nntsuzu/KFTT huggingface dataset:
English: When Ninigi was about to descend to earth there was a god in Yachimata who shined light from Takamanohara (plain of high heaven) to Ashihara no Nakatsukuni.
Japanese: ニニギが天降りをしようとすると、天の八衢（やちまた）に、高天原から葦原中国までを照らす神がいた。
English: Therefore, Amaterasu and Takagi no kami ordered Amenouzume to go to that god and to ask who he was.
Japanese: そこでアマテラスと高木神はアメノウズメに、その神の元へ行って誰であるか尋ねるよう命じた。
English: He heard that a child of Amatsukami (god of heaven) would descend to earth so he came to lead his way.
Japanese: 天津神の御子が天降りすると聞いて先導をしようと迎えに来たのであった。
English: It was decided that the descending to earth would be accompanied by Itsutomonoo (the five attendants) which were Amenokoyane, Futodama, Amenouzune, Ishikoridome and Tamanooya.
Japanese: アメノコヤネ、フトダマ、アメノウズメ、イシコリドメ、タマノオヤの五伴緒（いつとものお）を従えさせ、天降りをすることになった。
English: Furthermore, he was given the Three Sacred Items (Yasakani no magatama [comma-shaped jewel], Yata no Kagami [the eight-span mirror], Ame no Murakumo no Tsurugi [the sword Ame no Murakumo, literally "Heavenly Sword of Assembled Clouds"]) and Omoikane, Tajikarao and Amenoiwatowake from the eternal world to accompany him, and Amaterasu said, 'Think of this mirror as my spirit, enshrine it and worship me. Omoikane, you should be in charge of rituals and take care of the administration of the shrine' (the "Kojiki").
Japanese: さらに、三種の神器（八尺瓊勾玉、八咫鏡、天叢雲剣）と常世のオモイカネ、タヂカラオ、アメノイワトワケを副え、「この鏡を私（アマテラス）の御魂と思って、私を拝むように敬い祀りなさい。オモイカネは、祭祀を取り扱い神宮の政務を行いなさい」（「邇邇藝命者此鏡者同我御魂欲祭此者當如拜吾前尊崇而祭之次思金神者取持前事輔其為政」『古事記』）と言った。
English: Amenoiwatowake's alternate names are Kushiiwamato and Toyoiwamato, and he is the Mikado no kami (deity of the gate).
Japanese: アメノイワトワケは、別名をクシイワマト、またはトヨイワマトと言い、御門の神である。
English: Ninigi left Takamanohara, went from Ama no Ukihashi (the heavenly floating bridge) to Uki-shima Island, and he descended to earth at Kujifurutake in Takachiho, Himuka, Chikushi.
Japanese: ニニギは高天原を離れ、天の浮橋から浮島に立ち、筑紫の日向の高千穂の久士布流多気（くじふるたけ）に天降った。
English: Ninigi said, 'This land faces Karakuni (Korea), and there is a direct path to Kasasa no Misaki, and this land receives lots of morning light and lots light from the setting sun, therefore, this is a very good land' (the "Kojiki"), and he built a palace and decided to live there.
Japanese: ニニギは「この地は韓国（からくに）に向かい、笠沙（かささ）の岬まで真っ直ぐに道が通じていて、朝日のよく射す国、夕日のよく照る国である。それで、ここはとても良い土地である」（「此地者向韓國有真之道通笠紗之御前又此地者朝日之直刺國夕日之日照國也故此地甚吉地也」『古事記』）と言って、そこに宮殿を建てて住むことにした。
English: There are two places for the site of Tenson Korin, 'Takachiho no mine' Mountain, which is one of the mountains in the Kirishima Mountain Range in southern Kyushu, and Takachiho-cho in Miyazaki Prefecture.
Japanese: 天孫降臨の地としては、九州南部の霧島連峰の一山である「高千穂峰」と、宮崎県高千穂町の双方がある。
English: However, in reality, there is no definitive answer as to which one is the correct site.
Japanese: しかし、実際のところは、どちらの場所が正しいかははっきりしていない。
English: In Takachiho-cho, there is 'the Legend of Ama no Iwato,' where Amaterasu hid, and the legendary cave also exists in reality,
Japanese: なお高千穂町には、アマテラスが隠れていた「天岩戸伝説」もあり、実際にその伝説の洞窟も現存する。
English: Note: The Legend of Ama no Iwato exists in multiple areas besides Takachiho-cho, and it is not necessarily limited to Takachiho-cho region.
Japanese: ※注記．天岩戸伝説は高千穂町以外にも複数あり、必ずしも高千穂地区に限定されたものでは無い。
English: Ninigi told Amenouzume to bring Sarutahiko to his destination and serve in that god's name.
Japanese: ニニギはアメノウズメに、サルタヒコを送り届けて、その神の名を負って仕えるよう言った。
English: Sarutahiko got his hand caught in hirafu-gai shellfish and drowned when he was fishing at Azaka.
Japanese: サルタヒコは、阿耶訶（あざか）で漁をしている時に比良夫貝に手を挟まれて溺れてしまった。
English: His name was Sokodokumitama when he was submerged at the bottom, Tsubutatsumitama when the bubbles were rising up, and Awasakumitama when these bubbles burst.
Japanese: 底に沈んでいる時の名をソコドクミタマと言い、泡粒が立ち上る時の名をツブタツミタマと言い、その泡が裂ける時の名をアワサクミタマと言う。
English: Amenouzume returned after bringing Satutahiko to his destination, and she gathered all the fishes and asked if they would serve Amatsukami's son (Ninigi).
Japanese: アメノウズメがサルタヒコを送って帰ってきて、あらゆる魚を集めて天津神の御子（ニニギ）に仕えるかと聞いた。
English: Then Amenouzume said 'is this mouth a mouth that does not answer?' and she slit the mouth with a short sword.
Japanese: そこでアメノウズメは「この口は答えない口か」と言って小刀で口を裂いてしまった。
English: She was a daughter of Oyamatsumi, and her name was Kamuatatsuhime, with an alternate name of Konohana Sakuyabime.
Japanese: 娘はオオヤマツミの子で名をカムアタツヒメ、別名をコノハナノサクヤビメといった。
English: When he asked her father, Oyamatsumi, he became very happy, and he also presented to him her sister, Iwanagahime.
Japanese: そこで父であるオオヤマツミに尋ねると大変喜び、姉のイワナガヒメとともに差し出した。
English: However, Iwanagahime was very ugly, and Ninigi sent Iwanagahime home and married only Konohana Sakuyabime.
Japanese: しかし、イワナガヒメはとても醜かったので、ニニギはイワナガヒメを送り返し、コノハナノサクヤビメだけと結婚した。
English: When Ninigi heard this, he said, 'There is no way you can get pregnant overnight. The child must be a Kunitsukami's' (the "Kojiki").
Japanese: それを聞いたニニギは、「たった一夜で身篭る筈はない。それは国津神の子だろう」（「佐久夜毘賣一宿哉妊此胎必非我子而為國津神之子」『古事記』）と言った。
English: Konohana Sakuyabime made a vow saying, 'If this is a child of a Kunitsukami, then it will not be a safe birth. If the child is Amatsukami's, then the birth will be safe' (the "Kojiki").
Japanese: コノハナノサクヤビメは、「この子が国津神の子なら、産む時に無事ではないでしょう。天津神の子なら、無事でしょう」（「吾妊之子若國津神之子者幸難產若為天津神之御子者幸產」『古事記』）と誓約をした。
English: She then built a palace without a door, entered into it, and she set the palace on fire when it was time to give birth.
Japanese: そして、戸のない御殿を建ててその中に入り、産む時になって御殿に火をつけた。
English: The child that was born when the fire was burning fiercely was named Hoderi, the child that was born when the fire lost its force was named Hosuseri, and the child that was born when the fire went out was named Hoori, also known as Amatsuhikohikohohodemi.
Japanese: 火が盛んに燃えている時に生んだ子をホデリ、火が弱くなった時の子をホスセリ、火が消えた時の子をホオリ、またの名をアマツヒコヒコホホデミという。
English: This article describes Japanese Mythology that depicts Okuninushi (or Onamuji) after an incident known as Inaba no shirousagi (The hare of Inaba).
Japanese: この記事では、因幡の白兎の説話の後の、大国主（オオナムヂ）についての日本神話を記す。
English: Onamuji's eighty brothers called Yasogami (eighty gods) wooed the maiden Yagamihime in Inaba Province, but she said she wanted to marry Onamuji.
Japanese: オオナムヂの兄弟である八十神（ヤソガミ）たちは因幡のヤガミヒメに求婚するが、ヤガミヒメはオオナムヂと結婚すると言った。
English: They took Onamuji to the foot of a mountain near Hoki Province and ordered him, "There is a red wild boar in this mountain. We all hunt it and make it go down the mountain, so you wait here and catch the boar."
Japanese: オオナムヂを伯岐国の手前の山麓につれて来て、「赤い猪がこの山にいる。我々が一斉に追い下ろすから、お前は待ち受けてそれを捕えよ」と命令した。
English: Onamuji 's brothers dropped a burning huge stone that looked like a boar to the foot of the mountain where he waited.
Japanese: オオナムヂが山麓で待ち構えていた所に、八十神たちは猪に似た大石を火で焼いて転がし落とした。
English: Onamuji's mother (Sashikuni wakahime) who knew that grieved over her son's death and went up to Takamanohara (plain of high heaven) to ask Kamimusubi for help.
Japanese: それを知ったオオナムヂの母親（サシクニワカヒメ（刺国若比売））は嘆き悲しんで高天原に上り、カミムスビに救いを求めた。
English: Kamimusubi sent Kisagaihime and Umugihime.
Japanese: カミムスビはキサガイヒメ（{討/虫}貝比売）とウムギヒメ（蛤貝比売）を遣わした。
English: On hearing that Onamuji revived, Yasogami tried to kill him again.
Japanese: オオナムヂが生き返ったことを知った八十神は、またオオナムヂを殺すことにした。
English: They cut down a huge tree, opened a crack in it with a wedge, pushed Onamuji inside the tree trunk, then pulled out the wedge to close up the crack with Onamuji inside to kill him.
Japanese: 大木を切り倒して楔で割れ目を作り、その中にオオナムヂを入らせ、楔を引き抜いて打ち殺してしまった。
English: His mother looked for the tree as she cried, then found it and tore the tree apart to pull him out to revive.
Japanese: 母親が泣きながら探した所、その大木を見つけることができ、すぐに木を裂いて取り出して生き返らせた。
English: She said, "You will be destroyed by Yasogami if you stay here," and sent him to Oyabiko in Ki no kuni (Land of the Trees).
Japanese: 母親は、「あなたはここにいたら、八十神によって滅ぼされてしまうだろう」と言い、木国のオオヤビコの所へ行かせた。
English: When Onamuji arrived Oyabiko's palace in Ki no kuni, Yasogami pursued him and demanded to give him to them.
Japanese: 木国のオオヤビコの所へ行くと、八十神が追いかけて来て引き渡すように求めた。
English: Oyabiko helped Onamuji escape by going through a tree fork to Susanoo's residence in Ne no kuni (Land of the Roots, or the underworld).
Japanese: オオヤビコはオオナムヂを木の股を潜り抜けさせて逃がし、スサノオのいる根の国に向かうよう言った。
English: When Onamuji came to Susanoo's house in Ne no kuni, there he met Susanoo's daughter Suseribime (Suserihime no mikoto).
Japanese: オオナムヂが根の国のスサノオの家までやって来ると、スサノオの娘のスセリビメ（須勢理毘売命）が出て来た。
English: Suseribime reported her father Susanoo, "There is a very distinguished deity to see you," and Susanoo ushered Onamuji in to a cellar with a snake to stay overnight.
Japanese: スセリビメが父のスサノオに「とても立派な神が来られました」と報告すると、スサノオは呼び入れて、蛇がいる室（むろや）に寝させた。
English: Suseribime gave 'the Orochi no hire (snake-repelling scarf)' to Onamuji and told him that he should wave the scarf three times if the snake tried to bite him.
Japanese: スセリビメは「蛇の比礼（ひれ：女性が、結ばずに首の左右から前に垂らすスカーフの様なもの）」をオオナムヂに授け、蛇が食いつこうとしたら比礼を三度振るよう言った。
English: When Onamuchi did as he was told, the snake became quiet and Onamuchi could sleep safely for the night before he got out of the cellar.
Japanese: その通りにすると蛇は自然と鎮まったので、オオナムヂは無事に一晩寝て、室を出ることができた。
English: Suseribime gave Onamuji the Mukade to Hachi no hire (a special scarf that repelled centipedes and bees), which enabled Onamuji to get out of the cellar safely.
Japanese: スセリビメは「ムカデと蜂の比礼」を授けたので、オオナムヂは無事に室を出ることができた。
English: Susanoo shot a whistling arrowhead into a vast field and ordered Onamuji to take it back.
Japanese: スサノオは、鳴鏑（なりかぶら）を広い野原の中に射込み、その矢を拾ってくるようオオナムヂに命じた。
English: When Onamuji went into the field, Susanoo put the fire to burn the field around Onamuji.
Japanese: オオナムヂがその野原に入ると、スサノオは火を放ってその野原を焼き囲んだ。
English: Onamuji was in trouble, but a mouse came and told him, "Naka ha hora-hora, Soto ha subu-subu (the inside of the cave is spacious, although the entrance of the cave is narrow)".
Japanese: オオナムヂが困っていると、鼠が来て「内はほらほら、外はすぶすぶ」（穴の内側は広い、穴の入り口はすぼまって狭い）と言った。
English: Onamuji understood what that meant, so he stepped into a spot, where a hollow appeared and he fell into it under the ground and he could escape from the fire that past over his head.
Japanese: その意味を解してオオナムヂがその場を踏んでみると、地面の中に穴が空いていて、そこ落ちて隠れることができ、その間に火が過ぎていった。
English: Thinking that Onamuji was dead, Suseribime was weeping and preparing for his funeral.
Japanese: スセリビメはオオナムヂが死んだと思って泣きながら葬式の準備をしていた。
English: Susanoo thought Onamuji was killed at last, so he went into the field, where he met Onamuji who brought the arrowhead back.
Japanese: スサノオは、さすがにこれで死んだだろうと思って野原に出てみると、そこに矢を持ったオオナムヂが帰って来た。
English: When Onamuji was crushing the fruits with his teeth, putting the clay in his mouth and spiting on the ground, Susanoo saw him and thought that Onamuji was crushing the centipede, so Susanoo felt asleep, thinking that Onamuji was just an innocent young man.
Japanese: オオナムヂが木の実を噛み砕き、赤土を口に含んで吐き出していると、スサノオはムカデを噛み砕いているのだと思い、かわいい奴だと思いながら寝入ってしまった。
English: Onamuji decided to escape, so he tied Susanoo's hair to a pillar of the room and blocked the entrance with a huge stone.
Japanese: オオナムヂはこの隙に逃げようと思い、スサノオの髪を部屋の柱に結びつけ、大きな石で部屋の入口を塞いだ。
English: Carrying Susanoo's long sword, bow and arrow, when Onamuji was about to flee with Suseribime on his back Suseribime's koto (a long Japanese zither with thirteen strings) in his hands touched a tree and made sound.
Japanese: スサノオの大刀と弓矢、スセリビメの琴を持ち、スセリビメを背負って逃げ出そうとした時、琴が木に触れて鳴り響いた。
English: But Onamuji could flee far away while Susanoo was trying to untie his hair from the pillar.
Japanese: しかし、スサノオが柱に結びつけた髪を解いている間に遠くへ逃げることができた。
English: Susanoo went after to Yomitsu Hirasaka (the slope that leads to the land of the dead) but stop there and called after Onamuji who was running away further.
Japanese: スサノオは黄泉津比良坂まで追いかけたが、そこで追いかけるのを止め、遠くに逃げるオオナムヂに言った。
English: Then you take the name Okuninushi, marry Suseribime, and build a magnificent palace to live, you bastard!"
Japanese: そしてお前が大国主となって、スセリビメを妻として、立派な宮殿を建てて住め。この野郎め。」
English: Yagamihime was afraid of his principal wife Suseribime, so she pierced Kinomata no kami into a fork in a tree and went back to her parents' home.
Japanese: ヤガミヒメは本妻のスセリビメを恐れ、木俣神を木の俣に刺し挟んで実家に帰ってしまった。
English: Yachihoko (Yachihoko no kami, another name of Okuninushi) went to Koshi-no-kuni where he wanted to take Nunakawa-hime to wife, so he exchanged poetry with her.
Japanese: ヤチホコ（八千矛神。大国主の別名）は、高志国のヌナカワヒメ（沼河比売）を娶ろうとして出かけ、歌を詠み交わした。
English: When Okuninushi was about to leave Izumo again, he presented a poem to Suseribime, who in return raised a glass and sent him a poem.
Japanese: 大国主が出雲からまた出かけようとした時にスセリビメに歌を詠むと、スセリビメは杯を捧げて歌を返した。
English: Comparing myths: Tales of the persecution by Yasogami and the visit to Ne no kuni fall into a category of mythology called marriage by trials which can be found many places around the world.
Japanese: 比較神話：八十神の迫害および根の国訪問の説話は、課題婚型と呼ばれる神話の形式で、世界各地に見られる。
English: Some point out that a tale of Onamuji's revival by his mother bears a very close resemblance to Finnish epic poem "The Kalevala."
Japanese: オオナムヂが死んで母親の力によって蘇生するという話は、フィンランドの叙事詩『カレワラ』と非常に酷似しているとの指摘がある。
English: Regarding two deities sent by Kamimusubi, Kisagaihime refers to an ark shell and Umugihime a clam; it is considered that powder of ark shells was dissolved in clam soup to apply to a burn.
Japanese: カミムスビが遣わしたキサガイヒメはアカガイ、ウムギヒメはハマグリであり、赤貝の殻の粉を蛤汁で溶いて火傷に塗布したと考えられている。
English: This application resembles to Linimentum Calcis in later years, therefore it has been considered to be an appropriate treatment for burns.
Japanese: これは後の石灰乳（LinimentumCalcis）に通じるものがあり、火傷に対し妥当な治療法であった考えられている。
English: It is generally believed that 'Ki no kuni' where Oyabiko resided was Kii province, and based on this assumption it is considered that there was an exchange between Izumo and Kii provinces at that time.
Japanese: オオヤビコのいる「木国」（きのくに）については、一般には紀伊国と解され、これを根拠に当時出雲国と紀伊の間には交流があったとされている。
English: Some disagree with this by pointing out that the entrance of Ne no kuni (the land of the dead) Yomitsu Hirasaka was located in the former Izumo Province (Higashi Izumo-cho, Yatsuka-gun, Shimane Prefecture), thus it is odd to go all the way to Kii Province and "Ki no kuni" only means a place with many trees.
Japanese: しかし、根の国（黄泉）の入口である黄泉津比良坂は旧出雲国(島根県八束郡東出雲町)にあり、一旦紀伊国まで行くのはおかしいとして、これは単に木の多い所の意味であるとする説もある。
English: There are five poems in the tale of Okuninushi's courtship, but the contents of these poems indicate that they were originally songs that people sang at parties.
Japanese: 大国主の妻問いの説話には五首の歌謡が出て来るが、その内容から本来は饗宴の席で歌われた歌曲であると考えられる。
English: In addition, these poems contain many makurakotoba (a set epithet) that came into use in later years, thus they were produced in relatively recent years.
Japanese: また、後の時代から使われ出した枕詞が多く入っていることから、成立は比較的新しいものである。
English: The name Nunakawa-hime came from Nunogawa-go, Kubiki-gun, Koshi Province.
Japanese: ヌナカワヒメという名前は越国頸城郡沼川（ぬのがわ）郷に因むものである。
English: This article describes Okuninushi's forming of Ashihara no nakatsukuni (Literally, "Central Land of Reed Plains", which refers to the human world) in Japanese Mythology.
Japanese: この記事では、日本神話における大国主の葦原中国の国づくりについてを記す。
English: When Okuninushi stood at Cape Miho in Izumo, a deity arrived across the ocean, riding on the waves in Amenokagaminofune (a boat made from the pod of the flowering vine called kagami), and wearing the skin of a small bird (it should be a moth, an error of Kanji characters).
Japanese: 大国主が出雲国の美保岬にいたとき、海の彼方から天の羅摩船（あめのかがみのふね）に乗って、鵝（蛾の誤りとされる）の皮を丸剥ぎに剥いで衣服として、やって来る神がいた。
English: There a toad appeared and said "Kuebiko should know his name."
Japanese: そこにヒキガエルが現れて、「これは久延毘古（クエビコ）ならきっと知っているでしょう」と言った。
English: Kuebiko was called and answered, "His name is Sukunabikona, a child of Kamimusubi no kami."
Japanese: 久延毘古に尋ねると、「その神は神産巣日神の御子の少名毘古那である」と答えた。
English: Kuebiko is a Yamada no kakashi (scarecrow) who was incapable of walking but possessing broad knowledge of things in the world.
Japanese: 久延毘古は山田のかかしであり、歩くことはできないが、天下のことは何でも知っている神である。
English: Sukunabikona acknowledged that Sukunabikona was his child, and ordered his son to cooperate Okuninushi in the forming of the land.
Japanese: 神産巣日神は少名毘古那が自分の子であることを認め、少名毘古那に大国主と一緒になって国づくりをするように言った。
English: Okuninushi wondered how he could form the land by himself.
Japanese: 大国主は、「これから私一人でどうやって国を作れば良いのだろうか」と言った。
English: The deity said, "I am your Sakimitama kushimitama (soul(s) of blessing and auspiciousness), so if you worship me respectfully, I will cooperate with you in the forming of the land."
Japanese: その神は、「我は汝の幸魂奇魂（さきみたまくしみたま）である、丁重に私を祀れば、国作りに協力しよう」と言った。
English: Descriptions of food origin in Japanese Mythology show the characteristics of the myth of Hainuwele that is commonly found in Southeast Asia.
Japanese: 日本神話における食物起源の記述には、東南アジアでよく見られるハイヌウェレ神話の特徴が見られる。
English: This myth indicates that the seeds of food were produced by killing a god that produces food from excretions.
Japanese: 即ち、排泄物から食物などを生み出す神を殺すことで食物の種が生まれたとするものである。
English: In "Kojiki" (The Records of Ancient Matters), this type of myth is found in a tale that Susanoo (Takehaya Susano no Mikoto) who was expelled from the Plain of High Heaven after Iwato-gakure (the hiding of Amaterasu Omikami, the sun goddess, in the heavenly rock cave), asked for food from Ogetsuhime (Ogetsuhime no kami), a deity of grains.
Japanese: 古事記においては、岩戸隠れの後に高天原を追放されたスサノオ（速須佐之男命）が、食物神であるオオゲツヒメ（大気都比売神）に食物を求めた話として出てくる。
English: Ogetsuhime produced various foodstuffs from her mouth, nose, and rectum, preparing them and offering them to Susanoo.
Japanese: オオゲツヒメは、鼻や口、尻から様々な食材を取り出して調理してスサノオに差しあげた。
English: But Susannoo had a peep at that situation and incensed that she had presented foods taken out of her body in a filthy way, so Susanoo killed Ogetsuhime.
Japanese: しかし、スサノオがその様子を覗き見、食物を汚して差し出したと思って、オオゲツヒメを殺してしまった。
English: In "Nihonshoki" (Chronicles of Japan), a similar myth called the myth of Ukemochi no kami and Tsukuyomi is found in an alternate writing in the 11th section of Kamiumi (bearing gods between Izanagi and Izanami) section.
Japanese: 日本書紀においては、同様の説話が神産みの第十一の一書にツクヨミ（月夜見尊）とウケモチ（保食神）の話として出てくる。
English: Amaterasu ordered Tsukuyomi to watch over a deity called Ukemochi in Ashihara no nakatsukuni (Literally, "Central Land of Reed Plains", which refers to the human world).
Japanese: アマテラスはツクヨミに、葦原中国にいるウケモチという神を見てくるよう命じた。
English: Tsukuyomi visited Ukemochi who then treated Tsukuyomi by serving rice, fishes, and fur animals that were produced from her mouth.
Japanese: ツクヨミがウケモチの所へ行くと、ウケモチは、口から米飯、魚、毛皮の動物を出し、それらでツクヨミをもてなした。
English: On hearing the news, Amaterasu was angered and said that she didn't want to see him anymore.
Japanese: それを聞いたアマテラスは怒り、もうツクヨミとは会いたくないと言った。
English: Amaterasu sent Amenokumahito to Ukemochi, who had already been dead.
Japanese: アマテラスがウケモチの所にアメノクマヒト（天熊人）を遣すと、ウケモチは死んでいた。
English: Various grains appeared from Ukemochi's corpse, including cows and horses from her head, millet from her forehead, silkworms from her eyebrows, Japanese millet from her eyes, rice from her abdomen, and barley, red beans and soybeans from her genitals.
Japanese: ウケモチの屍体の頭から牛馬、額から粟、眉から蚕、目から稗、腹から稲、陰部から麦・大豆・小豆が生まれた。
English: Amenokumahito took them all to Amaterasu, who was pleased and used the grains as seeds for planting in the fields because these were indispensable foods for people.
Japanese: アメノクマヒトがこれらを全て持ち帰ると、アマテラスは喜び、民が生きてゆくために必要な食物だとしてこれらを田畑の種とした。
English: In an alternate writing in the second section of the Kamiumi in Nihonshoki, there is a tale that Wakumusubi who was born of the deity of fire Kagutsuchi and the deity of earth Haniyamahime whom Izanami gave birth immediately before she died, produced silkworm and mulberry from her head and five grains inside her navel.
Japanese: また、日本書紀における神産みの第二の一書には、火の神カグツチと、イザナミが亡くなる直前に生んだ土の神ハニヤマヒメの間に生まれたワクムスビ（稚産霊）の頭の上に蚕と桑が生じ、臍（ほぞ）の中に五穀が生まれたという説話がある。
English: There is no description whether Wakumusubi died (was killed) or not, but this tale falls into the category of Hainuwele myth.
Japanese: ワクムスビが死んだ（殺された）かどうかの記述はないが、ハイヌウェレ神話型に分類されるものである。
English: In an alternate writing in the second section of the Tenson Korin (descent of the heavenly grandchild) in Nihonshoki, Amaterasu gave a rice ear in the plain of high heaven to Ame no Oshihomimi, and he gave it to Ninigi who was born while Oshihomimi was falling from heaven, and went back to the heaven.
Japanese: 日本書紀における天孫降臨の第二の一書には、アマテラスが、高天原にある稲穂をアメノオシホミミに授け、オシホミミは天降る際に生まれたニニギにそれを授けて天に帰ったとの記述がある。
English: Hyuga-no-kuni Fudoki Itsubun (unknown description of regional climate, culture, etc. of Hyuga Province) describes that Ninigi fallen from the heaven with rice in the husk threw them about on the ground.
Japanese: また、日向国風土記逸文には、天降ったニニギが天から持って来た籾を地上に撒き散らしたとある。
English: According to a myth in Izawanomiya, rice in Japan was brought by Amaterasu from divine rice field in the itsuki in the plain of high heaven.
Japanese: 伊雑宮における神話では、稲はアマテラスが、高天原の斎の神田にある稲穂を持ち込んだとされる。
English: According to an alternate writing in the fourth section that depicts extermination of Yamata no Orochi (eight forked great serpent) in Nihonshoki, Susanoo who was banished from the Plain of High Heaven descended to the Korean Kingdom of Silla, but he said he didn't want to be there and moved to Izumo.
Japanese: 日本書紀におけるヤマタノオロチ退治の第四の一書では、高天原を追放されたスサノオは新羅に降りたが、「ここにはいたくない」と言って出雲へ向かう。
English: A child of Susanoo, Isotakeru brought some tree seeds, but he did not plant them to the Korean kingdom of Silla and instead he sowed the seeds throughout Oyashima-guni (Japan, meaning Eight Great Islands), which became the land of forests.
Japanese: この時、スサノオの子のイソタケル（五十猛神）は高天原から持って来た木々の種を新羅には植えず大八洲国（日本）に撒いたので、大八洲国は青々とした地になったとしている。
English: Although it is not the same as the myth described above, in Greece, the ear of wheat (Spica) in the hand of the Virgin (Demeter) is called the star of wheat.
Japanese: 上記の神話とは異なるが、おとめ座（デメテル）の持っている麦穂（スピカ）はギリシャでは麦星と呼ばれている。
English: Each of them appears in the season when the crops of wheat are fully grown at the longitude, indicating that there was a common faith in the star for the harvest season in agriculture.
Japanese: 何れもがその経度に於けるムギの穂が実る時期に表れる星で農業に於ける収穫時期に共通した信仰があった事が伺える。
English: A mythologist Atsuhiko YOSHIDA paid his attention to the fact that the majority of earthen figures made during the mid Jomon Period depict females like earth mother and have destroyed.
Japanese: 神話学者の吉田敦彦は、縄文時代中期の土偶の大半が地母神的な女性を表現しており、さらに破壊されていることに注目した。
English: Yoshida thought that people in Jomon Period reproduced the myth of 'earth mother who was killed and dismembered but useful things appeared from the parts of her body' by destroying and dismembering earthen figures that were symbols of goddess.
Japanese: これは「地母神が殺されてバラバラにされ、そこから人々の役に立つものが誕生した」という神話を、女神の表象である土偶を破壊して分割することによって儀礼的に再現したものではないか、と考えたのである。
English: If this theory were true, people throughout Japan in the mid Jomon Period had already been familiar with the Hainuwele-type myth and cultivation of potatoes (or five grains).
Japanese: この説によるとハイヌウェレ型神話は芋（あるいは五穀）栽培とともにすでに縄文中期に日本列島で知られていた、ということになる。
English: Sankashu is one of Rokkashu, the six great collections of poetry by FUJIWARA no Toshinari, Yoshitsune KUJO, Jien, FUJIWARA no Teika, and FUJIWARA no Ietaka (Junii (Junior Second Rank); and it is also called Sanka Wakashu and Saigyo Hoshi Kashu.
Japanese: 藤原俊成・九条良経・慈円・藤原定家・藤原家隆(従二位)ら五人の家集とともに六家集の一に数えられ、山家和歌集、西行法師歌集の別名がある。
English: It seems that Sankashu is based on a collection of poetry selected by Saigyo himself in his lifetime and enhanced by someone in later years, so its relation with "Sankashinchushu" and "Saigyo Shonin shu" compiled by Saigyo himself is worth noting.
Japanese: 西行生前の撰を後人が増補したと見られ、西行の自撰なる『山家心中集』や、『西行上人集』との関連が注目される。
English: Volume one includes poems about the four seasons, volume two about love and miscellany, and volume three contains 110 poems of love, 100 poems on ten subjects including Setsugekka (Snow, the Moon and Flowers), and miscellaneous poems about separation, traveling, mourning, Buddhism, and worshipping.
Japanese: 上巻には四季の歌を、中巻は恋と雑、下巻には恋百十首・雪月花などの十題百首や、離別・羇旅・哀傷・釈教・神祇などの雑の歌を収める。
English: Saigyo was a hermit roaming around the country, so he made many lyric poems about the nature and scenery, as well as reminiscences based on his generous view of life.
Japanese: 諸国を漂泊した隠遁者なる西行らしく、抒情性の高い花鳥風月の歌や、闊達な人生観に基づく述懐が多い。
English: Some of his poetry of love are excellent, but they were composed on given themes without obvious background.
Japanese: 恋歌にも秀作はあるものの、題詠で作歌背景の判然とせぬものがほとんどである。