nntsuzu/KFTT huggingface dataset:
English: The word 'Musuhi' means production or formation, which leads to a possible interpretation that Takamimusubi no Kami and Kamimusubi no Kami are the deification of 'creation,' and that this couple, along with the goddess factor held by Kamimusubi no Kami, symbolizes 'musubi' (uniting) of man and woman.
Japanese: 「むすひ」は生産・生成を意味する言葉で、神皇産霊神とともに「創造」を神格化した神であり、女神的要素を持つ神皇産霊神と対になって男女の「むすび」を象徴する神であるとも考えられる。
English: Ame no Minakanushi no Kami is one of the gods (Shinto) who appear in Japanese mythology.
Japanese: 天之御中主神（アメノミナカヌシノカミ）は、日本神話に登場する神(神道)。
English: In Kojiki, Ame no Minakanushi no Kami is described as the first god who made an appearance in "Takamagahara" (the Plain of High Heaven or the Japanese Olympus) at the time of the creation of heaven and earth (Japanese mythology).
Japanese: 古事記では、天地開闢(日本神話)の際に高天原に最初に出現した神であるとしている。
English: These three pillars of gods are called "Zoka-sanshin" (three kami of creation), who are said to be genderless 'hitorigami' (god without gender).
Japanese: この三柱の神を造化三神といい、性別のない「独神」（ひとりがみ）という。
English: There is no description of this kami in the main version of Nihonshoki, and one is found only in the fourth of the six "alternate writings" quoted in its Section 1.
Japanese: 日本書紀では本文には記述はなく、第一段で6つ書かれている一書のうちの第四の一書にのみ登場する。
English: It is stated there that a kami called Kuninotokotachi no Kami first appeared and then did another by the name of Kuninosatsuchi no Mikoto; then follows a statement that 'the god in Takamagahara is called Ame no Minakanushi no Mikoto.'
Japanese: そこでは、まず国之常立神、次に国狭槌尊が表れたと書き、その次に「また、高天原においでになる神の名を天御中主尊（あめのみなかぬしのみこと）という」と書かれている。
English: From these descriptions it is not clear which god came into being first.
Japanese: この記述からは、前に書かれた二神とどちらが先に現れたのかはわからない。
English: Other alternate writings quoted in Nihonshoki state differently about the god who first appeared; Kuni no Tokotachi no Mikoto (main version, the first, the fourth and the fifth alternate writing); Umashiashikabihikoji (the second and the third alternate writing); Ame no Tokotachi no Kami (the sixth alternate writing)
Japanese: なお、他の一書では、最初に現れた神は国常立尊（本文、第一、第四、第五）、ウマシアシカビヒコヂ（第二、第三）、天之常立神（第六）としている。
English: No mention whatsoever is made either in Kojiki or Nihonshoki of this kami's subsequent deeds, and this kami is said to be 'Chukushin' (literally, a god without form).
Japanese: 古事記、日本書紀とも、その後の事績は全く書かれておらず、「中空神」とも言われる。
English: It is considered that this kami is a conceptual god created in the course of the formation of the Kojiki and Nihonshoki mythology under the influence of the Chinese thought of the Lord of Heaven.
Japanese: 記紀神話が形成される上で創造された観念的な神と考えられ、それには中国の天帝の思想が影響したものと考えられる。
English: Taneatsu HIRATA (a scholar of Japanese classical literature in the late Edo period) read a number of proscribed books concerning Christianity and was strongly influenced by its idea of god as the creator of all nature.
Japanese: 平田篤胤は禁書であったキリスト教関係の書籍を読み、その万物の創造神という観念の影響を強く受けた。
English: He states in his book "Tama-no-mihashira" (the True Pillar of Spirit) that it was Zoka-sanshin including Ame no Minakanushi no Kami, Takamimusubi no Kami and Kamimusubi no Kami that created all nature prior to tensonkorin (the descent to earth of the grandson of the sun goddess) at which time this world took on its shape.
Japanese: そして『霊之御柱』において、この世界の姿が確定する天孫降臨以前の万物の創造を天御中主神・高皇産霊神・神皇産霊神の造化三神によるものとした。
English: These three kami are regarded as the ultimate gods in "Fukko Shinto" (revived Shinto), and in particular Ame no Minakanushi no Kami is ranked first.
Japanese: この三神は復古神道においては窮極神とされ、なかでも天御中主神は最高位に位置づけられている。
English: This kami had not been the object of worship for long since the Japanese mythology hardly contains any description of it and as this kami is not directly related to people's daily lives.
Japanese: 神話に殆ど記述がなく、生活に直接かかわる神ではないため、長らく信仰の対象とはされてこなかった。
English: Myoken-sha Shrine group has its origin in the belief in Taoism's supreme god residing in the heaven's center (Tien-Huang-ta-ti).
Japanese: 妙見社系の端緒は、道教における天の中央の至高神（天皇大帝）信仰にある。
English: The worship of Ame no Minakanushi no Kami was amalgamated with the North Star worship and the Big Dipper worship, and further with Buddhism's Myoken worship (worship of the bodhisattva Myoken, alias Myoken-san), forming the base for Atsutane HIRATA to establish a teaching theory which regards this kami as the god of the Big Dipper.
Japanese: 北極星・北斗七星信仰、さらに仏教の妙見信仰（妙見菩薩・妙見さん）と習合され、平田篤胤が北斗七星の神とする教学を確立した。
English: Furthermore, Ame no Minakanushi no Kami was worshipped in Daikyoin (Great Teaching Institute) early in the Meiji period, and several shrines altered their enshrined deity to this kami.
Japanese: さらに、明治初期に大教院の祭神とされ、いくつかの神社が祭神を天之御中主神に改めた。
English: Such shrines as Chiba-jinja Shrine which has strong connection with Chiba clan, Kunohe-jinja shrine with Kunohe clan and Chichibu-jinja Shrine in Saitama Prefecture all enshrine Ame no Minakanushi no Kami through the Myoken worship link.
Japanese: 千葉氏ゆかりの千葉神社、九戸氏ゆかりの九戸神社、埼玉県の秩父神社などは妙見信仰のつながりで天之御中主神を祀る妙見社である。
English: There are over 50 Myoken-sha shrines in Chiba Prefecture, counting only those which have registered as a religious corporation.
Japanese: 妙見社は千葉県では宗教法人登録をしているものだけでも50社以上もある。
English: Suiten-gu Shrine was originally a temple sacred to Buddhism's god Suiten, but Suiten was replaced with Ame no Minakanushi no Kami at the time of the separation of Buddhism and Shintoism, based on the notion that the divinity of Varuna (a god from whom Suiten derived) was the primordial god and so was that of Ame no Minakanushi no Kami in the Kojiki and Nihonshoki mythology.
Japanese: 水天宮は、元は仏教の神・水天を祀るものであるが、神仏分離の際、水天の元となったヴァルナ(神)の神格が始源神であることから、記紀神話における始源神・天之御中主神に置き換えられたものである。
English: Kamimusubi is referred to as Kamimusubi no kami (神産巣日神) in the "Kojiki" (The Records of Ancient Matters), Kamimusuhi no Mikoto (神皇産霊尊) in the "Nihonshoki" (Chronicles of Japan), and Kamimusubi (神魂命) in the "Izumo no kuni fudoki" (the topography of Izumo Province).
Japanese: 『古事記』では神産巣日神、『日本書紀』では神皇産霊尊、『出雲国風土記』では神魂命と書かれる。
English: At the time of creation of heaven and earth (Japanese mythology), Kamimusubi appeared at the Takamanohara (the Plain of High Heaven) following Ame no Minakanushi no Kami and Takamimusubi.
Japanese: 天地開闢(日本神話)の時、天之御中主神・タカミムスビの次に高天原に出現した。
English: Originally Kamimusubi is a hitorigami (god without gender), being neither man or woman; however, Kamimusubi is sometimes said to be the only goddess among the Zoka-sanshin (three gods of creation).
Japanese: 本来は性のない独神であるが、造化三神の中でこの神だけが女神であるともされる。
English: When Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) was killed by other senior kami, the mother of Okuninushi pleaded Kamimusubi no Kami to revive Okuninushi.
Japanese: 大国主が兄神らによって殺されたとき、大国主の母が神産巣日神に願い出た。
English: Thanks to the treatment by Kisagai-hime and Umugi-hime who were sent by Kamimusuhi no Mikoto (a.k.a. Kamimusubi no Kami), Onamuchi no Mikoto (a.k.a. Okuninushi) was brought back to his life.
Japanese: 神皇産霊尊に遣わされたキサガイヒメ・ウムギヒメの治療によって大己貴命は蘇生する。
English: Also Kamimusubi is thought to be a symbol of 'ties' between men and women in pairs with Takamimusubi no Kami.
Japanese: 高皇産霊神と対になって男女の「むすび」を象徴する神でもあると考えられる。
English: Natural disasters such as typhoon, heavy rain, drought, or earthquake were also considered unclean impure, and were purified and cleared up through a lustral ceremony such as a ground-breaking ceremony.
Japanese: 台風や大雨、日照り、地震等自然災害も不浄、穢れとされ、地鎮祭など祓えの儀式で清められ治まるとされた。
English: It is because the nature of fire, 'burning off others' which threatens the world of deities and living space of human beings, is 'impurity', just like general concept of 'uncleanliness' or 'filth'.
Japanese: これは火がそもそも持つ性質、すなわち「他を焼き無くしてしまう」という性質が、一般的なケガレの概念、つまり「不浄」「不潔」同様、神や人間の結界、生活圏を脅かす「ケガレ」であるためである。
English: Also since fire was considered to carry the muck, measures to use separate ovens were taken.
Japanese: また火がケガレを伝染媒介すると考えられてた為、かまどを別にするなどの措置がとられた。
English: According to Kojiki (The Record of Ancient Matters), Izanami was burned her private part for giving a birth to Kami of fire (Honokagutsuchinokami).
Japanese: 古事記によるとイザナミは火の神（ホノカグツチノカミ）を産んだため陰所を焼かれた。
English: Used in the words, 'Close fire is also dreadful <Makura no soshi (the Pillow Book, extremely dreadful things)>', or 'A match may cause a fire' at the present days, fire has been recognized as a dangerous thing.
Japanese: 「近き火、また恐ろし＜枕草子・せめておそろしきもの＞」や、現在でも「マッチ一本火事の元」という言葉にあるように、危険物として火は認識されてきた。
English: Imibi is sometimes identified with the Olympic torch, but there is no culture to worship flames in Shinto.
Japanese: 忌み火をオリンピックの聖火と同一視される事があるが、火炎崇拝文化は神道にない。
English: Therefore deities preventing it such as Hibuse no kami (god of fire prevention) and Hibuse no mikoto were worshipped.
Japanese: よってそれを押さえる火伏せの神様、火坊尊（ひぶせのみこと）などの神様が信仰の対象になって来た。
English: There are exceptions, but generally death in Shinto is 'imi' as an impurity (kurofujo, or black impurity).
Japanese: 例外もあるが、一般的に神道における死は穢れ（黒不浄）としての「忌み」である。
English: Death (kurofujo, or black impurity), menstrual blood (akafujo, or red impurity), and childbirth (shirofujo, or white impurity) had been considered to be impurities hated by deities and had been avoided.
Japanese: 死（黒不浄）、経血（赤不浄）、出産（白不浄）は神様が嫌う不浄として避けられてきた。
English: This value was widely changed by the modernization and policy of increasing wealth and military power by Meiji Government.
Japanese: この価値観は明治政府の近代化及び富国強兵政策によって大きく変わる事になる。
English: Being killed in war was shifted from a muck to an honor, and childbirth was shifted from a personal matter to a national project having the slogan of 'Give birth to a lot of children and increase the population'.
Japanese: 戦死をケガレから名誉に、個人の問題であった出産を「産めよ増やせよ」の国家事業にした。
English: And to praise women for performing it, a new value opposite the value of impurity came into existence in Shinto.
Japanese: そしてそれを遂行する女性を褒めるという事に対応するため、これまでの穢れ観と正反対の価値観が神道において成立した。
English: Although in (忌) also means neat, it is used in negative sense in most cases after Heian period.
Japanese: 忌（いん）は清楚という意味でもあるが、平安時代以降はほとんどの場合否定的な意味に使用される。
English: A karidono sengu is the transfer to a tentative building when a honden needs unexpected repair or reconstruction due to a natural disaster or other catastrophe.
Japanese: 天災・人災により予定外の本殿の修繕・建て替えが必要になった場合に仮の建物に移す遷宮を仮殿遷宮という。
English: A rinji sengu is an extraordinary transfer, in which the same rituals are conducted as in a shosengu in order to transfer shintai to a newly built honden due to unforeseen circumstances.
Japanese: 予定外に本殿を新たに建てた上で正遷宮と同様の儀式を行ない移す遷宮を臨時遷宮という。
English: The main buildings of both the shogu (main shrine) and betsugu (auxiliary associated shrines) of Ise-jingu Shrine are in general subject to regular rebuilding efforts every 20 years; such renewals are called "shikinen sengu."
Japanese: 伊勢神宮の正宮及び別宮では、基本的には20年毎に定期的に本殿を建て直しており、これを式年遷宮（しきねんせんぐう）と言う。
English: Sengu used to be conducted at Sumiyoshi-taisha Shrine (Sumiyoshi Ward, Osaka City), Katori-jingu Shrine, Kashima-jingu Shrine, Usa-jingu Shrine, Kasuga-taisha Shrine and Suwa-taisha Shrine (=>Onbashira-sai Festival).
Japanese: かつては他に住吉大社（大阪市住吉区）・香取神宮・鹿島神宮・宇佐神宮・春日大社・諏訪大社（⇒御柱祭）などでも行われていた。
English: Yet the main building of Sumiyoshi-taisha Shrine has not been rebuilt since 1810, merely repaired on the occasion of the transfer of its shintai to a temporary structure.
Japanese: なお、住吉大社では1810年を最後に現在は社殿の改築は行わず、神体を仮殿に移し修復を行うのみである。
English: (The main building of Sumiyoshi-taisha Shrine has been designated as a national treasure, so it can't be reconstructed.)
Japanese: （住吉大社本殿は国宝に指定されているため、改築は不可能となっている。）
English: Small shrines also conduct sengu, as exemplified by Shinmei-jinja Shrine in Ago-cho, Shima City, Mie Prefecture, which has conducted a sengu every 20 years since 1764 in the mid-Edo period.
Japanese: 小さな神社でも、江戸時代半ばの明和元年（1764年）以降20年ごとの遷宮を行なっている三重県志摩市阿児町の神明神社のような例がある。
English: The word 'myojin' implies that gods appear not as their tentative self but as their real self with a clear form.
Japanese: 「明神」とは、神は仮の姿ではなく明らかな姿をもって現れているという意味である。
English: On the contrary, the word '権現' (pronounced as 'gongen'), shingo used in Sanno Ichijitsu Shinto, a Buddhist school of Sanno Shinto, implies that gods appear as '権 (gon)', or tentative, self, or that Buddha appears as '権,' or a tentative, form of gods.
Japanese: それに対し、仏教系の山王神道山王一実神道で神号として用いられる権現（ごんげん）は、「神が権（かり）に現れる」、また「仏が権（かり）に神の姿で現れる」という意味である。
English: Incidentally, over the shingo for Ieyasu, a famous dispute took place between (Buddhist Priest) Tenkai, who advanced 'dai-gongen,' and (Buddhist Priest) Suden, who suggested 'dai-myojin.'
Japanese: なお、家康の神号をめぐって、天海の「大権現」案と、崇伝の「大明神」案をめぐる論争は有名である。
English: During the period when Buddhism was disseminated among countries, some countries saw conflict between Buddhism and their local gods, but Japan incorporated Buddhism by concluding that gods would protect Buddhists (syncretism of Shinto and Buddhism).
Japanese: 仏法が広まるとき、現地の神と争いが起こる場合があるが、日本の場合は、神は仏の信者を守護するという形で落ちついた（神仏習合）。
English: Upon the enactment of the Ordinance Distinguishing Shinto and Buddhism in the early Meiji period, people were prohibited from officially use the word 'myojin' together with other words such as 'gongen' and "Hachiman Daibosatsu" (Great Bodhisattava Hachiman).
Japanese: 明治初期の神仏分離により「権現」「八幡大菩薩」などの称とともに公用を禁止された。
English: "Kojikiden" or "Furukotofumi no tsutae" is forty-four volumes of commentaries on "Kojiki" (The Records of Ancient Matters) by Norinaga MOTOORI, a scholar of Japanese classical literature in the Edo period.
Japanese: 『古事記伝』（こじきでん、ふることふみのつたえ）は、江戸時代の国学者・本居宣長の『古事記』全編にわたる全44巻の註釈書である。
English: Norinaga started writing the book in 1764 and finished it in 1798, spending as many as thirty-five years completing it.
Japanese: 1764年（明和元年）の起稿から1798年（寛政10年）の脱稿まで、完成には約35年もの歳月が費やされた。
English: This book was published in print from 1790 to 1882, during which Norinaga died.
Japanese: 版本としての刊行は1790年（寛政2年）から宣長没後の1822年（文政5年）にかけてである。
English: In 1756, Norinaga, aged 27, who had studied medicine in Kyoto, bought "Kojiki" (The Records of Ancient Matters) and "Sendai Kujihongi (Ancient Japanese History): Lineage of the Mononobe and Soga Clans" at a book store.
Japanese: 医学の修行のために上洛していた宣長は、1756年（宝暦6年）、27歳の時に店頭で『先代旧事本紀』とともに『古事記』の巻を購入した。
English: In these days, Norinaga had already read "Nihonshoki" (Chronicles of Japan) and became more acquainted with Japanese Kodo (ancient method, ancient moral teachings, the way of learning) after he came across the writings of KAMO no Mabuchi (a scholar of Japanese classical literature) and was intrigued with his way of discussion and reasoning.
Japanese: この頃、宣長は『日本書紀』に目を通しており、賀茂真淵の論考に出会って日本の古道に触れるようになっていく。
English: In 1763, Norinaga finally met Mabuchi whom he had secretly admired and modeled after, and this encounter, known as 'the night in Matsuzaka,' made him decide to carry out extensive research into "Kojiki" throughout his life.
Japanese: 宣長が本格的に『古事記』研究に進むことを決意したのは、1763年（宝暦13年）の、いわゆる「松坂の一夜」ではじめて私淑する真淵との出会いを果たした頃である。
English: However, it took him as many as thirty-five years before it was completed in 1798, during which he wrote other books, including "Tamakatsuma" (a collection of essays) and "Uiyamabumi" (First Steps into the Mountain).
Japanese: 間に『玉勝間』や『うひ山ぶみ』などの執筆も挟んで1798年（寛政10年）まで35年かけて成立した。
English: Before giving commentaries on Kojiki, Norinaga had to determine its body of text by collating a large number of copies and carefully comparing, examining, and revising differences among them.
Japanese: 『古事記伝』は、まず多数の写本を校合し、諸写本の異同を厳密に校訂した上で本文を構築した。
English: Then, he provided ancient words with Japanese reading and detailed commentaries. (This style was taken over by Kenji KURANO, who later wrote "Kojiki zenchushaku" (a comprehensive commentary on the Kojiki).
Japanese: 古語の訓を附し、その後に詳細な註釈を加えるという構成になっている（この形式は、のちの倉野憲司『古事記全註釈』にも引き継がれている）。
English: Out of 44 volumes of "Kiden," Volume 1 provides general remarks (an outline), including 'Naobinomitama' (a book of Shinto), Volume 2 commentaries on the preface and the genealogy of gods, and the rest, Volume 3 to 44, commentaries on the text.
Japanese: 『記伝』全44巻のうち、巻一は「直毘霊」（ナホビノミタマ）を含む総論となっており、巻二では序文の注釈や神統譜、巻三から巻四十四までは本文の註釈に分かれている。
English: Additionally, "Teisei Kokun Kojiki", which was once regarded as the "Kojiki"'s authentic manuscript, is actually a book published by Norinaga's pupils in 1803 after he died; in this book, small corrections were made only to the text and pronuciations "Kojikiden" provides.
Japanese: なお、一時期『古事記』本文の定本視されていた『訂正古訓古事記』は、宣長の死後、1803年（享和3年）に弟子たちが『古事記伝』の本文と訓のみを一部訂正して出版したテキストである。
English: Norinaga's "Kojikiden" is regarded as a top-level study of Kojiki in the pre-modern period and appreciated as the first positivist, philological work.
Japanese: 宣長の『古事記伝』は、近世における古事記研究の頂点をなし、最初の実証主義的かつ文献学的な研究として評価されている。
English: The ancient special Kana usage, which is now widely accepted by Japanese language scholars, was also discovered by Norinaga.
Japanese: 国語学上の定説となっている上代特殊仮名遣も、宣長によって発見された。
English: Norinaga's admiration for "Kojiki" completely changed the way people saw it. It had been regarded as inferior to "Nihonshoki" (Chronicles of Japan), the official history of Japan, but it came to be regarded as a collection of Shinto scriptures.
Japanese: 彼が『古事記』を称揚したことから宣長以後は『古事記』に対する評価が一変し、それまでは正史である『日本書紀』と比して冷遇されていたのが、神典として祭り上げられるようになった。
English: In giving commentaries on "Kojiki," he believed all the stories in it to be true, and strongly supported "Yamatogokoro" (literally, "the heart of Japan") while denying "kan gokoro" (literally, "the heart of Kara (an ancient Chinese dynasty)," a Confucian view.
Japanese: 宣長は、『古事記』の註釈にあたって、本文に記述された伝承はすべて真実にあったことと信じ、「やまとごころ」を重視して儒教的な「からごころ」を退けるという態度を貫いた。
English: "Kojikiden" is not only comprehensive commentaries on "Kojiki," but also had an immense impact on research into ancient literature and history.
Japanese: 『古事記伝』は、単に『古事記』一作の註釈書としてのみならず、のちの古代文学研究、あるいは古代史研究にも極めて大きな影響を及ぼしてた。
English: Even in the twenty-first century, his book continues to be referred to by the scholars of "Kojiki" and ancient culture as the authoritative book.
Japanese: 21世紀にあっても、『古事記』および古代文化研究の基本書としての地位を保ち続けている。
English: It is fair to say that today's commentaries on "Kojiki" have mostly adopted the reading and interpretation by Norinaga although some corrections have been made to them by later researchers.
Japanese: 今日の『古事記』註釈書は、基本的には宣長の採用した読み・解釈にその後の研究による訂正を加えたものが主流となっている、と言っても過言ではない。
English: On the other hand, there are various criticisms from people who oppose his commentaries and interpretations.
Japanese: 一方で、そうした宣長流の註釈・解釈に異論を唱える立場からも様々な批判がなされている。
English: Norinaga interpreted "Gishi wajinden" (Records of the Wa people, Chronicle of Wei) based on "Romance of the Three Kingdoms," which supported the view of Sonno Joi, (a view that advocates reverence for the Emperor and the expulsion of foreigners), and came up with the theory that Himiko was the female head of the Yamataikoku kingdom and the kingdom was located in Kyushu.
Japanese: 邪馬台国論争に関しては、宣長は尊王攘夷の立場に立っていた『三国志演義』に基づき『魏志倭人伝』を解釈して、卑弥呼女酋説・邪馬台国九州説を提唱した。
English: The cover title of "Kojikiden" ("古事記伝") was written by Harutomi TOKUNAGA, the tenth lord of the Kishu domain, who employed Norinaga, as a token of his appreciation.
Japanese: 『古事記伝』の題字は宣長を召抱えた紀州藩10代藩主徳川治寶から下賜されたものである。
English: Amenohohi was born from the magadama (a comma-shaped bead) Amaterasu was wearing around her right mizura hair when Amaterasu and Susanoo made the oath of Amaterasu and Susanoo.
Japanese: アマテラスとスサノオがアマテラスとスサノオの誓約をしたときに、アマテラスの右のみずらに巻いた勾玉から成った。
English: Amenohohi is regarded as the second child of Amaterasu, who was the owner of the monozane (medium to produce something), and as the younger brother of Amenooshihomimi.
Japanese: 物実の持ち主であるアマテラスの第二子とされ、アメノオシホミミの弟神にあたる。
English: Although the descriptions in the "Kojiki" (The Records of Ancient Matters) and the "Nihonshoki" (Chronicles of Japan) show that Amenohohi did not accomplish his mission, thsose in the Izumo kokuso kanyogoto (ritual greetings of Izumo kokuso, the high priest of Izumo Taisha Shrine) suggest a different story.
Japanese: 任務を遂行しなかったというのは古事記や日本書紀による記述だが、出雲国造の神賀詞（かんよごと）では異なる記述になっている。
English: According to Izumo kokuso kanyogoto, Amenohohi was sent to the ground to appease akujin (kami who give harms and damages to people) on the ground, reported the situation on the ground to Amaterasu, and brought peace to the ground along with Amenohinadori, his child, and Futsunushi, a god of sword.
Japanese: これによれば、アメノホヒは地上の悪神を鎮めるために地上に遣わされ、地上の様子をアマテラスにきちんと報告し、子のアメノヒナドリおよび剣の神フツヌシとともに地上を平定した、としている。
English: However, it should be noted that Izumo kokuso kanyogoto was written by Izumo no Kuninomiyatsuko, who were the descendents of Amenohohi; this fact may need to be taken into consideration.
Japanese: しかし、出雲国造神賀詞はアメノホヒの子孫である出雲国造が書いたものであるので、そこは割り引かなければならないかもしれない。
English: There are two theories regarding a part of his name 'hohi': one is that 'hohi' refers to '穂霊,' meaning he was god of rice ear; the other is that 'hohi' refers to '火日,' meaning he was god of the sun.
Japanese: 名前の「ホヒ」を「穂霊」の意味として稲穂の神とする説と、「火日」の意味として太陽神とする説がある。
English: Amenohohi is professed as a god of agriculture, rice ear, sericulture, cotton, industry and others.
Japanese: 農業神、稲穂の神、養蚕の神、木綿の神、産業の神などとして信仰されている。
English: Not only at shrines in the areas of former Izumo Province such as Nogi-jinja Shrine (Yasugi City, Shimane Prefecture; it is called Nogi no Okami, one of the four great gods in Izumo), Amenohohi is deified at Umamiokawatamuki-jinja Shrine (Hino-cho, Gamo-gun, Shiga Prefecture), Amenohohinomikoto-jinja Shrine (Fukui, Tottori City, Tottori Prefecture), Kiryu-tenmangu Shrine (Kiryu City, Gunma Prefecture), and Ashiya-jinja Shrine (Ashiya City, Hyogo Prefecture).
Japanese: 能義神社（島根県安来市。出雲四大神である野城大神と呼ばれる）などの旧出雲国内だけでなく、馬見岡綿向神社（滋賀県蒲生郡日野町(滋賀県)）、天穂日命神社（鳥取県鳥取市福井）、桐生天満宮（群馬県桐生市）、芦屋神社（兵庫県芦屋市）など全国で祀られている。
English: He appears in the scene of "tensonkorin" (the descent to earth of the grandson of the sun goddess) in "Kojiki" (The Records of Ancient Matters) and (the Book I of the first volume of) "Nihonshoki" (Chronicles of Japan) while he is called 'Sarutahiko-gami,' 'Sarutahiko-daijin,' or 'Sarutahiko no onogami' in Kojiki and 'Sarutahiko no mikoto' in Nihonshoki.
Japanese: 古事記および日本書紀の天孫降臨の段に登場し（日本書紀は第一の一書）、古事記では猿田毘古神・猿田毘古大神・猿田毘古之男神、日本書紀では猿田彦命と表記する。
English: When Ninigi-no-mikoto (the grandson of Amaterasu-Omikami, the sun goddess) is descending from heaven to earth, a god stands at "Yachimata"(a meeting place of eight roads) of heaven and sheds light on the areas spanning from "Takamanohara" (plain of high heaven) to "Ashihara no nakatsukuni" (Literally, "Central Land of Reed Plains," which refers to the human world).
Japanese: ニニギが天降りしようとしたとき、天の八衢（やちまた）に立って高天原から葦原中国までを照らす神がいた。
English: The god, whose nose is about 98 cm in length, stands about 212 centimeters tall and has eyes that shine like "Yata no Kagami" (the eight-span mirror; one of the Sacred Treasures of the Imperial Family) or bladder cherries.
Japanese: その神の鼻長は七咫、背長は七尺、目が八咫鏡のように、またホオズキのように照り輝いているという姿であった。
English: Observing the scene, Amaterasu-Omikami and Takamimusubi order "Amenouzume" (a goddess of entertainment) to go and ask who the god is.
Japanese: そこで天照大神とタカミムスビはアメノウズメ（あめのうずめ）に、その神の元へ行って誰であるか尋ねるよう命じた。
English: It is revealed that the god is Sarutahiko who comes from "Kunitsukami" (gods of the land) to guide Ninigi-no-mikoto and others.
Japanese: その神が国津神の猿田彦で、邇邇芸尊らの先導をしようと迎えに来たのであった。
English: When Ninigi-no-mikoto and others arrive at Ashihara no nakatsukuni safely, Ninigi-no-mikoto instructs Amenouzume to accompany the god (Sarutahiko) to Kunitsukami and serve him by calling him Sarutahiko now that the god revealed his name (According to Nihonshoki, Sarutahiko asks Amenouzume to accompany him to Kunitsukami).
Japanese: 邇邇芸尊らが無事に葦原中国に着くと、邇邇芸尊は天宇受売神に、その名を明らかにしたのだから、猿田彦を送り届けて、その名前をつけて仕えるようにと言った（日本書紀では、猿田彦が天鈿女命（あめのうずめ）に自分を送り届けるように頼んだとなっている）。
English: When Sarutahiko caught fish off the coast of Azaka in Ise region (former: the village of Azaka in Ichishi County; currently: Matsuzaka City), he got his hands stuck in a hirafu-gai shellfish and drowned.
Japanese: 猿田彦は伊勢の阿邪訶（あざか。旧一志郡阿坂村（現松阪市））の海で漁をしていた時、比良夫貝（ひらふがい）に手を挟まれ、溺れ死ぬ。
English: At that time, the gods of tripartite pillars were born: 'Soko doku Mitama' when Sarutahiko sank into the sea, 'Tsubu tatsu Mitama' when bubbles from Sarutahiko's breath rose to the sea surface, and 'Awa saku Mitama' when bubbles burst on the sea surface.
Japanese: この際、海に沈んでいる時に「底どく御魂」、猿田彦が吐いた息の泡が昇る時に「つぶたつ御魂」、泡が水面で弾ける時に「あわさく御魂」という三柱の神様が生まれた。