nntsuzu/KFTT huggingface dataset:
English: In terms of the location of Amenosakahoko, "Yamato Katsuragi Hozan-ki" states that 'Amanomagaeshi no hoko' is placed in the Sanctuary Takimatsuri-no-kami in Naiku (the Inner Shrine) of Ise Jingu (the Grand Shrines of Ise)
Japanese: 天逆鉾の所在については『大和葛城宝山記』では天魔反戈は内宮滝祭宮にあるとされている。
English: "Jinno-jitsuroku", the Shinto book of Ise Shinto (also known as Watarai Shinto; a school of Shinto teachings transmitted by priests of the Watarai clan at the Outer Shrine [Geku] of Ise Jingu), describes that Amenosakahoko is one of the sacred treasures belonging to Sarutahiko-jinja Shrine, and "Shinto Gobusho"(five-volume apologia of Shinto belonging to Ise Jingu) states that Amenosakahoko was thrown down from heaven by Amaterasu Omikami (the Sun Goddess) and is stored at the Sanctuary Misakadono in Ise Jingu's Naiku.
Japanese: 伊勢神道（度会神道）の神道書『神皇実録』ではサルタヒコの宮処の璽（しるし）とされており、『神道五部書』では天照大神が天から天逆鉾を伊勢に投げ下ろしたとし内宮御酒殿に保管されているとした。
English: Incidentally, Chikafusa KITABATAKE (a Court noble of the Northern and Southern Dynasties) has concluded in his work "Jinno Shotoki" (A Chronicle of Gods and Sovereigns) that Amenosakahoko is placed in Hozan (which refers to Mt. Katsuragi in Nara Prefecture), that is, Onogoro Island.
Japanese: なお、北畠親房は『神皇正統記』の中でオノゴロ島である宝山にあると結論づけている。
English: A tradition has been handed down, however, that Amenosakahoko was transferred from Okuninushi-no-kami to Ninigi who utilized it for the pacification of the land, and then thrust it in the ground of Mt. Takachiho-no-mine with a hope that it would never be used again.
Japanese: 一方で天逆鉾が、大国主神を通してニニギに譲り渡されて国家平定に役立てられ、その後、国家の安定を願い矛が二度と振るわれることのないようにとの願いをこめて高千穂峰に突き立てたという伝承がある。
English: The origin of this mallet is not known, but one theory holds that it already existed in the Nara period.
Japanese: この矛の由来は不明だが一説によると奈良時代には既に存在していたといわれる。
English: Although no one had attempted to closely study this Amanosakahoko (perhaps because of a sense of awe) since the ancient times, there is an anecdote that Ryoma SAKAMOTO, one of the patriots in the closing days of the Tokugawa shogunate, was bold enough to pull it out when he visited Mt. Takachiho-no-mine.
Japanese: また、この天逆鉾、古来から誰も詳しく調べるなどとしようとした者は（多分、恐れ多くて）いなかったのだが、幕末の志士坂本龍馬が高千穂峰を訪れた際、大胆にも引き抜いて見せたというエピソードがある。
English: Ryoma wrote about this incident in his letter to his elder sister, and the letter is currently in the collection of the Sakamoto Ryoma Memorial Museum in Katsurahama (Kochi Prefecture).
Japanese: このエピソードは龍馬自身が手紙で姉に伝えており、手紙も桂浜の龍馬記念館に現存している。
English: Incidentally, Amenosakahoko which Ryoma pulled out was later broken by a volcanic eruption and one which exists now is a replica.
Japanese: なお、この天逆鉾はのちに火山の噴火で折れてしまい、現在残っているものはレプリカである。
English: While the hilt of the original halberd has been left in the ground, the blade, once retrieved and presented to the Shimazu clan, then dedicated to a shrine nearby, is now reported missing after passing into the possession of various people.
Japanese: オリジナルは柄の部分は地中に残っており、刃の部分は回収され、島津家に献上され、近くの神社に奉納されたが、その後も様々な人手を転々と渡って現在は行方不明となっている。
English: Sadakichi KITA (a historian of modern Japan) forms a conjecture that Sakahoko (a halberd placed upside down) was planted on the peak of Mt. Takachiho-no-mine by an ascetic Buddhist monk who, being prompted by "Jinno Shotoki" and the like, created the myth of the divine descent on Mt. Kirishima.
Japanese: 喜田貞吉は、『神皇正統記』などに触発され霧島山降臨の話を作り出した修験者が高千穂峰の山頂に逆鉾を置いたと推察している。
English: Oshiko-jinja Shrine in Takasago City, Hyogo Prefecture refers to Ishi-no-Hoden (the holy shrine of stone) existing in its precincts, Amenosakahoko and Kamigama (divine pots for making salt) in Okama-jinja Shrine (a subordinate shrine of Shiogama-jinja Shrine, Shiogama City, Miyagi Prefecture) as "Nihon San-ki" (Japan's three most curious items).
Japanese: 兵庫県高砂市の生石神社では、境内の石の宝殿を天逆鉾、鹽竈神社の御釜神社神竈とともに「日本三奇」と称している。
English: Meanwhile, an old friend of mine affiliated with the literary circles came to visit and after talking nonsense (such as literary discussion, gossips circulating in the literary circles and urging me to write) for some time, he left.
Japanese: そんな頃に文壇に在籍する旧友が尋ねてきて、下らない話（文学論や文壇のゴシップや執筆を促す忠告など）をして行く。
English: However, dismissing nonsense that my friend said, I would have preferred to hear words of loving concern from my parents asking after my health, I began reminiscing about my parents and the dog Pochi that was our family pet during my elementary school days.
Japanese: しかし、「私」はそんな事よりも、親の口から体を大切にしろという言葉の方を聞きたいとバッサリと切り捨てて、親のことや小学校時代に飼っていた愛犬ポチのことを思い出して書き出す。
English: Finishing up to the point where Pochi was killed, I churned out a lineup of superficially lofty language.
Japanese: ポチが殺される所まで書き終えた後、一見高尚そうな言葉をずらりと並べる。
English: But then I brushed what I had just written off as a heap of lies, with the only truth being that all people looked like dog killers.
Japanese: しかしそんなのは皆嘘で、人間が皆犬殺しに見えたことだけが本当だと切り捨てる。
English: After graduating from middle school, I came to Tokyo to study law and developed a passion for literature and started to make a mockery of people who were working hard.
Japanese: 中学を卒業し、法律の勉強のために東京に出てくると、文学にかぶれだし、額に汗して働く人々を馬鹿にしだす。
English: After the first big seller, my writing career became smooth sailing but, while I was infatuated with women, my father had fallen ill and when I rushed home, it was too late.
Japanese: ヒット作が一つ生まれて順調になるが女性に夢中になっている間に、父が病気になって、急いで帰った時には手遅れになってしまう。
English: Coming to my senses thanks to the overpowering reality of my father's death, I went back to Tokyo with my mother and left literary circles to start my job at the government office where I remain employed at present.
Japanese: 父の死という強烈な実感のおかげで目が覚めた「私」は母を連れて上京し、文壇を去って今の役所に勤めだすのだった。
English: There are many issues such as organization with this book but, nevertheless, it is a work which shows FUTABATEI Shimei, who was regarded as something of an advisor in literary circles, at his best.
Japanese: 構成など作品としては問題点が多いが、文壇のご意見番的な立場にいた二葉亭四迷の本領発揮の作品である。
English: When Jogaku Zasshi began, it was issued semi-monthly which later on became the three-times-a-month basis and, in 1887, it started to be published weekly but, ultimately, publishing frequency settled on monthly.
Japanese: 創刊当初は月2回の発行であったが、半年後には月3回となり、1887年からは週刊で発行となったものの、最終的には月刊となった。
English: The inaugural issue was published on July 20, 1885 by Manshundo, with Kenzo KONDO and Sokichi OBA being the editor-in-chief and publisher, respectively.
Japanese: 近藤賢三を編集人、大庭宗吉を発行人として、1885年7月20日に万春堂から刊行された。
English: This magazine was published by Manshundo up to the tenth issue but, with the passing of Kondo, Yoshiharu IWAMOTO became the editor-in-chief and, starting with the eleventh issue, the publisher changed to Jogaku Zasshisha.
Japanese: 10号までの発行元は万春堂であったが、翌年の近藤の死去によって巌本善治が編集人となり、11号以降は発行元が女学雑誌社へと移る。
English: As written in the statement of intent for publishing Jogaku Zasshi which read, 'We shall develop a perfect model by bringing together women's rights existing in Europe and the United States and the traditional women's virtues found in Japan,' the objective of this magazine was to enlighten women to improve their position and to expand their rights from the Christian viewpoint.
Japanese: 「欧米の女権と吾国従来の女徳とを合せて完全の模範を作り為さん」と発行の主旨に掲げたように、女性の啓蒙を目的とし、キリスト教の立場から女性の地位の向上と権利の拡大を目指した。
English: Initially, articles on education of women discussed from the Christian perspective by various people such as Kanzo UCHIMURA, Masahisa UEMURA and Jinzo NARUSE in addition to Iwamoto were published whereby Jogaku Zasshi became a key player in advocating the movement to abolish prostitution.
Japanese: 初期は巌本に加え、内村鑑三や植村正久や成瀬仁蔵などの、キリスト教の立場から論じる人々による女子教育論が発表され、廃娼運動を主張する中心的存在となった。
English: The magazine, however, slowly acquired a tendency towards literary contents and literary writers such as Ningetsu ISHIBASHI, Tokoku KITAMURA, Tokuboku HIRATA, Bimyo YAMADA, Fuchian UCHIDA, Unpo ISOGAI, Tenchi HOSHINO became contributors of articles.
Japanese: しかし、次第に文芸的な内容へ傾き、石橋忍月や北村透谷や平田禿木や山田美妙、内田不知庵や磯貝雲峯や星野天知などの文筆家陣によって執筆されることとなる。
English: In the ninth issue published in 1888, the then editor-in-chief Iwamoto started the Kodomo no Hanashi column with intent to place importance on childrearing responsibility for mothers who were the intended readers of the magazine, to recognize personalities of children and to offer appropriate materials for stories for mothers to tell children.
Japanese: 当時の主宰であった巌本は、読者対象とする母親の子育てを重視すると共に児童の人格を認め、母親が子供に語るために適した話の材料を提供することをねらいとして、1888年の第9号からは「子供のはなし」欄を設けた。
English: Kodomo no Hanashi later on was renamed to Kodomo Ran (Children's Column) which was subsequently changed to Jiran in the 160th issue published in 1889.
Japanese: 後に「小供欄」と表記が変わり、1889年の第160号からは「児籃」と改題された。
English: Shizuko WAKAMATSU played an active role in contributing to the column and the serial novel Shokoshi (Little Lord Fauntleroy) which started in the 227th issue to run for the 45 consecutive issues had an enormous influence on translated children's literature in succeeding years.
Japanese: その中心となって活躍したのが若松賤子で、227号から45回に渡って連載した『小公子』は後の翻訳児童文学に大きな影響を与えた。
English: It is considered that this attempt was inspired by the facts that the Shoni no Hanashi column was created in the Christian Newspaper and Yorokobi no Otozure, the booklet intended for family which had already been in circulation.
Japanese: この試みは、『基督教新聞』にて「子児之話」欄が創設されたことや、その以前から発行されていた、家庭向けの小冊子『喜の音（よろこびのおとずれ）』に影響を受けたものとされている。
English: Due to the nature of the magazine, Jogaku Zasshi was not entertaining but it introduced adaptations of foreign literature such as Aesop's Fables, Grimm's Fairy Tales and works of Hans Christian Anderson.
Japanese: 雑誌の性質上、娯楽性には欠けていたものの、イソップ寓話やグリム童話やハンス・クリスチャン・アンデルセンなど、外国文学の翻案も紹介された。
English: Over time, the readership expanded to include young adults in addition to homemakers that had been the established target for the magazine and so, to gain support from both conservative homemaker and innovative young adult groups, it went through a succession of overhaul.
Japanese: やがて、従来対象としていた主婦層に加え、青年男女層の読者層を抱えることとなり、保守的とされる主婦層と、新進的とされる青年男女層双方の支持を得るために刷新が繰り返された。
English: With the 320th issue published in 1892, the magazine split into Ko no Maki referred to as the red cover edition and Otsu no Maki referred to as the white cover edition with the same number of copies of each edition being published every other week.
Japanese: 1892年の320号からは赤表紙版と称される「甲の巻」と、白表紙版と称される「乙の巻」へと分離し、それぞれ同一号数のものが隔週で発行された。
English: Ko no Maki targeted young adults, whereas, Otsu no Maki geared itself towards homemakers and it was decided that Jiran should run in the latter.
Japanese: 青年男女層を対象とする「甲の巻」に対し、「乙の巻」は主婦層を対象とし、「児鑑」もこの版に掲載されることとなった。
English: In April 1893, Ko no Maki was renamed to Hyoron, whereas, Otsu no Maki, under the new name of Jogaku Zasshi, was published on the biweekly basis.
Japanese: 1893年4月には「甲の巻」が『評論』と改題され、「乙の巻」が『女学雑誌』として隔週ごとに発行された。
English: Kitamura and Hirata subsequently parted with Iwamoto on the grounds of literary independent and launched Bungakukai (Literary World).
Japanese: 後に、北村や平田は文学の自立を掲げて巌本から離れ、『文學界』を創刊することとなる。
English: Over time, Jogaku Zasshi changed its publishing frequency from weekly to monthly and some columns such as Jiran aiming to offer stories for children were discontinued.
Japanese: やがて週刊から月刊へ変わると、子供への作品の提供をねらいとする「児籃」などのような欄はなくなった。
English: In February 1904 immediately after the Russo-Japanese War began, publication of Jogaku Zasshi ceased without advance notice.
Japanese: 日露戦争が開戦となった直後の1904年2月に、予告のないまま終刊となった。
English: It is also referred to as Saigo Nanshuo Ikun, Saigo Nanshu Ikun and Dai Saigo Ikun.
Japanese: 「西郷南洲翁遺訓」、「西郷南洲遺訓」、「大西郷遺訓」などとも呼ばれる。
English: Nanshuo Ikun is a collection of stories that Saigo related to an official of the former Shonai Clan.
Japanese: 『南洲翁遺訓』は旧庄内藩の関係者が西郷から聞いた話をまとめたものである。
English: On January 3, 1868, after the Decree (of 1867) for the Restoration of Imperial Rule, Saigo sent Kyunosuke MASUMITSU and Shohei IMUTA to Edo who collected ronin (masterless samurai) at the residence of Satsuma Domain to disturb the peace of streets of Edo.
Japanese: 1867年（慶応3年）12月9日(旧暦)の王政復古の大号令の後に、西郷は益満休之助や伊牟田尚平を江戸に派遣し、芝三田の薩摩藩邸に浪人を集めて、江戸市中の治安を攪乱させた。
English: The Shonai Clan was in charge of the security outfit Shinchogumi in Edo being responsible for security of streets of Edo.
Japanese: 庄内藩は、江戸の警備組織新徴組を預かり、江戸市中の警備を担当していた。
English: Ronin congregated at the Satsuma Clan residence and the Shonai Clan retainers consequently were in confrontation with one another, transpiring an incident where the former opened fire at the Shonai Clan residence.
Japanese: そのため、薩摩藩邸の浪人と庄内藩士は対立し、浪人が庄内藩邸に発砲する事件が発生した。
English: The foregoing matter developed into an incident that, on January 19, 1868, the shogunate army, with the Shonai Clan taking the leading part set fire to the Satsuma Clan residence.
Japanese: そして、同年12月25日(旧暦)に庄内藩を中心とする幕軍が薩摩藩邸を焼き討ちする事件に発展した。
English: On July 4, 1868, the Satsuma army led by Saigo defeated Shogitai (a group of the former Tokugawa retainers opposed to the Meiji government who fought in the Battle of Ueno) in the Ueno War but the Aizu Clan continued to fight back while various clans in the Tohoku region formed the Ouetsu-reppan alliance.
Japanese: 1868年（慶応4年）5月15日(旧暦)、西郷が率いる薩軍は上野戦争で彰義隊を破ったが、会津藩は抗戦を続け、東北諸藩は奥羽越列藩同盟を結んだ。
English: On October 8, 1868, the Imperial army launched an offensive on Tsuruga-jo Castle in the Tohoku War and, on November 6 of that year, the Aizu Clan surrendered.
Japanese: 同年8月23日(旧暦)に東北戦争で官軍は鶴ヶ城の攻撃を開始し、9月22日(旧暦)に会津藩は降伏した。
English: Meanwhile, the Shonai Clan drove the Imperial army back but, they became unable to continue to fight with the Ouetsu-reppan alliance breaking down and surrendered on November 10, 1868.
Japanese: 一方、庄内藩は官軍を撃退したが、奥羽越列藩同盟の崩壊に伴い戦闘を続けられなくなり、9月26日(旧暦)に降伏した。
English: It was expected that the Shonai Clan retainers would be severely punished being condemned for the incident of setting fire to the Satuma Clan residence and fighting during the Tohoku War, but they received a surprising clemency.
Japanese: 庄内藩士は、降伏に伴い、薩摩藩邸焼き討ち事件や東北戦争における戦闘を咎められて厳しい処分が下されると予想していたが、予想外に寛大な処置が施された。
English: When word got out that Saigo had instructed to exercise clemency on the Shonai Clan retainers, he rose to fame throughout Shonai.
Japanese: この寛大な処置は、西郷の指示によるものであったことが伝わると、西郷の名声は庄内に広まった。
English: In August 1870, the former head of the Shonai Clan Tadazumi SAKAI sent Moritaka INUZUKA and Korekazu NAGASAWA to Kagoshima to deliver letters to the former head of the Satsuma Clan Tadayoshi SHIMAZU and Saigo.
Japanese: 1870年（明治3年）8月、旧庄内藩主の酒井忠篤(庄内藩主)は犬塚盛巍と長沢惟和を鹿児島に派遣し、旧薩摩藩主の島津忠義と西郷に書簡を送った。
English: On December 28, 1870, Tadaatsu SAKAI, accompanied by 78 people including the former Shonai Clan retainers, arrived in Kagoshima.
Japanese: 同年11月7日(旧暦)、酒井忠篤は旧藩士などから成る78名を従えて、鹿児島に入った。
English: In 1873, losing the Seikan debate, Saigo resigned from his public post and returned to Kagoshima on November 10 of that year.
Japanese: 西郷は、1873年（明治6年）の征韓論争に破れ下野し、同年11月10日に鹿児島に帰った。
English: Along with Takatsugu ITO and Motosuke KURITA, the former Shonai Clan retainer Noritsune SAKAI visited Kagoshima to hear Saigo's story concerning Seikanron (debate on subjugation of Korea).
Japanese: 旧庄内藩士の酒井了恒は伊藤孝継や栗田元輔とともに鹿児島を訪れて、西郷から征韓論に関する話を聞いた。
English: Tsunekoto AKAZAWA and Totaro MITSUYA also visited Kagoshima to hear Saigo's story.
Japanese: また、赤沢経言や三矢藤太郎も鹿児島を訪れて、西郷から話を聞いている。
English: In May 1875, eight people from Shonai including Sanehide SUGE and Shizumasa ISHIKAWA visited Kagoshima as well.
Japanese: 1875年（明治8年）5月には、庄内から菅実秀や石川静正等8人が鹿児島を訪れた。
English: On February 11, 1889, when the Constitution of the Empire of Japan was issued, the official court rank stripped of Saigo due to the Seinan War was reinstated and his honor was recovered.
Japanese: 1889年（明治22年）2月11日、大日本帝国憲法が公布されると、西南戦争で剥奪された官位が西郷に戻され名誉が回復された。
English: Marking this occasion, it was decided that a bronze statue of Saigo would be erected in the Ueno Onshi Koen Park with Tadaatsu SAKAI being one of the founders.
Japanese: この機会に、上野恩賜公園に西郷の銅像が立てられることになり、酒井忠篤が発起人の1人となった。
English: Sanehide SUGE ordered Tsunekoto AKAZAWA and Totaro MITSUYA to compile quotes and lessons of Saigo in his days to publish his good lessons.
Japanese: 菅実秀は赤沢経言や三矢藤太郎に命じて、西郷生前の言葉や教えを集めて遺訓を発行することになった。
English: On January 18, 1890, the Mitsuya book was printed by Shueisha Publishers with Totaro MITSUYA from Yamagata Prefecture being the editor and publisher and with Shintaro KOBAYASHI from Tokyo being the printer.
Japanese: 1890年（明治23年）1月18日に、山形県の三矢藤太郎を編輯兼発行人とし、東京の小林真太郎を印刷人とし、秀英社で印刷された本である。
English: The Katabuchi book was published in Tokyo under the title of Saigo Nanshu-sensei Ikun by Taku KATABUCHI from Saga in 1896.
Japanese: 1896年（明治29年）に佐賀の片淵琢が東京で『西郷南洲先生遺訓』と題して発行した本である。
English: 11. Civilization is a term to express appreciation for moral principles and ethics being universally observed and not a word to admire glorious palace chambers, beautiful clothes or superficial splendor of appearance.
Japanese: 一一　文明とは道の普（あまね）く行はるるを賞賛せる言にして、宮室の荘厳、衣服の美麗、外観の浮華を言ふには非ず。
English: "Once I discussed about civilization with someone and when I said, 'The west is barbaric,' he retorted by saying, 'No, it is civilized'and, hence, we started to argue.
Japanese: 予嘗（かつ）て或人（あるひと）と議論せしこと有り、「西洋は野蛮じや」と云ひしかば、「否（い）な文明ぞ」と争ふ。
English: When I persisted in my views on the west being barbaric, that person vehemently objected and asked what made me say so whereby I answered, 'If the west is truly civilized, they should deal with an undeveloped country with fundamental kindness and should admonish that country with patience to lead it to become civilized but, instead of doing so, they have been hardhearted and brutal towards the undeveloped and unilluminated country to their own benefit which is barbaric,' that person pursed his lips with words failing him," chuckled Saigo.
Japanese: 「否な否な野蛮ぢや」と畳みかけしに、「何とて夫（そ）れ程に申すにや」と推せしゆゑ、「実に文明ならば、未開の国に対しなば、慈愛を本とし、懇懇説諭して開明に導く可きに、左は無くして未開蒙昧の国に対する程むごく残忍の事を致し己れを利するは野蛮ぢや」と申せしかば、其の人口を莟（つぼ）めて言無かりきとて笑はれける。
English: 17. We can only undertake diplomatic intercourse with a foreign country based on the spirit that we take it on squarely through the right way, that we represent our country, that we are willing to sacrifice our lives and that we will carry it through to its fulfillment until we drop.
Japanese: 一七　正道を踏み国を以て斃（たお）るるの精神無くば、外国交際は全（まつた）かる可からず。
English: If we compromise the true intent of our nation for the sake of keeping peace as the main aim of diplomacy and acquiesce in everything that the foreign country dictates cowering by fear of their power and might, we shall be held in contempt and disrespect instead.
Japanese: 彼の強大に萎縮し、円滑を主として、曲げて彼の意に順従する時は、軽侮を招く。
English: 18. When his talk turned to the topic of affairs of State, Saigo said lamentably that if a situation ever arises where this nation is insulted by a foreign country, it will be a duty of the government to carry out the right way and to act in accordance with moral principles even if the entire country becomes engaged in and goes down as a result.
Japanese: 一八　談国事に及びし時、慨然（がいぜん）として申されけるは、国の陵辱（りようじよく）せらるるに当りては縦令（たとい）国を以て斃（たお）るるとも、正道を践（ふ）み、義を尽すは政府の本務也。
English: On the other hand, listening to some people discuss banking, food supplies and public finance all the time may make one wonder what heroic brave men they must be but if those people are confronted by a bloody event such as a war, they will all have the same idea and will seek an immediate peace to make them feel better.
Japanese: 然るに平日金穀（きんこく）理財の事を議するを聞けば、如何なる英雄豪傑かと見ゆれども、血の出る事に臨めば、頭を一処に集め、唯目前の苟安（こうあん）を謀（はか）るのみ。
English: If we are too afraid of the word fighting and are unable to fight when necessary to do so, the government is not up to fulfilling its primary duty and, in that case, it will be an administrative organization for business practice, in other words, the business czar and not the government of a country.
Japanese: 戦の一字を恐れ、政府の本務を墜（おと）しなば、商法支配所と申すものにて更に政府には非ざる也。
English: 24. The right way originates from the world and nature which people carry out to respect Heaven.
Japanese: 二四　道は天地自然の物にして、人は之れを行ふものなれば、天を敬するを目的とす。
English: 30. It is difficult to deal with people who do not care about their lives, fame, official rank or money.
Japanese: 三〇　命ちもいらず、名もいらず、官位も金もいらぬ人は、仕抹に困るもの也。
English: Only with these people who are hard to deal with as mentioned in the foregoing can one share hardship to accomplish important affairs of State.
Japanese: 此の仕抹に困る人ならでは、艱難を共にして国家の大業は成し得られぬなり。
English: Foreword and epilogue drafted by Tsunekoto AKAZAWA and reviewed and drawn up by Sanehide SUGE appeared in the first edition of the Mitsuya book.
Japanese: 三谷本の初版本には、赤沢経言が起草し、菅実秀が検討して作成した序文と跋文が掲載されている。
English: In May 1898, Keio Gijuku implemented consistent education program including Keio Gijuku Yochisha Primary School, Futsu Secondary School and University.
Japanese: 1898年（明治31年）5月から慶應義塾は慶應幼稚舎、普通部、大学部の一貫教育を始めた。
English: Printings on the cover read 'The Complete Shugyo Risshihen''written by Yukichi FUKUZAWA,' and 'published by Jiji Shinposha.'
Japanese: 表紙に、「福澤先生著」「修業立志編　全」「時事新報社發行」と記されている。
English: The contents consist of 17 speeches, 24 articles and an essay written by Fukuzawa that were published in the Jiji Shinpo.
Japanese: 内容は、『時事新報』に掲載された、福澤の17編の演説や24編の論説、1編のエッセイから成る。
English: Of the 42 pieces comprising Shugyo Risshihen, the following 9 were not included in the Complete Works of Yukichi Fukuzawa (Iwanami Shoten).
Japanese: 全42編の中で、以下の9編が『福澤諭吉全集』（岩波書店）未収録である。
English: Of the remaining 33 pieces, 32 Jiji Shinpo editorial articles were included in Volume 8 through Volume 16 of the Complete Works of Yukichi FUKUZAWA and one essay appeared on page 304 of Fukuo Hyakuwa which is Volume 6 of the same book.
Japanese: 残りの33編の中で、『時事新報』社説の32編が『福澤諭吉全集』第8巻から第16巻に分けて収録され、エッセイの1編が『福澤諭吉全集』第6巻「福翁百話」304頁に収録されている。
English: Kaname-ishi (spirit rocks) are found in Kashima-jingu Shrine in Kashima City, Ibaraki Prefecture and Katori-jingu Shrine in Katori City, Chiba Prefecture.
Japanese: 要石（かなめいし）は、茨城県鹿嶋市の鹿島神宮と千葉県香取市の香取神宮にある。
English: The ground segment of the spirit rock in Katori-jingu Shrine is round while that of Kashima-jingu Shrine's has a dent.
Japanese: 香取神宮の要石の地上部分は丸いが、鹿島神宮の要石の地上部分は凹んでいる。
English: Kashima-jingu Shrine's spirit rock is situated in a small shrine in the woods, far away from the main buildings of the Shrines.
Japanese: 鹿島神宮の要石は、境内ではあるが社殿群から離れた、森の中の小さな祠にある。
English: The spirit rocks whose above ground segments are small are buried deep under the ground to keep a gigantic catfish or dragon which causes the earthquakes under control.
Japanese: 地上部分はほんの一部で、地中深くまで伸び、地中で暴れて地震を起こす大鯰あるいは竜を押さえているという。
English: The spirit rocks are also the protectors of Japan since the gigantic catfish (or dragon) is believed to travel across or surround the entire country.
Japanese: ただし、大鯰（または竜）は日本全土に渡る、あるいは日本を取り囲んでいるともいい、護国の役割もある。
English: They play a significant role since the two shrines are counted among the three "jingu" (grand shrines) (of which the other is Ise-jingu Shrines) since ancient times.
Japanese: なお、鹿島神宮と香取神宮は、日本で古来から神宮を名乗っていたたった3社のうち2社であり（もう1社は伊勢神宮）、重要性がうかがえる。
English: It was Takemikazuchi no kami (who is variously called but we use this name after the shrine; also known as Kashima-sama), the enshrined deity of Kashima-jingu Shrine, who struck down the catfish with the spirit rock.
Japanese: 要石を打ち下ろし地震を鎮めたのは、鹿島神宮の祭神である武甕槌大神（表記は各種あるが鹿島神社に倣う、通称鹿島様）だといわれる。
English: The Manyoshu (Collection of Ten-Thousand leaves) includes a poem about the spirit rock which reads, 'The spirit rock may move but will never be pulled out while Kashima's deity is alive.'
Japanese: 万葉集には「ゆるげどもよもや抜けじの要石鹿島の神のあらん限りは」と詠われている。
English: In the Edo period people believed that they could escape damage from the earthquakes if they write down the poem, recite it three times and stick it on the gate.
Japanese: 江戸時代には、この歌を紙に書いて3回唱えて門に張れば、地震の被害を避けられると言われた。
English: FUJIWARA no Mitsutoshi who visited Kashima-jingu Shrine in 1255 composed the following verse: 'At long last, today, I saw the rock enshrined in the deep mountain.'
Japanese: 1255年（建長8年）に鹿島神宮を参拝した藤原光俊は、「尋ねかね今日見つるかなちはやぶる深山(みやま)の奥の石の御座(みまし)を」と詠んでいる。
English: In 1664 Mitsukuni TOKUGAWA who led excavations of kofun-tumuli gave orders to dig around a spirit rock (which some sources refer to Kashima's and others identify with Katori's).
Japanese: 古墳の発掘なども指揮した徳川光圀は、1664年、要石（どちらの要石かは資料により一定しない）の周りを掘らせた。
English: After this happened two days in a row, the workers kept digging around the clock for seven days and seven nights, but they could not get to the bottom of the rock.
Japanese: そのようなことが2日続いた後、次は昼夜兼行で7日7晩掘り続けたが、底には達しなかった。