nntsuzu/KFTT huggingface dataset:
English: Therefore, it represents something different from iwakura, because 'saka' is the border marking the sacred realm, and the Chinese character 'magaki' used in himorogi (primitive shrine) also means border in the form of a fence, and the basis of forbidden land implies a border marking the 'sacred realm' or a border between 'the eternal realm and this world.'
Japanese: したがって、磐座とは異なるなにか、「さか」とは神域との境であり、神籬の「籬」も垣という意味で境であり、禁足地の根拠は「神域」や「常世と現世」との端境を示している。
English: In Shinto rituals the deity descended from its body, which is iwakura, onto yorishiro (object representing a divine spirit) (called himorogi), and yorishiro and kamui (deity) were used as the focus of the celebration.
Japanese: 神事において神を神体である磐座から降臨させ、その依り代（神籬という）と神威をもって祭りの中心とした。
English: With time, as the main shrine, where the deity is considered to always reside, became permanently installed, the object of worship moved away from the body of the deity and changed to the shrine itself.
Japanese: 時代とともに、常に神がいるとされる本殿が常設されるに従って信仰の対象は神体から遠のき、神社そのものに移っていった。
English: However, in most cases the shrine is built at the original site of worship in Koshintoism from ancient times.
Japanese: しかし、元々は古神道からの信仰の場所に、社（やしろ）を建立している場合がほとんどである。
English: Therefore, in many cases sacred trees and sacred spirit rocks decorated with shimenawa (sacred rice-straw ropes) are used as yorishiro, and they remain as they are within the grounds of the shrines.
Japanese: したがって、境内に依り代として注連縄が飾られた神木や霊石が、そのまま存在する場合が多い。
English: Currently, the trend is that forests and trees, such as the sacred trees, or the broad-leaved evergreen trees, such as sakaki, used as yorishiro in rituals are called himorogi worship or himorogi, and worshiping of mountains, rocks, boulders as yorishiro are called iwakura.
Japanese: 現在ではご神木などの樹木や森林または、儀式の依り代として用いられる榊などの広葉常緑樹を、神籬信仰や神籬と言い、山や石・岩などを依り代として信仰することを磐座という傾向にある。
English: Hobei (hohei) means to offer heihaku (paper, silk cuttings or red and white cloth presented to deities) to shrines and the Imperial mausoleums by the Emperor's command.
Japanese: 奉幣（ほうべい、ほうへい）とは、天皇の命により神社・天皇陵などに幣帛を奉献することである。
English: Engishiki jinmyocho (a register of shrines in Japan) records a list of shrines worthy of receiving hobei, and 3132 of them are recorded.
Japanese: 延喜式神名帳は奉幣を受けるべき神社を記載したものであり、ここには3132座が記載されている。
English: The hobeishi had to be someone of a court rank higher than Goi (Fifth Rank) as well as a person of the deity's will in accordance with bokusen (divination).
Japanese: 奉幣使には五位以上で、かつ、卜占により神意に叶った者が当たると決められていた。
English: There was a rule that the members from the O clan (the Shirakawa family) served at Ise-jingu Shrine, the members from the Wake clan served at Usa-jingu Shrine and the members of the Fujiwara clan served at Kasuga-taisha Shrine.
Japanese: 伊勢神宮には王氏（白川家）、宇佐神宮には和気氏、春日大社には藤原氏の者が遣わされる決まりであった。
English: Normally, hobeishi was accompanied by a senmyoshi (a messenger of imperial edict), and after the hobei ritual the senmyoshi read the imperial edict.
Japanese: 通常、奉幣使には宣命使が随行し、奉幣の後、宣命使が天皇の宣命を奏上した。
English: After the medieval ages, the hobei ritual at Kanname-sai festival held at Ise-jingu Shrine was given the special name of reihei.
Japanese: 中世以降、伊勢神宮の神嘗祭に対する奉幣のことを特に例幣（れいへい）と呼ぶようになった。
English: The hobeishi serving at the reihei ritual was called reiheishi (or Ise reiheishi, to distinguish from Nikko reiheishi mentioned later).
Japanese: 例幣に遣わされる奉幣使のことを例幣使（後述の日光例幣使と区別して伊勢例幣使とも）という。
English: Occasional hobei rituals for reporting to Ise-jingu Shrine the dates of the emperor's enthronement, Daijo-sai festival and genpuku ritual (celebration of one's coming of age) is called yoshinohobei.
Japanese: また、天皇の即位・大嘗祭・元服の儀の日程を伊勢神宮などに報告するための臨時の奉幣を由奉幣（よしのほうべい）という。
English: In 1744, the hobei ritual was revived for the first time in 300 years at 22 shrines belonging to the Seven Upper Shrines.
Japanese: 延享元年（1744年）、約300年ぶりに二十二社の上七社への奉幣が復興された。
English: The Nikko reiheishi system, in which the messengers were sent to the reisai (regular festivals) at Nikko Tosho-gu Shrine, began in 1646.
Japanese: 正保3年（1646年）より、日光東照宮の例祭に派遣される日光例幣使の制度が始まった。
English: During the Edo period, the mere mention of reiheishi often referred to Nikko reiheishi.
Japanese: 江戸時代には、単に例幣使と言えば日光例幣使を指すことの方が多かった。
English: Going to Nikko at the time was a tremendous 'trip to the countryside' to a Nikko reiheishi, and therefore, there was a desire to finish the hobei ritual as soon as possible and return home.
Japanese: 日光例幣使にとって、当時日光へ出向くことは大変な「田舎道中」であり、一刻も早く行って奉幣を済ませて帰りたいという心理があった。
English: Furthermore, having to go via Edo during the trip meant many troublesome issues such as visiting the bakufu.
Japanese: また道中で江戸を経由することとなると幕府への挨拶など面倒も多かった。
English: Therefore, reiheishi took the inland route of Nakasendo Road - Kuraga no shuku Post Station - Reiheishi Kaido Road for the trip to Nikko, without going through the Tokaido Road and Edo.
Japanese: そのため、例幣使は東海道・江戸を経由せず、中山道～倉賀野宿～例幣使街道という内陸経由で日光へ往復した。
English: However, they held a tremendous influence during the trip because they bore the authority of the Imperial Court and the bakufu.
Japanese: しかし、道中では朝廷と幕府の権威を一身に背負ったため大変な権勢を誇った。
English: Because the trip was a government service, post stations and sukego-mura villages (government assigned villages along frequently-traveled roads that provided inns and resources for travelers) were made to contribute their support for free, which caused them a tremendous inconvenience.
Japanese: 公務であるため宿場や助郷村は無賃で道中に協力させられ大変な迷惑をこうむったという。
English: When the palanquin shook even a little bit the rider jumped out of the palanquin and insisted by saying "I fell off the palanquin because of the improper pace of the palanquin carriers, I will report this insolence to the bakufu."
Japanese: ・駕籠が少しでも揺れると自ら駕籠の中から飛び出して『人足の不調法で駕籠から落とされた、この無礼を幕府に訴える』と主張した。
English: The reiheishi brought large amounts of empty nagamochi (trunks) and made requests such as six carriers (carried by six people) or eight carriers (carried by eight people).
Japanese: ・大量の空の長持を用意しそれに対し六人持ち(人足六名で担ぐ)、八人持ち(人足八名で担ぐ)などと指示を行った。
English: Furthermore, he insisted on having a number of carriers far beyond what the post station could provide.
Japanese: また、宿場が用意できる人数を大幅にこえる人足数をそろえるよう主張した。
English: This was done so in order to wrangle money from the post station to compensate for the insufficient number of carriers (the reiheishi supposedly had to hire carriers himself).
Japanese: これは不足した人足分について宿場側より補償金をせしめるためである(例幣使側が直接人足を雇用したという建前)。
English: However, upon departure he packed all the furniture and household goods, including even the stone weight used for making pickles, into the empty nagamochi mentioned before, then departed.
Japanese: しかし、出立時には家財道具一式、それこそ漬物石にいたるまで前述の空の長持に詰め込んで出発したという
English: In 1908, detailed regulations on hobei were established by "Koshitu Saishi Rei" (Imperial household religious rites ordinance).
Japanese: 明治41年（1908年）、『皇室祭祀令』により奉幣についての細かな規定が定められた。
English: After World War II, hobei rituals at events such as reisai held at Chokusai-sha (shrines attended by imperial envoy), such as Ise-jingu Shrine, and hobei rituals at Shikinen-sai festival (religious festivals held on fixed years) at sanryo (Imperial mausoleum) have been performed.
Japanese: 第二次大戦後は、伊勢神宮などの勅祭社の例祭などに対する奉幣、および、山陵の式年祭に対する奉幣が行われている。
English: Kamu-oichi-hime is a Shinto goddess from Japanese mythology.
Japanese: 神大市比売（かむおおいちひめ）は、日本神話に登場する神(神道)である。
English: She is often enshrined under the name of Otoshimioya no Kami.
Japanese: 神社の祭神としては大歳御祖神（おおとしみおやのかみ）の神名で祀られることが多い。
English: She was a daughter of Oyamazumi and became the second wife of Susanoo, after Kushinada-hime, giving birth to two sons, Ukanomitama, 'Inari-shin' (the god of the harvest) and Otoshi no Kami (god of the incoming year).
Japanese: オオヤマヅミの子で、クシナダヒメの次に須佐之男命の妻となり、ウカノミタマ（稲荷神）と年神を産んだ。
English: Both her sons have connections with agriculture and Kamu-oichi-hime is also worshiped as the goddess of agriculture and food.
Japanese: 2柱の御子神はどちらも農耕に関係のある神であり、神大市姫命もまた農耕神・食料神として信仰される。
English: It seems that the 'Oichi' part of her name comes from placenames in regions such as Yamato, Ise and Bicchu; additionally, since 'Kamu-oichi' can be translated as a 'godly, splendid market,' she is also worshiped as the guardian god of markets.
Japanese: 神名の「大市」は大和・伊勢・備中などにある地名に由来するものとみられるが、「神大市」を「神々しい立派な市」と解釈し、市場の守護神としても信仰される。
English: Shrines where Kamu-oichi-hime is worshiped include Otoshimioya-jinja Shrine, inside of Shizuoka Sengen-jinja Shrine (Aoi Ward, Shizuoka City, Shizuoka Prefecture), Ichihime-jinja Shrine (Shimogyo Ward, Kyoto City), Ouchi-jinja Shrine (Bizen City, Okayama Prefecture), etc.
Japanese: 神大市姫命を祀る神社として、静岡浅間神社内の大歳御祖神社（静岡県静岡市葵区）、市比売神社（京都市下京区）、大内神社（岡山県備前市）などがある。
English: Izunahime no Mikoto is a goddess enshrined at Izuta-jinja Shrine on Mt. Kochi, Tosashimizu City, Kochi Prefecture and at the Izuta-jinja Shrines in Tamura and Maehama districts of Nankoku City.
Japanese: 伊豆那姫命（いづなひめのみこと）は高知県土佐清水市高知山の伊豆田神社、南国市田村地区および前浜地区の伊都多神社にて祭られる神。
English: Because the records were lost in a fire at Izuna-jinja Shrine, which serves as the main shrine, her origins and other details are unknown.
Japanese: 本社である伊豆那神社が江戸時代幕末期に火災に遭い記録が消失している為に由来などは未詳である。
English: However, Izunahime no Mikoto has been worshipped as an "ubusunagami" (guardian deity of one's birthplace) since the Muromachi period and earlier.
Japanese: しかし、少なくとも室町時代以前から信仰されている産土神(うぶすながみ)である。
English: The Izunahime no Mikoto enshrined at the Maehama Izuta-jinja Shrine was widely worshipped throughout Tosa Province as 'Oizutasama,' who was said to answer prayers for a cure to beriberi.
Japanese: 前浜の伊都多神社では脚気平癒にご利益がある「御伊都多様」として土佐一円で広く崇敬された。
English: In Nankoku City, the Izunahime no Mikoto enshrined at the Izuta-jinja Shrines are traditionally called "Mihashira no menokami" (three sister goddesses).
Japanese: また南国市では伊都多神社に祭られる伊豆那姫命は三柱の姉妹神であるとの言い伝えもある。
English: It is said that the second-eldest sister is the one enshrined in the Maehama district, that the youngest sister is the one enshrined in the Tamura district, and that they are on bad terms.
Japanese: 次女神が前浜・末女神が田村地区の神であり、次女神と末女神が不仲であるとされていたという。
English: It is said that Tsumatsu-hime, together with her brother, Isotakeru no Kami, and sister, Oyatsu-hime, governs wood culture and is worshipped as the goddess of wooden buildings.
Japanese: 抓津姫神は、兄の五十猛神や姉の大屋津姫神と共に木の文化を司るとされ、木造建築などの女神として崇拝されている。
English: The fifth addendum to chapter eight in the first volume of the "Nihonshoki" mentions Tsumatsu-hime in the following passage.
Japanese: 『日本書紀』卷第一第八段の第五の一書は以下のような記述となっている。
English: According to the above passage, Japanese cedars grew from Susanoo no Mikoto's beard, Japanese cypresses from his chest hair, and camphor trees from his eyebrows.
Japanese: 上記によれば、素戔嗚尊の鬚髯からスギ、胸毛からヒノキ、眉毛からクスノキなどの木々が生じた。
English: Then, the three children of Susanoo no Mikoto learned how to use each tree from him and visited every mountain in the country to plant these seeds.
Japanese: そして、素戔嗚尊から各々の用途を教えられた3人の子は日本全国の山々にこれらの種を蒔いて回ったという。
English: The "Chigi hongi" (Original Record of Earthly Deities), which is chapter four of the "Sendai Kujihongi," a text that appeared in the Heian period but whose authenticity is disputed, says as follows:
Japanese: 日本紀講筵の際提出された偽書とされる『先代旧事本紀』巻第四地祇本紀では、以下のような記述となっている。
English: Kamowakeikazuchi no Mikoto is enshrined at Kamowakeikazuchi-jinja Shrine (Kamigamo-jinja Shrine) and also at Kamo-jinja Shrines around the country.
Japanese: 賀茂別雷神社（上賀茂神社）の祭神であり、各地の加茂神社（賀茂神社・鴨神社）で祀られる。
English: When Tamayori-bime, the daughter of the god Kamo Taketsunumi no Mikoto, was playing in the Semi-no-Ogawa River (the Kamo-gawa River) in Ishikawa, a red arrow came floating by.
Japanese: 賀茂建角身命の娘のタマヨリビメが石川の瀬見の小川（鴨川(淀川水系)）で遊んでいたところ、川上から丹塗矢が流れてきた。
English: After taking it home and putting it near her bed, she became pregnant and gave birth to a baby boy.
Japanese: それを持ち帰って寝床の近くに置いたところ玉依日売は懐妊し、男の子が生まれた。
English: When Kamowakeikazuchi no Mikoto reached adulthood, a feast was held in his honor and Kamo Taketsunumi no Mikoto said to him, 'Give this Sake to your father.'
Japanese: 賀茂別雷命が成人し、その祝宴の席で賀茂建角身命が「お前のお父さんにもこの酒をあげなさい」と言った。
English: Stories identical to that of Kamowakeikazuchi no Mikoto's birth can be found in the "Kojiki" concerning Omononushi and Himetataraisuzu-hime, and in the "Hata-shi Honkei-cho" (The True Lineage of the Hata Clan) regarding Areotome and Oyamakui no Kami.
Japanese: なお、賀茂別雷命の出生についての話と同様の話が『古事記』（大物主とヒメタタライスズヒメ）や『秦氏本系帳』（阿礼乎止女と大山咋神）にもある。
English: The latter one, especially, is often mixed up with the birth of Kamowakeikazuchi no Mikoto, leading to the spread of the story that his father was Oyamakui no Kami of Matsuo-taisha Shrine.
Japanese: 特に後者の話と混同されて、「賀茂別雷命の父は松尾大社の大山咋神である」とする話も流布している。
English: Yadaijin is one of the two deity statures in Zuijin (Imperial guards during the Heian period) costumes that are placed at the both sides of Zuijin-mon gate, holding bows and arrows on the observer's left.
Japanese: 矢大臣（やだいじん）は、神社の随身門の左右に安置されている、随身の装束をした2神像のうち、向かって左方の弓矢をもっている神像。
English: Or it is said that the image of Yadaijin comes from Amenooshihi no Mikoto and Amatsukume no Mikoto in the lead, removing Amenoiwahagi (big rocks), holding Kabutsuchi-no-tachi (the ancient sword), 天波十弓 (bows), and 天真児矢 (arrows) at the time of Tensonkorin (the descent to earth of the grandson of the sun goddess).
Japanese: 天孫降臨のとき天忍日命および天久米命が、天石靭をとり、頭椎の太刀を佩き、天波十弓をとりもち、天真児矢をたばさみ、先に立ったさまをうつしたともいう。
English: Tsunofurihayabusa-myojin is a deity enshrined at Tsunofuri-jinja Shrine, which used to be located in Fuchu-cho, Aki-gun, Hiroshima Prefecture.
Japanese: 角振隼総明神（つのふりはやぶさみょうじん）は、広島県安芸郡(広島県)府中町に所在した角振神社の祭神である。
English: Since that shrine collapsed in the Tenbun era however, he has been enshrined with other deities at Sanno-jinja Shrine, a branch shrine.
Japanese: しかし、その神社が天文(元号)年間に崩壊したことにより、その末社の山王神社（現・三翁神社）に合祀されている。
English: Sometime during the 156 years from 784 to 940, Tsunofuri-jinja Shrine was built to enshrine Tunofurihayabusa-myojin, which had until then been enshrined at Hayabuza-jinja Shrine in Tsunofuri-cho, Nara City.
Japanese: この角振神社は、平安時代中期の延暦三年（784年）から天慶三年（940年）までの156年間の間に、奈良市角振町にある隼神社より分祀建立されたものである。
English: "Narabomoku-sekkai", written by Kodo MURAI in the mid-Edo period, contains the following description of Hayabuza-jinja Shrine.
Japanese: 隼神社は、江戸時代中期に村井古道によって著された『奈良坊目拙解』によると、以下のような記載がある。
English: The description in the "Narashishi Shaji-hen (History of Nara City, Shrines and Temples)" also follows what is written in "Narabomoku-sekkai."
Japanese: また、『奈良市史社寺編』での記載内容も『奈良坊目拙解』を踏襲している。
English: He is the patriarch of the Hayato people (an ancient people from southern Japan), is also called Umisachihiko, and is an older brother of Hikohohodemi no Mikoto (also known as Yamasachihiko), who was the grandfather of the first emperor, Jinmu.
Japanese: これは隼人族の祖であり、海幸彦とも呼ばれ、神武天皇の祖父で山幸彦とも言われている、彦火火出見尊（ひこほほでみのみこと）の兄にあたる。
English: After Umisachihiko was defeated in battle against his younger brother, Yamasachihiko, he became guard of Miyagi Prefecture for generations.
Japanese: 兄・海幸彦は、弟・山幸彦との戦いに敗れて、代々、宮城の警固に任じられた。
English: According to the description of Tsubakimoto-jinja Shrine (where Tsunofuri no Okami is enshrined) which is located in Kasuga-taisha Shrine Chu-in Temple, Tsunofuri no Kami is 'one of the valiant Kenzokushin (ancillary deities) of Omiya and a god who drives off disaster.'
Japanese: 春日大社中院に鎮座している椿本神社（角振大神を祭神とする）の説明書には「勇猛果敢な大宮の脊属神に坐し、天満退散・攘災の神様」とされている。
English: The entry for August 11, 1543 in the "Tamonin nikki" diary includes the following description:
Japanese: 『多聞院日記』の、天文12年（1543年）7月1日には以下の記載がある。
English: 此の宮ハ角振ノ神トテ名誉ワ々シキ神也、山内ニオイテハ椿本神社是也、或時禁裏ニ御受戒ノ時、白昼ニ天狗共多ク出現シテ異類異形ノ物来タレリ、其時帝王今日ハ番ノ神ハ誰ソト被仰レシ時、角振ノ神也ト申ス時、浄衣ノオトハリハリトシテ御出仕の音シケレハ、天魔悉以消滅了ト申伝云々。
Japanese: 此の宮ハ角振ノ神トテ名誉ワ々シキ神也、山内ニオイテハ椿本神社是也、或時禁裏ニ御受戒ノ時、白昼ニ天狗共多ク出現シテ異類異形ノ物来タレリ、其時帝王今日ハ番ノ神ハ誰ソト被仰レシ時、角振ノ神也ト申ス時、浄衣ノオトハリハリトシテ御出仕の音シケレハ、天魔悉以消滅了ト申伝云々。
English: The 'Incident of the Tengu (long-nosed goblin) entering Higashi Sanjo-dono Palace,' the fourth volume of the "Kasuga-gongen-kie" (Scroll of the Story of the Kasuga Gongen Shrine) written in 1309, includes a story in which Tengu Hoshi, who had sneaked into the Higashi Sanjo-dono Palace of FUJIWARA no Tadazane who was Kanpaku (chief adviser to the Emperor), was wiped out by the power of Tsunofuri-myojin, and the end of the story includes the following description:
Japanese: 延慶2年（1309年）の『春日権現記絵』第4巻「天狗参入東三条殿事」には、関白・藤原忠実の東三条邸に忍び込んだ天狗法師を、角振明神の霊威によって追い払う話が見られ、その終わり部分に以下の記載がある。
English: …その御聲につきて春日大社神主時盛まいりて候けり、これをみて天狗法師どもみなにげうせにけり、つのふり、はやぶさの明神は春日御にて、御社におわします也。
Japanese: …その御聲につきて春日大社神主時盛まいりて候けり、これをみて天狗法師どもみなにげうせにけり、つのふり、はやぶさの明神は春日御にて、御社におわします也。
English: Shichimen-tennyo is the former name of Shichimen-daimyojin, a goddess whom followers of the Nichiren school of Buddhism believe protects the Lotus Sutra ('Hoke-kyo' in Japanese).
Japanese: 七面大明神（しちめんだいみょうじん）は、その昔は七面天女と呼ばれ日蓮宗系において法華経を守護するとされる女神である。
English: Originally, Shichimen-tennyo was worshipped as the guardian goddess of Kuon-ji Temple at Mt. Minobu, the head temple of the Nichiren sect.
Japanese: 七面天女は、当初日蓮宗の総本山である身延山久遠寺の守護神として信仰された。
English: Later, as the Nichiren school spread, she came to be enshrined as the goddess who protects the Lotus Sutra at Nichiren sect temples across Japan.
Japanese: やがては日蓮宗が広まるにつれ、法華経を守護する神として各地の日蓮宗寺院で祀られるようになった。
English: Legend has it that Nichiro and Lord Sanenaga NANBU, disciples of Nichiren, climbed the mountain and performed the ceremonial division and transfer of Shichimen-daimyojin on the morning of October 13, 1297.
Japanese: 伝説によりと日蓮の弟子の日朗と南部實長公が登山して永仁五年九月十九日朝に七面大明神を勧請してといわれている。
English: It is said that a young girl who lived in seclusion on Mt. Minobu, often appeared to listen to sutra chanting and Buddhist sermons performed by Nichiren at the Koza stone (the stage on which Nichiren sat) in Myosekibo Temple; in fact she was a dragon living in Mt. Shichimen and she came to be enshrined as the guardian goddess of Kuon-ji Temple after being enlightened by Nichiren.
Japanese: 身延山に隠棲していて現在の妙石坊の高座石で日蓮の読経と法話を拝聴するために度々現れた若い娘が、実は七面山に棲む竜の変化した姿であり、日蓮の教化により久遠寺の守護神として祀られるようになったという。
English: Shichimen-tennyo is often depicted as a Tennyo (Celestial Maiden) with one face and two arms holding a jewl and a key in her hands.
Japanese: 七面天女の形象は、多くは一面二臂の天女形で、手に宝珠と鍵を持つ姿で現される。
English: Kogakusho (the Imperial Learning Place) and Kangakusho (the Chinese Learning Place) were higher educational institutions established in Kyoto by the Meiji Government immediately after the Restoration of Imperial Rule.
Japanese: 皇学所（こうがくしょ）・漢学所（かんがくしょ）は、王政復古(日本)直後に明治政府によって京都に設置された高等教育機関。
English: In 1847, Emperor Ninko set up Gakushuin in Kyoto Imperial Place for the purpose of re-establishing educational institutions.
Japanese: 仁孝天皇は教育機関再建を目指して京都御所内に学習院を設置した（弘化4年（1847年））。
English: Due to political turbulence during Taisei Hokan (transfer of power back to the Emperor), Gakushuin was closed down for a half year but resumed on April 4,1868.
Japanese: 学習院は大政奉還以後の政治的混乱から一時閉鎖していたが、大政奉還から半年後の明治元年3月12日(旧暦)（1868年）に再開された。
English: However, since Gakushuin adopted an educational policy based on Confucianism like old Daigaku-ryo did, scholars of Kokugaku (Japanese classical literature) were disaffected and they asked for the reformation of Gakushuin, centering on Kokugaku and Shinto, or the establishment of schools under the new system.
Japanese: だが、学習院が旧来の大学寮同様の儒教に基づく教育方針を採っていたことに不満を抱いた国学者は、国学と神道を中心に据えた学習院の改革あるいは新制学校の創設を求めたのである。
English: Previously, three scholars of Japanese classical literature: Atsutane HIRATA, Misao TAMAMATSU, Harumichi YANO were required to do a research about the new school system.
Japanese: これに先立って、平田鉄胤・玉松操・矢野玄道の3名の国学者に新制学校の調査を命じられた。
English: According to the report, Gakusha-sei system was to be adopted to replace Daigaku-ryo or Gakushuin, consisting of five subjects: Honkyo-gaku (study of Japanese classical literature, Shinto), Keisei-gaku (politics, economics), Jisho-gaku (literature, calligraphic works and paintings), Hogi-gaku (medicine, art), and Gaiban-gaku (Western studies, science).
Japanese: 報告では、大学寮・学習院に替わって学舎制を導入して本教学（国学・神道）・経世学（政治・経済）・辞章学（文学・書画）・方伎学（医学・芸術）・外蕃学（洋学・科学）の5科編成の構成とした。
English: They tried to make the system with Honkyo-gaku, which was centered on Kokugaku, instead of the Confucianism-centered Myogyo-do.
Japanese: 儒教を中心とする明経道に代わり、国学を中心とする本教学を中心とする制度にしようとしたのである。
English: However, on May 7, mainly conservative court nobles who objected the initiative hammered out Daigaku-ryo re-establishment line and changed the name of Gakushuin to Daigakuryo-dai.
Japanese: だが、この構想に反対する保守的な公家勢力を中心に4月15日(旧暦)に学習院を大学寮代と改称して大学寮再建方針を打ち出したのである。
English: Akimichi HASEGAWA was troubled and he sent Tomomi IWAKURA a written opinion to encourage compromise between both sides
Japanese: これを憂慮した長谷川昭道は岩倉具視に意見書を送って両者間の妥協を促す意見書を出した。
English: IWAKURA agreed and on October 28, he made a transition to two educational institutions system: the Kokugaku-centered "Kogakusho" based on HIRATA opinion and the Kangaku-centered "Kangakusho" (Kangaku is the study of Chinese classical literature), which was reorganization of Daigakuryo-dai.
Japanese: 岩倉はこれに同意して9月13日(旧暦)に平田案に基づく国学中心の皇学所と大学寮代を改組した漢学中心の漢学所の2校体制に移行したのである。
English: However, when the capital city was immediately transferred Kyoto to Tokyo, the initiative of the government in Tokyo shifted to establish "Daigaku" based on Shohei-gakko school from the old Edo Shogunate, incorporating Western studies.
Japanese: ところが、直後に東京奠都が決定され、東京に移った政府は旧江戸幕府の昌平学校などを基礎として洋学などを織り交ぜた大学設置構想に修正を行った。
English: As a result, on October 6, 1869, the government gave an order to abolish Kogakusho and Kangakusho after which both were abolished in eight days.
Japanese: この結果、明治2年9月2日(旧暦)に皇学所・漢学所の廃止命令が出され、8日後には皇学所・漢学所ともに廃止されたのである。
English: Under pressure, in January, 1870 (December, 1869 in the old lunar calendar), Rusukan (officer to guard while master's away) set up Daigakuko-dai, which was the combination of Kogakusho and Kangakusho, to complement the development of Tokyo Daigaku (The University of Tokyo) located in Tokyo, on his own authority.
Japanese: これに押された留守官は12月に独断で東京に置かれた東京大学沿革を補完するとして皇学所と漢学所を合併した大学校代を設置した。
English: After that, the initiative of Daigaku (University) establishment developed in Tokyo, and it was in 1897 when Kyoto Imperial University was established in Kyoto.
Japanese: 以後、大学設置構想は東京にて進展し、京都に京都帝国大学が設置されるのは明治30年（1897年）のことであった。
English: Kogakusho was located in the premises of the Kujo family (present day Kyoto Imperial Garden, little north of Kujo-ike pond (Itsukushima-jinja Shrine)) while Kangakusho was located in the premises of the Nashimotonomiya family on the west bank of Kamo-gawa River (Yodo-gawa River system) (around the gym of present day Kyoto Prefectural University of Medicine)
Japanese: 皇学所は丸太町通北の九条家邸内（現在の京都御苑内・九条池（厳島神社）の少し北）、漢学所は鴨川(淀川水系)西岸の梨本宮邸内（現在の京都府立医科大学体育館付近）に所在していた。
English: The god of the hearth is enshrined at hearths, irori (traditional Japanese open hearths) and other places where fire is used.
Japanese: かまど神（かまどがみ）はかまどや囲炉裏などの火を使う場所に祀られる神。
English: Generally, gohei (wooden wands, decorated with two zigzag paper streamers) or talismans are enshrined in a kamidana (a miniature shinto altar) placed near the "kamado" (stove, cooking range) furnace or hearth but the forms of worship vary form from region to region.
Japanese: 一般にはかまどや炉のそばの神棚に御幣や神札を祀るが、祀り方の形態は地方によって様々である。
English: In the Tohoku area, including Miyagi Prefecture and Iwate Prefecture, he is enshrined in an ugly mask made of wood or clay called a Kamaotoko (cauldron male), Hyottoko (fire male), or Kamajin (cauldron person) and hung on a pillar near the kamado.
Japanese: 宮城県や岩手県など東北地方では、竈近くの柱にカマ男、火男、カマジンなどと呼ばれる粘土または木製の醜い面をかけて祀る。
English: In the Shinetsu region, two wooden dolls about 30cm long called Kamagami is the "shintai" (object of worship), while a doll-like paper gohei is worshiped in Kagoshima Prefecture.
Japanese: 信越地方では釜神といって、約1尺の木人形2体が神体であり、鹿児島県では人形風の紙の御幣を祀っている。
English: In some regions, he is enshrined in gohei or talismans kept on a pillar or shelf near the kamado; in others, a gotoku (metal stand) or other implements used in an irori is regarded as the shintai.
Japanese: 竈近くの柱や棚に御幣や神札を納めて祀ったり、炉の囲炉裏囲炉裏に付属する道具や五徳を神体とする地方もある。
English: The statue of Sanpokojin, a Japanese Buddhist deity, is also known for being worshiped as Kamado-gami.
Japanese: 日本の仏教における尊像・三宝荒神は、かまど神として祀られることで知られる。
English: Because this is a god who values cleanliness and eliminates impurities, he is considered to be linked to the god of fire.
Japanese: これは、清浄を尊んで不浄を排する神ということから、火の神に繋がったと考えられている。