nntsuzu/KFTT huggingface dataset:
English: Omiya Gosho was a residence built for Empress Teimei who became an empress dowager when Emperor Taisho had passed away on the premise of Akasaka Rikyu (The State Guest House) (present-day Akasaka Imperial property).
Japanese: 大宮御所（おおみやごしょ）とは、大正天皇崩御によって皇太后となった貞明皇后のために赤坂離宮の敷地内（現在の赤坂御用地）に建設された御殿のこと。
English: The residence, which was completed on December 10, 1929, was given an official name of "Omiya Gosho" on June 1 of the following year, and Empress Teimei moved in five days later.
Japanese: 1929年12月10日に竣工され、翌年6月1日に「大宮御所」が正式名称として定められて、5日後に貞明皇后が移られた。
English: The total area of the building was approximately 8,801 square meters and the area of the premise known as "Hiroshiba" was approximately 21,450 square meters.
Japanese: 「広芝」と称された敷地面積6500坪余り、建物の総坪数は2667坪であった。
English: Later, it was burnt down by the air raid on May 25, 1945 and a new residence was rebuilt on December 13 of the following year, where Empress Teimei moved six days later.
Japanese: その後、1945年5月25日の空襲によって焼失し、翌年12月13日に新しい宮殿が再建されて6日後に貞明皇后が移られた。
English: Later, Togu Gosho (Crown Prince's Palace) was constructed on the vacant lot in 1960 and Crown Prince Akihito moved in.
Japanese: その後、1960年に跡地に東宮御所が建設されて皇太子明仁親王が入った。
English: After the death of Emperor Showa, the present Emperor (Imperial Prince Akihito) stayed in the Togu Gosho and used it for the Empero's imperial palace, which came to be known as the Akasaka Imperial Palace.
Japanese: 昭和天皇崩御後に即位した今上天皇（明仁親王）はここをそのまま天皇の御所として用い皇居の赤坂御所となる。
English: Empress Kojun who became an empress dowager stayed in the Emperor Showa's Fukiage Gosho (the old imperial palace of Fukiage) and used it as the Fukiage Omiya Palace; therefore, there was no need to construct a new Omiya Gosho.
Japanese: 皇太后となった香淳皇后は昭和天皇の吹上御所をそのまま吹上大宮御所として用いたため、新たな大宮御所の建設は行われなかった。
English: Later, the present Emperor moved in the present-day new Fukiage Gosho which was constructed on the premise of the Fukiage Imperial Gardens and Crown Prince Naruhito moved in the Akasaka Imperial Palace in his place, so the Akasaka Imperial Palace came to be known as Togu Gosho again.
Japanese: 後に今上天皇は吹上御苑内に建設された現在の新吹上御所に移られ、代わりに皇太子徳仁親王が赤坂の御所に入られて再び東宮御所となっている。
English: The Hyakuman Chobu Kaikon Keikaku (The million- hectare development plan) was a government scheme during the Nara Period.
Japanese: 百万町歩開墾計画（ひゃくまんちょうぶかいこんけいかく）とは奈良時代に政府が掲げた計画である。
English: A million hectares were nearly impossible, so it may have merely been an idea or a slogan.
Japanese: ただ、百万町歩という数字はほぼ不可能であり、ただの理想、スローガンであるともされている。
English: To ease social unrest within the Mutsu province and to provide stability to the people, a "choyo" (tax in tribute and labor under the ritsuryo system) will be exempted, and all those who come to the capital will be sent back to their land.
Japanese: 陸奥の政情が不安定で人民が定住できにくいために，庸調を免じ，また都へ上っている人々を国へ帰す。
English: All citizens will be required to work ten days on the development of the million-hectare of fertile field, and those who refuse will be punished by the district governors.
Japanese: 民を10日間労役させて良田百万町を開墾する、国郡司で開墾しない者は罰する。
English: Farmers who contributed a crop of over 3,000 koku from their harvest were promoted to the sixth rank in the kuni (order of merit), those who contributed over 1,000 koku received tax exemption for life, and those who already held the eighth court rank or higher were promoted by one rank in the kuni.
Japanese: 百姓で3,000石以上の収穫をあげれば勲位六階、1,000石以上は終身庸を免除、八位以上の者は勲位一階を昇叙する。
English: As food is vital for the regiments in outlying regions, all those who contribute towards the provisions will be promoted.
Japanese: 辺境の鎮守に食料は重要であるから、その貯えを貢進する者には叙位する。
English: However, the situations were that 'many farmers skipped out by night to avoid the burden from the development plan' or 'the problem that the farmers of allotted farmland became a vagrant emerged as a social issue' and as a result the development plan was not really carried out.
Japanese: しかし現状は、「異常な開墾計画の負担から逃れるため夜逃げする」「全国的に班田農民の浮浪人化問題が浮上する」といった傾向がみられ、結果的に開墾はあまりなされなかった。
English: According to the 'Wamyoruiju-sho' (Kango-Japanese Dictionary) that was published in the beginning of the 10th century, the Mutsu Province cultivated around 51,000 hectares, the Dewa Province around 36,000, which were very different from the original plan of a million hectares.
Japanese: 10世紀初めころ編纂された「和名類聚鈔」によると、陸奥国が約5万1,000町，出羽国が約3万6,000余町とあり両国合わせても10万町にも満たないほどであった。
English: The nationwide tally fell short of the million hectares, reaching only 880,000 hectares, and the plan was ultimately a failure.
Japanese: また全国でも88万余町で100万町歩に満たず、結果的に失敗となった。
English: As described above, that is why it may have merely been a slogan.
Japanese: これが上記のとおり、スローガンであったのではないかとされる所以である。
English: According to books written by Takahisa MIYAUCHI, it refers to the idea or practice of the Yang (bright) and Yin (dark) houses on a good physiognomy of land, upon the desire for happiness of ones living.
Japanese: 宮内貴久の著物では、良い地相の土地に、陽宅と隠宅によって、住まう人々の幸福を願う思想あるいは、思想に基づく実践のことと定義している。
English: However in Japan, although 'Chiso' (physiognomy of the land) and 'Kaso' are separately defined, comprehensively 'Kaso' is applied.
Japanese: ただし日本においては、「地相」と「家相」の別個の定義に対して、包括的に「家相」として用いられてきたとも述べている。
English: In Yukio EGUCHI's book, the relation of taboos or magic to the existence of magical beliefs are similarly described and defined in Shokokusha publication's 'Dictionary of Architecture' in an item on Kaso at the beginning, as 'a popular beliefs of the folks' which has the same origin of Shijin-soo.
Japanese: 江口征男の著書によれば、彰国社「建築大辞典」の家相の項目では、冒頭にて「民間俗説の一」と位置づけており四神相応との発生を同じくするものであり禁忌や呪術による信仰的存在が関係していると定義されていると述べられている。
English: According to Hideaki MATSUDAIRA and Goro HONMA, there was a sudden increase in the practice of Kaso from the Tenmei era to Kasei era, and peaked during the Kyowa era to Kasei era.
Japanese: 松平英明、本間五郎の著書では、天明から寛政の時代にかけて急増し、享和から化政にかけて再盛期を迎えたと考えている。
English: Akira NAITO claims that there were 100 books, of which the year and month of publication could or could not be specified (ref. Akira NAITO, 1961).
Japanese: それには、刊行年月の特定が出来るものと出来ないものが100冊あったとする内藤昌の集計(ref.内藤昌,1961)。
English: A tally by Takashi YOKOYAMA shows that there were 50 books in which the year and month were specified (ref. Takashi YOKOYAMA, 1981).
Japanese: 特定可能が50冊あったとする横山敬の集計(ref.横山敬,1981)。
English: The research results by Aga MURATA, of 176 books most were published in the Bunka, Bunsei and Tenpo eras.
Japanese: 176冊の中から文化、文政、天保の年に多く出版されているという村田あがの分析結果。
English: As for regulations regarding publishing during the Edo period, the following examples are mentioned in the books by Hideaki MATSUDAIRA and Goro HONMA.
Japanese: また江戸時代での出版規制の事実も松平英明、本間五郎の著物では、以下の事例について、述べている。
English: In one of the books on Feng Shui, Chin KYOSAN stated 'The secret of the three powers [heaven, earth and man]' was imported from China by the Fourth Unsen Ship in 1969, but a part of it was deleted with ink, after 1685 the book was banned (ref. Osamu OBA, 1967).
Japanese: 1696年、風水について触れた著物の1つ、陳畊山「三才発秘」は、1696年に、卯川四番船で中国から輸入されたものであるが一部墨消しと差返しの処分を受けるだけに止まらず1685年以降は禁書の指定を受けた(ref.大庭脩,1967)。
English: In September of 1801, Hachibei KAWACHIYA, a publisher from a Minami-Kyuhoji Temple in Osaka filed the book 'Horsemanship' by Tokei MATSUKURA, which was banned due to debasement of morals.
Japanese: 1801年9月、大阪南宝寺の板元河内屋八兵衛が出願した松倉東鶏の著書「方鑑精義大成」が風儀を乱すとの理由で不許可となる。
English: Similarly, in September of 1802, Gohei HARIMA, a publisher in Nagahori Shinsaibashi cho, Osaka, filed that some problems may arise in the calendar from the two books 'Benwaku book oral instruction' and 'Tenwakeshokeiheitengi graphic illustration.'
Japanese: 1802年9月、大阪長堀心斎町の板元播磨屋五兵衛が出願した「弁惑書口訣」「天分捷径平天儀図解」の2冊に対して、暦に差支えないか問題となる。
English: Ryutatsu ASADA, who was a famous scholar of the calendar in those days testified and approved the books.
Japanese: これらの本は、当時著名な暦学者であった麻田立達の鑑別と証言により許可が下りた。
English: According to a literally work of Takahisa MIYAUCHI, the government ordered a detailed survey to each prefecture to see how far the prohibition had influenced the daily life.
Japanese: 宮内貴久の著物によれば、政府から各府県に対して、民族調査を命じ生活細部に影響を及ぼす禁令を敷いた。
English: Especially as in 1872, Kaso was forbidden as it was considered to be a kind of Inshi jakyo (evil heresies) by Kyobusho (Ministry of Religion).
Japanese: 特に、1872年には、教部省により淫祠邪教の類として家相も直接的に禁止されることとなった。
English: Therefore, following the trend during the Taisho period and academic journal 'Architecture Journal' and similar journals published this movement which continued until the early Showa period, with regard to folklore there has been no progress in the study of folk dwelling, religion and related fields.
Japanese: そして、この流れを受け継いだ大正時代には、学会誌「建築雑誌」や各種新聞雑誌の類などを行い、この運動は昭和初期まで続くこととなり民俗学において、民家研究や民族宗教研究といった研究分野での進展がなかった。
English: In the books by Hideaki MATSUDAIRA and Goro HONMA, commented 'By the way, signboards put up in downtown city, which give the orientation of Kaso, could not escape any professional consciousness as some faults were always attributed.
Japanese: 松平英明、本間五郎の著書には、「所が目下市中で家相方位鑑定の看板を掲げている大部分の易筮（えきざい）家は、兎角職業的な意識から脱することが出来ないため、何等かの欠点を見出すと必ず其れに乗じて何ら彼のと難癖をつけたがるものである。
English: This must be carefully noted.' 'Several dozens of signboards in Kaemon TAKASHIMA, in Tokyo alone, indicating the pun, 'uranai' (fortune-telling) and 'uranai' (not selling) were put up, finally the police were summoned (omitted), such kind of pickers were many in the city' which was a pity (the part in quotation mark is a citation).
Japanese: これは余程御注意なさらないといけない」「高島嘉右衛門「占い」は「売らない」が東京だけで数十軒も看板を揚げて、ついに警視庁に召喚されたことは...（中略）...こうした横着者が市中にたくさんなるのである」と世の中を憂いだ記述がある（鉤括弧部は引用。
English: In 1931, Kanichi UCHIDA, insisted on recognizing from the view point of nature and geography, but could make no progress.
Japanese: 1931年、内田寛一が地理学の観点から認識された自然を考慮すべきだと主張するも研究は、進展しなかったとされる。
English: In 1946, the Ministry of Education, council for superstition took a survey 'Is Kimon [demon's gate] to be avoided,' surprisingly one may believe or not, two thirds of the reply was 'Yes.'
Japanese: 1946年、文部省迷信調査協議会によれば「鬼門を避けるか」という問いに関して、信じるかどうかを別として「避ける」という回答が2/3に及んでいると報告された。
English: In the late 1960's, Kyoshi SEIKE applied three fields of architectural planning, architectural history and geography to further this study.
Japanese: 1960年代末、清家清によって、建築計画学、建築史学、地理学の3分野から研究が進められることとなる。
English: Seike seems to have argued that Kaso had a certain level of scientific nature from the viewpoint of architectural study.
Japanese: 清家は、建築学の観点からある一定の科学性が認められると論じたとされている。
English: In 1981, Akihiko MIYANO studied further the correlation between directional fortune in Kaso and natural environment and reported that it matched the natural environment in Xian and Luoyang in China.
Japanese: 1981年には、宮野秋彦によって、家相の方位吉凶と自然環境との相関性について研究が進められ中国の西安や洛陽の自然環境に一致すると報告されている。
English: Thus the form of eaves and the construction of veranda-like porches are completely peculiar to Japan, and also the shape need not be similar.'
Japanese: 「仍って庇の出様、縁側の造り方等、まったく日本国特殊のものにして、而も其形似すべからず。」
English: The statement such as this remained, because he believed that the theory of Kaso cultivated in China should not be adopted in Japan.
Japanese: このような言葉を残し支那で培われてきた家相説を日本に適用すべきではないという考えによるものである。
English: For example, Shozan SAKUMA argued that the barn, granary, lavatory, etc. should be detached, not be positioned in the east or southeast of the main house as the light from the east and the winter light from the southeast is blocked.
Japanese: 佐久間象山は例示として、納屋や穀倉、便所等を本宅の東あるいは東南に配置するのは、東の光線と冬の東南の光線を遮断するので離れに構えるかするべきで母屋につづけるべきではない。
English: He is said to have asserted that the barn or storeroom is to be positioned in the corner of Kimon (northeast) to avoid the strong summer light entering the house in the morning, and in this particular position is approved upon the condition of the solar rays and four seasons.
Japanese: 鬼門の方角(東北)のスミに少し寄せた位置に、納屋や物置を配置することは、夏の強烈な朝日を避けることができるとしており太陽光線と四季の関係からこのような配置に差し支えなしと断定したと伝えられている。
English: According to the books of Aga MURATA, in the study of Kaso during the Edo period, Inyogogyo (the cosmic dual forces [yin and yang]) and the five elements 'wood,' 'fire,' 'earth,' 'metal' and 'water' was assigned by the number of jo (counter for tatami mats; measure of room size) which could predict a synastry or rivalry.
Japanese: 村田あがの著物によれば、江戸時代の家相学では、畳数に陰陽五行での「木」「火」「土」「金」「水」を割り当て、相生、相剋を判断していた。
English: According to Aga MURATA, in the kaso theory during the Edo period, as an example, it is said to have been used such as, 'something like the adjoining rooms of nine jo (counter for tatami mats) or eight jo have a luck of earth giving rise to metal' (the part in the quotation marks is cited from the book by Aga MURATA).
Japanese: 村田あがによれば江戸時代の家相説では、その一例として「九畳八畳の続き間の如きは、土生金の吉相なり」（かぎ括弧部は村田あがの著物より引用）といったように使われていたとされている。
English: However, it is mentioned that such an idea does not to exist in the Chinese book as an authority.
Japanese: ただし典拠となる漢籍には、このような考え方は存在しないとも述べている。
English: In the books by Hideaki MATSUDAIRA and Goro HONMA, the Kamiya-Koreki school, could positively appraise by the number of mats in a room.
Japanese: 松平英明、本間五郎の著物によれば、神谷古暦派が畳数の鑑定法に肯定的であったと記されている。
English: And according to the documents of Hideaki MATSUDAIRA and Goro HONMA, the Matsudaira Kinkaku school had a negative stance towards the running water method.
Japanese: また松平英明、本間五郎の著物によれば、流水法に否定的であったと記されている。
English: Hideaki MATSUDAIRA and Goro HONMA emphasized that there are differences of practice produced upon existing various ways of appraisal such as the ryusui (running water) method, the way of Hattaku school, each school adapted different methods giving rise to the following differences.
Japanese: 流水法、八宅法などの多種多様な鑑定法の存在、各流派で採用する鑑定法や主張の相違などにより代表的なものに、以下のような相違が生じていると松平英明、本間五郎は、主張する。
English: Aga MURATA wrote that during the Edo period, the living room of the owner or the inner living room is considered as the center of the house, in the case of an owner being absent for a long period of time, it becomes necessary to protect one's fortune by selecting one more center of the premise with a caretaker who serves as an owner, in which case one can think of a house having two centers.
Japanese: 村田あがによれば、江戸時代では、家主の居間奥居間を元とする考えが多いと述べており、家主が長期不在の場合は、一家の吉凶を敷地中心点で取りつつも同敷地内にて生活する留守居番の吉凶は、留守居の住まいの中心で判断するなど中心が2箇所とる考え方があったと述べている。
English: The insistence that Kaso is a superstition, raises a lack of unity in literature regarding one's fortune, lack of objective description and weak scientific data regarding surrounding water and Kimon, indicates a dilution of the theory of Kaso.
Japanese: 家相を迷信であるとする主張には、文献間の吉凶統一性の欠如、水周りと鬼門に関する客観的記述と科学的データの欠如、水周り部の科学的根拠の希薄性があげられる。
English: As regards to this, Takahisa MIYAUCHI revealed that rationality is meaningless but it is important to clarify the outlook of a house, also Shozan SAKUMA describes in some sections 'the Kaso theory cultivated in China should not be applied to Japan' which suggests a lack of unity.
Japanese: これに対して、宮内貴久は、合理性が明らかにしたところで無意味で住宅観を明らかにすることが重要であると述べており、佐久間象山は、諸説の節で記載しているとおり「支那で培われてきた家相説を日本に適用すべきではない」と述べておりこれらが統一性の欠如を示唆している。
English: Hereafter, person's supporting or opposing is described from an academic point of view.
Japanese: 以下に、学術的な見地から支持あるいは反支持の立場であったとされる人物を述べる。
English: Kan SATO, Rikijiro SATO (a debate on the beliefs in relation to Inui and Kimon [the northeastern unlucky] direction, person, a thing to be avoided by Rikijiro in 1976).
Japanese: 佐藤勘、佐藤力次郎（力次郎による鬼門と戌亥信仰に関する論考、1976）
English: Kiho OKUMA, (academic journal 'Archetecture Journal,' Story of Kaso – Unknown) stated that Kaso is mostly a superstition, introduced from China.
Japanese: 大熊喜邦（学会誌「建築雑誌」家相の話、-不明-）中国からの伝来であり多くは迷信であるとした。
English: Chuta ITO (academic journal 'Archetecture Journal,' on the orientation of Kaso – Unknown) states that in Japan, Kaso was a popular theory from the Kasei era.
Japanese: 伊藤忠太（学会誌「建築雑誌」方位家相について、-不明-）化政期から日本でも流行しだした説であるとした。
English: Wayojo is an agreement signed by the parties in question who make compromises.
Japanese: 和与状（わよじょう）とは、和与の成立の際に当事者双方の間で交わされる合意文書のこと。
English: Wayo (compromise) is an action of transferring such rights as properties, territories, and positions between the parties in question based on their agreement.
Japanese: 和与とは、当事者双方の合意に伴って財物や所領、所職などの権利を移転する行為を指す。
English: Specifically speaking, there are two kinds of compromise: one is a comprise in the sense of 'donation' that one person donates to the other for free (in which it is possible to divide it into two actions: one is to donate to one's heir while they are still living and the other is to donate to the third party and temples and shrines [Taninwayo]) and the other is a compromise in the sense of 'reconciliation' that the parties in a suit end the suit by making a compromise (in which, incidentally, one's rights are unconditionally transferred to the other or one is forced to abandon their rights).
Japanese: 具体的行為としては、ある人物が他者に無償で贈与する（その中でも自己の相続人に生前に贈与する行為と寺社や第三者に寄進する行為（他人和与）に分けることが可能である）「贈与」の意味での和与と訴訟当事者同士が和解をもって訴訟を終結させる（これに付随して権利が無条件で他者に移る、または自己の権利を放棄する状況が発生する場合がある）「和解」の意味での和与の2種類ある。
English: Though Wayojo was composed in either case, there were other forms of documents for a compromise in the sense of 'donation', such as a leave notice (eviction notice) and the Kamakura Shogunate reinforced the right to annul the transfer of property rights and banned Taninwayo in order to control shogunal retainers' careless decentralization of territories, so there are not many Wayojo existing.
Japanese: 和与状はいずれの場合でも作成されたが、「贈与」の和与の場合には去状（避状）など他の文書形式も存在したことや鎌倉幕府が御家人の所領の安易な分散化を規制するために親族に対する悔返権の強化及び他人和与の禁止を行ったことで、現存する和与状は多くは無い。
English: Many of the existing Wayojo are documents exchanged between the parties in a suit for a compromise in the sense of 'reconciliation' which became common after the Kamakura period.
Japanese: 現存する和与状の多くは鎌倉時代以後に盛んになった「和解」の和与に伴って訴訟当事者間で交わされた文書である。
English: In the case of Wayojo for a suit in the Kamakura Shogunate, Wayojo was composed when the parties in question agreed to make a compromise with the intervention of the magistrate who was in charge of the suit or the third party called "Chunin."
Japanese: 鎌倉幕府の訴訟における和与状の例では、訴訟を担当する奉行や中人（ちゅうにん）と呼ばれる第三者の仲介で和与が当事者間で合意されると、和与状の作成が行われる。
English: The document starts with 'Wayo', followed by the conditions of the compromise, and ends with 'therefore, the document of the compromise is as written above'.
Japanese: 書出に「和与」と書き、続いて本文中に和与の条件を記し、書止に「仍和与之状如件（よって和与の状、件の如し）」と記した。
English: In each case, two Wayojo were composed, and each party in the suit received a Wayojo signed by the other or each received a Wayojo signed by both.
Japanese: そして、和与状は2通作成され、訴訟相手が署判した和与状を互いに受け取る方法と2通ともに双方の署判を入れてそれぞれに渡す方法が取られた。
English: On the backs of the two Wayojo, two magistrates added their signatures after adding the sentence, 'for later evidence signatures of the magistrates are added'.
Japanese: その際に2通の和与状の裏には担当した奉行2名が「為後証所加署判也」という文言を付け加えた後に署判をそれぞれに行った。
English: Further, a suit was ended by issuing a Saikyojo (wayo saikyojo) that in the name of the legal institution the contents of the Wayojo were accepted as the judgment (sentence).
Japanese: 更に訴訟機関の名において和与状の内容をもって裁許（判決）するとした裁許状（和与裁許状）を発給して訴訟は終了となった。
English: Wayojo was composed in suits within regions and suits concerning court nobles, temples and shrines, and private estates which were little affiliated with the Shogunate.
Japanese: 地域内部における訴訟や幕府と関係の薄い公家や寺社、荘園を巡る訴訟でも和与状は作成された。
English: Certainly, it was possible to make compromises by a Wayojo without reporting to any legal institution (private compromise), but private compromises were invalidated when judgments and compromises were sorted out by legal institutions, so their judgments guaranteed that the contents of the Wayojo would be carried out.
Japanese: 勿論、訴訟機関に届け出ることなく、和与状を作成して和与を行うこと（私和与）は可能であったが、訴訟機関による公式な裁許や和与のとりまとめがあった場合には私和与は無効とされたため、訴訟機関の裁許はその和与状の内容実現を保障する役割を担った。
English: Since prolongation of a suit increased the economic and emotional loads for the parties in a suit and the magistrates in charge, it was desirable to end a suit early with a compromise, so legal institutions worked to make possible more and more compromises.
Japanese: 訴訟の長期化は訴訟当事者や担当する奉行にとっても、経済的・精神的負担が大きかったことから、和与による訴訟の早期終結は望まれるところであり、訴訟機関側からの働きかけによる和与実現の例も増加することとなった。
English: In principle, a head of a family was a man, but a woman was also allowed to succeed the position of family head.
Japanese: 戸主は男性であることが原則であるが、女性であっても家督相続ができた。
English: A female head of a family was possible because a female illegitimate child or a female child born outside of marriage could establish a family.
Japanese: 女性の庶子、私生児などが一家を創立することもあり、女戸主もあり得た。
English: When a female head of a family wanted to retire, only a simple acceptance of the succession by a successor with full ability, regardless of age, was necessary.
Japanese: 女戸主が隠居するには、年齢は問わないが、ただ完全な能力を持つ相続人が相続の単純承認をすればそれでよかった。
English: For a female head of a family to join another family by marriage, she had to retire or abolish the family.
Japanese: 女戸主が婚姻して他家に入るには、隠居するか、でなければ廃家するほかなかった。
English: Even in the case which was not generally acceptable, she could retire or abolish the family in order to get married, only if she obtained permission specially from the court.
Japanese: 原則としては許されない場合でも、女戸主が婚姻するためであれば特に裁判所が許可を得て隠居または廃家ができた。
English: When a female head of a family wanted to marry staying as the head of her family, her husband married into her family which was called Nyufu marriage.
Japanese: 女戸主が戸主でいるままで婚姻するときは入夫婚姻といって、夫がその家に入った。
English: Even in the case of Nyufu marriage, if a female head of a family did not wish to reserve the position, her husband of course replaced the position.
Japanese: 入夫婚姻の場合に女戸主が戸主の地位を留保しなければ入夫は当然に戸主となった。
English: If she wished to reserve the position, she would not lose the position of the family head even after marriage and kept the right to use and profit from her husband's property, on the other hand, she had to pay expenses including cost of shared living and education fee for their children.
Japanese: この留保をすれば女戸主は婚姻後も戸主の地位を失わず、夫の財産を使用収益する権利を有したが、婚姻後の共同生活の費用、子女の教育費などは女戸主が負担しなければならなかった。
English: Shiki no Mizukakinomiya was the palace of Emperor Sujin's dynasty as recorded in the Rikkokushi (Japan's six national chronicles of the seventh and eighth century).
Japanese: 磯城瑞籬宮（しきのみずかきのみや）は六国史日本書紀に記載されている崇神天皇王朝の都。
English: It is presently believed that the Shikino Mizukakinomiya was in Kaneya, Sakurai City, Nara Prefecture, and there was a stone monument called 'Remains of Emperor Sujin's Shiki no Mizukakinomiya' at Shikinomiya Gataniimasu Shrine that was purportedly built during the Taisho Era.
Japanese: 現在、磯城瑞籬宮は奈良県桜井市金屋にあったとものと推定されており、志貴御県坐神社には大正年間に「崇神天皇磯城瑞籬宮跡」の石碑が建てられている。
English: There are various remains such as the Makimuku ruins from the Kofun Era in the surrounding area, and large keyhole-shaped tombs such as the Hashihaka tomb and Hokenoyama tomb, and burial mounds of Emperor Suijin, Emperor Keiko, and Emperor Suinin.
Japanese: 周辺には纏向遺跡をはじめとする古墳時代前後の遺跡が存在し、箸墓古墳やホケノ山古墳、崇神天皇陵、景行天皇陵、垂仁天皇陵などの巨大前方後円墳群が点在する。
English: The term, originally meaning the gift, came to have another meaning of settlement (in a lawsuit) in the early Kamakura period and used in both meanings throughout the medieval period.
Japanese: 本来は贈与の意味であったが、鎌倉時代初め頃より（訴訟における）和解という意味も持つようになり、中世を通じて両方の意味で用いられていた。
English: Wayo is believed to have been read in the Japanese way as "amanahi atafu (amanai ataeru)."
Japanese: 和与の和訓は「あまなひあたふ（和（あまな）い与える）」という語であったと考えられている。
English: This meant that either party provides (ataeru) to the other party, or both parties provide mutually, benefits through amanai (agreement or compromise) between the parties.
Japanese: これは当事者間の和い（合意もしくは妥協）によって一方あるいは相互に利益を供与するという意味を持っていた。
English: Both gift and settlement discussed in this section have the nature of providing benefits through agreement or compromise, and this is probably why the term came to have the two meanings later.
Japanese: 本項目で採り上げられている贈与と和解はともに和い与える性格を有しており、後に両方の意味を持った背景として考えられている。
English: Wayo as a legal term is said to be derived from the Article 32 (Article of Hishi Guzai) of Meirei-ritsu (general rule of criminal law) of the Yoro-ritsuryo Code.
Japanese: 法律用語としては、養老律令名例律32条（彼此倶罪条）の条文が語源であるとされている。
English: In this regard, Kozo HIRAYAMA sees the term as the opposite interpretation of "to take something away from someone without getting his/her consent" in the Article, while Takao NAGAMATA has a theory that the term comes from "a person who got something from someone after getting his/her consent shall be considered innocent" in the same Article.
Japanese: ただし、平山行三は同条にある「取与不和」（合意がないままに相手から取り上げること）の反対解釈として捉えるのに対して、長又高夫は同じく「雖和与者無罪」（合意があって与えられたものなので無罪とすべきところ）に由来するという説を唱えている。