nntsuzu/KFTT huggingface dataset:
English: As Susano no mikoto couldn't catch up to them, he gave Onamuji no mikoto the name Okuninushi no mikoto and told him that he could make Suseribime no mikoto his legal wife.
Japanese: 須佐乃男命は追いつけず、大穴牟遅命に大国主神の名を与え、須勢理毘売命を本妻とするよう告げた。
English: Although Okuninushi had married Yakami-hime earlier and had a child, Yakami-hime returned to her parents' home leaving Kinomata no kami behind in awe of the legal wife, Suseribime no mikoto.
Japanese: 大国主は先に八上比売と結婚し子を得ていたが、八上比売は本妻の須勢理毘売命を畏れて木俣神を置いて実家に帰ってしまった。
English: Moreover, Suseribime no mikoto was furiously jealous over Yachihoko no kami's (i.e., Okuninushi's) tsumadoikon visit (a system of marriage in which the husband visits the wife at home) to Nunakawa hime, who was in Koshi no kuni.
Japanese: また、八千矛神（＝大国主）が高志国の沼河比売のもとに妻問婚に行ったことに対し須勢理毘売命は激しく嫉妬した。
English: Yachihoko no kami, in her confusion, tried to run away, but Yamato no kuni presented a waka (Japanese poem) urging him not to go, and eventually the two deities harmoniously settled at Izumo-taisha Shrine.
Japanese: 困惑した八千矛神は大和国に逃れようとするが、それを留める歌を贈り、二神は仲睦まじく出雲大社に鎮座することとなった。
English: "Izumo no kuni fudoki" only describes the scene of Onamuji no mikoto's tsumadoi visit to Wakasuserihime no mikoto, who was in Namesano-sato, Kando-gun.
Japanese: 『出雲国風土記』では神門郡滑狭郷条で大穴持命が和加須世理比売命に妻問いをする様子のみが描かれている。
English: Her deity name of 'suseri' has the same origin as 'susu' of 'susumu (advance)' or 'susa' of 'susabu (act according to impetus),' and her name means a goddess who pushes forward things aggressively according to impetus.
Japanese: 神名の「スセリ」は「進む」の「スス」、「すさぶ」の「スサ」と同根で、勢いのままにどんどん事を行う女神の意である。
English: In the mythology, while the passion of this goddess was shown when she saved her husband as he underwent the hardship imposed by her father in Nenokuni, it was also shown when she became furiously jealous over Nunakawa-hime, a partner of her husband's tsumadoi.
Japanese: この女神の持つ激情は、神話において根の国における自分の父の試練を受ける夫の危機を救うことに対して発揮されるが、一方で夫の妻問いの相手である沼河比売に対して激しく嫉妬することによっても発揮される。
English: The story in Nenokuni is a form of mythology called kadaikon (subject marriage), in which a person is subjected to hardship by a marriage partner's father but eventually overcomes it with the advice or help of a marriage partner.
Japanese: 根の国での説話は、結婚相手の父から試練を与えられて、結婚相手の助言や手助けによって克服するという課題婚と呼ばれる神話の形式である。
English: It is believed that Onamuji successfully became the real Okuninushi only after he overcame this hardship with her help and made Suseri-bime his legal wife.
Japanese: オオナムジはこの試練をスセリビメの助けを得て乗り越え、正妻としたことにより、真に大国主になることができたと考えられる。
English: Norinaga MOTOORI asserts that 'Hayasasura-hime residing in Nenokuni Sokonokuni,' who appears in Oharae no Kotoba, is the same deity as Suseri-bime.
Japanese: 本居宣長は、大祓詞に登場する「根国底国に坐す祓戸大神（はやさすらひめ）」はスセリビメと同神であるとしている。
English: With Okami Okisaki-jinja Shrine (Mimukai-no-yashiro Shrine), sessha (an auxiliary shrine) of Izumo-taisha Shrine (Izumo City, Shimane Prefecture) and Meoto-daikokusha Shrine, massha (a branch shrine) of Kasuga-taisha Shrine (Nara City, Nara Prefecture) at the top of the list, she is enshrined at Okunitama-jinja Shrine (Iwaki City, Fukushima Prefecture), Namesa-jinja Shrine (Izumo City, Shimane Prefecture), Soja-gu Shrine (Okayama City, Okayama Prefecture) and Soja Shrine (Soja City, Okayama Prefecture), etc.
Japanese: 出雲大社（島根県出雲市）の摂社大神大后神社（御向社）や春日大社（奈良県奈良市）の末社夫婦大国社をはじめ、國魂神社(いわき市)（福島県いわき市）、那売佐神社（島根県出雲市）、総社宮（岡山県岡山市）、總社（岡山県総社市）などで祀られている。
English: In gogyo-setsu (the theory of five elements), spring is in the east, and the god of spring was called Saho-hime, due to the fact that there is Mt. Saho to the east of Heijo-kyo (the ancient capital of Japan in current Nara).
Japanese: 五行説では春は東の方角にあたり、平城京の東に佐保山があるために春の神は佐保姫と呼ぶようになった。
English: Since west represented autumn in gogyo-setsu (the theory of five elements) and Mt. Tatsuta to the west of Heijo-kyo (the ancient capital of Japan in current Nara) was famous for beautiful colored autumnal leaves, the beauty of the mountain led people to believe that a goddess of autumn lived there.
Japanese: 五行説では西は秋に通じ、また平城京の西に位置する竜田山は古くから紅葉の名所として有名だったため、その山の美しさから秋の女神が住むと信じられてきた。
English: Additionally, due to the beauty of the colored autumnal leaves on Mt. Tatsuta, it was believed that this goddess who colored the autumnal leaves red was skilled in dyeing.
Japanese: また竜田山を彩る紅葉の美しさから、紅葉を赤く染める女神として染色が得意ともされた。
English: Kayano-hime (or Kayanu-hime) is a god (Shinto) of grass appearing in Japanese mythology.
Japanese: カヤノヒメ（カヤヌヒメとも）は、日本神話に登場する草の神(神道)である。
English: It is written Kayano-hime (鹿屋野比売神) in Kojiki (The Records of Ancient Matters) and Kusanooyakayano-hime (草祖草野姫; 草祖 means the soshin (ancestor honored as god) of grass) in Nihonshoki (Chronicles of Japan), and "Kojiki" describes that she had another name, Nozuchi no Kami.
Japanese: 古事記では鹿屋野比売神、日本書紀では草祖草野姫（くさのおやかやのひめ。草祖は草の祖神の意味）と表記し、『古事記』では別名が野椎神（のづちのかみ）であると記している。
English: In "Kojiki," she gave birth to four pairs of eight gods together with the mountain god, Oyamatsumi.
Japanese: 『古事記』においては、山の神であるオオヤマツミとの間に、4対8柱の神を生んだ。
English: Kaya was a familiar grass for humans, used to thatch roofs, and therefore, became the name of the god of grass, representing grass.
Japanese: 萱は屋根を葺くのに使われるなど、人間にとって身近な草であり、草の代表として草の神の名前となった。
English: At Tarumaezan-jinja Shrine (Tomakomai City, Hokkaido), she is enshrined together with mountain god, Oyamatsumi no Kami, and god of trees, Kukunochi.
Japanese: 樽前山神社（北海道苫小牧市）では山の神・大山津見神、木の神・ククノチと共に祀られている。
English: At Kayazu-jinja Shrine (Jimokuji-cho, Ama-gun, Aichi Prefecture), she is enshrined as the only goddess of pickles in Japan, and is worshipped as the god of tabacco in areas producing tabacco leaves.
Japanese: 萱津神社（愛知県海部郡(愛知県)甚目寺町）では日本唯一の漬物の神として祀られており、タバコの葉の生産地ではタバコの神として信仰されている。
English: However, this 'Nozuchi' later became the other name for Japanese copperhead, and furthermore, was considered a monster snake.
Japanese: しかし、この「ノヅチ」は後にニホンマムシの別名とされるようになり、さらにはヘビの化け物とされるようになった。
English: Nozuchi, due to its name, was believed to be shaped like a gripless hammer with a head and bottom similar in size, and would bite on people's feet.
Japanese: 野槌は、その名前から、頭と尻は同じ大きさで柄のない槌の形をしているとされ、人の足に食いつくとされた。
English: The Hoki-Naiden is a treatise on divination that was handed down to subsequent generations as a text compiled by ABE no Seimei.
Japanese: 簠簋内伝（ほきないでん）とは安倍晴明が編纂したと伝承される占いの専門書。
English: Its formal name is 'Sangokusoden Onmyokankatsu Hokinaiden Kinu-Gyokuto Shu' but this is sometimes abbreviated to 'Kinu-Gyokuto Shu'.
Japanese: 正式名称は「三国相伝陰陽輨轄簠簋内伝金烏玉兎集（さんごくそうでんおんみょうかんかつほきないでんきんうぎょくとしゅう）」といい、「金烏玉兎集」とも略称される。
English: A Kinu, a sacred bird that symbolizes the sun, is a golden bird with three legs that is said to be an inhabitant or an incarnation of the sun.
Japanese: 金烏は太陽に棲むとも太陽の化身とも言われる三本足の金の烏であり、太陽を象徴する霊鳥である。
English: These symbols indicate that this book contains the secrets of the Onmyoji (practitioners of Onmyodo, the Way of Yin and Yang), who are said to have understood the circulation of ki (energy) and been able to divine the future by observing the movements of the sun and the moon.
Japanese: すなわちこれは気の循環を知り、日月の運行によって占うと言う陰陽師の秘伝書であることを象徴しているのである。
English: According to the tradition, it is said that this book was written by Monju Bosatsu (Manjusri) in Tenjiku (India), and was later handed down to Hakudo shonin, who was Seimei's legendary master, before it was passed down to Seimei.
Japanese: 伝承によれば、この書は天竺で文殊菩薩が作り、その後伝説上の晴明の師・伯道上人に伝えられ、晴明に伝えられたとも言う。
English: (According to another view, it was handed down to ABE no Nakamaro, but due to his death in Tang before returning home, it was brought to Japan by KIBI no Makibi, and passed down to Seimei, who was considered to be a descendant of Nakamaro.
Japanese: （別説では阿倍仲麻呂に伝えられたが、仲麻呂が帰国できずに唐で死去したため、吉備真備によって日本に持ち込まれ仲麻呂の子孫とされた晴明に伝承されたともいわれる）
English: In the beginning of the book, there appears an anecdote which shows how important the book was.
Japanese: この書の冒頭には、これがどれほど重要であったかを示すエピソード（逸話）がのせられている。
English: Priest Doma (Doman ASHIYA) living in Harima Province was defeated by Seimei in a magic competition in front of the Emperor and became his pupil thereafter.
Japanese: 天皇の御前で晴明と術比べをして負けた播磨国の道摩法師（蘆屋道満）はその後晴明の弟子になったという。
English: So, Doma had an adulterous relationship with Seimei's wife, 梨子, and tried to pump her for information on the whereabouts of the book.
Japanese: そこで道摩は晴明の妻・梨子と不倫関係となり、その秘書がどこにあるかを聞き出そうとした。
English: Seizing the opportunity when the relationship with Seimei's wife became closer, Doma extracted the information from her that the secret book was in a stone box.
Japanese: 自分と晴明の妻との仲がより親密になったと見計らった道摩は彼女からその秘書が石の箱に入っていることを聞き出した。
English: He had her show him the box while Seimei was away and somehow managed to open it.
Japanese: 道摩はその箱を晴明が不在のときに見せてもらい、何とかして箱を開けてしまった。
English: Then, when Seimei returned home, Doma said to him, 'The secret book of divination now belongs to me.'
Japanese: そして晴明が帰宅した時に「私はこの道の秘書を授かった」と彼に告げた。
English: Doma thought, 'This is the best opportunity to kill Seimei.' and said to him, 'Then, if I really have the secret book, I'll cut your head off.' and Seimei carelessly agreed.
Japanese: 道摩は「今が晴明を抹殺する好機」と「ではその秘書を私がもっていたらその首をいただく」と言い、晴明はそれに応じてしまった。
English: Then, Doma showed him Kinu-Gyokuto shu, which he had transcribed beforehand, and decapitated Seimei.
Japanese: そして道摩は懐からあらかじめ書き取っておいた金烏玉兎集を見せ、晴明の首を刎ねた。
English: Around the same time, Hakudo shonin, who had passed down Kinu-Gyokuto shu to Seimei, came to Japan being aware that Seimei had been killed.
Japanese: 同じころ、晴明に金烏玉兎集を授けた伯道上人は晴明が殺されたことを察知し、日本にやってきた。
English: After that, in order to avenge the murder of his disciple, together with resurgent Seimei, he headed for Doma and 梨子, who had not only betrayed Seimei but also become Doma's wife.
Japanese: そして弟子を殺された報復をするため、生き返った晴明と共に道摩と、晴明を裏切った上に道摩の妻となっていた梨子の元へ向かった。
English: In this way, suggesting that anyone who reads this book recklessly or superficially deserves to die, this anecdote represents that this book should be given the highest secrecy.
Japanese: このことからこの書をみだりに、浅はかな気持ちで読むことは死に値するとして、この書が秘伝中の秘伝であるということをあらわしている。
English: In addition, placing this story at the beginning of the book makes the book seem even more mysterious and holy.
Japanese: さらに、この話を冒頭に置くことによってこの書の秘密性・神聖性を高めた。
English: The second volume explains engi of the world's first deity, Bango-o, and its children, and also describes fortunes on calendar.
Japanese: 第2巻は世界最初の神・盤牛王の縁起と、盤牛王の子らの解説、暦の吉凶を説明している。
English: It is thought that the fourth and fifth volumes, which are considered to be independently-created, were incorporated into those volumes.
Japanese: それに、別個に成立したと思われる本が加えられ、これが4巻、5巻であったと考えられる。
English: Ujigami is a Shinto god (Shinto) jointly enshrined by the people living in a community (village) in Japan.
Japanese: 氏神（うじがみ）とは、日本において、同じ地域（集落）に住む人々が共同で祀る神道の神(神道)のことである。
English: The people who live around and believe in an ujigami call one another ujiko (shrine parishners).
Japanese: 同じ氏神の周辺に住みその神を信仰する者同士のことを氏子（うじこ）という。
English: In modern days, the term, "ujigami" is often treated as a synonym for the deities chinjugami and ubusunagami.
Japanese: 現在では、鎮守神（ちんじゅ）・産土神（うぶすながみ）ともほぼ同じ意味で扱われることが多い。
English: As ujigami is written as a god of 'uji' (clan), it originally meant the ancestral or tutelary god enshrined by a ruling family in the area who formed a clan, ancient clanship.
Japanese: 元々の氏神は、「ウジ」の神と書くように、その地域の豪族である古代の氏族組織である氏が祖神または守護神として祀っていた神のことであった。
English: Subsequently, after the Heian period, the term, 'ujiko' came to include not only the consanguineous members of a clan but also the people who lived with them.
Japanese: その後、平安時代以降は、血縁関係にある一族だけでなく、その氏族とともに生活を営んでいる者をも含めて「氏子」と称するようなった。
English: This relates back to the fact that in early medieval times an udi (clan) organization, which assumed the form of ancient clanship, was formed by commoners in the local community in Japan.
Japanese: これは中世初期に日本の地域社会で庶民の間でも古代のウヂに仮託したウヂ組織が形成されたことと関係がある。
English: After medieval times, 'ujiko' referred to the entire people who lived in the areas surrounding a ujigami and participated in its festivals.
Japanese: 中世以降、氏神の周辺に住み、その氏神の祭礼に参加する者全体を「氏子」と称するようになった。
English: The people who enshrine a tutelary god are called 'ujikoju' or 'ujikodo,' whose representative called ujikosodai plays a central role in assisting the rituals and festivals at the shrine.
Japanese: 同じ氏神を祭る人々を「氏子中」、「氏子同」といい、その代表者である氏子総代を中心に神事や祭事が担われている。
English: The one who worships a tutelary god without living around its shrine is called 'sukeisha' (worshipper), who together with ujiko, are collectively called 'ujiko-sukeisha' (parishners and worshippers).
Japanese: 氏神を祀る神社の周辺には住んでいないがその神を信仰している者のことを「崇敬者（すうけいしゃ）」といい、氏子と併せて「氏子崇敬者」と総称する。
English: A well-known example of a clan's tutelary god are the Fujiwara clan's Kasuga deities (Kasuga Shrine) which includes its ancestral god Amenokoyane.
Japanese: 氏族と氏神の代表的な例を挙げると、藤原氏は祖神のアメノコヤネを含めた春日神（春日大社）を氏神としていた。
English: Among post-medieval examples, in which ujigami became synonymous with chinju and ubusunagami, are the god of Hachiman (Hachiman-gu Shrine) worshipped by the Minamoto clan and the Three Goddesses of Munakata (Itsukushima-jinja Shrine) by the Taira clan.
Japanese: 中世以降、鎮守や産土神との区別が無くなってからの例としては、源氏の八幡神（八幡宮）、平氏の宗像三女神（厳島神社）などが挙げられる。
English: The Ise-jingu Shrine which enshrines the imperial ancestral god, thus regarded as a special shrine was the sole tutelary god of the Imperial Family before the Edo period.
Japanese: 別格として天皇家の祖神を祭った伊勢神宮は、近世までは天皇家のみの氏神であった。
English: Chinju is a god who has settled in a land to protect it and its people.
Japanese: 鎮守は、その土地に鎮まりその土地やその土地の者を守る神のことである。
English: The feudal lords instead enshrined the guardian gods of the lands to protect their manors from wars and disasters.
Japanese: その代わりに荘園領主達によって荘園を鎮護する目的で、その土地の守護神を祀るようになる。
English: As the tutelary god of one's birthplace, ubusunagami was believed to protect him all through his life.
Japanese: 産土神は産まれた土地の神のことであり、その者を一生守護すると考えられた。
English: It was the same for chinju of most Japanese who used to live in the same place from the cradle to the grave.
Japanese: かつては、生まれてから死ぬまで一定の土地に住むことが多く、ほとんどの人にとって産土神と鎮守は同じ神であった。
English: Omiyamairi ((the custom of) taking one's baby to a shrine) was originally one of the initiation rituals in which a baby was taken to the tutelary to ask the permission to become a member of the local community.
Japanese: 子供のお宮参りの本来はこの氏神にお参りして、その土地の一員になることを認めてもらうための儀式の一つだった。
English: The relation between ujigami and ujiko generally comes into effect when a child becomes an ujiko of the tutelary of his family or of the shrine in the neighborhood.
Japanese: 通常、氏神と氏子という関係は、生家の氏神や地元の地域にある神社にて氏子入りをすることにより生じる。
English: As Omiyamairi is made to ubusunagami the guardian god of a child's birthplace, ubusunagami is often treated as ujigami or the tutelary.
Japanese: お宮参りが産土神(うぶすながみ)という、生まれた土地の神に対して行われる様に、多くの場合において、産土神を氏神としていることが多い。
English: As mentioned above, however, in practice it often means the latter since the distinction between ujigami and ubusunagami was lost.
Japanese: しかし前述の通り、氏神と産土神の区別がなくなって以降、実質的にはお宮参りを以って、氏子入りを意味している場合が多い。
English: This is why a baby is usually given ujikofuda (an ujiko amulet) at Omiyamairi.
Japanese: よって、お宮参りにおいて、氏子である証明として氏子札を授与されることが一般化している。
English: Unless one is born into a family that has worshipped the tutelary deity and participated in rituals and festivals at the shrine over many generations, he takes his baby to the tutelary god and simply follows convention.
Japanese: 一方で代々に渡って氏神を崇敬したり、祭事に従事する家でない者には、お宮参りはかなり慣例的に行っている場合が多い。
English: Similarly, a bridegroom or bride who marries into the spouse's family often performs the initiation ritual of ujiko by visiting the tutelary god of the family.
Japanese: また、婿入りや嫁入りを以って、改めて婚家の氏神に対して氏子入りの儀式をする場合も多い。
English: Nowadays, participation in shrine ceremonies and festivals and devotion to the tutelary, parishners' duties, have become perfunctory, perhaps because the populace who support and participate in Shinto rituals and festivals have aged and declined.
Japanese: 最近では、祭事に従事する人口も高齢化し、祭事に加わる氏子も減っているためか、氏子の務めである神事祭事と崇敬への取り組みも形式的となっている。
English: Many families merely install kamidana (a household Shinto altar), in which sacred jewels and ujiko amulets are placed, and to which offerings are given.
Japanese: 神棚に神璽や氏子守を納め、家中でお供えすることに留めていることも多い。
English: Amatsumikaboshi is a god of stars (Shinto) appearing in Japanese mythology.
Japanese: 天津甕星（あまつみかぼし）は、日本神話に登場する星の神(神道)である。
English: In the main body, Futsunushi and Takemikazuchi suppressed Kunitsu Kami (gods of the land) entirely, even finishing off plants and stones, but Kagaseo, the god of stars, solely disobeyed, so Takehatsuchi (Shitorigamitakehazuchi no Mikoto) was dispatched for conquest.
Japanese: 本文では、フツヌシ・タケミカヅチは国津神をことごとく平定し、草木や石までも平らげたが、星の神の香香背男だけは服従しなかったので、建葉槌（しとりがみたけはづちのみこと）を遣わし征服したとしている。
English: In Arufumi Vol. 2 (supplement volumes of explanatory notes in Nihonshoki), it is referred to as Amatsu Kami (god of heaven), and Futsunushi no Kami and Takemikazuchi no Mikoto say they would first kill an evil god called Amenokagaseo, otherwise known as Amatsumikaboshi in Takamanohara (plain of high heaven), before the conquest of Ashihara no nakatsukuni.
Japanese: 第二の一書では天津神となっており、経津主神・武甕槌命が、まず高天原にいる天香香背男、別名を天津甕星という悪い神を誅してから葦原中国平定を行うと言っている。
English: Atsutane HIRATA claims the 'mika' in the shinmei (name of god) means 'fierce,' and that Amatsumikaboshi represents Venus.
Japanese: 平田篤胤は、神名の「ミカ」を「厳（いか）」の意であるとし、天津甕星は金星のことであるとしている。
English: The word 'kaga' means 'shine' and is believed to describe the stars shining.
Japanese: 「カガ」は「輝く」の意で、星が輝く様子を表したものであると考えられる。
English: Gods deifying stars and the moon are seen all over the world, and gods of stars in particular are sometimes treated as shusaijin (main enshrined deities).
Japanese: 星や月を神格化した神は世界各地に見られ、特に星神は主祭神とされていることもある。
English: However, in Japanese mythology, the god of stars is depicted as a god who should be brought to submission, or 'matsurowanu kami' (disobedient god).
Japanese: しかし、日本神話においては星神は服従させるべき神、すなわち「まつろわぬ神」として描かれている。
English: Regarding this, some say it refers to the fact that there was a tribe which worshipped the god of stars, and who did not obey the Yamato sovereignty (the ancient Japan sovereignty).
Japanese: これについては、星神を信仰していた部族があり、それが大和王権になかなか服従しなかったことを表しているとする説がある。
English: Omika-jinja Shrine in Hitachi City, Ibaraki Prefecture enshrines Takehazuchi no Mikoto, who brought Amatsumikaboshi to submission.
Japanese: 茨城県日立市の大甕神社は、天津甕星を服従させた建葉槌命を祭神としている。
English: According to the shrine's biography, Mikaboshikakaseo (Amatsumikaboshi) took up residence in Mt. Omika of Hitachi Province and reigned Togoku (the eastern part of Japan).
Japanese: 社伝では、甕星香々背男（天津甕星）は常陸国の大甕山に居を構えて東国を支配していたとしている。
English: The Shukkonseki Stone which constitutes the holly precincts of Omika-jinja Shrine is believed to be the stone where the Aramitama (god's rough soul) of Mikaboshikakaseo was contained.
Japanese: 大甕神社の神域を成している宿魂石は、甕星香々背男の荒魂を封じ込めた石であると伝えられている。
English: According to one theory, since the curse of Amatsumikaboshi continued after being contained by Takehazuchi no Mikoto, Omika-jinja Shrine enshrining Takehazuchi no Mikoto was built to quiet this down.
Japanese: 一説には、建葉槌命によって封じられた後も天津甕星が祟りをなしたため、それを鎮めるために建葉槌命を祭神とする大甕神社が創建されたという。
English: For being the last god to resist the conquest of Ashihara no nakatsukuni in Nihonshoki, it is at times viewed as the same god as Takeminakata.
Japanese: 葦原中国平定に最後まで抵抗した神ということでタケミナカタと同一神とされることもある。
English: Toyotamahime no Kami (Toyotama-hime) is a god (Shinto) appearing in volume one of "Kojiki" (The Records of Ancient Matters), and the mythology of Yamasachihiko and Umisachihiko.
Japanese: 豊玉毘売神（トヨタマヒメ）は、『古事記』上巻、山幸彦と海幸彦神話に登場する神(神道)。
English: In Kojiki, it is written 豊玉毘売 and 豊玉毘売命 (Toyotama-bime), and in Nihonshoki (Chronicles of Japan) and Sendai Kujihongi (Ancient Japanese History), 豊玉姫 and 豊玉姫命 (Toyotamahime no Mikoto).
Japanese: 古事記では豊玉毘売・豊玉毘売命（トヨタマビメ）、日本書紀・先代旧事本紀では豊玉姫・豊玉姫命（トヨタマヒメ）と表記する。
English: She married Hoori (= Yamasachihiko), who was born between Tenson (the grandson of the sun goddess) Ninigi and Konohana no sakuya-bime, the daughter of Oyamatsumi, and gave birth to Ugayafukiaezu.
Japanese: 天孫・ニニギがオオヤマツミの娘コノハナノサクヤビメとの間にもうけたホオリ（＝山幸彦）と結婚し、ウガヤフキアエズを生む。
English: At the time of delivery, she transformed into an Eight-fathom shark (Yahirowani) in the Kojiki and Arufumi (supplement volumes of explanatory notes in Nihonshoki) of Nihonshoki and dragon in the main text of Nihonshoki, and because Hori no Mikoto broke the promise and took a look, she returned to the land of Watatsumi no Kami.
Japanese: 出産の際に古事記や日本書紀一書では八尋和邇（やひろわに）の姿、日本書紀本文では龍の姿となったのを、火遠理命が約を違えて伺い見たため、綿津見神の国へ帰った。
English: Ugayafukiaezu no Mikoto was brought up by her sister, Tamayori-hime, and later gave birth to Kamuyamatoiwarebiko no Mikoto (= Emperor Jinmu) with Tamayori-bime.
Japanese: 鵜茅不合葺命は、妹タマヨリヒメに養育され、後に玉依姫神との間に神倭伊波禮毘古命（＝神武天皇）をもうける。
English: There is no detailed description on kiki (the Kojiki and Nihonshoki), but due to the name Toyotama, some say she was a princess from Izumo, a major production area for magadama, a comma-shaped bead.
Japanese: 記紀に明確な記載はないが、豊玉という名前から勾玉の一大産地であった出雲の姫であるとの指摘がある。
English: According to Takeo MATSUMURA (1884 - 1969), it was taboo to see a woman give birth in the form of her original province, because it reflected the folkways in which the period of monoimi (avoiding something regarding as ominous) when the woman worshiped a god from a different tribe from the god of the husband was jugon (purifying misfortune with charms) for the husband, and social sanction was imposed when this was violated.
Japanese: 松村武雄（1884-1969）によれば、女が本国人の姿で出産し、これを見ることが禁忌であるのは女が夫の神と異なる部族の神を祀る物忌みの期間が夫にとって呪禁であり、これを犯せば社会的制裁を受けるという習俗の反映である。
English: Transforming into a crocodile suggests that the people of the sea worshipped crocodiles as their totem, feathers of cormorant was used in the ubuya, a hut for a delivery of baby, as magic (a spell) for safe delivery ('Shaku Nihongi' (annotated text of the Nihon Shoki) 'Nihonki-sanso'), and Amenooshihito no Mikoto swept away a crab when the ubuya was built as a similar magic to celebrate the long life and good health of the newborn.
Japanese: ワニに化したのは海人族がワニをトーテムとして崇拝したことを示唆し、産屋にウの羽根を用いるのは安産呪術であり（「釈日本紀」「日本紀纂疏」）、産屋が設けられたとき天忍人命がカニを掃ったのは生児の長寿息災をことほぐ類似呪術である。
English: The ubuya not being completely thatched was a childbirth folkway (Okinawa), the ubuya built on the seaside was associated with the demonstration of the spiritual power of the newborn using the mysterious power of water, the fact that the husband asked Toyotama-hime the name of the newborn can be traced back to the system when the mother had the naming rights as in the article of Emperor Suinin in 'Kojiki,' and when Toyotama-hime intercepted Unazaka and the traffic between land and sea came to an end, it was an outburst of a sense of strange land among the ancient Japanese, centered around the area of residence, similar to Yomotsu Hirasaka (the slope that leads to the land of the dead).
Japanese: 産屋を完全に葺かずにおくことは生産習俗であり（沖縄）、産屋を海浜に設けるのは水の神秘的勢能による生児の霊力の証示と関連し、夫がトヨタマヒメに生児の名を問うたのは「古事記」垂仁天皇条と同じく命名権が母に存した制の名残であり、トヨタマヒメが海阪を塞き止め海陸往来が絶えたのはヨモツヒラサカと同じく古代日本人の住域を中心とする異郷意識の発露である。
English: Watatsumi (or Wadatsumi) is a sea god (Shinto) appearing in Japanese mythology.
Japanese: ワタツミ（ワダツミとも）は、日本神話に登場する海の神(神道)である。
English: The word 'wata' is an ancient word for sea, 'tsu' means 'of,' and 'mi' means divine spirit, so 'Watatsumi' means 'divine spirit of the sea.'
Japanese: 「ワタ」は海の古語、「ツ」は「の」、「ミ」は神霊の意であるので、「ワタツミ」は「海の神霊」という意味になる。
English: The Watatsumi god first to appear in Japanese mythology was Owatatsumi (Owatatsumi no Kami).
Japanese: 日本神話で最初に登場するワタツミの神は、オオワタツミ（大綿津見神）である。
English: From the shinmei (name of god), it is believed to be the leading god of the sea, but no god named Owatatsumi appears after this in kiki (the Kojiki (A Record of Ancient Matter) and Nihonshoki (Chronicles of Japan)), and is only described in the Yasugi-no-sato article of Izumo no kuni fudoki (the topography of Izumo Province) as Watazumi.
Japanese: 神名から海の主宰神と考えられるが、この後、オオワタツミという名前の神は記紀には登場せず出雲国風土記の安来郷の条に海若(わだつみ)として記述されるのみである。
English: When Izanagi returned from Yomi (world after death) and performed a purification ceremony, the three gods, Sokotsuwatatsumi, Nakatsuwatatsumi, and Uwatsuwatatsumi, were born, and these three god are collectively called Watatsumi no Kami.
Japanese: イザナギが黄泉から帰って禊をした時に、ソコツワタツミ（底津綿津見神）、ナカツワタツミ（中津綿津見神）、ウワツワタツミ（上津綿津見神）の三神が生まれ、この三神を総称して綿津見神と呼んでいる。
English: It is believed that it was originally one god, but was divided into the upper, middle, and lower three gods.
Japanese: 元々は一柱の神であったのを上中下の三神に分けたものと考えられている。