nntsuzu/KFTT huggingface dataset:
English: Among the children confirmed as his, there was a 4-year female child that died at the Koromogawa no Tachi residence, who was born during his exile from Kyoto, a male baby born from Shizuka Gozen and abandoned soon after birth at Yuigahama beach in Kamakura, and a female child who later married with MINAMOTO no Aritsuna (grandson of MINAMOTO no Yorimasa of the Settsu-Genji (Minamoto clan)) of Izu Province.
Japanese: 子には、都落ち後の逃避行中に誕生し衣川館で死亡した4歳の女児、静御前を母として生まれ出産後間もなく鎌倉の由比ヶ浜に遺棄された男児、伊豆国の源有綱（摂津源氏の源頼政の孫）の妻になった女子の3人が確認される。
English: During a few hundred years after the death of Yoshitsune, many stories that were exaggerated from his real figure were been produced, however, following are Yoshitsune's words, acts, and his profile as commented upon by other people directly related to him, as found in historical materials.
Japanese: 死後何百年の間にあらゆる伝説が生まれ、実像を離れた多くの物語が作られた義経であるが、以下には史料に残された義経自身の言動と、直接関わった人たちの義経評を上げる。
English: According to the article of October 21, 1180 in "Azuma Kagami," during Yoshitsune's stay in Oshu, he tried to hastily join Yoritomo to learn if Yoritomo had raised his army, but FUJIWARA no Hidehira strongly restrained him from doing so.
Japanese: 『吾妻鏡』治承4年（1180年）10月21日条よると、奥州にいた義経が頼朝の挙兵を知って急ぎ頼朝に合流しようとした際、藤原秀衡は義経を強く引き留める。
English: However, as Yoshitsune left the residence in secret, Hidehira reluctantly gave up trying to restrain him and later soon dispatched the Sato brothers to help Yoshitsune.
Japanese: しかし義経は密かに館を逃れ出て旅立ったので、秀衡は惜しみながらも留める事を諦め、追って佐藤兄弟を義経の許に送った。
English: According to the above mentioned "Azuma Kagami," during the topping-out ceremony of the treasury hall of Tsurugaoka-wakamiya Shrine held on July 20, 1181, Yoritomo ordered Yoshitsune to pull the horse that was to be given to the carpenter.
Japanese: 同じく『吾妻鏡』によると、養和元年（1181年）7月20日鶴岡若宮宝殿上棟式典で、頼朝は義経に大工に賜る馬を引くよう命じた。
English: When Yoshitsune refused to do it, saying, 'At this moment there is no packhorse driver,' Yoritomo fiercely accused him saying as follows.
Japanese: 義経が「ちょうど下手を引く者がいないから（自分の身分に釣り合う者がいない）」と言って断ると、次のように激しく叱責。
English: According to "Gyokuyo" (Diary of Kanezane KUJO), after the Battle of Ichinotani on February 9, 1184, he ran back to Kyoto with a few retainers to ask for the Imperial court's instruction of what to do with the heads of the Taira family, because he wanted permission to display them publicly on Miyako-oji Avenue.
Japanese: 『玉葉』によると、寿永3年（1184年）2月9日一ノ谷の合戦後、義経は討ち取った平家一門の首を都大路に引き渡し獄門にかける事を奏聞する為、少数の兵で都に駆け戻る。
English: The Imperial court was opposed to the public exhibition because the Taira family was their maternal relative, but Yoshitsune and Noriyori strongly insisted, saying as follows.
Japanese: 朝廷側は平家が皇室の外戚である為、獄門にかける事を反対するが、義経と範頼は、これは自分達の宿意（父義朝の仇討ち）であると以下のように強硬に主張。
English: The court nobles were pressured to consent to permission, and finally on the 13th of the same month, the heads of the Taira family were exhibited in public after being pulled along Miyako-oji Avenue.
Japanese: 公卿達は義経らの強い態度に押され、結局13日に平家の首は都大路を渡り獄門にかけられた。
English: According to an article of January 8, 1185 in "Kikki" (A Diary of Tsunefusa YOSHIDA), the court nobles were afraid of the surviving Taira family warriors and asked Yoshitsune, who was about to proceed to Shikoku to pursue the Taira clan, to stay on in Kyoto, but Yoshitsune responded as follows:
Japanese: 『吉記』元暦2年（1185年）正月8日条によると、平家の残党を恐れる貴族達は、四国へ平家追討に向かう義経に都に残るよう要請するが、義経は次のように答えた。
English: If Noriyori happens to be obliged to return back, the warriors in Shikoku will support the Taira family, and this will provoke a more serious situation,' and he started to the battle field leaving the nobles behind, even though the nobles tried hard to restrain them.
Japanese: 「範頼がもし引き返す事になれば、四国の武士達は平家に付き、ますます重大な事になります」と引き止める貴族達を振り切って出陣する。
English: According to the "Azuma Kagami," the court noble Tametoki TAKASHINA (it is said that he was an envoy dispatched by the Cloistered Emperor Goshirakawa) visited the accommodations where Yoshitsune was staying before his departure to Yashima on February 16, and asked Yoshitsune saying, ' I don't know a lot about military strategy, but don't you think that the commander in chief should not spearhead the battle, but should rather send his assistant chief first?'
Japanese: 『吾妻鏡』によると、2日16日に屋島へ出陣する義経の宿所を訪れた公家の高階泰経（後白河院の使いだったとされる）が「自分は兵法に詳しくないが、大将たる者は先陣を競うものではなく、まず次将を送るべきではないか」と訊いた。
English: Then, Yoshitsune responded, 'I have a special design in mind and I rather prefer to loose my life as a spearhead.'
Japanese: これに対し義経は「殊ニ存念アリ、一陣ニオイテ命ヲ棄テント欲ス（特別に思う所があって、先陣において命を捨てたいと思う）」と答えて出陣した。
English: The author of the "Azuma Kagami" commented on his word and wrote, 'Shouldn't he be called an extremely strong warrior?'
Japanese: 『吾妻鏡』の筆者はこれを評し、「尤も精兵と謂うべきか（非常に強い兵士と言うべきか）」と書いている。
English: There is another anecdote that Yoshitsune tried to across the sea by ship on the 18th, however a rainstorm destroyed many ships in his fleet.
Japanese: また18日、義経は船で海を渡ろうとしたが、暴風雨が起こって船が多数破損した。
English: Yoshitsune made a sortie with a few ships and arrived at the destination in four hours, traveling the distance that normally requires three days' travel.
Japanese: そして深夜2時、暴風雨の中を少数の船で出撃し、通常3日かかる距離を4時間で到着した。
English: Commenting on the criticism of Yoshitsune's dogmatic behavior that was written by Kagetoki KAJIWARA after the Battle of Dannoura, "Azuma Kagami" wrote, 'Yoshitsune is incurring the hatred of not only Kagetoki, but also of those (warriors of the Kanto region) for his dogmatic and dictatorial behavior.'
Japanese: 壇ノ浦の合戦後に届いた義経の専横を批判する梶原景時の書状を受けて、『吾妻鏡』は「自専ノ慮ヲサシハサミ、カツテ御旨ヲ守ラズ、ヒトヘニ雅意ニマカセ、自由ノ張行ヲイタスノ間、人々恨ミヲナスコト、景時ニ限ラズ（義経はその独断専行によって景時に限らず、人々（関東武士達）の恨みを買っている）」と書いている。
English: After Yoshitsune's suicide, when Kagetoki and Yoshimori WADA accompanied by their 20 retainers examined his head, the book wrote, 'All the people who saw his head shed tears,' showing the ambivalence of criticism against and attachment for Yoshitsune.
Japanese: その一方で義経の自害の後、景時と和田義盛ら郎従20騎がその首を検分した時、「観ル者ミナ双涙ヲ拭ヒ、両衫ヲ湿ホス（見る者皆涙を流した）」とあり、義経への批判と哀惜の両面が伺える。
English: In "Saki," a memorandum written by the Cloistered Imperial Prince Shukaku of Ninna-ji Omuro, which recorded what Yoshitsune talked about the battle when the prince invited him in secret after the Battle of Dannoura, there was a description as follows;
Japanese: 壇ノ浦合戦後、義経を密かに招いて合戦の様子を聞いた仁和寺御室の守覚法親王の記録『左記』に次のようにある。
English: Yoshitsune is not an ordinary warrior, but he is an expert in martial arts as well as the art of war.'
Japanese: 「彼の源延尉は、ただの勇士にあらざるなり。張良・三略・陳平・六奇、その芸を携え、その道を得るものか（義経は尋常一様でない勇士で、武芸・兵法に精通した人物）」
English: According to "Gyokuyo" and "Azuma Kagami," Yoshitsune, who had a conflict with Yoritomo, visited the Cloistered Emperor Goshirakawa on October 11 and 13, 1185 and explained as follows:
Japanese: 『玉葉』・『吾妻鏡』によると、頼朝と対立した義経は文治元年（1185年）10月11日と13日に後白河院の元を訪れ、次のように述べた。
English: I tried to stop it but he did not hear me, therefore, I, Yoshitsune, have finally agreed with him.'
Japanese: 自分は何とか制止しようとしたが、どうしても承諾せず、だから義経も同意してしまった。
English: I agreed because I dedicated my life as a local governor for Yoritomo and won the various battles, however Yoritomo sent a Jito (state steward) to my territory to disturb my national duties, instead of praising me, and finally he confiscated all the properties I had.
Japanese: その理由は、自分は頼朝の代官として命を懸けて再三大功を立てたにも関わらず、頼朝は特に賞するどころか自分の領地に地頭を送って国務を妨害した上、領地をことごとく没収してしまった。
English: If I can not avoid this adversity, I would rather like to proceed toward Nagara-gawa River, to fight back and prove may fate.
Japanese: どうせ難を逃れられないなら、長良川辺りに向かい一矢報いて生死を決したいと思う。
English: The Cloistered Emperor was surprised and ordered Yoshitsune to stop Yukiie, however Yoshitsune came to see the Cloistered Emperor on 16th of the same month, being so despondent that he came down from Kyoto taking not only the Emperor and the Cloistered Emperor, but also the court nobles with him and continued;
Japanese: 院は驚いて重ねて行家を制止するよう命じたが、16日(に次のように）述べ、天皇・法皇以下公卿らを引き連れて下向しかねない様子だったという。
English: In the capital, the people panicked, afraid that the cornered Yoshitsune would be violent like the warriors of the Taira family and Yoshinaka KISO, but on November 2, when he gained Inzen (the Cloistered Emperor's decree) to grant him authority to control manors in Shikoku and Kyushu, on November 3, he sent a mission to the Cloistered Emperor to convey his message as follows, and left the capital calmly.
Japanese: 追いつめられた義経が平家や木曾義仲のように狼藉を働くのではと都中が大騒ぎになったが、義経は11月2日に四国・九州の荘園支配の権限を与える院宣を得ると、3日早朝に院に使者をたて、（次のように）挨拶して静かに都を去った。
English: To escape the persecution of Kamakura, I have decided to go down and control the west, and before I leave, I wanted to make my farewells, but I will leave without doing so as I have already equipped myself with armor.'
Japanese: 「鎌倉の譴責を逃れる為、鎮西に落ちますので、最後にご挨拶したいと思いますが、武装した身なのでこのまま出発します」
English: A court noble Kanezane KUJO, the author of "Gyokuyo" was a sympathizer for Yoritomo, but commented with relief on the peaceful days in Kyoto after his departure and cerebrated his personality as follows:
Japanese: 『玉葉』の著者である公家の九条兼実は頼朝派の人間であったが、義経の平穏な京都退去に対し、（次のように）と褒め称えている。
English: All the people in Kyoto, the nobles and commoners, welcomed his departure with pleasure.'
Japanese: 「洛中の尊卑随喜せざるはなし（都中の尊卑これを随喜しないものはない。」
English: Although he was not duly rewarded, it is true that Yoshitsune made a huge contribution, and his heroism and honor will remain for a long in the people's minds.'
Japanese: 「義経の所行、まことにもって義士というべきか）」「義経大功ヲ成シ、ソノ栓ナシトイヘドモ、武勇ト仁義トニオイテハ、後代ノ佳名ヲノコスモノカ、歎美スベシ、歎美スベシ（義経は大功を成し、その甲斐もなかったが、武勇と仁義においては後代の佳名を残すものであろう。」
English: There are no historical materials about the aspects of Yoshitsune that are objectively described by someone at that time, nor his portraits in life that are certainly identified as his.
Japanese: 義経の容貌に関して、同時代の人物が客観的に記した史料や、生前の義経自身を描いた確かな絵画は存在しない。
English: In the portrait owned by Chuson-ji Temple, which is often used in the publications, he appears with his vassal monk soldier Benkei in a scene of "Gikeiki," in which he is attacked by FUJIWARA no Yasuhira, however, it is said to be painted later during the Sengoku Period (Period of Warring States) (in Japan) or the Edo period, and it is not his real portrait made in life.
Japanese: 書籍などでよく掲載されている中尊寺所蔵の義経画像は弁慶と対になっており、『義経記』で藤原泰衡に襲撃される場面を描いたものであるが、これは戦国時代(日本)、もしくは江戸時代の作とされ、本人の実際の姿を描いたものではない。
English: It is said that he may have been as tall as 150 cm or so, based on the calculation from his suit of armor dedicated to Oyamazumi-jinja Shrine.
Japanese: 身長に関しては大山祇神社に甲冑が奉納されているのでこれを元に推測すると150cm前後くらいではないかと言われている。
English: "Heike Monogatari" (The Tale of the Heike), which was said to be written soon after the death of Yoshitsune, describes him as an indirect form as 'Kuro (Yoshitsune) a faire-faced and short man, but can be easily recognized for his buckteeth,' by a samurai warrior of the Taira clan, TAIRA no Moritsugu.
Japanese: 義経の死後まもない時代に成立したとされる『平家物語』では、平氏の武士・平盛嗣が「九朗は色白うせいちいさきが、むかばのことにさしいでてしるかんなるぞ」（九朗は色白で背の低い男だが、前歯がとくに差し出ていてはっきりわかるというぞ）と伝聞の形で述べている。
English: This is part of a description of one scene of the chapter on 'Toriawase' (The Cockfights), in which the Heike warriors encouraged themselves before the Battle of Dannoura by insulting their enemies, the Genji warriors.
Japanese: これは「鶏合」の段で、壇ノ浦合戦を前に平氏の武士達が敵である源氏の武士を貶めて、戦意を鼓舞する場面に出てくるものである。
English: The chapter of 'Yuminagashi' (The Dropped Bow) describes that he was not physically gifted, with an anecdote that when he dropped his bow into the sea, he himself called it 'a weak bow,' when picking it up.
Japanese: また「弓流」の段で、海に落とした自分の弓を拾った逸話の際に「弱い弓」と自ら述べるなど、肉体的には非力である描写がされている。
English: In "Gikeiki," he was compared to Yang Guifei and Princess Matsuura Sayo-hime for his effeminate fair face.
Japanese: 『義経記』では、楊貴妃や松浦佐用姫にたとえられ、女と見まごうような美貌と書かれている。
English: "Genpei Seisuiki" (The Rise and Decline of the Minamoto and Taira Clans) describes him as 'fair-faced and small, graceful and his manner is elegant' but then continues the description, which is identically found in "Heike Monogatari," saying 'He is certainly a citified folk in comparison with Yoshinaka KISO, but not as refined as any of the lower-ranked vassals of the Taira family.'
Japanese: 『源平盛衰記』では「色白で背が低く、容貌優美で物腰も優雅である」という記述の後に、『平家物語』と同じく「木曾義仲より都なれしているが、平家の選び屑にも及ばない」と続く。
English: The chapter 'Ushiwaka Oshukudari no Koto' (The Ushiwaka's Downcast Trip to Oshu) of "Heiji Monogatari" (illustrated stories of the Heiji Rebellion) describes in a form of a comment made by FUJIWARA no Hidehira after meeting him for the first time as follows; 'As he is a good looking young man, anyone who has a daughter wants to pick him as son-in-law.'
Japanese: 『平治物語』の「牛若奥州下りの事」の段では、義経と対面した藤原秀衡の台詞として「みめよき冠者どのなれば、姫を持っている者は婿にも取りましょう」と述べている。
English: During the Edo period, the tale of Yoshitsune had been developed as a theme of Sarugaku (present Noh) and Kabuki and became popular enough to form an independent field called 'Yoshitsune-mono' (Yoshitsune story), however, in the course of this process his profile had been glamorized and the typical image of a handsome and noble young Yoshitsune was established.
Japanese: 江戸時代には猿楽（現能）や歌舞伎の題材として義経物語が「義経物」と呼ばれる分野にまで成長し、人々の人気を博したが、そこでの義経は容貌を美化され、美男子の御曹子義経の印象が定着していった。
English: The life of Yoshitsune, who had an excellent military talent, but died a violent death, earned the public compassion and came to be called Hogan-biiki (sympathy for Yoshitsune/sympathy for the underdog, in general) (Hogan is a common denomination used for a title granted to Yoshitsune by the Cloistered Emperor Goshirakawa, and the pronunciation 'hangan-biiki' is erroneous).
Japanese: 優れた軍才を持ちながら非業の死に終わった義経の生涯は、人々の同情を呼び、このような心情を指して判官贔屓（ほうがんびいき、判官（ほうがん）とは義経が後白河法皇から与えられた官位による呼称であり、はんがんびいきという読み方は間違い）というようになった。
English: His life had also been gradually talked about as a heroic story, and various fictional stories and legends had been added one after another, creating a very different portrait of Yoshitsune from reality.
Japanese: また、義経の生涯は英雄視されて語られるようになり、次第に架空の物語や伝説が次々と付加され、史実とは大きくかけ離れた義経像が形成された。
English: Among the Yoshitsune legends, especially famous stories is the story of his encounter with Musashibo Benkei at Gojo-ohashi Bridge, the anecdote that he learned strategy by stealing ancient Chinese strategy books, "Rikuto" and "Sanraku" owned by Onmyoji (diviner) Hogen KIICHI, making use of a love affair with his daughter, and the legend of Musashibo Benkei's Standing Death in the Battle of Koromogawa, and they were extended widely through "Gikeiki," which is said to have been written in the early Muromachi period, 200 years after Yoshitsune's death.
Japanese: 義経伝説の中でも特に有名な武蔵坊弁慶との五条大橋での出会い、陰陽師鬼一法眼の娘と通じて伝家の兵書『六韜』『三略』を盗み出して学んだ話、衣川合戦での武蔵坊弁慶弁慶の立ち往生伝説などは、死後200年後の室町時代初期の頃に成立したといわれる『義経記』を通じて世上に広まった物語である。
English: Especially it is said his victories in the Jisho-Juei War was owed to the instruction of 'Toranomaki' (Part of the Tiger) of "Rikuto" that he learned, and from this anecdote, a secret guide to success began to be called 'Toranomaki.'
Japanese: 特に『六韜』のうち「虎巻」を学んだことが後の治承・寿永の乱での勝利に繋がったと言われ、ここから成功のための必読書を「虎の巻」と呼ぶようになった。
English: In later periods, various documents and articles had come to utilize Yoshitsune's name to raise prestige with the long and distinguished history.
Japanese: また後代には、様々な文物が由緒の古さを飾るために義経の名を借りるようになった。
English: For example, there was a martial art sect that declared that it was originated by Yoshitsune and his martial art master Hogan KIICHI.
Japanese: 例えば、義経や彼の武術の師匠とされる鬼一法眼から伝わったとされる武術流派が存在する。
English: The public sympathy for Yoshitsune or the underdog (Hogan-biiki) in the later times created a legend of immortality called the legend of MINAMOTO no Yoshitsune northern refuge, which insists that Yoshitsune did not die at Koromogawa, but escaped from Oshu to the far north.
Japanese: 後世の人々の判官贔屓の心情は、義経は衣川で死んでおらず、奥州からさらに北に逃げたのだという不死伝説を生み出した。
English: Such a legend or argument based on a legend that in reality Yoshitsune escaped to the north is called the MINAMOTO no Yoshitsune northern refuge theory.
Japanese: このような伝説、あるいは伝説に基づいて史実の義経は北方に逃れたとする主張を、源義経北行説と呼んでいる。
English: Based on this legend, Yoshitsune-jinja Shrine was constructed in 1799 at Piratori of Hidaka, Ezo (present Biratoricho, Hokkaido).
Japanese: この伝説に基づいて、寛政11年（1799年）、蝦夷の日高ピラトリ（現北海道平取町）に義経神社が創建された。
English: It is supposed that the prototype of this legend derives from a story called 'Onzoshi Shimawatari' (the adventure of the son of Kamakura in the island) found in a collection of nursery tales in the Muromachi period.
Japanese: 義経北行伝説の原型となった話は、室町時代の御伽草子に見られる「御曹子島渡」説話であると考えられている。
English: In this story, young Yoshitsune, before joining Yoritomo's rising army, crossed over to Hokkaido, called at that time 'Watari Island,' and there he had various strange adventures
Japanese: これは、頼朝挙兵以前の青年時代の義経が、当時「渡島」と呼ばれていた北海道に渡ってさまざまな怪異を体験するという物語である。
English: It is supposed that this story had gradually changed into a legend, and as the people's knowledge of the Ainu in Ezo (Hokkaido) was gradually deepened, the people had come to believed that Yoshitsune escaped danger at Koromogawa and went over to Ezo to become the king of the Ainu.
Japanese: このような説話が、のちに語り手たちの蝦夷地（北海道）のアイヌに対する知識が深まるにつれて、衣川で難を逃れた義経が蝦夷地に渡ってアイヌの王となった、という伝説に転化したと考えられる。
English: The Yoshitsune-Genghis Khan theory, which posits that Yoshitsune went across the ocean to China from Ezo and became Genghis Khan, was born in the modern age after the end of Edo period as one further developed from the northern refuge theory.
Japanese: この北行伝説の延長として幕末以降の近代に登場したのが、義経が蝦夷地から海を越えて大陸へ渡り、チンギス・ハーン（ジンギスカン）になったとする『義経＝ジンギスカン説』である。
English: A rumor was once circulated, in which it was said that there was a written message of Chen Lung of the Chinese Dynasty Qing saying 'my ancestor's family name is MINAMOTO and the first name is Yoshitsune, therefore, I named my dynasty as Qing (清), because he was a descendent of Emperor Seiwa (清和).'
Japanese: 清の乾隆帝の御文の中に「朕の先祖の姓は源、名は義経といい、その祖は清和天皇から出たので国号を清としたのだ」と書いてあった、という噂が流布した。
English: Also, a forged book titled "Kinshi Betsubon" (by a Japanese bogus writer) was appreciated as a curious book, telling a story that in the Kin (Dynasty), that flourished in the 12th century, there was a shogun called MINAMOTO no Yoshitsune.
Japanese: 12世紀に栄えた金_(王朝)の将軍に源義経というものがいたと記した偽書『金史別本』（偽作者は日本人）が珍本として喜ばれたりした。
English: There was also another rumor which had already existed during the Edo period that Yoshitsune went to the continent and became a Jurchen (in Manchuria), and based on this rumor, a legend that Yoshitsune had become Genghis Khan, that was born in the Meiji period.
Japanese: このように江戸時代に既に存在した義経が大陸渡航し女真（満州）になったという風説から、明治時代になると義経がチンギス・ハーンになったという説が唱えられるようになった。
English: During the Meiji period, Kencho SUEMATSU, a student studying in London read this in the book "Nihon" (Japan) of Philipp Franz von Siebold, and wrote his graduation thesis at Cambridge University titled 'The great conqueror Genghis Khan and Japanese hero MINAMOTO no Yoshitsune are the same person,' with the purpose of claiming the presence of Japan, because at that time Japan was seen as a mere tributary state of China, and this article was also published in Japanese under the title of "Yoshitsune Saikoki" (the rebirth story of MINAMOTO no Yoshitsune) (Meiji Shigakukai Zasshi (completion of Japanese history records)), and the book created a boom.
Japanese: 明治に入り、これを記したフィリップ・フランツ・フォン・シーボルトの著書『日本』を留学先のロンドンで読んだ末松謙澄は、当時中国の属国としか見られていなかった日本の自己主張のために、ケンブリッジ大学の卒業論文で「大征服者成吉思汗は日本の英雄源義経と同一人物なり」という論文を書き、『義経再興記』（明治史学会雑誌）として日本で和訳出版されブームとなる。
English: During the Taisho period, Zenichiro OYABE, who after having studied in the United States became a priest and migrated to Hokkaido, and while he was working for the issues concerning the Ainu, he heard about Okikirmuy, that the Ainu people believed was Yoshitsune, and then, he went over to the continent to travel to Manchuria and the Mongolian plateau to find out the truth of the Yoshitsune north refuge legend.
Japanese: 大正に入り、アメリカ合衆国に学び牧師となっていた小谷部全一郎は、北海道に移住してアイヌ問題に取り組んでいたが、アイヌの人々が信仰するオキクルミが義経であるという話を聞き、義経北行伝説の真相を明かすために大陸に渡って満州・モンゴル高原を旅行した。
English: During this study, he was convinced that Yoshitsune was Genghis Khan, and in 1924 he published a book titled "Genghis Khan is MINAMOTO no Yoshitsune."
Japanese: 彼はこの調査で義経がチンギス・ハーンであったことを確信し、大正13年（1924年）に著書『成吉思汗ハ源義經也』を出版した。
English: Since this book became a bestseller, the Yoshitsune-Genghis Khan theory is well known today.
Japanese: 現代の日本で義経＝ジンギスカン説が知られているのは、この本がベストセラーになった事によるものである。
English: Although the Genghis Khan theory, including the legend of Yoshitsune's migration to Ezo (Hokkaido) (Nyui Densetsu), was completely denied in academic circles of Meiji period and no scholar tried to take it seriously, it persisted beyond academic theories, and until the early Showa period, the book had been revised various times and was expanded.
Japanese: こうしたジンギスカン説は明治の学界から入夷伝説を含めて徹底的に否定され、アカデミズムの世界でまともに取り上げられる事はなかったが、学説を越えた伝説として根強く残り、同書は昭和初期を通じて増刷が重ねられ、また増補が出版された。
English: In the background of the popularity of this book, there was not only the Japanese people's sympathy for Yoshitsune (Hogan-biiki), but also the trend that existed at that time, in which the Japanese society was keen to extend its territory toward the continent, and this was a phenomenon comparable with the legend of Yoshitsune's migration to Ezo (Hokkaido) called Nyui Densetsu, which was born with the rise of the people' interest in Ezo during the Edo period just as two sides of the same coin.
Japanese: この本が受け入れられた背景として、日本人の判官贔屓の心情だけではなく、かつての入夷伝説の形成が江戸期における蝦夷地への関心と表裏であったように、領土拡大、大陸進出に突き進んでいた当時の日本社会の風潮があった。
English: Kazunori HISHINUMA (Scientific Research Collaborator, National Museum of Japanese History)argues in his book as follows:
Japanese: 菱沼一憲（国立歴史民俗博物館科研協力員）は著書で以下の説を述べている。
English: The cause of the conflicts with Yoritomo is described in the article of August 17, 1184 of "Azuma Kagami," and according to this, he invoked the wrath of Yoritomo for having accepted the title from the Imperial court, without getting his brother's permission, and then he was excluded from the mission of pursuit on August 6 of the same year (old lunar calendar).
Japanese: 頼朝との対立の原因については、確かに、『吾妻鏡』元暦元年（1184年）八月十七日条には、同年8月6日_(旧暦)、兄の許可を得ることなく官位を受けたことで頼朝の怒りを買い、追討使を猶予されたと書かれている。
English: However, according to the article August 3 of the same year of "Azuma Kagami," on August 3 (old lunar calendar), Yoritomo ordered Yoshitsune to expel TAIRA no Nobukane in Iyo Province, and this fact might suggest that Yoshitsune had been already excluded from the mission of the expedition over the western sea, before Yoshitsune was granted the title from the Imperial court.
Japanese: しかし、同じく『吾妻鏡』八月三日条によると、8月3日_(旧暦)、頼朝は義経に伊勢国の平信兼追討を指示しているので、任官以前に義経は西海遠征から外れていたとも考えられる。
English: Therefore, it is supposed that the August 17 article of "Azuma Kagami" was created after the downfall of Yoshitsune in order to explain the reason.
Japanese: よって、『吾妻鏡』十七日条は、義経失脚後、その説明をするために創作されたものと思われる。
English: In every battle, he won the victory not only with his courage and dynamic actions but also with his well meditated and rational strategy and ability to carry it out.
Japanese: どの合戦でも、神がかった勇気や行動力ではなく、周到で合理的な戦略とその実行によって勝利したのである。
English: In the Battle of Ichinotani, Yoshitsune defeated the army of the Taira family at Mt. Mikusa by a surprise night attack first, and after that he proceeded with his army, bringing Higashiharima, the territory of the Taira family, under his control.
Japanese: 一ノ谷の戦いでは、義経は夜襲により三草山の平家軍を破った後、平家の地盤であった東播磨を制圧しつつ進軍している。
English: In addition, according the report of Yoshitsune himself, he started the attack proceeding from Ichinotaniguchi situated in the western side, and never carried out the reckless tactic of running down a steep hill with just a few warriors.
Japanese: また、義経自身の報告によると、西の一ノ谷口から攻め入っているのであり、僅かな手勢で断崖を駆け下りるという無謀な作戦は実施していない。
English: In the Battle of Yashima, he took one month to carefully prepare the attack by securing the food and battle ships, counting on the support of the local naval forces, as well as, having close communications with the anti Taira family powers in Shikoku.
Japanese: 屋島の戦いでは、水軍を味方に付けて兵糧・兵船を確保し、四国の反平家勢力と連絡を取り合うなど、1箇月かけて周到に準備している。
English: Then, Yoshitsune did make up a plan, in which he would start to attack Yashima from inland, while Kagetoki KAJIWARA would attack from the sea, therefore, it is not true that he sailed out to the sea under a rainstorm without listening to Kagetoki's detention.
Japanese: そして、義経が陸から、梶原景時が海から屋島を攻めるという作戦を立てていたのであり、景時が止めるのも聞かずに嵐の海に漕ぎ出したわけではない。