俟って天照大神と瀬織津姫がご一対の神々である、と認識されていた可能性が高い。
English: Scholars such as Nobuaki KIKUCHI and Haruo YAMAMIZU, a musician, are actively working on the research of Seoritsu-hime.
Japanese: 菊池展明氏をはじめ、音楽家の山水治夫氏が精力的に瀬織津姫の研究を進めている。
English: He made his first appearance in 'Enokumanokuni Tsuyashiro Shrine' according to the "Bingo no kuni Fudoki Itsubun" (regional gazetter for Bingo Province (a lost writing)), which was quoted in "Shaku Nihongi" (annotated text of the Nihon Shoki) written by URABE no Suetake in the late 13th century.
Japanese: 卜部兼方が13世紀後半に著した『釈日本紀』にも引かれている『備後国風土記逸文』の「疫隈國社（えのくまのくにつやしろ）」）が初見である。
English: Mutafu no kami was a deity of Hokkai (Northern provinces), and when he visited Nankai (Southern provinces) to look for a wife, he said: 'I am a deity called Susanoo.'
Japanese: 武塔の神は北海の神で、嫁取りに南海に訪れたとされ、自ら「吾は速須佐能神（すさのおのかみ）なり」と称している。
English: It is considered that "muto" is not a pronoun but refers to a deity enshrined in a sanctum of trapezoidal shape called "mutan" in Korea.
Japanese: 武塔は固有名詞ではなく、朝鮮の武塔（ムータン）の台形状の聖所にある神の意味と言われる。
English: In Korea, there is a shaman-like presence called "mudang" (written as 巫堂).
Japanese: ムータンという言葉は、朝鮮では、巫堂mudangというシャーマン的存在が知られる。
English: Also, one theory has it that Muto-shin is related to Takuto-tenno, a deity of Taoism syncretized with Bishamonten by Risei, Li Jing (571 - 649), a warlord in Tang Dynasty.
Japanese: また毘沙門天と唐代の武将李靖（571年-649年)が習合した道教の神である托塔天王と関連付ける説もある。
English: The anecdote of Muto-shin in "Bingo no kuni Fudoki Itsubun" later expanded into "Gion Gozu-tenno Engi," a narrative of Gozu-tenno (a deity said to be the Indian god, Gavagriva).
Japanese: 『備後国風土記逸文』の武塔神の説話は、のちに牛頭天王の説話『祇園牛頭天王縁起』へと話がスケールアップしている。
English: Muto-shin's brother, Konjin, became Kotan-daio (or Konjin) of Yasha-koku Country, and Muto-shin changed into Gozu-tenno, 'a giant of about 2.27 meters; a prince with the head of a cow,' and triggered a war against Kotan-daio.
Japanese: 武塔神の弟の金神は、夜叉国の巨旦大王（金神）になり、武塔神は「身の丈七尺五寸の大男・牛頭をした太子」牛頭天王へと変化し、巨旦大王と戦争まで起こしている。
English: Gozu-tenno became the daio ("great king") of Rajagrha, Magadh.
Japanese: 牛頭天王は、マガダ国（まかだこく）の王舎城（マガダのラージャグリハ）の大王とされる。
English: There was a place called Kissho-en in the Kuso-koku Country in the northern part of Tenjiku (India), and Gozo-tenno, also known as Muto Tenjin, was the daio of a castle there'.
Japanese: 「天竺北方の九相国に吉祥園があり、牛頭天王はその城の王で武塔天神とも云う。」
English: According to 'Hokinaiden,' which is one of the scriptures of Onmyodo (way of Yin and Yang; occult divination system based on the Taoist theory of the five elements), Muto-shin was the reincarnation of the deity of Tengyosho (God of Heavenly Punishment), and was the daio in Rajagrha, Kisshoten (Laksmi), and was called Shoki-tei.
Japanese: 陰陽道の教典の一つである「刃辛（ほき）内伝」では天刑星（てんぎょうしょう）の神の転生で、吉祥天の王舎城の大王で商貴帝と呼ばれる。
English: Kuso-koku Country' (written as 九相国) is sometimes written as 倶相国, 吉相国, 豊饒国, etc., but they all mean the same thing.
Japanese: 「九相国」はときに「倶相国」「吉祥国」「豊饒国」等と記述されるが同じである。
English: Mihashira-torii made of stone stands in 'Mototadasu-no-ike pond' in the precincts of the shrine.
Japanese: 石造りの三柱鳥居が境内の「元糺の池」（もとただすのいけ）の中に建てられている。
English: Although the current mihashira-torii is the one which was constructed in 1831 after the original one, the one depicted in 'Sansai-torii' which is the 11th volume of 'Hokusai Manga' (a collection of Hokusai KATSUSHIKA's sketches) is made of wood.
Japanese: 現在のものは1831年に再建されたものだが、「北斎漫画」十一集「三才鳥居」に描かれているものは木造となっている。
English: This mihashira-torii is worshipped as the guardian god of the Mitsui family and it is written on the shrine that 'A triangular stone torii. Moved from the Mitsui House. The original is located in Kijima-jinja Shrine in Uzumasa in Kyoto.'
Japanese: 三井家の守護神として崇められていることもあり、鳥居には「三角石鳥居。三井邸より移す。原形は京都・太秦木島神社にある」と書かれている。
English: Mihashira-torii located in Yamato-cho (Gifu Prefecture) is at a place at an altitude of about 1,000 m.
Japanese: 大和町(岐阜県)にある三柱鳥居は、標高1000ｍぐらいの場所にある。
English: In Ise-jingu Shrine, tsukinami-no-matsuri held in June and December and Kanname-no-matsuri (Kanname-sai festival) are called sansetsu-sai festival or sanji-sai festival.
Japanese: 伊勢神宮では6月・12月の月次祭と神嘗祭の3つの祭礼を三節祭（さんせつさい）、三時祭（さんじさい）と称される。
English: In the old days, tsukinami-no-matsuri seemed to be held monthly, however, it was determined in the "Engishiki" (an ancient book for codes and procedures on national rites and prayers) to hold tsukinami-no-matsuri on 11th day of June and December.
Japanese: 古くは毎月行われたようであるが、『延喜式』において6月と12月の11日に行うことが規定された。
English: Tsukinami-no-matsuri is held in the Imperial Court and Ise-jingu Shrine and, on the morning of 11th day, heihaku (silk as a gift) was provided from the Imperial Court to 304 gods worshipped in Kinai area (hanhei).
Japanese: 朝廷と伊勢神宮で行われ、11日の朝には畿内に祀られている304座の神に対し朝廷（神祇官）から幣帛が分け与えられた（班幣）。
English: Later on, Ise-jingu Shrine only conducted hanhei and, when the Muromachi period started, hanhei was abolished due to Onin War, etc., however, hanhei was revived in the Meiji period.
Japanese: その後、班幣は伊勢神宮のみとなり、室町時代に入ると応仁の乱などにより班幣は廃されるようになったが、明治以降になって復活した。
English: Currently, many shrines throughout Japan determine a specific day of the month and conduct tsukinami-no-matsuri on that day.
Japanese: なお現在では、全国の多くの神社でも毎月一定の日を決めて月次祭が行われている。
English: Gonansanjoshin are the deities who were born when Amaterasu and Susanoo, deities who appear in Japanese Mythology, made ukei (pledge) in Amanomanai (a geographical name in Japanese Mythology).
Japanese: 五男三女神（ゴナンサンジョシン）は、日本神話に登場するアマテラスとスサノオが天真名井で行ったうけい（アマテラスとスサノオの誓約）の際に生まれた神々である。
English: Amabe-shi Keizu are genealogical documents passed down by the Amabe family, a shake (family of Shinto priests serving a shrine on a hereditary basis) of Kono-jinja Shrine located in Miyazu City, Kyoto Prefecture, which comprises one book of "Kono-myojin-yashiro Hafuribe-uji Keizu" (Family Tree of the Family Serving for Kono-jinja Shrine, hereinafter referred to as 'Hon-keizu)' (main family tree)) and one book of "Kono-myojin-gu Hafuribe Tanba Kuninomiyatsuko Amabe Jikito-uji no Hongi" (Records of the Amabe family, an ancient local ruling family in Tanba Province, Serving for Kono-jinja Shrine, hereinafter referred to as 'Kanchu-keizu' (genealogical records based on surveys)).
Japanese: 海部氏系図（あまべしけいず）は、京都府宮津市に鎮座する籠神社の社家、海部氏に伝わる系図で、『籠名神社祝部氏係図』1巻（以後「本系図」と称す）と『籠名神宮祝部丹波国造海部直等氏之本記』1巻（以後「勘注系図」と称す）とからなる。
English: Both books were recognized as priceless documents for the study of changes and trends in ancient systems of powerful families and religious services and were designated as important cultural property in June 1975 and as national treasures in June 1976.
Japanese: ともに古代の氏族制度や祭祀制度の変遷を研究する上での貴重な文献として、昭和50年（1975年）6月に重要文化財、翌51年（1976年）6月に国宝の指定を受けた。
English: Hon-keizu' is the second oldest extant family tree, following "Enchin Zokusho Keizu" (Family Tree of Enchin (Buddhist monk) as Layperson) (one of 'Records and Books concerning Chisho Daishi Enchin') (also known as 'Wake-uji Keizu' (Family Tree of the Wake Family)), which are also designated as national treasures.
Japanese: 「本系図」は、現存する日本の古系図としては、同じく国宝である『円珍俗姓系図』（「智証大師関係文書典籍」の1つで、「和気氏系図」とも呼ばれる）に次ぐものである。
English: Hon-keizu is regarded as a precious historical document that communicates the form of ancient genealogical charts in the clearest way thanks to its adoption of a family-tree-style description.
Japanese: 竪系図の形式を採っていることから、系図の古態を最もよく伝える稀有の遺品とされている。
English: It is a Kansubon (book in scroll style) measuring 228.5 centimeters in length and 25.7 centimeters in width, which is made of five vertically pasted sheets of kozogami (paper made from paper mulberry trees), with the phrase 'Tango-no-kuni Yosa-gun Jushiinoge Kono-myojin Jugen Ukonjo Saiho Hafuribe Hoshi Amabe Jikito-no-uji" (the Amabe family, deputy head of religious services priests at Kono-jinja Shrine, Junior Forth Rank, Lower Grade, in Yosa County, Tango Province) being printed in the middle.
Japanese: 体裁は楮紙5枚を縦に継ぎ足した、幅25.7cm、長さ228.5cmの巻子本仕立てで、中央に「丹後国与謝郡従四位下籠名神従元于今所斎奉祝部奉仕海部直等之氏」と標記してある。
English: The straight line is drawn below the central phrase in thin black ink, on which the names of deities and persons are printed, and the square seal with the impression of 'Sealed by Tango Province' are placed above the names in red ink (the number of seals reaches 28), showing that the family tree was submitted to and certificated by Tango Province.
Japanese: 以下淡墨による罫1線を引いて、その上に神名・人名を記しているが、その上に「丹後国印」と彫られた朱方印を押しており（その数は28顆に及ぶ）、丹後国に提出され、その認可を受けたものであることが分かる。
English: As for when the Hon-keizu was drawn up, it is speculated that from the words 'Jushiinoge Kono-myojin' (Kono-jinja Shrine, Junior Forth Rank, Lower Grade) of the central phrase, it was drawn up between July 3, 871 and January 24, 878, when Kono-jinja Shrine was ranked as Junior Forth Rank, Lower Grade (Reference: "Nihon Sandai Jitsuroku" (sixth of the six classical Japanese history texts)), supported by a footnote in the 'Kanchu-keizu' (see below) that says it was drawn up during the Jogan era (859 to 877).
Japanese: また成立年代については、標記中に「従四位下籠名神」とあることから、籠神社が「従四位下」であった期間、すなわち貞観(日本)13年（871年）6月8日(旧暦)を上限とし、元慶元年（877年）12月14日(旧暦)を下限とするが（『日本三代実録』）、下述「勘注系図」の注記にも貞観年中（859～77年）の成立とある。
English: It is considered that the Hon-keizu was drawn up by Inao AMABE-no-atai, then the 33rd head of the Amabe family (hereinafter, the sequence number of family heads corresponds to the number described in Kanchu-keizu).
Japanese: 作者は当時の当主である第33世（以下、世数は「勘注系図」による）海部直稲雄であると見られている。
English: The Hon-keizu is a very simple family tree featuring Amenohoakari, the founder (deity) of the family, and only subsequent family heads and their direct descendants until Deno the 32nd, with its contents being roughly divided into the following three parts.
Japanese: 始祖彦火明命から第32世の田雄まで、各世1名の直系子孫のみを記したきわめて簡略なもので、内容的には次の3部からなる。
English: In this section, the name of only three persons (deities) are printed because the second and third family heads and the family heads between the fifth and eighteenth were not recorded.
Japanese: 途中、2・3世と第5世から第18世までを欠いているため、わずか3人（神）を記すのみである。
English: The second part corresponds to the generations between Tohi the 20th and Shoni the 24th, the era of leader of amabe (a legion of male divers) when the family was created kabane 'atai' and called 'Amabe-no-atai,' served as tomonomiyatsuko (the chief of various departments at the Imperial Court), and led amabe in Tanba Province (Tango Province was also included at that time).
Japanese: 第20世都比から第24世勲尼までの、「海部直」の姓を持ち、伴造として丹波国（当時は丹後国を含んでいた）の海部（海人集団）を率いていたと思われる海部管掌時代。
English: The last part corresponds to the generations between Gohyakudo the 25th and Deno the 32nd, the era of Jogan when the kabane 'atai' ('Amabe-no-atai') and the word 'hafuri' (religious services) were added to their surname and first name, respectively, while footnotes in the family tree show how many years the person in question served as a hafuri (Shinto priest) of Kono-jinja Shrine.
Japanese: 第25世伍佰道から貞観時代の第32世田雄までの、「海部直」の姓を持つとともに名前の下に「祝」字を付け、籠神社の祝(神職)としての奉仕年数を注記する祝部時代。
English: The extant Kanchu-keizu is a manuscript created in the early Edo period, and the manuscript says that the original is "Tanba Kuninomiyatsuko Amabe Jikito-uji no Hongi" (Records of the Amabe family, an ancient local ruling family in Tanba Province), which was compiled in the Ninna era (885 to 889).
Japanese: 現存のものは江戸時代初期の写本であり、原本は仁和年中（885-89年）に編纂された『丹波国造海部直等氏之本記』であると伝える。
English: The other side of Kanchu-keizu features shihai monjo (an old document which was written on the other side of a piece of used paper) depicts augury based on the weather and the shape of clouds, which is considered to date back to the Momoyama period.
Japanese: その紙背文書には桃山時代に遡ると推定される天候や雲の形による卜占を図示したものが画かれている。
English: In fact, the Kanchu-keizu was transcribed into the other side of the sheet featuring augury charts, which was used paper in nature (these augury charts are also regarded as a valuable historical document).
Japanese: 本来は反故紙であった卜占図の裏に書写されたものであった（これら卜占図も貴重な古文献とされている）。
English: Incidentally, the note titled 'Ipponden' (an anecdote) in the Kanchu-keizu states that the Kanchu-keizu was compiled and completed as follows:
Japanese: ちなみに編纂経緯として、注記中に「一本云」として以下のように伝えている。
English: During the era when Emperor Suiko ruled the court, AMABE-no-atai Shira sukune, who was Tanba no Kuninomiyatsuko (ancient local ruling family in Tanba Province), and others compiled "Tanba no Kuninomiyatsuko Hongi" (Records of the Ancient Local Ruling Family in Tanba Province).
Japanese: 推古天皇朝に丹波国造であった海部直止羅宿祢等が『丹波国造本記』を撰述。
English: In 721, three generations after the completion of the above-mentioned "Kuninomiyatsuko Hongi," Tanba no Kuninomiyatsuko Chijima AMABE-no-atai (the 27th) and his brothers, Chishoku and Chinari, and others compiled "Kono-miya Hafuribe-uji no Hongi" (Records of the Family Serving for Kono-jinja Shrine, also known as 'Yoro Hongi') (According to another belief, it was compiled in September 722).
Japanese: 上記『国造本記』撰述から3世を経た養老5年（721年）、丹波国造海部直千嶋（第27世）とその弟である千足・千成等が『籠宮祝部氏之本記』を修撰（一説に養老6年（722年）8月ともある）。
English: During the Jogan era, upon emperor's orders, Deno the 32nd and others completed "Kono-myojin-yashiro Hafuribe-uji Keizu" (today's Hon-keizu) as Honke-cho (record of the main lineage) by updating the above-mentioned "Yoro Hongi" through the addition of ensuing several generations.
Japanese: 貞観年中に、第32世の田雄等が勅を奉じて、上記『養老本記』を基にその後の数代を増補する形で本系帳としての『籠名神社祝部氏系図』（現在の「本系図」）を撰進。
English: During the Ninna era, as the Hon-keizu had not served as hongi (a document based on surveys) due to lack of descriptions for ancient times (age of the gods) and the names of older ancestors, Inao the 33rd and others completed "Tanba Kuninomiyatsuko Amabe Jikito-uji no Hongi" (Records of the Amabe family, an ancient local ruling family in Tanba Province) by adding oral traditions.
Japanese: 仁和年中に、「本系図」が神代のことや上祖の歴名を載せておらず、本記の体をなしていなかったため、第33世の稲雄等が往古の所伝を追補して『丹波国造海部直等氏之本記』を撰述。
English: The Kanchu-keizu features a family tree from the founding father to the 34th family head with detailed footnotes about the episodes and achievements of each deity and person, and some part shows family head's brothers and their descendants as collateral lines.
Japanese: 始祖から第34世までが記され、各神・人の事跡により詳しい補注を加え、当主の兄弟やそこから発した傍系を記す箇所もある。
English: The Kanchu-keizu showcases original lore that cannot be found not only in the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan) but also in ancient records such as "Kujihongi" (Ancient Japanese History) and supplements the Hon-keizu with the information about older ancestors, who are considered to be omitted in the Hon-keizu.
Japanese: 「記紀」は勿論、『旧事本紀』などの古記録にも見られない独自の伝承を記すとともに、「本系図」上代部で省略されたと覚しき箇所もこれによって補い得る。
English: Amenonaemasu no mikoto (spelled '天苗加命,' or alternatively '天苗益命') is a deity (Shinto) in Japanese mythology.
Japanese: 天苗加命または天苗益命（あめのなえますのみこと）は日本神話の神(神道)である。
English: It is said that Amenonaemasu no mikoto is the brother or son of Futsunushi no kami, who is famous for the legend of Kuniyuzuri (transfer of the land, or the pacification of Ashihara no Nakatsukuni (the Central Land of Reed Plains)).
Japanese: 国譲り神話（葦原中国平定）で有名な経津主神の兄とも子とも伝えられている。
English: Amenonaemasu no mikoto is the founding father of Katori-muraji, a family who had served as the head Shinto priest (called 'Daiguji' (high priest of a great shrine), or 'Onegi') of Katori-jinja Shrine for generations, and enshrined in Matami-jinja Shrine (also referred to as Wakaomi-jinja Shrine), one of sessha (auxiliary shrines) of Katori-jinja Shrine.
Japanese: 香取神宮の神職首座（大宮司、大禰宜）を代々つとめる香取連の祖で、香取神宮の摂社の一つ、又見神社（または、若御児神社ともいう）に祭られている。
English: Higashiyama-tenno (Takanaga) kensho-no-kanro (kanro [a way to clarify things, also called physiography] to clarify the fact on Emperor Higashiyama (aka Imperial Prince Takanaga)) is one of 'Shinpu-kanro' which was a physiographic book clarified by Hosei MIURA, and was a Shinpu-kanro which clarified and praised the fact that the Imperial Prince Takanaga who was the first prince of the Emperor Godaigo was enthroned on Mt. Hiei on November 20, 1336 and was an emperor of the genuine Imperial line enthroned at takamikura (a rank of an emperor).
Japanese: 東山天皇（尊良）顕彰の串呂（ひがしやまてんのう（たかなが）けんしょうのかんろ）は、三浦芳聖が解明した地文学「神風串呂」の中のひとつで、後醍醐天皇の一宮・尊良親王が、1336年（延元元年）10月9日、比叡山に於て皇位を継承し、高御座に登極された神皇正統の天皇であることを解明し、顕彰する神風串呂である。
English: Each was described as '蚶貝比売' (Kisagahihime) and '蛤貝比売' (Umugihime or Umugahime) in "Kojiki" (The Records of Ancient Matters) and '支(枳)佐加比売命' (Kisakahime no mikoto) and '宇武賀比売命' (Umukahime no mikoto) in "Izumo no kuni fudoki" (the topography of Izumo Province).
Japanese: 『古事記』ではそれぞれ「蚶貝比売（きさがひひめ）」・「蛤貝比売（うむぎひめ/うむがひ-）」と、『出雲国風土記』ではそれぞれ「支（枳）佐加比売命（きさかひめのみこと）」・「宇武賀比売命（うむかひめ-）」と表記する。
English: It was considered that Kisagaihime was created by deifying an arch shell, and Umugihime was created by deifying a clam.
Japanese: キサガイヒメはアカガイを、ウムギヒメはハマグリを神格化したものと考えられている。
English: They had a relationship with Kamimusubi in both 'Kojiki" and "Izumo no kuni fudoki," and it was written in the former that they were dispatched by Kamimusuhi no mikoto to engage in treating Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region), and it was written in the latter that they were mikogami (the child god in a shrine where parent-child gods are enshrined) of Kamumusubi no mikoto.
Japanese: 『古事記』『出雲国風土記』の両者においてカミムスビと関係を持ち、前者では神産巣日之命に派遣されて大国主の治療に従事、後者では神魂命の御子神であると記されている。
English: In the mythology of Okuninushi, it described that Okuninushi no kami, who was regarded with jealousy by his brother Yasogami, was burned to death by catching the burning rock rolling down from the top of the mountain when Yasogami lied the rock was a wild boar, then both of them were dispatched there by the order of Kamimusuhi no mikoto.
Japanese: 大国主の神話で、兄弟の八十神から嫉視された大国主神が、八十神が猪と偽って山上より転がした焼ける岩を抱き止めて焼け死んだところへ、神産巣日之命の命令によって両神が派遣された。
English: Kisagaihime collected scraped powder ('kisagi atsume') and Umugihime received it and applied mother's milk, then Okuninushi was resuscitated.
Japanese: キサガイヒメが「きさげ集め」、ウムギヒメが「持ち承（う）けて、母（おも）の乳汁（ちしる）を塗り」て治療を施すと大国主神は蘇生したとある。
English: In the description, there was a theory that it described a folk remedy to be used for burn injuries by powderizing the husk of an arch shell and mixing it with the white juice of a clam as milk.
Japanese: ここの記述については、粉末にした赤貝の殻を母乳に見立てた蛤の白い汁で溶き、火傷の治療に使ったという民間療法を表すとする説がある。
English: On the other hand, by focusing on the point that clam juice was used to resemble milk, there was a theory that it was used for resuscitation to expect acceleration of life force and efficacy of recovery that milk had, and one factor of mythology, 'resuscitation by milk' was created by arousing his Shinmyo 'Umu' by 'mother' (pronounce omo).
Japanese: 一方で、蛤の汁が母乳に見立てられた点を重視し、これは母乳の持つ生命力の促進・回復の効能を期待して蘇生に利用したもので、神名の「ウム」から「母（おも）」が喚起され、そこから「母乳による蘇生」という1つの神話素が形成されたものと指摘する説もある。
English: In addition, a clam was described as 'Umuki no kahi' in "Wamyo-sho" (a dictionary compiled in the Heian period) and used as medication through the ages.
Japanese: なお、蛤は『和名抄』に「海蛤ウムキノカヒ」とあり、古くから薬剤として利用されていた。
English: On the other hand, an arch shell was described as 'Kisa' in "Wamyo-sho" and it stated 'it was rounded and thick like clam and had crosswise lines,' so it could interpret that it was named after 'kiza' (growth rings) on the surface of the shell and 'kisage atsume' meant scraping husk of an arch shell to collect its powder ('kisagu' meant 'shave' and 'scrape'), but it was unknown what kinds of efficacy the arch shell had.
Japanese: 一方、赤貝は『和名抄』に「蚶キサ」とあり、「状（かたち）蛤ノ如ク円クシテ厚ク、外理（すじ）有リ縦横ナリ」とあるので、貝殻の表面に付いた「刻（きざ）」（年輪）から名付けられたものであり、「きさげ集め」の部分は赤貝の殻を削ってその粉を集めたと解釈できるが（「きさぐ」は「削る」や「こそぐ」の意）、赤貝の殻がどのような効能を持つものとされていたかは不明である。
English: It was certain that Kisagaihime was aroused by 'kisage atsume,' but it was not told how she was related to this narrative and Umugihime other than this point.
Japanese: キサガイヒメが「きさげ集め」の語を喚起しているのは確かであるものの、その点以外でこの説話及びウムギヒメとどう関連するのかは語られない。
English: Therefore, one theory said it sounded the tone of 'kaso' that was the ancient word of 'father' to 'kisa' of Kisagaihime and made her appear against 'Umu omo' (mother) of Umugihime.
Japanese: そのため、キサガイヒメの「キサ」に「父」の古語である「カソ」の音を響かせ、ウムギヒメの「ウム母（おも）」に対するものとして登場させたとする説もある。
English: They appeared separately and the relationship other than they were mikogami of Kamumusubi no mikoto was not clearly stated.
Japanese: 別々に登場し、ともに神魂命の御子神とされる以外の関連性は明示されていない。
English: It was described that Kisakahime no mikoto gave birth to Sada no Okami (Great God of Sada) (an enshrined deity of Sada-jinja Shrine) in Kaka no kugedo (Shimane no kohori Kaka no sato and Kaka no kamuzaki) and Umukahime no mikoto became Hohokidori (bush warbler), flied to Hokki no sato (around present Hokki-cho, Matsue City, Shimane Prefecture), and was enshrined there (Shimane no kohori Hokki no sato).
Japanese: キサカヒメ命は加賀の潜戸で佐太大神（佐太神社の祭神）を産み（島根郡加賀郷条と加賀神埼条）、ウムカヒメ命は法吉鳥（ほほきどりウグイスのこと）と化して法吉郷（現在の島根県松江市法吉町周辺）に飛来、その地に鎮座したと記す（同郡法吉郷条）。
English: In the narrative of Kisakahime no mikoto's childbirth in "Izumo no kuni fudoki," similarities with so-called Ninuri no ya (bright-red arrow) style mythology were evident, such as the narrative that Seyadatarahime gave birth to Himetataraisuzuhime in "kojiki" and the mythology that Tamayoribime gave birth to Kamowakeikazuchi no mikoto in "Yamashirono kunu Fudoki" Itsubun, (a lost writing of regional gazetteer for Yamashiro Province).
Japanese: 『出雲国風土記』のキサカヒメ命の出産の説話には、『古事記』の勢夜陀多良比売（せやだたらひめ）がヒメタタライスズヒメを出産する説話や、『山城国風土記』逸文のタマヨリビメが賀茂別雷命を出産する神話などの、いわゆる丹塗り矢型神話との類似性が窺われる。
English: As for the shrines that enshrine each god, there is Kaka-jinja Shrine (Shimane-cho, Matsue City, Shimane Prefecture) for Kisagaihime no mikoto and Hokki-jinja Shrine (Hokki-cho Matsue City, Shimane Prefecture) for Umugihime no mikoto.
Japanese: それぞれを単独で祀る神社としては、キサガイヒメ命は加賀神社（島根県松江市島根町）、ウムギヒメ命は法吉神社（島根県松江市法吉町）がある。