nntsuzu/KFTT huggingface dataset:
English: Since every Shikinaisha shrine has to be classified into Kanpeisha or Kokuheisha, and Taisha or Shosha, each Shikinaisha shrine must belong to one of the following four groups.
Japanese: 官幣社・国幣社および大社・小社は全ての式内社について定められているので、式内社は以下の4つのいずれかに分類されることになる。
English: Although the modern shrine ranking system has some rankings named the same, such rankings refer to different types of classification from the Shikinaisha rankings.
Japanese: なお、近代社格制度にも同じ名称の社格があるが、式内社の社格とはその示す意味が異なる。
English: Also, the shrine rankings in the modern system have nothing to do with the shrine rankings in the Engishiki, as they are determined according to the importance and influence of the shrines at the time of ranking.
Japanese: また、近代社格制度の社格は延喜式における社格とは関係なく、制定時の重要度や社勢に応じて定められている。
English: Shikinaisha includes some shrines that receive heihaku at some services other than the Kinen-sai festival, and such shrines have a note about this along with their shrine rankings.
Japanese: 式内社の中には、祈年祭以外の祭にも幣帛に預かる神社があり、社格とともに記されている。
English: The shrines that receive heihaku at The Niiname-sai festival (The festival held in November of each year to celebrate a harvest in that year)
Japanese: --新嘗祭（毎年11月に行われる一年の収穫を祝う祭）に幣帛を受ける神社
English: There has been a study to specify the descendents of the Shikinaisha shrines for a long time.
Japanese: 式内社の後裔が現在のどの神社であるのかを比定する研究は古くから行われている。
English: If a shrine's name, its enshrined deity, or its enshrinement place has been changed, the shrine has been merged with another shrine, and/or it has been reestablished after falling to ruin, it sometimes produces more than one shrine that are considered to be a Shikinaisha descendant.
Japanese: 神社の社名や祭神、鎮座地が変更されていたり、他の神社に合祀されていたり、また、一度荒廃した後に復興されたりした場合、式内社の後裔と目される神社が複数になることがある。
English: The Ronja shrines include many shrines that they themselves insist are Shikinaisha as well as some shrines which are acknowledged to be a descendant shrine by external researchers.
Japanese: 論社には、他者の研究によって後裔社だとされることもあるが、その神社自らが式内社であると主張する場合も多く見られる。
English: In recent years, they have had a nationwide survey of the extant Shikinaisha shrines, and its result has been published in "Shikinaisha Chosa Hokoku." (The Report of the Shikinaisha Survey) (edited by Shikinaisha Kenkyukai, the Kogakkan University publishing department)
Japanese: 近年、現存の式内社についての全国調査が行われており、その結果が『式内社調査報告』（式内社研究会編、皇學館大学出版部）として刊行されている。
English: When describing the enshrined deity of a shrine, it is written 比売神 (Hime no Kami) (比売大神 (Hime Okami)), 比咩神 (Hime no Kami), etc., along with the shusaijin (main enshrined deities)
Japanese: 神社の祭神を示すときに、主祭神と並んで比売神（比売大神）、比咩神などと書かれる。
English: This is not the name of a specific god, but refers to the wife or daughter of the shusaijin of the shrine or a goddess with strong ties.
Japanese: これは特定の神の名前ではなく、神社の主祭神の妻や娘、あるいは関係の深い女神を指すものである。
English: At Usa-jingu Shrine and other shrines, it is considered that this refers to the Munakata three gods, but there are many theories on the true identity of Hime Okami at Hachiman-sha Shrine.
Japanese: 宇佐神宮ほかではこれは宗像三神のことであるとしているが、八幡社の比売大神の正体については諸説ある。
English: Hime no Kami enshrined at Kasuga-taisha Shrine is the wife of Amenokoyane (Amenokoyane no Mikoto), Amenomitsutamateruhime no Mikoto.
Japanese: 春日大社に祀られる比売神はアメノコヤネ（あめのこやねのみこと）の妻の天美津玉照比売命（あめのみつたまてるひめのみこと）である。
English: Those simply called 'Hime-jinja Shrine' are often the Setsumatsu sha (smaller shrine managed under the shrine) of other shrines.
Japanese: 単純に「比売神社」と呼ばれるものは他の神社の摂末社であることが多い。
English: Shiotsuchinooji (Shihotsuchinooji) is a deity (in the Shinto religion) who appears in the Japanese Mythology and is also called Shiogama-myojin.
Japanese: シオツチノオジ（シホツチノヲヂ）は、日本神話に登場する神(神道)であり塩竈明神とも言う。
English: His name is written as Shiotsuchinokami in Kojiki (The Record of Ancient Matters), Shitsuchinooji or Shiotsutsunooji in Nihonshoki (Chronicles of Japan), and Shiotsuchinooji in Sendai Kyujihongi (Ancient Japanese History) respectively.
Japanese: 古事記では塩椎神（しおつちのかみ）、日本書紀では塩土老翁・塩筒老翁、先代旧事本紀では塩土老翁と表記する。
English: According to the story of tensonkorin (the descent to earth of the grandson of sun goddess) described in Nihonshoki, when Ninigi arrived at Kasasa-no-misaki Cape after descending to Takachiho no mine in Hyuga, Kotokatsukunikatsunagisa appeared and presented his own province to Ninigi.
Japanese: 日本書紀の天孫降臨の説話において、日向の高千穂の峰に天降ったニニギが笠狭崎に至った時に事勝因勝長狭神が登場し、ニニギに自分の国を奉っている。
English: According to Issho (a book quoted in Nihonshoki), Shiotsuchinooji is another name of Kotokatsukunikatsunagisa and he is regarded as being a son of Izanagi.
Japanese: 一書では、事勝因勝長狭神の別名が塩土老翁で、イザナギの子であるとしている。
English: In the story of Umisachi Yamasachi, he appeared in front of Hoori (Yamasachihiko) who was grieving after losing Hoderi's (Umisachihiko's) fishhook.
Japanese: 海幸山幸の説話においては、ホデリ（海幸彦）の釣針を失くして悲嘆にくれるホオリ（山幸彦）の前に現れる。
English: After hearing the situation from Hoori, he gave Hoori a ride on a small boat (or a tightly woven bamboo basket).
Japanese: ホオリから事情を聞くと小舟（または目の詰まった竹籠）を出してホオリを乗せる。
English: Then, he gave advice to Hoori by saying "Go ahead and you will reach the palace of Watatsumi no kami with the help of a favorable tide, and you only need to wait on top of the tree situated in front of the palace until Watatsumi takes action in favor of you."
Japanese: そして、そのまま進めば良い潮路に乗って海神の宮に着くから、宮の前の木の上で待っていれば、あとはワタツミが良いようにしてくれると告げる。
English: According to the story of Jinmu tosei (a story in Japanese mythology about the first generation of the Imperial family) of Nihonshoki, the Emperor Jinmu made up his mind to go to East because Shiotsutsunooji said that there was good land in the East.
Japanese: 日本書紀本文の神武東征の記述では、塩筒老翁が東に良い土地があると言ったことから神武天皇は東征を決意したとある。
English: As indicated by his name 'Shihotsuchi,' which means 'shiotsutama (soul of tides)' and/or 'shiotsuji (route of tides),' he is a deity presiding over the tides, namely a deity of navigation.
Japanese: 名前の「シホツチ」は「潮つ霊」「潮つ路」であり、潮流を司る神、航海の神である。
English: In Kiki shinwa (the mythology described in Kojiki and Nihonshoki), Shiotsuchinooji plays an important role of providing information to the characters and suggesting the way they should take.
Japanese: 記紀神話におけるシオツチノオジは、登場人物に情報を提供し、とるべき行動を示すという重要な役割を持っている。
English: Such a story in which a sea-related deity provides a suggestion is similar to the story of 'The Old Man of the Sea' which appears in Greek Mythology etc.
Japanese: 海に関する神が知恵を授けるという説話には、ギリシャ神話などに登場する「海の老人」との類似が見られる。
English: According to the shrine history of Shiogama-jinja Shrine (Shiogama City, Miyagi Prefecture), the head shrine of shrines that enshrine Shiotsuchinooji, Takemikazuchi and Futsunushi came to Shiogama after they had conquered various provinces with the guidance of Shiotsuchinooji.
Japanese: シオツチノオジを祀る神社の総本社である鹽竈神社（宮城県塩竈市）の社伝では、タケミカヅチとフツヌシは、塩土老翁の先導で諸国を平定した後に塩竈にやってきたとする。
English: It is said that although Takemikazuchi no kami and Futsunushi no kami soon left Shiogama, Shiotsuchinooji remained there and taught people fishery and the method of manufacturing salt.
Japanese: 武甕槌神と経津主神はすぐに去って行くが塩土老翁はこの地にとどまり、人々に漁業や製塩法を教えたという。
English: He is worshipped as a deity of sea, a deity of salt manufacture as well as a deity of magic/prediction and is enshrined at Shiogama-jinja Shrines in various places.
Japanese: 海の神、製塩の神、呪術・予言の神などとして信仰されており、各地の塩釜神社で祀られている。
English: Her name is written as 弥都波能売神 (Mizuhanome no kami) in the Kojiki (The Record of Ancient Matters) and 罔象女神 (Mitsuhame no kami) in the Nihonshoki (Chronicles of Japan) respectively.
Japanese: 古事記では弥都波能売神（みづはのめのかみ）、日本書紀では罔象女神（みつはのめのかみ）と表記する。
English: According to the story of kamiumi (birth of deities) described in the Kojiki, she was born, together with Wakumusubi, from the urine discharged by Izanami who was in pain due to a scalding on her genitals caused by the delivery of Kagutsuchi.
Japanese: 古事記の神産みの段において、カグツチを生んで陰部を火傷し苦しんでいたイザナミがした尿から、ワクムスビ（ワクムスビ）とともに生まれたとしている。
English: According to the second issho (a book quoted in the Nihonshoki) of the Nihonshoki, Izanami delivered Haniyama-hime and Mitsuhame no kami just before her death and Wakumusubi was born between Haniyama-hime and Kagutsuchi.
Japanese: 日本書紀の第二の一書では、イザナミが死ぬ間際に埴山媛神（ハニヤマヒメ）と罔象女神を生んだとし、埴山媛神と軻遇突智（カグツチ）の間に稚産霊（ワクムスビ）が生まれたとしている。
English: Her name of 'mizuha' is interpreted as either water for irrigation by translating 'mizuha' as 'mizuhashiri' (running water) or the starting point of water (a fountain or a well) by translating 'mizuha' as 'mizutsuhaya' (starting point of water).
Japanese: 神名の「ミヅハ」は「水走」と解して灌漑のための引き水のことを指したものとも、「水つ早」と解して水の出始め（泉、井戸など）のことともされる。
English: The name of Kuramitsuha that appears in the Kojiki is also considered to have derived from the same origin.
Japanese: 古事記には他に闇御津羽神（クラミツハ）があり、これも同じ語源と考えられる。
English: Concerning the Chinese character '罔象' that represents 'mitsuha,' it is explained in Chinese literature such as "Enanji" that '罔象' means a water spirit whose shape is a dragon or a child.
Japanese: 「ミツハ」に「罔象」の字が宛てられているが、罔象は『准南子』などの中国の文献で、龍や小児などの姿をした水の精であると説明されている。
English: She is worshipped as a deity of irrigation water as well as a deity of wells and it is believed that she gives divine grace for rainfall or for stopping rain.
Japanese: 灌漑用水の神、井戸の神として信仰され、祈雨、止雨の神得があるとされる。
English: She is enshrined at Niukawakami-jinja Shrine (Yoshino-gun, Nara Prefecture) together with Takaokami no kami as well as at other shrines across the nation as haishishin (deities other than a main enshrined deity).
Japanese: 丹生川上神社（奈良県吉野郡）などで淤加美神とともに祀られているほか、各地の神社で配祀神として祀られている。
English: At Okada-jinja Shrine, an auxiliary shrine of Otaki-jinja Shrine (Echizen City, Fukui Prefecture), a legend has been handed down that Mizuhanome taught villagers paper making technique.
Japanese: 大滝神社（福井県越前市）摂社・岡田神社では、ミヅハノメが村人に紙漉を教えたという伝説が伝わっている。
English: Okami no Kami is a god (Shinto) appearing in Japanese mythology.
Japanese: 淤加美神、または、龗神（おかみのかみ、神）は、日本神話に登場する神(神道)である。
English: Along with Mizuhanome (Mitsuhanome no Kami), it is the leading god of water in Japan.
Japanese: ミヅハノメ（みつはのめのかみ）とともに、日本における代表的な水の神である。
English: In Japanese mythology, it is told that it was born when Izanagi slew Kagutsuchi during kamiumi (birth of the gods).
Japanese: 日本神話では、神産みにおいてイザナギがカグツチを斬り殺した際に生まれたとしている。
English: "Kojiki" and an Arufumi (supplement volumes of explanatory notes in Nihonshoki) of "Nihonshoki" describes that Kuramitsuha no Kami as well as Kuraokami no Kami were born from the blood gathered at the hilt of the sword, while an Arufumi of "Nihonshoki" describes that one of the Mihashira no Kami (three gods) created when Kagutsuchi no Kami was killed was Takaokami no Kami.
Japanese: 『古事記』及び『日本書紀』の一書では、剣の柄に溜つた血から闇御津羽神（くらみつはのかみ）とともに闇龗神（くらおかみのかみ）が生まれ、『日本書紀』の一書では迦具土神を斬って生じた三柱の神のうちの一柱が高龗神（たかおかみのかみ）であるとしている。
English: Kuraokami no Kami and Takaokami no Kami are believed to be the same god, or a pair of gods, and Okami no Kami is considered the generic name.
Japanese: 闇龗神と高神は同一の神、または、対の神とされ、その総称が龗神であるとされる。
English: In "Kojiki," Okami no Kami has a daughter named Hikawa-hime, and Fukafuchinomizuyarehana no Kami was born between Fuwanomojikunusunu no Kami, the grandchild of Susanoo, and Hikawa-hime.
Japanese: 『古事記』においては、淤加美神の娘に日河比売（ひかはひめ）がおり、スサノオの孫の布波能母遅久奴須奴神（ふはのもぢくぬすぬのかみ）と日河比売との間に深淵之水夜礼花神（ふかふちのみづやれはなのかみ）が生まれている。
English: Okami (refer to the Wiktionary on the right) is an ancient word for ryu (dragon), and ryu was worshipped as the god of water and rain.
Japanese: 龗（おかみ。右のウィクショナリーも参照）は龍の古語であり、龍は水や雨を司る神として信仰されていた。
English: In addition to the Kibune-jinja Shrine above, it is enshrined with Mizuhanome no Kami at the Niukawakami-jinja Shrine (Yoshino-gun, Nara Prefecture), and there are shrines nationwide with names such as 'Okami-jinja Shrine.'
Japanese: 先の貴船神社のほか、丹生川上神社（奈良県吉野郡）では罔象女神とともに祀られており、また、全国に「意加美神社」などと称する神社がある。
English: His name is written as 志那都比古神 (Shinatsuhiko no kami) in the Kojiki (The record of Ancient Matters) and as 級長津彦命 (Shinatsuhiko no mikoto) in the Nihonshoki (Chronicles of Japan) respectively.
Japanese: 古事記では志那都比古神（しなつひこのかみ）、日本書紀では級長津彦命（しなつひこのみこと）と表記される。
English: According to the story of kamiumi (birth of deities) described in the Kojiki, he was born between Izanagi and Izanami and he is a deity of wind.
Japanese: 古事記では、神産みにおいてイザナギとイザナミの間に生まれた神であり、風の神であるとしている。
English: In the 6th issho (a book quoted in Nihonshoki) quoted in the section of kamiumi in the Nihonshoki, it is described that a deity named Shinatobe no mikoto, whose other name was Shinatsuhiko no mikoto, was born from Izanami's breath when he blew off the morning mist and he became the deity of wind.
Japanese: 日本書紀では神産みの第六の一書で、イザナミが朝霧を吹き払った息から級長戸辺命（しなとべのみこと）またの名を級長津彦命という神が生まれ、これは風の神であると記述している。
English: While wind is indispensable for rice farming, a violent wind such as typhoon causes serious damage to people.
Japanese: 風は稲作に欠かせないものであるが、台風などの暴風は人に大きな被害をもたらす。
English: Shinatobe who appears in the Nihonshoki is seen as goddess in some cases and is deemed as Shinatsuhiko's elder sister or wife at some temples.
Japanese: 日本書紀のシナトベは女神とされることもあり、神社によってはシナツヒコの姉または妻とされている。
English: In his book "Kojikiden" (Commentaries on the "Kojiki"), Norinaga MOTOORI cited KAMO no Mabuchi's view that although they were originally a pair of deities, they came to be seen as the same deity in later years.
Japanese: 本居宣長の『古事記伝』では、賀茂真淵の説として、本来は男女一対の神であり、それが同一の神とされるようになったとしている。
English: Although the enshrined deities of Tatsuta Taisha Shrine (Ikoma gun, Nara Prefecture) are Amenomihashira no mikoto and Kuninomihashira no mikoto, Amenomihashira no mikoto and Kuninomihashira no mikoto are identified with Shinatsuhiko no kami and Shinatsuhime no kami respectively in its shrine history or in Norito (Shinto prayer).
Japanese: 龍田大社（奈良県生駒郡）の祭神は天御柱命・国御柱命であるが、社伝や祝詞では天御柱命は志那都比古神、国御柱命は志那都比売神（しなつひめのかみ）のこととしている。
English: At Ise jingu Shrine, there exist Kazahinominomia, betsugu (an auxiliary shrine) of Naiku (inner shrine) and Kazenomiya, betsugu of Geku, and both of them enshrine Shinatsuhiko no mikoto and Shinatobe no mikoto.
Japanese: 伊勢神宮には内宮の別宮に風日祈宮（かざひのみのみや）、外宮の別宮に風宮があり、どちらも級長津彦命と級長戸辺命を祀っている。
English: Although Kazahinominomia was originally called 'Kase-jinja Shrine,' it was given the shrine name of 'Kazahinominomia' by Imperial proclamation since it was believed that a deity of Kase-jinja Shrine generated Kamikaze (divine wind) during Genko (Mongol invasion attempts against Japan).
Japanese: 風日祈宮は元々「風神社」と呼ばれていたが、元寇の際に神風を吹かせたのは風神社の神であるとされたことから、「風日祈宮」の宮号が宣下された。
English: A Shingun (also called a Kamikori) is a special district type that came into existence with the establishment of the Kokugun system, and is considered to be the holly precincts of a shrine (domain of a kami), and differs from other types of districts.
Japanese: 神郡（しんぐん/かみこおり）とは、国郡制成立に伴い神社の神域（神の領土）として誕生した他郡とは違う特別な郡のことである。
English: The origins of Ise Shingun are derived from the mythological days when Owakugo-no-mikoto, a descenant of Amenohiwake-no-mikoto bestowed upon Amaterasu Omikami of the lands, 'Shinkoku' (no relation to later concepts called 'shinkoku') east of the Isobe-gawa River (however, it is said that the river is actually the Shitahi-ogawa River).
Japanese: その由来は古く、天日別命の子孫・大若子命が磯部川（ただし実際には下樋小川であるという）以東の土地を天照大神に寄贈した「神国」（後世言われる神国とは無関係）に由来する。
English: In the year 889, however, Emperor Uda again donated the said gun to the Ise-jingu Shrine for a span of one generation only, and when it was decided that Emperor Uda would abdicated and Emperor Daigo acceded to the throne in 897, the said gun was permanantly returned to the Shingun.
Japanese: だが、宇多天皇の889年に同郡を伊勢神宮に1代限りの再寄進を行い、897年に醍醐天皇への譲位が決まると同郡を永遠に神郡に復帰させる事とした。
English: Subsequently, accompanying the rise to prominence of the Shinkoku ideology (thought of Japan as the land of the gods), one gun after another in Ise Province was incorporated into the Shingun.
Japanese: 後に、神国思想の高まりとともに伊勢国内の諸郡は次々と神郡に編入されていった。
English: From the later part of the Heian Period, influential members of the aristocracy and prominent temples and shrines established shoen (manor in medieval Japan) within the precincts of the Ise-jingu Shrine, whereby the actual lands in the precincts of the Jingu became encroached upon.
Japanese: 平安時代末期から、有力貴族や他の有力寺社が神郡内に荘園を設定したため、実質的に伊勢神宮の領地が浸食されていった。
English: When a 'Kamikaze' proclamation was issued because of a Mongol invasion of Japan, the Kamakura Bakufu (Japanese feudal government headed by a shogun) meritoriously promulgated an 'Estate Recovery Act', which was a type of Tokuseirei (an order for the return of sold land and the dissolution of debts), whereupon all such estates were siezed and returned to the Ise-jingu Shrine.
Japanese: 元寇で「神風」が喧伝されると、鎌倉幕府は「神風」発生の功労として「興行法」と呼ばれる一種の徳政令を公布し、こうした荘園を全て没収して伊勢神宮に与えた。
English: The famous Einin no Tokuseirei for gokenin (an immediate vasal of the shogunate in the Kamakura and Muromachi through Edo periods) was abolished after a period of one year; however, this order was not abolished as a shield against the 'risk of divine punishment'.
Japanese: 有名な御家人に対する永仁の徳政令が1年で廃止されたのに対して、こちらは「神罰の発生の恐れ」を盾に廃止されなかった。
English: After the fall of the Kamakura Bakufu, the Shingun was continuously arrogated, and the 'Shingu' the Edo Bakufu guaranteed was only about 6,000 koku fiefdom.
Japanese: 鎌倉幕府滅亡後は神郡の横領が続き、江戸幕府から「神領」として保障されたのは約6千石であったという。
English: Deities from several shrines were enshrined together in one shrine or transferred to the precinct of one shrine, and the rest of the shrines were abolished to reduce the total number of shrines.
Japanese: 複数の神社の祭神を一つの神社に合祀させるか、もしくは一つの神社の境内社にまとめて遷座させ、その他の神社を廃することによって、神社の数を減らすというもの。
English: One purpose of the shrine merger was to reduce the total number of shrines and concentrate expenses to furnish the remaining shrines with facilities and properties that exceeded a certain standard.
Japanese: 神社合祀の目的は、神社の数を減らし残った神社に経費を集中させることで一定基準以上の設備・財産を備えさせることにあった。
English: It supposed to maintain the dignity of shrines and establish sustainable management.
Japanese: これにより神社の尊厳を保たせて、神社の継続的経営を確立させようとした。
English: Another purpose was derived from the national principle that shrines were 'the nation's house of worship.'
Japanese: また、神社は「国家の宗祀」であるという国家原則に従った目的もあった。
English: In order to make local public entities spend public funds on shrines at lower shrine ranking, the total number of shrines had to be reduced to the amount that these entities' finance could afford.
Japanese: 地方公共団体から社格以下神社に公費の供進を実現させるために、財政が負担できるまでに神社の数を減らすことにもあった。
English: This policy was led by Bureau of Shinto Shrines, Ministry of Interior, but it is said that the Bureau of Regional Affairs in the same ministry was also involved.
Japanese: この政策は内務省(日本)神社局が主導したが、同省地方局の関与もあったらしい。
English: The Bureau of Regional Affairs was negative about offering public funds from local public entities to prefectural and lower shrines, which was one of the purposes of a shrine merger, because it would be a further financial burden on these entities.
Japanese: というのも、地方局は合祀の目的の一つである地方公共団体からの府県社以下神社への公費供進を認めるのを地方公共団体にさらなる財政負担を求めるものとして消極的だった。
English: In exchange for agreeing with this measure, however, the bureau included the core shrine theory in the shrine merger policy as part of local governance policy.
Japanese: だが、それを認める代わりに地方自治政策の一環としての神社中心説を神社合祀政策に盛り込んだのであった。
English: The core shrine theory is a concept that shrines should be at the core of local governance.
Japanese: 神社中心説とは地方の自治は神社を中心に行なわれるべきだという考えのこと。
English: With this theory, a criterion of one shrine per one town or village was applied to the shrine merger policy.
Japanese: これにより合祀政策に一町村一神社の基準が当てはめられることとなった。
English: By matching an area of shrine parishioners with an administrative district, it was intended to let the sole shrine in the town or village play a core role in regional activities.
Japanese: 神社の氏子区域と行政区画を一致させることで、町村唯一の神社を地域活動の中心にさせようとしたのである。
English: The imperial edict in 1906 advocated the shrine merger policy, and 70,000 out of approximately 200,000 shrines throughout the country were abolished by 1914.
Japanese: 神社合祀政策は1906年(明治39年)の勅令によって進められ、全国で1914年(大正3年)までに約20万社あった神社の7万社が取り壊された。
English: The policy affected Mie prefecture most severely; about 90% of the shrines in the prefecture were abolished.
Japanese: 特に合祀政策が甚だしかったのは三重県で、県下全神社のおよそ9割が廃されることとなった。
English: However, the enforcement of this policy was left to the discretion of the governor, so the extent of the enforcement varied from prefecture to prefecture.
Japanese: しかし、この政策を進めるのは知事の裁量に任されたため、その実行の程度は地域差が出るものとなった。
English: This shrine merger policy based on bureaucratic pragmatism did not necessarily reflect the will of shrine parishioners and worshippers.
Japanese: この官僚的合理主義に基づいた神社合祀政策は、必ずしも氏子崇敬者の意に即して行なわれなかった。
English: By the merger, some ujigami (a guardian god or spirit of a particular place in the Shinto religion) were transferred far away from the residential area of shrine parishioners who couldn't visit the shrine anymore.
Japanese: ところによっては合祀で氏神が居住地からはほど遠い場所に移されて、氏子が氏神参拝に行くことができなくなった地域もある。
English: Some shrines refused to be merged, but the merger was forced in some cases.
Japanese: 合祀を拒んだ神社もあったが、所によってはなかば強制的に合祀が行なわれた。
English: Some shrine parishioners and worshippers held campaigns against the merger, but these did not result in a large-scale movement.
Japanese: 氏子・崇敬者の側としては、反対集会を開くこともあったが、主として大きな運動もできなかった。
English: All they could do was show their dissatisfaction by telling that ujigami of abolished shrines would curse those who carried out such acts.
Japanese: 合祀によって廃された神社の祭神が祟りを起こしたなどと語る形でしか不満を示すことはできなかった。
English: Nonetheless, the shrine merger policy was gradually brought to an end by fierce opposition from intellectuals including Kumagusu MINAKATA, a natural historian and ethnologist known for his studies in slime mould.
Japanese: とはいうものの、この合祀政策は、博物学者・民俗学者で変形菌の研究で知られる南方熊楠ら知識人が言論によって強い反対を示すことによって次第に収束した。
English: Due to the government's answers in the Imperial Diet, there seemed to be no intensive mergers after 1910.
Japanese: 帝国議会での答弁などを通して、1910年(明治43年)以降には急激な合祀は一応収まった。
English: Many rites, festivals, and customs were lost, and people's religious faith were destroyed.
Japanese: 多数の祭礼習俗が消えてしまい、宗教的信仰心に損傷を与える結果となった。
English: Restoration was easier for the shrines that were nominally merged but their main building and other facilities remained.
Japanese: 名目上合祀された後も、社殿などの設備を残したところもあり、そういったところでは復祀が行なわれ易かった。
English: Generally, a shrine whose base of worship survived intact after the merger could be restored easily.
Japanese: 全般的にみて、合祀以前の崇敬基盤がその後も維持されたところでは復祀が行なわれ易かった。
English: On the other hand, a shrine tended not to be restored if its base of worship was a community that disappeared or changed due to reorganization of administrative districts or change of situation.
Japanese: 一方、行政区画の統廃合や状況の変化で崇敬基盤となった共同体が消滅や変化をした場合は復祀されない傾向にあった。
English: Her name is written as 須勢理毘売命 (Suserihime no mikoto) or 須世理毘売命 (Suseribime no mikoto) in "Kojiki" (Record of Ancient Matters) and as 須世理姫 (Suseri-bime) in "Nihon Shoki" (Chronicles of Japan).
Japanese: 『古事記』では須勢理毘売命・須世理毘売命、『先代旧事本紀』では須世理姫と表記する。
English: Wakasuserihime no mikoto, who appears in "Izumo no kuni fudoki" (Fudoki of Izumo Province) as a daughter of Susano no mikoto and a wife of Onamochi no mikoto, is conceived as the same deity.
Japanese: また『出雲国風土記』では須佐能袁命の娘で大穴持命の妻の和加須世理比売命（わかすせりひめ）が登場し、同一の神と考えられる。
English: While living in Nenokuni (the underworld) together with her father Susano no mikoto, she met Onamuji no mikoto (i.e., Okuninushi), who had come from Ashihara no nakatsukuni to Nenokuni in order to escape the pursuing Yasogami (many deities), and married him at first sight.
Japanese: 父の須佐乃男命とともに根の国に住んでいたが、葦原中国から八十神たちの追跡を逃れるために根の国を訪れた大穴牟遅命（＝大国主）と出会い、一目見てすぐに結婚した。
English: When Suseribime no mikoto introduced Onamuji no mikoto to her father after returning home, her father got him to sleep in the room inhabited by snakes or the room in which there were beans and centipedes.
Japanese: 須勢理毘売命が家に帰って大穴牟遅命を父に紹介したところ、父は大穴牟遅命を蛇のいる部屋や蜂とムカデのいる部屋に寝させた。
English: Further, when Susano no mikoto ordered Onamuji no mikoto to rid his hair of lice, but actually there were centipedes, she gave nuts and red clay to Onamuji no mikoto and induced him to pretend that he was chewing centipedes.
Japanese: また、須佐乃男命が頭の虱を取るよう命じ、実際にはムカデがいたのだが、須勢理毘売命は木の実と赤土を大穴牟遅命に与え、ムカデを噛み潰しているように見せかけるよう仕向けた。
English: Meanwhile, Onamuji no mikoto bound Susano no mikoto's hair to the pillar of the room and ran away with the Iku-tachi sword, Iku-yumiya bow and Amenonorigoto harp in his hands, with Suseribime no mikoto on his back.
Japanese: その間に大穴牟遅命が須佐乃男命の髪を部屋の柱に縛りつけ、生大刀と生弓矢と天詔琴を持って須勢理毘売命を背負って逃げ出した。