nntsuzu/KFTT huggingface dataset:
English: In Nagano Prefecture, a festival of Kakashiage is held, in which a scarecrow of Tokanya is brought from the paddy field to put up in the garden and a mill-stone and a square measuring cup are placed to offer rice cake.
Japanese: 長野県では、10月10日のカカシを田からもってきて庭先に立て、臼と桝をおいて餅を供えるかかしあげの行事がおこなわれる。
English: A legend where a frog carrying the offered rice cake on its back accompanies the scarecrow that ascend to heaven has been handed down in another region.
Japanese: カエルが供え餅を背負ってカカシの昇天にお供するという伝承の残る地域がある。
English: In the custom, children are found walking while hitting the ground with stones and a bundle of straws or given rice cake at home.
Japanese: 子どもたちが石や藁ボチで地面をたたいてまわり、家々から餅をもらう風習がみられる。
English: Aenokoto handed down in Okunoto is an event to welcome Tanokami protecting rice fields and worship it by offering what is harvested.
Japanese: 奥能登に伝わるアエノコトは上述したとおり、田を守ってくれた田の神を家に迎えて、その年に収穫した品々を供えてまつるものである。
English: Common yorishiro (object representative of a divine spirit) includes branches or bundles of branches put in Minakuchi, flowers, and stones.
Japanese: 水口にさした木の枝やそれを束ねたもの、花、石などが依代とされることが多い。
English: In spite of the nationwide trend, however, it is worthy of attention that stone statues of Tanokami are found only in Satsuma Province, Osumi Province, and a part of Hyuga Province (Miyakonojo City and its surrounding areas) in southern Kyushu.
Japanese: しかし、そうしたなかにあって田の神の石像が九州地方南部の薩摩国、大隅国、日向国の一部（都城市周辺）に限って分布することは注目に値する。
English: According to the custom of these regions, stone statues called Tanokansa (Tanokamisama) carrying a wooden ladle or pestle is placed at the edge of a rice field and worshiped as a god.
Japanese: ここでは、集落ごとに杓子やすりこぎを持ったタノカンサァ（田の神さま）と称する石像を田の岸にまつる風習がみられる。
English: Nishisataura-cho, Kagoshima City has an annual folklore event in spring called 'Tanokami Onaori,' in which Tanokami given an elaborate makeup is carried outdoor for a cherry blossom viewing party and is transferred.
Japanese: 鹿児島市西佐多浦町の民俗事例では「田の神オナオリ」といって、年1回春に、田の神に念入りに化粧が施されたうえ、戸外にかつぎ出して花見をさせ、宿うつりを行っている。
English: In Southern Kyushu, the Tanokami-ko (festival in honor of Tanokami) is also widely held on the day of the Ox (one of the twelve animals of the oriental zodiac) in February, and October or November according to lunar calendear (or twice an year in spring and autumn).
Japanese: この例をはじめ、南九州では旧暦2月と旧暦10月または11月のいずれも丑の日に（つまり春秋の2度にわたって）田の神講が広くおこなわれている。
English: The stone statues of Tanokansa are considered to have been made in and after the early 18th century.
Japanese: タノカンサァの石像は18世紀初め頃よりつくられ始めたものとみられる。
English: This is supported by the fact that such stone statues were found only in the territory of Shimazu clan in Kagoshima Domain and not in other regions.
Japanese: 鹿児島藩島津氏領にのみ石像が分布して他地域ではみられないことはこれを傍証する。
English: Stones statues with carved characters of '田神,' '田ノ神,' and '田の神' are widely found by the roadside not only in southern Kyushu but also across Japan.
Japanese: 「田神」「田ノ神」「田の神」の文字の彫られた石碑は南九州に限らず、全国の路傍などに広汎に分布している。
English: Mounds (fox mounds) were built near rice fields and later became hokora (a small shrine) of Inari-shin (the god of harvest) to appeal to the gods
Japanese: 田の近くに塚（狐塚）をきずいてまつったわけで、のちに、こうした祭場に稲荷神の祠を勧請した。
English: This is considered to have caused the Inari faith to spread nationwide.
Japanese: このことが稲荷信仰が全国的に広がる契機となったものと考えられている。
English: Kazami is a lightweight top (clothing) for girls of the noble class during the Heian period.
Japanese: 汗衫（かざみ）とは、平安時代の貴族階級の女児用の薄手のトップス(衣服)。
English: However, it was used as a light outerwear in children's clothing but it was made into a luxury item, and it became formal clothing for girls of noble class.
Japanese: しかし、軽便な上着として子供服に採用されて高級化し、貴族女児の正装となった。
English: The front is about 3.6 m long and the back is about 4.5 m long, and when worn, both trail behind like streamers of a kite.
Japanese: 前身頃の裾は一丈二尺、後身頃の裾は一丈五尺でどちらも凧の足のように後ろに長々と引きずって歩く。
English: Because the girl wearing it is underage, it is worn by layering a shorter akome (innerwear) for girls, unlike an uchigi for grown women.
Japanese: 着用者が未成年者であるため、成人女性のような袿ではなくより丈の短い女児用の衵を重ねて着装する。
English: It is also worn with the sleeves, which are normally made with 1.5 times the width of the fabric, folded back by about a third (this was probably done for the same purpose as tucking in the hem and the shoulders in the modern-day kimono).
Japanese: 通常布1・5幅分の袖を三分の一ほど裏に折り返して着装する（おそらく現代和服の肩裾揚げと似た目的で行われたものだろう）。
English: Like the sokutai (traditional ceremonial court dress) costume, a white outer hakama is worn over a women's nagabakama, which is a unique way of wearing it.
Japanese: 束帯装束のように白い表袴を女性用の長袴の上に履く独特の着装方をとる。
English: This style traces back to the days before the costume became fully adapted by the Japanese Imperial Court, when women serving at the Imperial Court wore an outer hakama over the inner hakama, just as the men did.
Japanese: これは、衣装が国風化する以前は宮廷に仕える女子も男子同様に下袴の上に表袴を身につけていた名残であるという。
English: It seems to represent the formality of the attire for girls of noble birth when they begin to serve at the Imperial Court.
Japanese: 高貴な女児の宮廷出仕用の装いとしての格式を表現するものであるらしい。
English: When this costume was first established it had more of a neutral form, such as wearing a sekitai (a type of sash, made of leather) like men's sokutai and styling the hair in 'agemaki' (locks of hair looped and tied above the ears), a form also worn by boys.
Japanese: 成立初期には男子の束帯のように石帯をしたり、髪型も「あげまき」という男児にも結われる形にし、より中性的であった。
English: However, after the mid period of the costume's establishment the attire became closer to that of a grown woman, for example, the hair was worn in 'taregami' (long, flowing hair) style, and the sash became ateobi made of the same material as the kazami.
Japanese: しかし、中期以降には髪型は「垂髪」、帯も汗袗と同生地で仕立てられた当て帯となり、成人女性の装いに近いものとなった。
English: As opposed to the grown men's ikan (traditional formal court dress) costume, there was a way of wearing the costume called 'kazami no tonoi shozoku' (kazami costume for overnight stay at the Imperial Court), in which the outer hakama and the sash were omitted.
Japanese: 成人男子の衣冠装束に相対するものとして、表袴と帯を略す「汗袗の宿直装束」という着付けもあった。
English: However, its form is described in Senmen Koshakyo (ancient hand-copied sutra on a fan), and a replica has been created based on that.
Japanese: しかし、扇面古写経にその形態が描かれておりそこから復元資料が製作されたこともある。
English: The shape is almost the same as that of an uchigi, but it is a full-length outerwear, and it is worn layered with a kiribakama (ankle-length hakama), hitoe and a girls' akome.
Japanese: 形状は、袿とほぼ同型だが対丈の上着で、切袴に単、女児用の衵を重ねて着る。
English: For the ones for summer, there is the 'yudachi' type that is open at the shoulders, as in kariginu (informal clothes worn by court nobles), and uses a cord to tie the shoulder section just as the shoulders in a jinbei (informal summer clothes for men).
Japanese: 夏向けのものには狩衣のように肩の部分が開いていて、甚平の肩口のように紐を通して結ぶ「ゆだち」タイプのものがある。
English: It developed from Hare no Kazami, and it is used in occasions varying from modern court functions to modern Shinto rituals.
Japanese: 晴の汗袗から発展したもので、近世の宮廷行事から近代の神事に用いるようになった。
English: Marebito is a term in Orikuchiism that refers to a spiritual or deity-like being who visits from the afterworld at a specified time.
Japanese: まれびと、マレビト（稀人・客人）は、時を定めて他界から来訪する霊的もしくは神的存在を指す折口学の用語。
English: It is valued in ethnology as a clue to probing the Japanese people's concept of religion and the afterworld.
Japanese: 日本人の信仰・他界観念を探るための手がかりとして民俗学上重視される。
English: ORIKUCHI's theory of marebito took its shape in 'Kokubungaku no Hassei, Dai Sanko' (The Origin of Japanese Literature, the Third Manuscript) (included in "Kodai Kenkyu" (Ancient Studies)).
Japanese: 折口のまれびと論は「国文学の発生＜第三稿＞」（『古代研究』所収）によってそのかたちをととのえる。
English: According to this paper, his field work in Okinawa inspired him to come up with the concept of marebito.
Japanese: 右論文によれば、沖縄におけるフィールド・ワークが、まれびと概念の発想の契機となったらしい。
English: At events such as festivals in which deities are welcomed, marebito, who is a visiting deity, is considered to descend on a pole-shaped object (such as a higeko (beard-box) or a dashi (a float)) that is set up as a yorishiro (object representing a divine spirit).
Japanese: 来訪神のまれびとは神を迎える祭などの際に、立てられた柱状の物体（髯籠・山車など）の依り代に降臨するとされた。
English: Later, with the influence of mountain worship, the belief of where marebito descends from has changed from beyond the sea to above the mountain or heavens (tensonkorin (the descent to earth of the grandson of the sun goddess)).
Japanese: 後に山岳信仰も影響し山の上・天から来る（天孫降臨）ものと移り変わったという。
English: Kasanuimura, or Kasanui no mura, is the place where Toyosuki iribime no Mikoto, who was given responsibility, enshrined Amaterasu Omikami (the Sun Goddess) after she was transferred from her place of enshrinement at the Imperial Court in the sixth year of Emperor Sujin's reign.
Japanese: 笠縫邑（かさぬいむら、かさぬいのむら）とは、崇神天皇6年に、宮中に奉祀していた天照大神を移し、豊鍬入姫命に託して祀らせた場所。
English: Yamatonookuni tama no Kami, who was removed from the Imperial Court at the same time, was enshrined at Oyamato-jinja Shrine by Nunaki iribime no Mikoto, who was given responsibility.
Japanese: 同時に宮中を出された倭大国魂神は渟名城入媛命に託して、後に大和神社に祀った、とされる。
English: There are various candidates for its presumed locations: Hibara-jinja Shrine (Miwa, Sakurai City), O-jinja Shrine (O, Tawaramoto-cho, Shiki-gun), Kasanui-jinja Shrine (Hananosho, Tawaramoto-cho, Shiki-gun, the southeast corner of the grounds of Jinraku-ji Temple), Kasayamako-jinja Shrine (Kasa, Sakurai City), Himemiko-jinja Shrine which is a sessha (an auxiliary shrine dedicated to a deity closely related to that of a main shrine) of O-jinja Shrine, Shiki no miagata niimasu-jinja Shrine (Kanaya, Sakurai City), Obuten-jinja Shrine (Obu, Sakurai City), Anashi niimasuhyozu-jinja Shrine (Anashi, Sakurai City), Asuka niimasu-jinja Shrine (Asuka, Asuka-mura, Takaichi-gun), the foot of the Itsukashi in Shiki (noted in March of the fifth year of Emperor Suinin's reign: the address is unknown), and others.
Japanese: 比定地については、檜原神社（桜井市三輪）、多神社（磯城郡田原本町多）、笠縫神社（磯城郡田原本町秦荘、秦楽寺境内南東隅）、笠山荒神社（桜井市笠）、多神社摂社の姫皇子神社、志貴御県坐神社（桜井市金屋）、小夫天神社（桜井市小夫）、穴師坐兵主神社（桜井市穴師）、飛鳥坐神社（高市郡明日香村飛鳥）、磯城の厳橿の本（垂仁天皇紀5年3月条：所在地不詳）、等々。
English: Hibara-jinja Shrine, Kasayamako-jinja Shrine, Obuten-jinja Shrine (in the mountains further east of Kasayamako-jinja Shrine), Anashi niimasuhyozu-jinja Shrine are literally in the mountains.
Japanese: 檜原神社、笠山荒神社、小夫天神社（笠山荒神社よりもさらに東の山間部）、穴師坐兵主神社等はまさに山の中である。
English: Furthermore, the name Jinraku (秦楽) related to Kasanui-jinja Shrine exists in the flatland called Jinraku (神楽) that spreads in front of and just below the Tsukiyama Kofun (ancient tomb) (Yamatotakada City) (Aza Tsukiyama, Tsukiyama, Yamatotakada City).
Japanese: また、笠縫神社に関係する秦楽（じんらく）という名が、築山古墳(大和高田市)（大和高田市築山字城山）の前方部眼下に広がる平地にも神楽（じんらく）という名で存在する。
English: When Yatsugikami no mikoto-jinja Shrine (also presumably Yatsuki Shinmei-jinja Shrine: the enshrined deity is Amenoakaru Toyotama no Mikoto) is viewed from O-jinja Shrine, it is the direction in which Jinraku and Tsukiyama Kofun are located.
Japanese: 多神社から、摂社の屋就神命神社（やつぎかみのみことじんじゃ、やつき？しんめいじんじゃ：祭神天明豊玉命）の方角を見ると、神楽、築山古墳の方角となる。
English: In reality, however, they cannot be seen for some unknown reason because they are hidden by 'Yatsugi no Mori' (Yatsugi Forest: the forest of Yatsugikami no mikoto-jinja Shrine), which has been protected with care by the local residents.
Japanese: 実際には、理由はよく判らないが地元住民によって大切に残された「矢継ぎの森（やつぎのもり：屋就神命神社の杜でもある）」に隠されて見えない。
English: Or, it is possible that Hashihaka (Kofun) was seen from O-jinja Shrine when viewed in the direction of Himemiko-jinja Shrine.
Japanese: また、もしかすると、昔は、多神社から姫皇子神社の方向を見ると、箸墓が見えたのかもしれない。
English: If O-jinja Shrine were to be the presumed location of Kasanuimura, these ancient tombs' locations would be a mirror image, with the south and the north, and the east and the west switched.
Japanese: 多神社を笠縫邑の位置と比定するなら、これら古墳が、鏡に映した様に南北及び東西が逆になる。
English: However, it may be related to the origin of the Yuki-den building (the chigi (ornamental crossbeams on the gable of a Shinto shrine) in the sotosogi (the ends of the chigi are terminated with a vertical cut) form just like in the Gegu (outer shrine) of Ise-jingu Shrine), and the Suki-den building (the chigi is in the uchisogi (the ends of the chigi are terminated with a horizontal cut) form, just as in the Naigu (inner shrine) of Ise-jingu Shrine) of Daijo-sai festival.
Japanese: しかし、大嘗祭の悠紀殿（千木は伊勢神宮外宮の様に外削ぎ）、主基殿（千木は伊勢神宮内宮の様に内削ぎ）の起源とも関係している可能性がある。
English: A legend at Fukae Inari-jinja Shrine (Fukae-minami, Higashinari Ward, Osaka City) says that Fukae in the vicinity was the Kasanui family's residence, and that the family migrated from Kasanuimura in Yamato.
Japanese: 深江稲荷神社（大阪市東成区深江南）には、付近の深江は笠縫氏の居住地で、大和の笠縫邑から移住してきた、との伝承がある。
English: As TAKECHI no Kuroto, a Manyo kajin (poet of Manyoshu (Collection of Ten Thousand Leaves)), read in his poem, 'Climbing over Mt. Shihatsu I see Kasanui Island and a simple little rowing forth to disappear,' the area was called Kasanui-jima Island in the ancient times.
Japanese: 万葉歌人高市黒人（たけちのくろと）が「四極山（しはつやま）うち越え見れば笠縫の島　漕ぎ隠る　棚無し小舟」と詠んだ様に、古代には、笠縫島といわれた。
English: Kasanui-jima Island was an island located in an inlet between the present-day Fukae to Ajiro, Higashiosaka City.
Japanese: 笠縫島は、現在の深江から東大阪市足代にかけて、入江に浮かんだ島であった。
English: Therefore, it is speculated that the original Kasanuimura in Yamato was either a low-lying wetland or a land shaped like an island.
Japanese: もともと大和の笠縫邑も、同じような低湿地か、島状の土地だったのではないかとも推測される。
English: Moreover, Fukae is said to be a region that is closely associated with a caster related to the goshinkyo mirror (sacred mirror) of the Imperial ancestor.
Japanese: また、深江は、皇祖の御神鏡に関係する鋳物師とも関係が深い土地とのことである。
English: Tatari-gami are Shikon (four spirits) which are held in awe but avoided, and believed to become a powerful guardian god if treated cordially.
Japanese: 祟り神（たたりがみ）は、四魂であり畏怖され忌避されるものであるが、手厚く祀りあげることで強力な守護神となると信仰される神々である。
English: The purpose of Gion Festival, a long-lasting festival held in Heian-kyo, an ancient capital Kyoto, is to pacify and give repose to Tatari-gami.
Japanese: 平安京、京の都で長くとりおこなわれている祇園祭は、祟り神を慰撫し鎮魂する祭りである。
English: Its shusaijin (main enshrined deities) or Gion Shinko (Gion Faith) and Gozu Tenno (deity said to be the Indian god Gavagriva) is Susano (Deity in Japanese mythology), which is the typical example of Tatari-gami.
Japanese: 主祭神である「祇園信仰」「牛頭天王」ことスサノオはまさにこの意味での祟り神の代表格である。
English: Gozu-Tennosha Shrines were built across Japan, because Tatari-gami was believed to be an evil god bringing epidemic but at the same time come to work as the guardian god if cordially treated.
Japanese: 疫病をもたらす厄神であると同時に、手厚く祀る者には守護神として働くとされ、全国各地に牛頭天王社が創建された。
English: Nihonshoki (Chronicles of Japan) describes that conquered gods on the earth, particularly Yamata no Orochi (eight forked great serpent) exterminated by Susanoo are typical Tatari-gami.
Japanese: 日本書紀では征服された地祇の神々、ことにそのスサノオによって退治されたヤマタノオロチなどは代表的な祟り神である。
English: The sacred sword, Ama no Murakumo no Tsurugi Sword which came out of Yamata no Orochi has been enshrined as the Three Sacred Treasures of the Imperial Family.
Japanese: 八岐大蛇から現れ出た宝剣天叢雲剣は三種の神器として神剣として祀られている。
English: (The ranking of the shrines sacred to such gods is Taisha, whereas the ranking of the sacred to conqueror Tenjin (heavenly gods) is Jingu.)
Japanese: （そのような神々を祀る神社の社格には大社などが付き、征服者である天神を祀る神社の社格は神宮となる）
English: However Nihonshoki has it that the Emperor Tenmu died from a curse of Ama no Murakumo no Tsurugi Sword, and Nihon Koki' (Later Chronicle of Japan) describes that the Emperor Kanmu died from a curse of Totsuka-no-tsurugi Sword (a sacred sword with which Yamata no Orochi was exterminated.)
Japanese: しかしながら、日本書紀には天武天皇が天叢雲剣の祟りが原因で崩御、日本後紀には桓武天皇が十握剣（八岐大蛇を征服した宝剣）の祟りが原因で崩御したとある。
English: In the former case, Nihonshoki has it that the curse was placed because the Ama no Murakumo no Tsurugi Sword stolen from Atsuta-jingu Shrine and lost was presented to the Imperial Court and stored there.
Japanese: 前者は熱田神宮から盗まれた行方不明だった天叢雲剣が献上され宮中にとどめおいたため祟ったとある。
English: Persons who were awed because of their unfortunate deaths, such as SUGAWARA no Michizane, the Emperor Sutoku, and TAIRA no Masakado have been enshrined as a god categorized into Tatari-gami.
Japanese: 非業の死を遂げ畏れられたもの、たとえば菅原道真や崇徳天皇、平将門は祟り神に部類される神として祀られている。
English: In particular, TAIRA no Masakado has been regarded as an Ubusunagami (guardian deity of one's birthplace) that protects Tokyo, but it is at the same time a typical Tatari-gami that places many curses, which is known as Tradition of head tumulus of TAIRA no Masakado.
Japanese: ことに平将門は東京を守る産土神であると同時に、平将門の首塚伝承で知られる数々の祟りをなす典型的な祟り神である。
English: The spirits of Imperial Prince Sawara, Imperial Prince Iyo, FUJIWARA no Yoshiko, TACHIBANA no Hayanari, FUNYA no Miyatamaro, SUGAWARA no Michizane, KIBI no Makibi, and Empress Inoe are collectively called Hassho goryo (the spirits of eight people who died unhappy deaths as a result of political conspiracies) and enshrined as Tatari-gami in many places in Japan.
Japanese: 早良親王、伊予親王、藤原吉子、橘逸勢、文室宮田麻呂、菅原道真、吉備真備、井上皇后の御霊を総して八所御霊といい、各所で祟り神として祀られている。
English: Omigoromo is an outer garment used in Shinto rituals that has been handed down since ancient times.
Japanese: 小忌衣（おみごろも）とは、古代から伝わる、神事などに使用される上衣。
English: In the Heian period, it was worn by the government officials ranked lower than the nobles when they attended the Niiname-sai festival (ceremonial offering by the Emperor of newly-harvested rice to the deities) and Daijo-sai festival, which are one of the Niiname-sai festivals to celebrate the succession of an emperor, and jingonjiki ritual held in June and December (the both festivals are "Shinsai festival," which means a Saishi (religious services) hosted by the Emperor).
Japanese: 平安時代には新嘗祭および天皇の代始めの新嘗祭である大嘗祭と、六月十二月の神今食(これらはいずれも天皇が自ら祭祀を行う「親祭」)に供奉する貴族以下の官人が使用した。
English: (According to the records such as "Saikyuki "), a person called 'omi' or 'kosai' that was chosen by kameura (tortoise-shell divination) in the process called senjiki (占食), served in Shinto festivals (anyone not chosen by the senjiki (占食), was called ohomi (大忌) ('oh"(大) means 'mediocrity'(凡)) and was not allowed to hold an important position in the festivals).
Japanese: (『西宮記』ほか)これらの親祭では、占食といって亀占により選ばれた者が「小忌(小斎)」と呼ばれて神祭に奉仕した(これに選ばれない者は「大忌」－「大」は「凡」と同じで「一般の」の意味－と呼ばれ、祭の枢要に携わることはできなかった)。
English: Regardless of gender, it is worn over Heian period costumes, and scarlet strings (occasionally mixed with black strings) were hung down from the right shoulder.
Japanese: 男女共に平安装束の上に羽織り、右肩から赤紐（赤黒紐の場合もある）を垂らす。
English: Its common pattern was the naïve painting of kacho-fugetsu (the traditional themes of natural beauty in Japanese aesthetics) and the like which were drawn on white silk and white linen with the leaf juice of mercury (Mercurialis leiocarpa) called aozuri (things dyed deep blue).
Japanese: 模様としては、白絹及び白麻地に青摺（あおずり）と呼ばれる山藍の葉の汁で、花鳥風月等の素朴な文様を書くのが一般的。
English: Surimon (pattern printed with woodblock) of 'Rindo (gentian) and long-tailed fowl' or 'plum trees and willows', etc. are printed on the fabric.
Japanese: 胡粉という白い絵の具を厚く引く)にして、「竜胆と尾長鳥」「梅と柳」などの摺文を施している。
English: It is also worn on the very day of Shinsai festival by those who are determined to serve the Shinto rituals from early on, such as officer of Jingikan (the traditional office for public Shinto affairs) and governors of Yuki and Suki (the east and the west provinces designated for production of the rice offered during the course of the festival) in the Daijo-sai festival.
Japanese: 神祇官人や大嘗祭の悠紀・主基国司などの、早くから神事に奉仕することが確定している者は親祭当日にも着用する。
English: Those who are granted shoshi no omi in the Shinsai festival wear it in sechie (seasonal court banquets) which is naorai (feast after festival) of the Niiname-sai festival or the Daijo-sai festival.
Japanese: 親祭で諸司小忌を下賜された者は、新嘗祭や大嘗祭の直会(祭後の宴会)にあたる節会に使用する。
English: The following classification is unclear according to records from the Medieval Period, but it has been institutionally established in early modern times.
Japanese: 以下は、中世の記録には明確でないが、近世には制度的に確立していたものである。
English: The name and the wearers, such as emonja, are based on the description in "Engyo Daijoe-ki" (the diary of the Retired Emperor Gofushimi which recorded the Daijo-sai festival of his younger brother, Emperor Hanazono).
Japanese: 名称と衣紋者等の使用は『延慶大嘗会記』(後伏見上皇が弟花園天皇の大嘗祭を記録した日記)に基づく。
English: Omigoromo called 'suinou no omi' appears in documentary records, such as "Daihajime-washo" (written by Kanera ICHIJO), but the actual state has remained unclear; in recent times, it has been said to be another name for Becchoku no omi (or Nyogyo no omi (如形小忌), according to another account).
Japanese: ※なお『代始和抄』(一条兼良)などに「出納小忌」の名称があるが、実態は不明で、近世では別勅小忌の(一説では如形小忌の)別名とされていた。
English: Chihaya (Japanese coat for female priests) of uneme (a maid-in-waiting at the court) is the Nyogyo no omi (如形小忌), but the fabric is suzushi (raw silk products) on which Cho (butterfly) is printed with aozuri, and no scarlet strings are attached.
Japanese: なお、采女のちはやは如形小忌であるが、生絹に蝶を青摺し、赤紐はない。
English: A type worn in performance of bugaku (traditional Japanese court music accompanied by dancing) which is accompanied by Japanese ancient songs and ballads such as Azuma-asobi is the same as watakushi no omi but the scarlet strings are attached to the left shoulder.
Japanese: 東遊などの日本古来の古代歌謡を伴う舞楽に用いるものは私小忌と同型で、ただ赤紐が左肩につく。
English: However, as the wearer is not chosen by senjiki (占食), it is normally not called omigoromo but 'aozuri.'
Japanese: これは占食で選ばれるものではないので普通は小忌衣とはいわず、「青摺」と呼ばれた。
English: Gosechi no Maihime/Maihime at Gosechi-festival also wears karaginu (a waist length Chinese style jacket) but it is also not called omigoromo normally.
Japanese: 五節舞姫も羅の青摺の唐衣を用いるが、これも普通は小忌衣とはよばれない。
English: However, its characteristics could be regarded as the same as those of omigoromo in the respect that both are Shinto ritual costumes that have aozuri printings.
Japanese: ただし青摺の神事服である点では小忌衣と同じ性格を持つといえるものである。
English: In this case, although the wearer is not chosen to be 'omi' because there is no practice of senjiki (占食), but the original name has been retained.
Japanese: 占食のしきたりはないので「小忌」に選ばれる者はないが、名前は従来のままであった。
English: It was also worn by Gosechi no Maihime in the Daijo-sai festival, maibito in kagura, Yasedoji in taiso (Imperial mourning), Shinto priest and miko (a shrine maiden).
Japanese: また、大嘗祭の五節舞姫、神楽の舞人、大喪の八瀬童子、神職、巫女等が使用した。
English: There is a tradition that Amaterasu Omikami (the Sun Goddess) was wearing it when she reappeared from her Iwadokakure (a story of ancient Japanese myth in which Amaterasu hid from anger in a stone cave).
Japanese: 天照大神が岩戸隠れから再び姿を現した時、身に付けていたとの伝承がある。
English: It may date back to the time when Emperor Sujin enshrined Amaterasu Omikami in Kasanui no Mura especially because it is worn in the Toyoakari no sechie.
Japanese: 特に豊明節会にも使われることから、崇神天皇が笠縫邑で天照大神を祀った時代からあったことも考えられる。
English: When the Emperor Yuryaku climbed Mt. Katsuragi, the followers of both the Emperor and Hitokotonushi no Kami wore the same costume that was printed with aozuri with scarlet strings attached.
Japanese: 雄略天皇が葛城山に登った時、天皇と一言主神の従者が青摺に紅紐を付けた装束を共に着ていた。
English: In addition, its correlation with chihaya or hire (scarf-like cloth draped around woman's neck, both ends of which are hung down frontwards at the same length) is also interesting to note.
Japanese: また、千早や比礼（ひれ：女性が、首に掛けて、結ばずに、左右から同じ長さで前に垂らすスカーフ様のもの）との関係が注目される。
English: Kanayago-kami god (also pronounced as Kanayako-kami god, etc.) was a god which is believed by blacksmiths to live mainly in Chugoku Region (Shintoism).
Japanese: 金屋子神（かなやごかみ、かなやこかみ、等）とは、中国地方を中心に、鍛冶屋に信仰される神(神道)。
English: It is said that Kanayago-kami was the same as or was somewhat related to the Kanayamahiko-kami, or Kanayamahime-kami and Amameichika-kami, however, there is a theory that they are completely different gods.
Japanese: 金山彦・金山媛や天目一箇神と同一、もしくは何らかの関係がある神とされるが、全く別神とする説もある。
English: Kanayago-jinja Shrine which is located in Nishihida, Hirose-cho, Yasuki City, Shimane Prefecture and which is considered to be the main shrine for Kanayago-kami, has the following legend.
Japanese: 金屋子神の総本社とされる島根県安来市広瀬町西比田にある金屋子神社には、以下の伝説がある。
English: Kanayago-kami first descended from Takamagahara (the place where gods live) to Iwanabe in Shiso County in Harima Province (currently, Iwanoryo, Chigusa-cho, Shishiawa City, Hyogo Prefecture) in response to a rain-inviting ritual carried out by the villagers.
Japanese: 高天原から、雨乞いをしている村人に応えて、播磨国志相郡岩鍋（現在の兵庫県宍粟市千種町岩野邊）にまず天降った。