nntsuzu/KFTT huggingface dataset:
English: In the fourth section of the first book, which described Yamatanoorochi in "Nihon Shoki," Susano, who had been expelled from Takamanohara, went down to Soshimari (Shoshimori) in Shiragi.
Japanese: 『日本書紀』における八岐大蛇の記述がある一書第4では、天から追放されたスサノオは、新羅の蘇志摩利そしもりに降りた。
English: Susano didn't want to stay there, so he said 'I do not want to stay here' ('乃興言曰 此地吾不欲居' --original text) and took his son Isotakerunokami to the east by tsuchibune (a ship used to carry sediment) and reached the Torigami no Mine (Range) on the upper Hii-kawa River in Izumo Province('遂以埴土作舟 乘之東渡 到出雲國簸川上所在 鳥上之峯'--original text), whereupon he exterminated Yamatanoorochi.
Japanese: この地吾居ること欲さず「乃興言曰此地吾不欲居」と言い息子の五十猛神（イソタケル）と共に土船で東に渡り出雲国斐伊川上の鳥上の峰へ到った（「遂以埴土作舟乘之東渡到出雲國簸川上所在鳥上之峯」）後八岐大蛇を退治した。
English: At that time he didn't plant the seeds of trees, which Isotakerunokami had brought back from the heavens, in Kara (the old Korea) and planted them in Yashima (also known as Oyashima, Honshu (the main island of Japan)), and Oyashima became the land of mountains.
Japanese: そのとき五十猛神が天から持ち帰った木々の種を、韓（から、朝鮮）の地には植えず、八島（おおやしま、本州のこと）に植えたので、大八州は山の地になったと言う。
English: Also, in the fifth section of the first book he said that children would be in trouble without trees; so he changed his skin hair into trees, established the usage for each kind, and ordered his son Isotakeru and his daughters Oyatsuhime and Tsumatsuhime to plant the trees.
Japanese: また続く一書第5では、木がないと子が困るだろうと言い、体毛を抜いて木に変え、種類ごとに用途を定め、息子の五十猛命、娘の大屋都比賣神、抓津姫神に命じて全国に植えさせたという。
English: In the mythology of Okuninushi, Onamuji (Okuninushi), who came to Susano in Nenokuni (the underworld), fell in love with Suseri-bime, Susano's daughter, at first sight, but Susano set various trials before Onamuji.
Japanese: 大国主の神話において根の国のスサノオの元にやってきたオオナムヂ（大国主）は、スサノオの娘であるスセリビメに一目惚れするが、スサノオはオオナムヂに様々な試練を与える。
English: Onamuji overcame those trials and Susano accepted Onamuji's right to take Suseri-bime as his wife, whereupon he gave Onamuji the name of Okuninushi.
Japanese: オオナムヂはそれを克服し、スサノオはオオナムヂがスセリビメを妻とすることを認め、オオナムヂに大国主という名を贈った。
English: On one hand, he could scream like a child in order to go to his mother's land, but he also showed a brutish side in Takamanohara.
Japanese: 母の国へ行きたいと言って泣き叫ぶ子供のような一面があるかと思えば、高天原では凶暴な一面を見せる。
English: There was a theory that the Eiyutan (a story told to describe a hero's success) of Yamatanoorochi's extermination was a symbol to subjugate the clever Santetsumin (people who had technology for iron-making), and many people believed that attaining the Ama no Murakumo no Tsurugi Sword was symbolic of that.
Japanese: ヤマタノオロチ退治の英雄譚は優秀な産鉄民を平定した象徴と見る説も根強く、天叢雲剣の取得はその象徴であるとの解釈も多い。
English: Susano showed a cultivated side, composing the first waka in Japan and utilizing trees for woodcraft or architecture.
Japanese: しかし、日本初の和歌を詠んだり、木の用途を定めたりなど文化英雄的な側面もある。
English: Some say that this was because Susano was created by an amalgamation of many gods, and other theories suggest this was a side of Susano that appeared as he grew.
Japanese: これは、多数の神が習合してスサノオという神格が創造されたためとする説もあるが、スサノオが成長するにつれて見せる側面であるとする説もある。
English: There were some theories regarding his deity name of 'Susa,' which asserted that it came from the god of storms or the god of rainstorms (Susano's activities in Takamanohara indicated the damage by rainstorms) or that it meant acting on the momentum, having the same root as 'susumu' (progress).
Japanese: 神名の「スサ」は、荒れすさぶの意として嵐の神、暴風雨の神とする説や（高天原でのスサノオの行いは暴風雨の被害を示すとする）、「進む」と同根で勢いのままに事を行うの意とする説がある。
English: Another theory was that it was derived from Susa-jinja Shrine in Izumo (the present-day Susa-jinja Shrine in Izumo City, Shimane Prefecture) (Susano was created by deifying the head of Susa-go), or that it was from the king of iron sand or the chief of O County.
Japanese: また、出雲の須佐神社(出雲市)（現在の島根県出雲市須佐神社(出雲市)）に因むとする説（スサノオは須佐郷の族長を神格化したものとする）、州砂(砂鉄)の王という説から、意宇郡(おうのこおり)の首長とする説などがある。
English: In Kiki-shinwa (the mythology of the Kojiki and Nihon Shoki), Susano was described as being a soshin (an ancestor worshipped as a deity) of a god from the Izumo region, but he received little mention in the "Izumo no kuni fudoki" (the topography of Izumo Province), which provided descriptions of place name systems such as those of Yasugi-go in O County and Susa-go in Iishi County and setsuwa (anecdotes) concerning the mikogami (the child gods in a shrine where parent-child gods are enshrined) so anecdotes concerning the slaying of Yamata no Orochi were not included.
Japanese: 記紀神話においては出雲の神の祖神として書かれているスサノオであるが、『出雲国風土記』ではスサノオはあまり登場せず、意宇郡安来郷や飯石郡（いいしのこおり）須佐郷などの地名制定や御子神たちの説話が書かれており、ヤマタノオロチ退治の説話は記載されていない。
English: Therefore, some say he might have originally been a god in another area, and the possible areas are as follows.
Japanese: そのため元々は別の地方の神ではないかとする説もあり、その地として、以下のような説がある。
English: It might be Kii Province since Okuninushi went to 'Kinokuni' (Land of Trees) before he went to Susano in Nenokuni and his son Isotakeru was enshrined.
Japanese: 大国主がスサノオのいる根の国へ行く前に「木の国」へ行っていること、子のイソタケルが祀られているとしていることなどから紀伊国（熊野三山）とする説
English: There is a theory that it might be Shiragi, since it was written in the fourth section of the first book in Nihon Shoki that he first went down to Soshimori in Shiragi and then came to Torigami no Mine in Izumo.
Japanese: 日本書紀一書第4のまず新羅の曽尸茂梨に天降ってから出雲の鳥上峯に来たとの記述から、新羅の神とする説
English: However, it could be said that he basically developed strong ties with Izumo by looking at the historical records called Kiki and Fudoki.
Japanese: しかし、基本的には記紀、風土記をそれぞれ眺めると出雲との結びつきが強い神といえる。
English: There is Mt. Torikami (now Mt. Sentsu) in Okuizumo-cho on the east side of Izumo Province (the present-day Shimane Prefecture), to which Susano descended, and it was written in Fudoki (ancient record) that Susano named the neighboring city, Yasugi City.
Japanese: 出雲国(現；島根県)東部の奥出雲町にはスサノオが降臨したといわれる鳥髪峰(現；船通山)、それに隣接する安来市はスサノオが地名をつけたという風土記の記述もある。
English: These areas had developed the tatara iron-making method in ancient times, and it was widely thought that this meant that Susano established his rule over the iron-making group by slaying Yamata no Orochi.
Japanese: これらの地域が古代より踏鞴製鉄が盛んであったこともあいまって、オロチ退治は製鉄集団を統治したとの見方も強い。
English: Based on comparative mythology, the mythology of obtaining iron and a sword by exterminating a monster is thought to be a metaphor for the establishment of a nation.
Japanese: また比較神話学的にみると、怪物を倒して鉄や剣を手に入れる神話は国家樹立の比喩であるとする見方もある。
English: There are various theories as to why Susano was thought to be a younger brother of Amaterasu and an important god.
Japanese: スサノオをアマテラスの弟という重要な神とされている理由についても諸説ある。
English: Among the three deities of Izanagi's last children, called Sankishi (in other words, Amaterasu, Tsukuyomi and Susano) the common description was that Amaterasu equaled the sun only, and there was a case where the governing regions of Tsukuyomi and Susano overlapped, depending on the literature.
Japanese: 三貴子（サンキシ）と呼ばれるイザナギ最後の子の三神、つまりアマテラス・ツクヨミ・スサノオのうちで、記述によって共通であるのはアマテラス＝太陽のみで、ツクヨミとスサノオは書物によって統治領域が重なる場合がある。
English: Both Tsukuyomi and Susano were deities of the ocean and this myth was a legacy of the Jomon period.
Japanese: ツクヨミとスサノオが共に海原の神であるのは、太古においてわが国に文化を開いた縄文人たちから伝わる朧な記憶の伝達であるのかもしれない。
English: Voyagers sailing in the sea calculated the time by the night moon and prayed to the ocean deities, wishing for favorable winds.
Japanese: 海上をゆく航海者は夜の月で時を測り、良風を願って海原の神に祈願したのかもしれない。
English: However over time, as the seafarers memories became vague along with the boundaries of governing regions, these deities became separate entities.
Japanese: しかし時代がたつにつれ、神格は分かれ、航海者の記憶は薄れると共に、統治領域についても曖昧になり、やがてそれぞれ独立した存在となったのかもしれない。
English: Another name for Susano was 'Izanagi no Himanako Kaburogi Kumano Okami Kushimikenu no Mikoto,' who was an enshrined deity of Kumano-taisha Shrine in Matsue City, Shimane Prefecture.
Japanese: 島根県松江市にある熊野大社では祭神の「伊邪那伎日真名子加夫呂伎熊野大神櫛御気野命（いざなぎのひまなこかぶろぎくまのおおかみくしみけぬのみこと）」をスサノオの別名としている。
English: It has also been assumed that Susano was Kumano Gongen Deity, an enshrined deity of Kumano-hongu-taisha Shrine in Tanabe City, Wakayama Prefecture.
Japanese: 和歌山県田辺市にある熊野本宮大社の祭神である熊野権現はスサノオのことともされる。
English: Many of these shrines used the names of Gion-sha Shrine and Tenno-sha Shrine but were given their present names upon the separation of Buddhism and Shintoism in the Meiji period.
Japanese: これらの神社は、祇園社や天王社を名乗ったものが明治の神仏分離の際に現在の名前になったものが多い。
English: A 'rin' is placed on a mattress called 'rin futon', which is put on a table called 'rindai'.
Japanese: 「鈴台」と呼ばれる台の上に、「鈴布団」と呼ばれる中敷を置き、その上に「鈴」を乗せて用いる。
English: The stick, which is used to beat a rin, is called 'rinbo', 'bachi' or 'bai'.
Japanese: 鈴を打つ際に用いる棒を、「鈴棒」（りんぼう）、「撥」（ばち）、「倍」（ばい）と呼ぶ。
English: The rin for temples are called 'kinsu', 'kin', or 'kei'.
Japanese: また寺院用の物は、「磬子」（きんす）・「磬」・「鏧」などと呼ばれる。
English: An 'inkin' is a small 'rin' with a cushion and a handle for being portable.
Japanese: 「印金」とは、小型の「鈴」に布団と柄を付けて携帯できるようにしたもの。
English: Instead of 'rin futon', 'kumowa' is used with Otani school's special rindai.
Japanese: 大谷派専用の鈴台を用いる際は、「鈴ふとん」を用いずに、「雲輪」（くもわ）を用いる。
English: In accordance with the proper manner, 'bachi (rin stick)' is placed in the 'rin' at times other than during religious services and on the right side of 'kumowa' over the rindai during religious services.
Japanese: 「撥」（鈴棒）は、勤行時以外は「鈴」の中に入れておき、勤行中は鈴台の上、「雲輪」の右側に置くのが、正式な作法である。
English: A bell is attached to one side of a dokkosho (a pestle with a single sharp blade at each end, found as an attribute of Buddhist guardian figures, and a symbolic item in Esoteric Buddhism), which was used as a weapon in the old days.
Japanese: 古くは武器の一種であった独鈷杵（どっこしょ）の片側に鈴がついたもの。
English: A suzu is a musical instrument, which is made of metal, china, etc., and has a small ball in a hollow sphere.
Japanese: 鈴（すず）とは、金属や陶器などでできた中空の球の中に小さな玉を入れたもの。
English: In Shintoism, a shrine maiden has a mikosuzu (medium bell) on her hand and rings it when she dances kagura (sacred music and dancing performed at shrines).
Japanese: 神道では、神楽（かぐらまい）を巫女（みこ）が舞うとき手に持って鳴らす巫女鈴がある。
English: According to "Kenzoki (Records of Kenzo era)" from "Nihon shoki/ Chronicles of Japan", an old woman called Okime came to Emperor Kenzo in February in the first year of his accession.
Japanese: 『日本書紀』の顕宗紀には、即位元年の2月に置目という名の老婆が顕宗天皇のもとに現れた。
English: Since she pointed the location of his deceased father's bone, the Emperor let her live near the royal palace in appreciation.
Japanese: 亡父の骨の所在を示したため、天皇は礼として置目を宮殿の近くに住まわしめた。
English: He told her 'put a bell at the end of a rope and ring it to tell the receptionist of your arrival when you come to me.'
Japanese: 自分のもとに参る時は「縄の端に鐸を掛けて鳴らし、取次の者に到着を知らせよ」と詔したという記述がある。
English: This is thought to be one of the oldest examples of the practical bell usage in Japan.
Japanese: これは日本における実用的な鈴の使い方としては最も古い例に属すると思われる。
English: A 'temple bell' is mostly used after modern music, especially in contemporary classical music.
Japanese: 「テンプルベル」とは、主に近代音楽以降、特に現代音楽において用いられる。
English: Sukunabikona (also called Sukunahikona, as well as Sukunaminokami, Sukunahikona, Sukunahikone, and so on) is a god in the Japanese mythology.
Japanese: スクナビコナ（スクナヒコナとも。須久那美迦微、少彦名、少日子根など、他多数。）は、日本神話における神。
English: In "Kojiki" (The Records of Ancient Matters) he is said to be a son of Kamimusubi (Kamimusubi no Kami), and in "Nihonshoki" (Chronicles of Japan) he is said to be a son of Takamimusubi (Takamimusubi no Kami).
Japanese: 古事記ではカミムスビ（かみむすびのかみ）の子とされ、日本書紀ではタカミムスビ（たかみむすびのかみ）の子とされる。
English: He is a god who came on the Amenokagami-no-fune Ship when Okuninushi was creating the nation.
Japanese: オホクニヌシの国作りに際し、波の彼方より天乃羅摩船にのって来訪した神。
English: Although he is said to be small, this came later from descriptions that 'he wears the skin of himushi (goose or a moth)' and 'he is one of my children who fell from between my fingers' of Takamimusubi no Kami.
Japanese: 小さいと言われているが、「鵝（ひむし・蛾）の皮の服を着ている」と高御産巣日神の「わが子のうち、指の間から落ちた子」という記述からの後世の想像である。
English: However likening to liquor and stone is merely an imagination from descriptions and refers only to his nature.
Japanese: ただし酒・石に関しては記述よりそうした面が見られると想像されるだけであり、あくまで性質的なものである。
English: According to "Kojiki," Sukunabikona came on Amenokagami-no-fune Ship from between waves when Okuninushi was creating the nation and participated in the creation by order of Onamuchi no Okami.
Japanese: 古事記によれば、オホクニヌシの国土造成に際し、アメノカガミノフネに乗って波間より来訪し、オホナムチ（大己貴）大神の命によって国造りに参加した。
English: Similar description is found in "Nihonshoki" and he rarely appears in other literature than "Kojiki" and "Nihonshoki."
Japanese: 日本書紀にも同様の記述があり、記・紀以外の文献では多くは現れない神である。
English: While he has various aspects of a creator of nations, he is likened to have a personality like that of a naughty child (from the 6th alternate writing of Section 8 in Nihonshoki).
Japanese: 創造における多様な面をもつ神ではあるが、悪童的な性格を有すると記述される（日本書紀八段一書六）。
English: The source of the name Sukunabikona is, according to "Kojiki," his name "Sukuna" (few, little) is just in contrast with "Ona" (many, big) of Onamuchi, and the name does not necessarily mean the size of his body.
Japanese: 名前の由来について、古事記伝によれば「御名の須久那（スクナ）はただ大名持（オホナムチ）の大名と対であるため」とあり、名前が必ずしも体の大きさを表すわけではない。
English: As this god never acts alone but is always with Onamuchi, there are age-old arguments over the relations between these two gods.
Japanese: また、この神が単独ではなく、かならずオホナムチと行動を共にすることから二神の関係が古くから議論されている。
English: Taryo OBAYASHI finds 'the second self' and Atsuhiko YOSHIDA points out a twin-like relation.
Japanese: 大林太良はこの神に「第二の自我」を見、吉田敦彦は双生児的な関係を指摘している。
English: Although Sukunabikona is said to be a toraijin (people from overseas, especially from China and Korea, who settled in early Japan and introduced Continental culture to the Japanese) because of the description that says he came from over the sea, this is only due to an association made from coming on a ship with a foreigner and does not go beyond the bounds of being a unique story.
Japanese: 海から来訪したとの記述により渡来人という説もあるが、船で渡来＝外国人という単純な図式からの連想であり、奇説の域を出ない。
English: In Japan there is a belief from old ages that the Pure Land is over the sea or in the bottom of sea and all the wealth and wisdom and life come from there.
Japanese: 日本は古来より海のかなた、あるいは海底に浄土が存在し、そこからすべての富や知恵・命が来訪するという信仰がある。
English: This is a legend originating from experiences from the Jomon period and it is said Sukunabikona has the same origin.
Japanese: これは太平洋を木船で往来した縄文の頃よりの経験から生まれた伝説であり、この神もそこに由来するとされる。
English: Ikune-jinja Shrine (Nishinari Ward, Osaka City) (Nishinari Ward, Osaka City, Osaka Prefecture): Separated from Ikune-jinja Shrine in Sumiyoshi Ward, Osaka City.
Japanese: 生根神社(大阪市西成区)（大阪府大阪市西成区）：同市住吉区の生根神社より分詞
English: She is also called Toyuuke no Kami, Omonoimi no Kami, Toyooka-hime, Yafune Toyoukehime no Mikoto, Toyuke Okami, Toyouka no Menokami, Toyohirume etc.
Japanese: 別称、豊由宇気神、大物忌神、豊岡姫、屋船豊宇気姫命、止由気大神、止与宇可乃売神、とよひるめ　等々。
English: Kojiki says that Toyouke-bime was the child of Wakumusubi who was born of urine of Izanami (The Female Who Invites), and was enshrined at Watarai of Geku (the outer shrine) after tensonkorin (the descent to earth of the grandson of the sun goddess).
Japanese: 古事記ではイザナミの尿から生まれたワクムスビの子とし、天孫降臨の後、外宮の度相（わたらい）に鎮座したと記されている。
English: Later Toyouke-bime together with other Shokumotsu-shin such as Ogetsu-hime (the food-goddess) and Ukemochi no Kami (goddess who possesses food) were combined with Inari-shin (the god of harvest) (Ukano mitama), and those were thought to be identical.
Japanese: 後に、他の食物神のオオゲツヒメ・保食神などと同様に、稲荷神（ウカノミタマ）と習合し、同一視されるようになった。
English: According to the biography of the Outer Shrine of Ise ("Toyukegu Gishikicho"),Amaterasu Omikami (the Sun Goddess) appeared by the Emperor Yuryaku's bedside, and told him to bring in Toyouke no Okami who was a Mike no Kami (god of foodstuffs) and lived in Hinuma-no-manai, Tanba Province because Amaterasu Omikami did not want to worry about her own food any more.
Japanese: 伊勢神宮外宮の社伝（『止由気宮儀式帳』）では、雄略天皇の夢枕に天照大神が現れ、「自分一人では食事が安らかにできないので、丹波国の比沼真奈井（ひぬまのまない）にいる御饌の神、等由気大神（とようけのおおかみ）を近くに呼び寄せなさい」と言われた。
English: Tangono kuni Fudoki Itsubun, a lost writing of regional gazetteer for Tango Province carries the following story as an engi (writing about the history) of Nagu-no-yashiro Shrine:
Japanese: 丹後国風土記逸文には、奈具社の縁起として次のような話が掲載されている。
English: Eight heavenly maidens were bathing at Hinuma-no-manai of Hiji-no-sato, Tanba-no-kori, and one of the heavenly maidens was unable to return home because an elderly couple hid Hagoromo (a feathered robe).
Japanese: 丹波郡比治里の比沼真奈井で天女8人が水浴をしていたが、うち1人の羽衣を老夫婦が隠してしまったので天に帰れなくなった。
English: After 10 years, however, she was driven out of the house, drifted from place to place, and then settled down in Minagu-mura.
Japanese: しかし、10年後に家を追い出されてしまい、あちこち漂泊した末に未奈具村に至ってそこに鎮まった。
English: Settsu-no kuni Fudoki Itsubun, a lost writing of regional gazetteer for Settsu Province says that Toyouka no Menokami had lived in Mt. Inakura, Settsu Province (not known where it is) before transferred to Tanba Province.
Japanese: 尚、摂津国風土記逸文に、止与宇可乃売神は、丹波国に遷座する前は、摂津国稲倉山（所在不明）に居たとも記されている。
English: Ise Shinto (or Watarai Shinto) (School of Shinto thought) established by Ieyuki WATARAI who was a Shinto priest of Geku (the outer shrine) thinks that Toyouke no Okami was identical to Ame no Minakanushi no Kami or Kuninotokotachi no Mikoto, and she was the first primordial god who came into the world.
Japanese: 外宮の神職である度会家行が起こした伊勢神道（度会神道）では、豊受大神は天之御中主神・国之常立神と同神であって、この世に最初に現れた始源神であるとしている。
English: In "Yamatokatsuragihozan-ki" which had a great impact on establishment of Chusei Nihongi (medieval Nihongi) such as Shito Gobusho (five-volume apologia of Shinto), the document which backs up the legend of Toyouke no Okami came from Katsuragi.
Japanese: また、神道五部書等の中世日本紀の成立に大きな影響を与えた『大和葛城宝山記』では、葛城から豊受大神の伝承を補強する書が出てくる。
English: Nihonshoki says that on August 478, Uranoshimako (Urashimataro) left for the Palace of the Dragon King.
Japanese: 日本書紀には、雄略22年7月に浦の嶋子（浦島太郎）が竜宮城へ出発したことが記されている。
English: It is worth noting that Nihonshoki puts the Chinese style story which is thought to be a fiction ahead of the transfer of enshrined deity to Geku which was related to an important national religious service.
Japanese: しかし、重大な国家的な祭祀と関わる外宮祭神遷宮の事実より、架空と思われる中国風の物語を優先して記していることには大いに注目すべきである。
English: There is intent to try to change the divinity of the deity enshrined in Geku including the story that makes it sound as if Toyouke no Okami were one of the Hagoromo heavenly maiden sisters.
Japanese: 豊受大神をあたかも羽衣天女姉妹の一人であるかのごとく描いていることも含め、外宮祭神の神格を変更しようとした意図が伺える。
English: Mineyama-cho, Tango City where Hinumanai-jinja Shrine is located has a crescent-shaped rice field called Tsukinowaden that Toyouke no Okami started rice cultivation in Tanba and a sacred fountain called Seisuido which was used to immerse rice seed.
Japanese: 比沼麻奈為（ひぬまない）神社のある京丹後市峰山町には、豊受大神が丹波で稲作をはじめられた半月形の月の輪田、籾種をつけた清水戸（せいすいど）がある。
English: Then, there is a theory that Taniwa (田庭) was later changed to Taba (田場) and then Tanba (丹波), and this way the name of place Tanba (丹波) or Tajima (但馬) was started.
Japanese: そして、田場、丹波へと変遷し、丹波、但馬の地名の起源であるという説がある。
English: There was once an old and large rice nursery in Bogaki, Tottori City which had a crescent shaped rice nursery too.
Japanese: なお、鳥取市卯垣（ぼうがき）にも古苗代、大苗代がかつてあり、そこには半月形の苗代があった。
English: This originated in an event where Inaba-daimyojin initiated rice cultivation and the nearby Inaba-jinja Shrine enshrines Inaba-daimyojin.
Japanese: これは稲葉大明神が、稲作を伝授されたことが起源で、近くの稲葉神社はこの稲葉大明神を祀る。
English: This event probably represents Toyouke no Okami's descent to this region.
Japanese: おそらく丹後の豊受大神が、当地に降臨されたことを示すものと考えられえる。
English: That is, it can be said the name of the place Inaba (稲葉, 稲場, or 因幡)derives from those related to Toyouke no Okami.
Japanese: つまり、稲葉（稲場・因幡）の地名由来は豊受大神と関連するものと言える。
English: In the near future, tsukinowaden is needed to be restored to its original size because of its great significance.
Japanese: しかし、その意義の高さから、近い将来元通りに復元されることが望まれる。
English: There is Okami no Mori and Hoi-no-dan which is considered to be the site of Ame-no-manai about half way up the nearby Mt. Kuji-dake.
Japanese: 付近の久次嶽中腹には大神の杜があり、天の真名井の跡とされる穂井の段（ほいのだん）がある。
English: Also rectangular parallelepiped iwakura called Omiaeishi remains, and this is considered the origin of the shrine.
Japanese: また、大饗石（おおみあえいし）と呼ばれる直方体のイワクラが残っており、これが神社の縁起とも言われている。
English: Manai-jinja Shrine in Amanohashidate is positioned linearly with the top of the Mt. Kuji-dake, Omiaeishi, the precincts of Hinumanai-jinja Shrine, and Omiyame-jinja Shrine, and it is likely to be linked.
Japanese: 天橋立の真名井神社は久次嶽山頂、大饗石、比沼麻奈為神社境内、大宮賣神社を結ぶ一直線上に位置しており、関連性は濃厚であると考えられる。
English: This shrine is located in Mt. Funaoka in the south of Motoise Naiku Shrine, and Kawada clan which was derived from the Fujiwara clan succeed its Shinto priesthood for generations.
Japanese: 元伊勢内宮より南方の船岡山に鎮座する社で、藤原氏の流れである河田氏が神職を代々継承している。
English: According to the documents that have been handed down in Kawada clan, sengu (transfer of a deity to a new shrine building) seems to have been carried out once a every 60 years or so since Heian period.
Japanese: 河田家に伝わる文書によれば、平安時代からほぼ60年に一度の遷宮が実施されてきた模様である。
English: During the reign of Emperor Sujin, when Toyosukiiri-hime moved all over the country as a Mitsueshiro (divine spirit staff) of Amaterasu Omikami, the first place she transferred to was Tango.
Japanese: 崇神天皇の御世、トヨスキイリヒメが天照大神の御杖代として各地を回るときに、最初の遷座地が丹後であった。
English: Several presumed locations exist but if Motoise Naiku Shrine is the exact place, the meaning of Toyuke-daijinja Shrine becomes clear.
Japanese: その比定地はいくつか存するが、元伊勢内宮を仮にその場所とすると、この豊受大神社の意味が明確となる。
English: More specifically, there is a theory that this place may be the location where the divine spirit of Toyouke no Okami appeared when Toyosukiiri-hime was once transferred to Tango.
Japanese: 即ち、トヨスキイリヒメが丹波にいったん遷座されたときに豊受大神の御神霊が現れたとするその地が、ここではないかとする説もある。
English: In the Outer Shrine of Ise (Ise City, Mie Prefecture), Nagu-no-yashiro Shrine (Takeno-gun, Kyoto Prefecture), Kono-jinja Shrine (Miyazu City, Kyoto Prefecture), Okumiya Manai-jinja Shrine, she is considered to be shusaijin (main enshrined deities), and also in most of Shinmei-jinja Shrines and many shrine in precincts, she is enshrined together with Amaterasu Omikami.
Japanese: 伊勢神宮外宮（三重県伊勢市）、奈具社（京都府竹野郡）、籠神社（京都府宮津市）奥宮真名井神社で主祭神とされているほか、神明神社の多くや、多くの神社の境内社で天照大神とともに祀られている。
English: Norito refers to Shinto prayers, through which people pay tribute to the virtue of gods and show their reverence for deities, with the intention of asking gods for blessing and of fulfilling their wishes.
Japanese: 祝詞（のり-と）とは神道において神徳を称え、崇敬の意を表する内容を神に奏上しもって加護や利益を得んとする文章をいう。
English: In general, Norito are chanted by Shinto priests in a special intonation, and Norito are characterized by their unique writing style, diction, and fonts.
Japanese: 通常は神職によって独自の節まわしによる朗誦が行われ、文体・措辞・書式などに固有の特徴を持つ。
English: The belief that the word 'Norito' comes from the word 'noritogoto' seems to have been the most popular one until recently.
Japanese: 祝詞（のりと）の語源は「のりとごと」（宣之言・宣処言・宣呪言）であるとする説が従来もっとも一般的であったといえる。
English: The word 'noritogoto' refers to the letters (a document in which people write their wishes to gods and their reverence for deities) that are chanted by believers such as Shinto priests to present to enshrined deities the meanings and objectives of a religious service ("sojo-tai," or report to superiors style).
Japanese: 神職などの奉仕者が祭神に祭祀の意義や目的を奏上する言葉（人間が神に対してみずからの祈願するところや、神を称えるこころを表現するために記した文章）を意味するものである（奏上体）。
English: In ancient times, 'noritogoto' also referred to the words presented by gods to people who assembled at a religious service ("senmei-tai," or a grand style written in an imperial-edict manner).
Japanese: 古くは祭祀の場に参集した人々に宣り下される言葉でもあった（宣命体）。
English: Because the prefix 'nori' in 'Norito' can have connotations of declarations to subordinates, it is possible to assume that the senmei-tai style Norito can be the quintessence of Norito.
Japanese: 「のりと」の「のり」には「宣り聞かせる」という意味が考えられることから、宣命体の祝詞が本義を伝えるものであると考えることもできる。
English: Shinobu ORIKUCHI discovered using ancient Norito that there existed two types of ancient Norito: the norito type, in which a sentence ended with the phrase "to-noru (nou)" (declare); and the yogoto type, in which a sentence ended with the phrase "to-mousu" (humbly report).
Japanese: 折口信夫は古代祝詞の用例から「～と宣る（宣ふ）」と結ぶノリト型と「～と申す」と結ぶヨゴト型の別のあることを探りだした。