nntsuzu/KFTT huggingface dataset:
English: The way abstract deities are gradually divided into a man and a woman, become aware of the opposite sex and eventually find love which leads to marriage is said to imply how the bodies and sexes of a man and a woman are properly differentiated.
Japanese: 初めは、抽象的だった神々が、次第に男女に別れ、異性を感じるようになり、最終的には愛を見つけ出し夫婦となる過程をもって、男女の体や性が整っていくことを表す部分だと言われている。
English: In Kojiki, Kaminoyonanayo are Junihashira nanayo no kami (Twelve deities of seven generations) who appeared after Kotoamatsukami (Literally, Separate heavenly kami).
Japanese: 古事記では、別天津神の次に現れた十二柱七代の神を神世七代としている。
English: Otonoji・Otonobe (Otonoji no kami)・Otonobe no kami
Japanese: オオトノヂ・オオトノベ（おおとのじのかみ）・大斗乃弁神（おおとのべのかみ）
English: Omodaru・Ayakashikone (Omodaru no kami)・Ayakashikone no kami
Japanese: オモダル・アヤカシコネ（おもだるのかみ）・阿夜訶志古泥神（あやかしこねのかみ）
English: In Nihonshoki, Kaminoyonanayo are Juichihashira nanayo no kami (Eleven deities of seven generations) who appeared at the beginning of creation of heaven and earth:
Japanese: 日本書紀の本書では、天地開闢の最初に現れた以下の十一柱七代の神を神世七代としている。
English: In "Kojikiden" (Commentaries on the Kojiki) Norinaga MOTOORI used the description naked rabbit, and Inaba no Shiro Usagi was a name used to refer to this.
Japanese: 本居宣長は『古事記伝』で裸兎と記し、因幡の素兎はこの事を述べる時の名目であろうとしている。
English: Because of the popular belief of the 'white rabbit,' in extreme cases there are pictures that depict an albino European rabbit indigenous to Europe.
Japanese: 「白い兎」の俗説により、甚だしい例では、ヨーロッパ原産のアルビノのアナウサギを描いた絵さえある。
English: In the case of wild hare, it does not have white winter coat when cattails flower, and in areas where sharks or crocodiles (mentioned later) are found in the shallow waters the hare's fur does not even turn white in winter.
Japanese: 野生のウサギの場合、ガマの開花期に白い冬毛になることはなく、浅瀬にサメかワニ（後述）がいるような土地では冬に白くなることさえない。
English: A hare tricked wani (crocodiles) into lining up in the sea and stepped on their backs in order to go from Oki no shima Island (location unknown) to Inaba Province.
Japanese: 淤岐島（おきのしま）（所在不明）から因幡国に渡るため、兎が海の上に並んだ和邇（ワニ）の背を欺き渡った。
English: Obeying what Yasogami told him, the hare bathed in the seawater and let the body dry in the wind, which made the skin crack.
Japanese: 八十神（やそがみ）の教えに従って潮に浴し風に吹かれたために身の皮が裂けた。
English: The story goes that Onamuji no kami (Okuninushi no kami) saved the hare that was suffering.
Japanese: 苦しているのを大穴牟遲神（オオナムヂ、大国主神）が救うという話である。
English: Onamuji no kami went out to have Yagamihime of Inaba as his wife, Yasogami made Onamuji no kami carry all of his belongings.
Japanese: 大穴牟遲神が稲羽（因幡）のヤガミヒメを妻にしようと出掛けたとき、八十神は大穴牟遲神に荷物を全部持たせた。
English: Yasogami told him, 'you, go bathe in the seawater, go to the top of a high mountain, lie down and let the wind blow on you.'
Japanese: 八十神は、「お前は海水を浴び、高い山の上で風に当たって寝ていろ」と指示した。
English: Onamuji no kami, who was running behind, came across the hare who was crying in pain.
Japanese: 菟が痛みに苦しんで泣き伏せっていると、そこに遅れて大穴牟遲神がやって来た。
English: Onamuji no kami told the hare to go to the mouth of the river and wash the body in fresh water, take the pollen from the cattails (hou, cattail pollen) that grow there and sleep on them (cattail pollen is called hou, which makes good medicine for treating wounds.)
Japanese: 大穴牟遲神は菟に、河口へ行って真水で体を洗い、そこに生えているガマの花粉（蒲黄）を取ってその上で寝ると良いと教えた（蒲の花粉はホオウといい傷薬になる）。
English: The hare said to Onamuji no kami, 'Yagamihime will choose you instead of Yasogami.'
Japanese: 兎は大穴牟遲神に、「ヤガミヒメは八十神ではなくあなたを選ぶでしょう」と言った。
English: Based on this myth, Hakuto-jinja Shrine enshrines white rabbit, which is considered as a matchmaker deity that brings about marriage to a specific person instead of bringing about marriage with someone in general, and it is considered to have the benefit of realizing a matchmaking with a particular person in mind.
Japanese: なお、この神話から、白兎を祭る白兎神社は、一般的な縁結びではなく、特定の人との縁結びの神様とされ、意中の人との結縁にご利益があるとされる。
English: A lore, that is completely different from the myth of Inaba no Shiro Usagi written in the Kojiki, is passed down in former Yakami in the mountains of Yazu-cho, Yazu County, Tottori Prefecture.
Japanese: 古事記に記される因幡の素兎神話とはまったく異なる伝承が、山間の鳥取県八頭郡八頭町、かつての八上（やかみ）に残っている。
English: According to the picture scroll of Joko-ji Temple of Seiryu-ji Temple in Kado, Yazu-cho, and the record of Jiju-ji Temple of Hajimomoi, Yazu-cho, it is noted as follows.
Japanese: 八頭町門尾（かどお）の青龍寺の城光寺縁起と八頭町土師百井（はじももい）の慈住寺記録に次のように記されている。
English: 'Amaterasu omikami, upon her visit to Yakami, was looking for a suitable place for angu (temporary lodging built to accommodate an Imperial visit), when a white hare appeared. present-day Mount Akakura) she was moved by the beauty of the frost-covered trees, and she named the mountain Hieno-yama.'
Japanese: 「天照大神が八上行幸の際、行宮にふさわしい地を探していたところ、一匹の白兎が現れた。」
English: The white hare put Amaterasu omikami's costumes in its mouth, guided her to a flatland near the summit of Reizeki-zan Mountain, which present-day Iseganaru, and the white hare disappeared from there. '
Japanese: 「白兎は天照大神の御装束を銜（くわ）えて、霊石山頂付近の平地、現在の伊勢ヶ平（いせがなる）まで案内し、白兎はそこで姿を消した。」
English: Amaterasu omikami observed the area using a mikoiwa near the site of angu, and she placed her crown there. '
Japanese: 「天照大神は行宮地の近くの御冠石（みこいわ）で国見をされ、そこに冠を置かれた。」
English: Later, when Amaterasu omikami was leaving Inaba by passing through Hyonokoe at Hyono-sen Mountain.'
Japanese: 「その後、天照大神が氷ノ山（現赤倉山）の氷ノ越えを通って因幡を去られるとき、そこで樹氷の美しさに感動されてその山を日枝の山（ひえのやま）と命名された。」
English: In Tsukuyone settlement at the foot of Hyono-sen Mountain, an ohomi uta (a poem written by an emperor or empress) has been passed down that is said to have been read by Amaterasu omikami on this occasion.
Japanese: 氷ノ山麓の舂米（つくよね）集落にはその際天照大神が詠まれた御製が伝わっている。
English: Based on this lore, there is the former Hakuto-jinja Shrine in Hajimomoi, Yazu-cho, and there is also a Hakuto-jinja Shrine in Ikeda and Fukumoto.
Japanese: この伝承に基づき、八頭町土師百井にはもと白兎神社、池田と福本にも白兎神社がある。
English: At Hakuto-jinja Shrine in Fukumoto, before the merger with another shrine during the Taisho period, there was a shrine building that was constructed during the Edo period.
Japanese: 福本の白兎神社には大正時代の合祀以前には江戸期に築造された社殿がある。
English: Also, on the Hyonokoe pass there used to be Inaba-do Hall, and it was known to have enshrined a white hare.
Japanese: また、氷ノ越えの峠にはかつて因幡堂があり、白兎を祀っていたそうである。
English: They are considered to be associated with the lore of Amaterasu omikami and the shiro usagi lore that have been passed down in Yagami.
Japanese: しかし、これも八上に伝わる白兎と天照大神伝承と大いに関連あるものと思われる。
English: Hakuto-jinja Shrine, that still exists in Yazu-cho, originally seems to have been located along the straight line that connects the sunrise at summer solstice and the sunset at winter solstice.
Japanese: 八頭町に残る白兎神社は当初は夏至の日の出、冬至の日の入りを一直線に結ぶライン上に並んでいた模様である。
English: Menuma-jinja Shrine (enshrines Yakamihime) and a mountain tumulus (there is a theory that it might be Yakamihime's okutsuki [Shinto tomb]) of Hiketa, Kawahara-cho, Tottori City are positioned along the line that extends to the southwest from that line.
Japanese: そのラインの南西の延長上に鳥取市河原町曳田の賣沼神社（祭神八上姫）、嶽古墳（八上姫の奥都城ではないか、とする説もある。）が位置している。
English: Based on these relative locations it can be seen that rituals may have been performed that were intended for resurrection and rebirth.
Japanese: このような位置関係より、かつて復活、再生を意図した祭祀がなされていたであろうことがうかがえる。
English: In the "Nihonshoki," although not in the main text, the chapter that comes after the defeating of Yamata no orochi is the story of creating the nation by Okuninushi.
Japanese: 『日本書紀』では本文でない一書にあるヤマタノオロチ退治の次が大国主の国づくりの話となっている。
English: Stories in which a land animal deceives an aquatic creature to cross a body of water (river in most cases), can be found in Southeast Asia and in India.
Japanese: 陸上の動物が水中の動物を騙して水（ほとんどは川）を渡るという説話は、東南アジアやインドなどに分布している。
English: There is a view that a lore, that was originally unrelated to Okuninushi, was incorporated into the "Kojiki" as a story of Okuninushi.
Japanese: 元々は大国主とは関係のない伝承を、大国主の話として『古事記』に取り込んだものと考える説もある。
English: There is a theory that views that the island of 'Oki no shima' where the hare used to live is Okino-shima Island, and there is another theory that views that this is not specified and that it is simply an 'oki no shima' (an offshore island).
Japanese: 兎が住んでいたという「淤岐嶋」は、隠岐島であるとする説と、特定はせず単なる「沖の島」のことであるとする説がある。
English: Also, there exists 'Oki no shima' just as mentioned in the "Kojiki" about 80m off shore from what is presently called 'Hakuto Kaigan' (white rabbit beach).
Japanese: また、現在「白兎海岸」と呼ばれる浜の沖80mほどの所に、『古事記』の記述通りの「淤岐島」がある。
English: However, there is one theory that views that in the traditional lore, the distance was short such as in a river whose water level had increased due to flooding.
Japanese: ただし、本来の伝承では、洪水によって増水した川などの短い距離であったと考える説もある。
English: According to what is noted in "Chiribukuro," a dictionary from the Kamakura period, the hare was originally an old hare that used to live in the bamboo grove of Takakusa County.
Japanese: 鎌倉時代の辞書『塵袋』に残る記述では、兎は元々高草郡の竹林に住む老兎であった。
English: Because it encountered a flood it drifted off to an island (Oki no shima Island), and it tricked the fish (crocodiles) in order to return to the place where it used to live.
Japanese: 洪水に遭って島（オキノシマ）に流され、元の住み処に戻るために魚（ワニ）を騙したとされている。
English: The panels, that present the lore of shiro usagi, set up at Hakuto Kaigan and some recounting of the stories and folklore collections depend on this description.
Japanese: 白兎海岸に設置された白兎伝説の紹介パネルなど、いくつかの再話や民話集はこの記述に依っている。
English: Wani' (crocodile), in general, is considered to be 'wanizame' (crocodile shark), but it is not actually specified, and it refers to sharks.
Japanese: 「和邇（わに）」は一般には「ワニザメ」のこととされるが、特に特定はせずサメやフカのことである。
English: Wanizame' is a name in Japanese created as a result of further classification, and it means a ferocious shark.
Japanese: 「ワニザメ」は後に分類が進んだ結果としての和名で、獰猛なサメといった意味である。
English: In the dialect of the Sanin region that includes the former Inaba province (present-day eastern Tottori Prefecture) sharks are called wani in some areas ("Nihon Kokugo Daijiten" [Complete Japanese-language dictionary]).
Japanese: 旧因幡国（現在の鳥取県東部）を含む山陰地方の方言ではサメのことをワニと呼んでいる所がある（『日本国語大辞典』）。
English: Actual crocodiles are rarely illustrated in the picture books of this story, but this is a result of misinterpretation of this point.
Japanese: この説話の絵本に本当のワニが描かれていることが稀にあるのはこのことを知らずに誤解した結果である。
English: However, Tatsuo SANEYOSHI points out in his book the possibility of estuarine crocodiles drifting to the shores of Japan.
Japanese: ただし実吉達郎はその著書でイリエワニが漂着する可能性を指摘している。
English: According to Norinaga MOTOORI, it is noted in Wamyo-sho (a dictionary compiled in the Heian period) that 'wani has four legs,' 'it means crocodiles,' 'when a large deer crosses the river it drags it into the water' (Kojikiden).
Japanese: 本居宣長によれば和名抄に「和邇は四足があり」「鰐のこと」「大鹿が川を渡る時引きずり込み」とある（古事記伝）。
English: The area in which sharks are called wani is limited to one part of Sanin region, and in other parts they are called same (sharks) or fuka (sharks).
Japanese: サメをワニと呼ぶ地域は山陰の一部に限定され、他ではサメ・フカ等と呼ぶ。
English: It is unnatural to say that wani was an old name for sharks, and that this name was abandoned in all areas other than Sanin.
Japanese: ワニがサメの旧呼称で、山陰以外のすべての地域ではその呼称を捨てたとするのは不自然である。
English: However, this is impossible for sharks that cannot breathe air (other than the bottom dwellers) and that would suffocate when staying still.
Japanese: しかし、空気呼吸ができず（底生のもの以外）静止状態では窒息してしまうサメには無理である。
English: The behavior of crocodiles catching their food in the air is observed often, but this is not possible for sharks from a stand-still position.
Japanese: ワニが空中の餌を取る行動はよく観察されるが、静止状態からではサメには不可能である。
English: Considering the movement of crocodiles in mangrove forests, it can be explained logically in the story of 'Yamasachihiko and Umisachihiko' that the larger the crocodile the slower it is.
Japanese: なお、ワニのマングローブ林等での移動を考えると山幸彦と海幸彦において、大きな和邇ほど遅くなる理由も合理的に説明できる。
English: In the stories of India and Southeast Asia, deer and monkeys step on the backs of reptilian crocodiles in order to get across something, and this association has been pointed out by researchers.
Japanese: インドや東南アジアの説話では、爬虫類のワニの背をシカやサルがわたるというものがあり、その関連が研究者により指摘されている。
English: Other than this, there is a story in the Kojiki that seems to share its origin in potato cultivation in Southeast Asia, which supports the fact that Southeast Asian stories have been passed on to Japan.
Japanese: 他にも東南アジアのイモ栽培に起源を有するとされる話が古事記にあり、東南アジアの話が伝来した事を裏付ける。
English: Okuninushi is considered as a god of medicine and healing based on the mention of him establishing treatment methods for illnesses in this story, along with the story of Sukunabikona of the "Nihonshoki."
Japanese: この説話及び『日本書紀』のスクナビコナ（少彦名）と共に病気の治療法を定めたとする記述などから、大国主は医療の神ともされている。
English: There is a tendency that interprets this story as well as the story of Yasogami afflicting harm as a part of ancient medicine being passed down to the present.
Japanese: この説話と八十神の迫害説話は、古代の医術の一端を今に伝えるものと理解する向きもある。
English: The older-brother god's instruction to 'cleanse in the seawater' at first seems like something full of malicious intent, but it is also said that this act suggests to 'disinfect in salt water.'
Japanese: 「海水で洗え」という兄神の指示は一見悪意に満ちたものに思われるが、この行為は「塩水による消毒」を示唆しているとも言う。
English: However, in reality, washing in seawater does not disinfect, and letting a wound dry in the wind interferes with regeneration of skin.
Japanese: ただし実際には、海水で洗っても消毒にはならず、また創傷を風に晒して乾燥させると皮膚の再生を阻害することになる。
English: The instruction of Okuninushi gave to 'wash in the fresh water at the mouth of the river' means that near the mouth of a river there is an area of brackish water, so that the water there can be said to resemble physiological salinity, and the tips of cattails are known as hou in Chinese medicine for their hemostatic effect in, and it can be considered reasonable for treating wounds.
Japanese: 大国主の指示である「河口の真水で洗え」とは河口付近は汽水域であり生理食塩水に近いといえ、また蒲の穂は漢方で蒲黄として知られる止血効果があり、創傷治療に対して合理的といえる。
English: Hoori (Yamasachihiko) swapped his hunting tools with those of his older brother Hoderi (Umisachihiko) and went fishing, but he lost the fishing hook.
Japanese: ホオリ（山幸彦）が、兄のホデリ（海幸彦）と猟具をとりかえて魚を釣りに出たが、釣針を失ってしまった。
English: In order to look for it he went to Ryugu (the Palace of the Dragon King) as he was told by Shiotsuchinokami.
Japanese: 探し求めるために塩椎神（しおつちのかみ）の教えにより龍宮（又は龍宮）に赴いた。
English: He then married Toyotmahime, a daughter of Watatsuminokami (sea god) (Toyotamahiko), obtained the fishing hook, Shiomichinotama (tide flowing jewel) and Shiohinotama (tide restraining jewel), and he subjugated his older brother.
Japanese: そして海神（豊玉彦）の女・トヨタマヒメ（とよたまひめ）と結婚、釣針と潮盈珠（しおみちのたま）・潮乾珠（しおひのたま）を得て兄を降伏させたという話。
English: Hoderi used to catch fishes large and small as Umisachihiko (fisherman), and Hoori used to catch animals large and small as Yamasachihiko (hunter).
Japanese: ホデリは海幸彦（漁師）として大小の魚をとり、ホオリは山幸彦（猟師）として大小の獣をとっていた。
English: Hoori tried to catch fish using his older brother's fishing hook (umisachi), but not only did he not catch even one single fish, he lost the fishing hook in the sea.
Japanese: ホオリは兄の釣針（海さち）で魚を釣ろうとしたが1匹も釣れず、しかもその釣針を海の中になくしてしまった。
English: His older brother Hoderi also could not catch any animals, so he tried to get his tools back saying, 'the bounty of the mountain and the bounty of the sea cannot be obtained unless you use your own tools.'
Japanese: 兄のホデリも獲物を捕えることができず、「山さちも己がさちさち、海さちも己がさちさち（山の幸も海の幸も、自分の道具でなくては得られない）」と言って自分の道具を返してもらおうとした。
English: When Hoori told Hoderi about losing the fishing hook Hoderi reproached Hoori.
Japanese: ホオリが釣針をなくしてしまったことを告げると、ホデリはホオリを責めた。
English: Hoori made 1000 fishing hooks from his own sword, but Hoderi did not accept any of them saying 'it needs to be that particular fishing hook.'
Japanese: ホオリは自分の剣から1000の釣針を作ったが、ホデリは「あの釣針でなければだめだ」として受け取ろうとしなかった。
English: When Hoori was sad and crying by the sea Shiotsuchinokami (god of ocean currents) came by.
Japanese: ホオリが海辺で泣き悲しんでいると、そこに塩椎神（しおつちのかみ。潮流の神）がやって来た。
English: When Hoori explained the problem Shiotsuchinokami made a small boat and put Hoori on it, and he told him to go to the palace of Watatsuminokami (sea god).
Japanese: ホオリが事情を話すと、塩椎神は小船を作ってホオリを乗せ、ワタツミ神（海神）の宮殿へ行くように言った。
English: Hoori went to Watatsuminokami's palace as he was told, and when he was waiting there a female servant of the sea god's daughter, Toyotamabime, came out to get some water.
Japanese: 教えられた通りワタツミ神の宮殿へ行き、そこで待っていると、海神の娘のトヨタマビメの侍女が水を汲みに外に出て来た。
English: Hoori asked for water, and the female servant poured water in a vessel and gave it to Hoori.
Japanese: ホオリが水が欲しいと求めたので、侍女は水を汲み器に入れてホオリに差し上げた。
English: Instead of drinking the water Hoori put in his mouth the jewel he was wearing around his neck, and he spat out the jewel into the vessel.
Japanese: ホオリは水を飲まずに首にかけていた玉を口に含んでその器に吐き入れた。
English: Toyotamabime, who became interested, went outside, and when she saw Hoori she fell in love with him at first sight.
Japanese: 不思議に思って外に出てみたトヨタマビメは、ホオリを見て一目惚れした。
English: Her father, the sea god, also went outside and said this man was Tenson (the grandson of the sun goddess) Ninigi's son Soratsuhiko (Hoori's honorific name), and he immediately married his daughter Toyotamabime to him.
Japanese: 父である海神も外に出て、そこにいるのが天孫ニニギの子のソラツヒコ（ホオリの尊称）であると言い、すぐに娘のトヨタマビメと結婚させた。
English: The sea god gathered all the fishes and when he asked if anyone had a fishing hook he found out that it was stuck in the throat of a red porgy.
Japanese: 海神は魚たちを呼び集め、釣針を持っている者はいないか問うと、赤鯛の喉に引っかかっていることがわかった。
English: The sea god gave Hoori the fishing hook as well as Shiomichinotama and Shiohinotama, and he told him as follows.
Japanese: 海神は釣針と鹽盈珠（しおみちのたま）・鹽乾珠（しおひのたま）をホオリに差し出し、こう言った。
English: Keep your hands behind your back when you give the fishing hook back to your older brother saying "this fishing hook is obobari, susubari, majibari, urubari (a fishing hook that makes you depressed, a fishing hook that makes you anxious, a fishing hook that make you poor, and a fishing hook that makes you dumb)."
Japanese: 「この釣針を兄に返す時、『この針は、おぼ針、すす針、貧針、うる針（憂鬱になる針、心が落ち着かなくなる針、貧しくなる針、愚かになる針）』と言いながら、手を後に回して渡しなさい。」
English: If your older brother makes a rice field on a higher ground, then make yours on a lower ground.'
Japanese: 「兄が高い土地に田を作ったらあなたは低い土地に、兄が低い土地に田を作ったらあなたは高い土地に田を作りなさい。」
English: If your brother attacks you, then use Shiomichinotama to drown him, and if he suffers and begs for forgiveness then save his life with Shiohinotama.'
Japanese: 「兄が攻めて来たら鹽盈珠で溺れさせ、苦しんで許しを請うてきたら鹽乾珠で命を助けなさい」
English: Because the sea god controls water Hoderi's rice field did not get water, and Hoderi eventually became poor.
Japanese: 海神が水を掌っているので、ホデリの田には水が行き渡らず、ホデリは次第に貧しくなっていった。
English: When Hoderi attacked Hoori, Hoori used Shiomichinotama and drowned him, and when Hoderi suffered and asked for forgiveness he took out Shiohinotama and saved his life.
Japanese: ホデリがホオリを攻めて来ると、ホオリは塩盈珠を出して溺れさせ、ホデリが苦しんで許しを請うと、塩乾珠を出して救った。
English: As this was repeated Hoderi surrendered, and he said he would serve Hoori and protect him day and night.
Japanese: これを繰り返しているとホデリは降参し、ホオリに仕えて昼夜お守りすると言った。
English: Hoderi is the patriarch of Hayato, and even to this day the people of Hayato serve him by acting out how Hoderi drowned.
Japanese: ホデリは隼人の祖であり、今でも隼人はホデリが溺れた時の仕種を演じて仕えているのである。
English: Legends that take the form of visiting a foreign land by chasing a lost fishing hook or a hunting tool and getting one's revenge on the owner by finding and obtaining these items can be found in various places throughout the world.
Japanese: 失った釣針や猟具を追って異郷を訪問し、これを手に入れてから持ち主に復讐するという形式の説話は、世界各地に見られる。
English: Furthermore, stories about confrontations of a mountain god and a sea god causing a large-scale flooding can be found in various places throughout the world.
Japanese: また、山の神と海の神が対立し大洪水が起きるという説話も、世界各地に見られる。
English: In Japanese mythology, the fighting between the people of Tenson and the people of Hayato was added.
Japanese: 日本神話においては、それに天孫民族と隼人族との闘争を重ね合わせたものとも考えられる。
English: This story is a precursor to senkyo-tairyu-setsuwa (stories about sojourn at an area where hermits dwell), stories of marriages between gods and humans, and Urashimataro
Japanese: この説話は、日本において仙郷滞留説話、神婚説話、浦島太郎の先駆をなすものでもある。
English: In "Manyoshu" (Collection of Ten Thousand Leaves), 'Tsukuyomi' appears as someone that has mystical water 'ochimizu' that brings back youth.
Japanese: 『万葉集』の中で「月夜見」は、若返りの霊水「をち水」を持つ者として登場する。
English: 天橋(文) 長雲鴨 高山(文) 高雲鴨 月夜見乃 持有越水 伊取來而 公奉而 越得之(旱)物'
Japanese: 「天橋(文)長雲鴨高山(文)高雲鴨月夜見乃持有越水伊取來而公奉而越得之(旱)物」
English: Though Bridge to Heaven is long and Takayama is high, I want to go and get Tsukuyomi's ochimizu and present it to you so that you can regain your youth.
Japanese: 天橋も長くもがも高山も高くもがも月夜見の持てるをち水い取り来て君に奉りてをち得てしかも（3245）
English: 天なるや 日月のごとく 我が思へる 君が日に異に 老ゆらく惜しも (3246)
Japanese: 天なるや日月のごとく我が思へる君が日に異に老ゆらく惜しも（3246）
English: They express the sadness of seeing an aging person and a desire to bring back youth by somehow obtaining 'ochimizu' that 'Tsukuyomi' in heaven has and offer it to that person.
Japanese: 年老いていく人を嘆いて、どうにかして天にいる「月夜見」が持つという「をち水」を取り、あなたに奉りたいと若返りの願望を詠んでいる。
English: 我が手元 まかむと思はむ ますらをは をち水求め 白髪生ひにたり (Vol. 4, 627)
Japanese: 我が手元まかむと思はむますらをはをち水求め白髪生ひにたり（巻4・627）
English: 白髪生ふる ことは思はず をち水は かにもかくにも 求めてゆかむ (Vol.4, 628)
Japanese: 白髪生ふることは思はずをち水はかにもかくにも求めてゆかむ（巻4・628）
English: 古ゆ 人の言ひける 老人の をつといふ水ぞ 名に負ふ瀧の瀬 (Vol.6, 1034)
Japanese: 古ゆ人の言ひける老人のをつといふ水ぞ名に負ふ瀧の瀬（巻6・1034）
English: As it can be seen from above, each poem expresses an earnest desire to seek 'ochimizu' that brings back youth to an aged person.
Japanese: とある如く、いずれの歌にも年老いた者を若返らせる「をち水」を求める切実な心が詠み込まれている。
English: Hideo ARAI, in his paper, 'A Little Thought on 'Ochimizu that Tsukuyomi Has'' (in 'Nihon Bungei Kenkyu' (Japanese Literary Studies), April, 1991) pointed out from the standpoint of folklore that several rituals that obtain 'wakamizu,' which expels evil atmosphere for the year, are performed on New Year's Day in various localities in Japan, and that 'Wakamizu wo sonau' (offering of wakamizu) performed on the first day of spring as an annual event during the Heian period is observed in records such as "The Engishiki" (an ancient book for codes and procedures on national rites and prayers) "Nenchu gyoji hisho" (record of annual events) and issho (lost book) "月舊記."
Japanese: 新井秀夫は、論文「「月夜見の持てるをち水」小考」（「日本文芸研究」1991年4月）において、民俗学の見地から、元旦に一年の邪気を払う「若水」を汲む行事が日本各地で多数採取されていること、そして『延喜式』『年中行事秘抄』や佚書『月舊記』などの文献に平安時代の年中行事として、立春の日に行われる「供若水」が見られることを指摘している。
English: He discusses that as with the seasons that changed in ancient Japan, there existed a belief in the so-called 'wakamizu' that purified the body and the mind and recharged life force by obtaining sacred water 'wakamizu' at the beginning of spring.
Japanese: 古代日本に季節が新しく生まれ変わるのと同じように、春の始めに聖なる水「若水」を汲み、身心を清め生気をたくわえるいわゆる「若水」信仰の存在を考察している。
English: Furthermore, the belief that views a certain type of water as sacred water that brings back youth can be seen in many places in poems that reads about 'ochimizu' and rejuvenation in Manyoshu.
Japanese: そして、ある種の水を若返りの水として神聖視する信仰は、万葉集においては「変若水」や若返りを詠んだ歌に散見されている。
English: Because it is difficult to think that this is simply a literary expression, he discusses that there existed a belief in 'wakamizu' behind these poetic expressions.
Japanese: 単純な文学的表現とは考えにくいので、これらの歌表現の背景に「若水」信仰が存在したのではないかと考察している。
English: The connection between 'the moon and the water that brings back youth' is also mentioned in the ethnic lore of Okinawa that has been included in "Tsuki to Fushi" (moon and immortality) (The Toyo Bunko [Oriental Library]) authored by Nikolai Aleksandrovich Nevskii, a Russian scholar of Asian Studies.
Japanese: 「月と若返りの水」の結びつきは、ロシアの東洋学者ニコライ・アレクサンドロヴィッチ・ネフスキーが著した『月と不死』（東洋文庫）に採集された、沖縄の民族伝承にも語られている。
English: In the ancient times, when people first began to live on Miyako-jima Island, the moon and the sun sent a human named Akariyazagama to earth on the first night of setsusai (festival marking a seasonal change), carrying a bucket of shijimizu (water that brings youth) and a bucket of shinimizu (water that brings death) on a lever.
Japanese: 太古の昔、宮古島にはじめて人間が住むようになった時のこと、月と太陽が人間に長命を与えようとして、節祭の新夜にアカリヤザガマという人間を使いにやり、変若水（シジミズ）と死水（シニミズ）を入れた桶を天秤に担いで下界に行かせた。
English: However, when he put down the buckets and took a rest stop on the way, a snake appeared and bathed in shijimizu.
Japanese: しかし彼が途中で桶を下ろし、路端で小用を足したところ、蛇が現れて変若水を浴びてしまった。
English: However, gods pitied humans, and every year since then, they send 'wakamizu' on the day of the setsusai so that the humans can regain a little bit of their youth.
Japanese: しかし、神は人を哀れみ、少しでも若返りできるよう、その時から毎年、節祭の祭日に「若水」を送ることとなった。