nntsuzu/KFTT huggingface dataset:
English: Kisaburo had such a weak constitution as a child that he could not attend school, and he was brought up by his grandmother who taught him various things at home.
Japanese: 喜三郎は幼少時は登校さえ出来なかった虚弱体質児であったため、家でこの祖母にあれこれと教わり、おばあちゃん子として育った。
English: Because of his intelligience, he was called a 'Yatsumimi' (person with superior instincts and comprehension) and a wonder child.
Japanese: また、近所ではその聡明さから「八つ耳」（直感力や理解力に優れた人間の意）、神童と言われていた。
English: In 1883, when times were chaotic, he held a position as a substitute teacher in the village elementary school at age of 13, but resigned and returned to farming after about two years when a formal elementary school teacher was assigned.
Japanese: 1883年、時代の混乱期に13歳にして集落の小学校の代用教員として奉職するも、正式な小学校教員が赴任してきた為、2年あまりで辞め農業に戻る。
English: From around 1893 (at age 23), he worked on a ranch in Sonobe, serving his apprenticeship by stock farming, and in 1896 (at age 26), he began his own business as Anao seinyu kan.
Japanese: 1893年(23歳)の頃から園部の牧場で働きながら牧畜の下積み生活をし、1896年(26歳)で独立し穴太精乳館を開業。
English: Over time, he became interested in religion and psychic ability, and on March 1, 1898, went to the sacred mountain, Takakuma-yama, near Kameoka City with an oracle named Fuyo MATSUOKA (also known as 'Tengu') for week-long spiritual training.
Japanese: やがて、宗教や霊能に関心を持つようになり、1898年3月1日、松岡芙蓉（または「天狗」と名乗ったとも）と名乗る神使に伴われて、亀岡市内の霊山・高熊山に一週間の霊的修業をする。
English: In October of that year, he made one visit to Nao DEGUCHI, the founder of Omoto, in Ayabe City, Kyoto Prefecture.
Japanese: その年の10月に一度、大本の開祖・出口なおを京都府綾部市に訪ねている。
English: In July of the following year, led by a revelation of Nao, he visited Ayabe again, reformed the religious organization, and later formed 'Omoto,' the enormous religious organization of prewar times.
Japanese: 翌年の7月に、なおの啓示により招かれて再度綾部に行き教団を改善させ、後に戦前の巨大教団であった「大本」を形づくる。
English: In 1900, he married Sumi DEGUCHI, the youngest daughter of Nao, and became a son-in-law, and changed his name to Onisaburo DEGUCHI.
Japanese: 1900年なおの末娘・出口澄と養子結婚し入り婿となり、名前を自ら出口王仁三郎に改める。
English: In 1906 (at age 36), he was admitted to 'Kotenkokyu sho' (currently known as Kokugakuin University) education unit, regular course, second year.
Japanese: 1906年(36歳）、「皇典講究所」（現：「國學院大學」）教育部本科二年に入学。
English: Later, he purchased Kameyama-jo Castle (Tanba Province) to use as a base, and along with Ayabe, of the religious organization, spread his teachings by buying the Taisho Nichinichi Shinbun to take part in speeches, but in 1921, he was arrested in the first Omoto jiken (incident).
Japanese: その後、亀山城(丹波国)を買収して綾部と並ぶ教団の本拠地にし、大正日日新聞を買収して言論活動に進出するなど教勢を伸ばすが、1921年、大本事件第一次大本事件で検挙。
English: In the "Reikai Monogatari," the teachings of the chief god, the god of creation among the divine world, the realm of the dead, and this world, are explained with various parables, and the religious organization sees it as bringing the good news of salvation for mankind.
Japanese: 『霊界物語』では神界・幽界及び現界を通じた創造神である主神(すしん)の教えが、様々なたとえ話を用いて説かれており、教団内では人類救済の福音としての意味があると位置づけている。
English: In February 1924, during his release from prison under sekifu (release from detention entrusting the accused to family members, etc.) after being imprisoned by the first Omoto crackdown, he escaped from the Empire of Japan to Mongolia to engage in activities with the head of mounted bandits called Rosenkai and came very close to death in June of that year in Paintara due to a concoction by Zuolin ZHANG (religious persecution in Paintara), but the six Japanese including Morihei UESHIBA, who engaged in activities with Onisaburo, found refuge and returned to the country the following month.
Japanese: 1924年2月、第一次大本弾圧事件による責付出獄中に大日本帝国を脱出して、モンゴル地方へ行き盧占魁（ろせんかい）という馬賊の頭領とともに活動するが、同年6月パインタラにて張作霖の策謀により落命寸前の危機となる(パインタラの法難)も、王仁三郎とともに活動した植芝盛平をはじめ日本人6人は無事難を逃れ、翌月帰国する。
English: He later broadened his activities including the formation of a new religious organization called 'Showa shinseikai,' but was imprisoned again in 1935 in the second Omoto jiken.
Japanese: 以後、新宗教の教団、「昭和神聖会」を結成するなど、幅広く様々な活動を展開するが、1935年大本事件第二次大本事件により再び投獄された。
English: He was released on bail in 1942, and in February 1946, newly established the religious organization's activities as 'Aizen-en.'
Japanese: 1942年に保釈出所し、1946年2月、教団活動を「愛善苑」として新発足させている。
English: Said to have predicted the 'Great Kanto earthquake,' the 'Greater East Asian War' and its defeat, etc.
Japanese: 「関東大震災」、「大東亜戦争とその敗戦などを予言したと言われている。
English: In 1942 when he was released on parole, he cried out loud, 'The day I am released is the day Japan's defeat begins.'
Japanese: 1942年に仮釈放された際、「わたしが出た日から日本の負け始めや」と声高に叫んだという。
English: In 1944, he is said to have warned, 'Hiroshima will face disaster in the end. Residents of Hiroshima should evacuate.'
Japanese: 1944年、「広島は最後にひどい目に会う。広島在住の者は疎開しなさい」と警告したという。
English: His main works include "Reikai Monogatari" (81 volumes, 83 copies), "Michi no shiori," "Tamashii no ishizue," "Honkyososei-ki," "Onizaburo DEGUCHI Zenshu," "Michi no Omoto," and poetry books such as "Kameyama," "Suisei," "Kozan no yume," "Higashi no hikari," "Kiri no umi," and "Aizen no michi."
Japanese: 主な著書に『霊界物語』(全81巻83冊)、『道の栞』、『霊の礎』、『本教創世記』、『出口王仁三郎全集』、『道の大本』など多数があり、歌集としては、『花明山』、『彗星』、『故山の夢』、『東の光』、『霧の海』、『愛善の道』などがある。
English: Additionally, there are journal-style books such as "Tohoku nikki," "Futana nikki," "Jinshin nikki," and "Nichigetsu nikki."
Japanese: また、日記的な著作物として『東北日記』、『ふたな日記』、『壬申日記』、『日月日記』などもある。
English: Among the secret stories told in later years about his birth is a theory that he is the secret son whom Imperial Prince Arisugawanomiya Taruhito had with a woman other than his wedded wife, and some say that behind the crackdown of Omoto was the intent to seal this theory which could potentially become a threat to the imperial succession issue of Emperor Taisho.
Japanese: 後年にいわれた出生に纏わる秘話に有栖川宮熾仁親王の御落胤説があり、大元に対する弾圧の背景には大正天皇の皇位継承問題を危うくしかねないこの有栖川御落胤説を封印する目的があったという説もある。
English: In an interview with Soichi OYA when he was sixty, he said he wrote two to three hundred tanka (a thirty one-syllable Japanese poem) each day and had written five to six hundred thousand tanka by then.
Japanese: 60歳のとき受けた大宅壮一のインタビューにおいて、1日に2、3百首の短歌を詠み、これまで5、60万首詠んだと語ったという。
English: "Magatsuhi no kami (or Magatsui no kami)" is a Shinto god.
Japanese: 禍津日神（まがつひのかみ、まがついのかみ）は神道の神(神道)である。
English: Maga means disaster, tsu means 'of,' and hi means divine spirit, thus Magatsuhi means god of disaster.
Japanese: 禍（マガ）は災厄、ツは「の」、ヒは神霊の意味であるので、マガツヒは災厄の神という意味になる。
English: Magatsuhi no kami was born during kamiumi (the creation of gods) when Izanagi returned from hell and exorcised the impurity of hell in a purification ceremony, and while he (or she) is described as the two gods, Yasomagatsuhi no kami and Omagatsuhi no kami in the Kojiki (Records of Ancient Matters), a document in the sixth part of column five in the Nihon Shoki (Chronicles of Japan) describes him (or her) as Yasomagatsuhi no kami.
Japanese: 神産みで、黄泉から帰ったイザナギが禊を行って黄泉の穢れを祓ったときに生まれた神で、古事記では八十禍津日神（やそまがつひのかみ）と大禍津日神（おほまがつひのかみ）の二神、日本書紀第五段第六の一書では八十枉津日神（やそまがつひのかみ）としている。
English: According to mythology, after Magatsuhi no kami was born, the two gods of Naobi no kami and Izunome were born to fix the disaster.
Japanese: 神話では、禍津日神が生まれた後、その禍を直すために直毘神（なおびのかみ）二柱と伊豆能売が生まれている。
English: In a document in the tenth part of the same column in the Nihon Shoki, Izanagi spurt out Oayatsuhi no kami.
Japanese: なお、日本書紀同段第十の一書ではイザナギが大綾津日神を吹き出したとしている。
English: There is no description about this being born from impurity, but oaya has the same meaning as a major disaster (omaga), and is considered to be of similar divinity as Omagatsuhi no kami.
Japanese: これが穢れから生まれたとの記述はないが、大綾は大禍と同じ意味であり、大禍津日神と同一神格と考えられる。
English: Later, it was believed that by worshipping this god, disaster can be avoided, and this god was honored as the guardian deity for warding off evil.
Japanese: 後に、この神を祀ることで災厄から逃れられると考えられるようになり、厄除けの守護神として信仰されるようになった。
English: Oyabiko no kami, the child of Izanagi and Izanami, and whose 'oya' is believed to have come from 'oaya,' but with the 'a' dropped, is considered to be of similar divinity as Oayatsuhi no kami (Omagatsuhi no kami).
Japanese: イザナギとイザナミの間の子に大屋毘古神（おおやびこのかみ）がいるが、これは「大綾」から「あ」が取れて「大屋」になったものとされ、大綾津日神（大禍津日神）と同一神格とされる。
English: Isotakeru no kami, who is the child of Susanoo, and to whom Onamuji escaped in the myth of Okuninushi, was originally believed to be a different god, but in some cases believed to be the same god.
Japanese: スサノオの子で、大国主の神話においてオオナムジ（大国主）がその元に逃れてきた五十猛神は、本来は別の神と考えられるが、同一神とされることもある。
English: Additionally, Atsutane HIRATA considers Omagatsuhi no kami, Yasomagatsuhi no kami, and Oyabiko no kami as the same god as Seoritsuhime no kami, one of the Haraedo no kami gods (the gods at the purification place).
Japanese: また、平田篤胤は、大禍津日神・八十禍津日神・大屋毘古神は祓戸神の一柱である瀬織津比売神と同神としている。
English: In this world, people's weals and woes do not necessarily occur reasonably.
Japanese: この世の中において、人の禍福は必ずしも合理的に人々にもたらされない。
English: He claimed that it is the works of Magatsuhi no kami that causes people living in good faith to not necessarily be blessed with happiness.
Japanese: 誠実に生きている人間が必ずしも幸福を享受し得ないのは、禍津日神の仕業だとした。
English: He says, 'Magatsuhi no kami has a harsh spirit, and it is very sad, but there is nothing to be done.' ("Naobinomitama").
Japanese: 「禍津日神の御心のあらびはしも、せむすべもなく、いとも悲しきわざにぞありける」（『直毘霊』）と述べている。
English: He claimed that all humans have in their hearts, a portion of the divine spirit of Magatsuhi no kami and a portion of the divine spirit of Naobi no kami (who Atsutane considers is the nikitama - peaceful side of the spirit - of Amaterasu Omikami).
Japanese: 全ての人間は、その心に禍津日神の分霊と直毘神（篤胤は天照大神の和魂としている）の分霊を授かっているのだという。
English: When people face evil and impurity, and respond with anger, hatred, and harshness, it is the act of the portion of the divine spirit of Magatsuhi no kami in their hearts.
Japanese: 人間が悪やケガレに直面したとき、それらに対して怒り、憎しみ、荒々しく反応するのは、自らの心の中に禍津日神の分霊の働きによるものだとした。
English: Today Negi is a title for assistants to Guji (chief of those who serve at a shrine, controls festivals and general affairs) and their official rank is lower than Guji and higher than Gonnegi (general staff of a shrine).
Japanese: 今日では、一般神社では宮司の下位、権禰宜の上位に置かれ、宮司を補佐する者の職称となっている。
English: In the old system, it was a title lower than Shinto priest and higher than Hafuri, or the general term for Shinto priesthood.
Japanese: 古制では神主の下位、祝（はふり）の上位に置かれ、また、神職の総称とされたこともあった。
English: Negi was the top priest at the Kamo-jinja Shrine, Matsunoo-taisha Shrine, Hiyoshi-taisha Shrine, and Hirano-jinja Shrine, and was second to Onegi at Katori-jingu Shrine and Kashima-jingu Shrine.
Japanese: 賀茂神社、松尾大社、日吉大社、平野神社では禰宜は第一の神職とされ、香取神宮、鹿島神宮ではその上に大禰宜が置かれた。
English: "Yoshida Shinto" is a school of Shinto perfected during the Muromachi period by Kanetomo YOSHIDA, a Shinto priest from the Kyoto Shida-jinja Shrine.
Japanese: 吉田神道（よしだしんとう）とは、室町時代京都吉田神社の神官吉田兼倶によって大成された神道の一流派。
English: According to "Yuiitsu shinto myobo yoshu," Shinto is categorized into three types - Honjaku engi Shinto or Sharei engi Shinto, Ryobu Shugo Shinto, and Gempon Sogen Shinto, and the third Gempon Sogen Shinto is considered the orthodox Shinto, passed on by Amenokoyane no mikoto, the sosen shin (ancestral god) of the Yoshida family.
Japanese: 『唯一神道名法要集』によれば、神道は本迹縁起神道、または社例縁起神道、両部習合神道、元本宗源神道の三種に分けられ、このうち第三の元本宗源神道は吉田家の祖先神であるアメノコヤネノミコトによって伝えられた正統的神道であるとする。
English: It is characterized by being composed of two religions, Kenro kyo and Inyu kyo, and while "The Kojiki (Records of Ancient Matters)," "The Nihon Shoki (Chronicles of Japan)," and the "The Sendai kujiki" (Sanbu honsho (three books on ancient Japan)) describe the lessons of Kenro kyo, and Inyu kyo are said to be based upon "Tengenshimpen shimmyokyo," "Chiggenshintsu shimmyokyo," and "Jingenshinryoku shimmyokyo" (Sanbu shinkyo), it is not likely to be uniquely Kanetomo's, and includes principles and rituals from Esoteric Buddhism, Taoism, Onmyodo (way of Yin and Yang; an occult divination system based upon the Taoist theory of the five elements), etc.
Japanese: 顕隠二教を以って一体となすのが特徴で、顕露教の教説を語るものとしては『古事記』『日本書紀』『先代旧事記』（三部本書）、隠幽教の教説は『天元神変神妙経』『地元神通神妙経』『人元神力神妙経』（三部神経）に基づくとするが、兼倶独自のものとは言い難く、その教理や儀礼は密教や道教、陰陽道等の教理や儀礼を取り入れている。
English: With Jingihaku, Kanetomo countered the Shirakawa family by ingratiating the Imperial Court and shogunate to use the title, Jingikanryochojo, in order to create deities for local shrines with 'sogen senji' (decrees of foundations and origins), and received authority to create ranks for Shinto priests, and subsequently gained a powerful influence in the world of Shinto.
Japanese: 兼倶は神祇伯白川家に対抗して朝廷・幕府に取り入って神祇管領長上という称を用いて、「宗源宣旨」を以って地方の神社に神位を授け、また神職の位階を授ける権限を与えられて、神道界に大きな力を有した。
English: Although it eventually declined, it ruled the shrines and Shinto priests nationwide during the Edo period as Shinto honjo.
Japanese: 一時衰退した時期もあったが、江戸期には神道本所として全国の神社・神職をその支配下に置いた。
English: "Tenjin-shinko Faith" is a belief in Tenjin (heavenly gods) (Raijin (god of lightning)), specifically, a Shinto faith with awe and prayers centered around Sugawara no Michizane as 'Tenjin-sama.'
Japanese: 天神信仰（てんじんしんこう）は、天神（雷神）に対する信仰のことであり、特に菅原道真を「天神様」として畏怖・祈願の対象とする神道の信仰のことをいう。
English: Originally, Tenjin referred to Amatsukami (heavenly gods) as opposed to Kunitsukami (gods of the land), and was not used to indicate a specific god, but after Michizane's death, it was called Karai tenjin (god of fire and thunder) and was connected to the Raijin-shinko Faith, which led to faith in Michizane's divine spirit and being referred to as the Tenjin-shinko Faith.
Japanese: 本来天神とは国津神に対する天津神を指して言う言葉であり特定の神を指していう言葉ではなかったが、道真が死後火雷天神と呼ばれ雷神信仰と結びついたことなどを由来とし、道真の神霊に対する信仰もまた天神信仰と称するようになった。
English: Michizane, who was ousted from the Daijin position in a conspiracy by Fujiwara no Tokihira, and degraded to Dazaifu (governmental office in Chikuzen Province), died in despair.
Japanese: 藤原時平の陰謀によって大臣の地位を追われ、大宰府へ左遷された道真は失意のうちに没した。
English: Following his death, an epidemic spread, drought continued, and the imperial princes of Emperor Daigo died of diseases one after another.
Japanese: 彼の死後、疫病がはやり、日照りが続き、また醍醐天皇の皇子が相次いで病死した。
English: The Imperial Court fearing that this was a curse from Michizane, pardoned Michizane's sin and conferred on him a posthumous rank.
Japanese: これらが道真の祟りだと恐れた朝廷は、道真の罪を赦すと共に贈位を行った。
English: Originally, a Jinushigami called Karai tenjin was enshrined in the Kitano district of Kyoto, and the Imperial Court decided to build the Kitano-tenmangu Shrine to appease the curse of Michizane (see Goryo-shinko Faith).
Japanese: 元々京都の北野の地には火雷天神という地主神が祀られており、朝廷はここに北野天満宮を建立して道真の祟りを鎮めようとした（御霊信仰も参照のこと）。
English: In 949, in response to a story about seven pine trees growing overnight in front of the Taishogun sha, which was the northwestern point for peace and control of Naniwa-kyo, the Osaka-tenmangu Shrine (Tenman tenjin) was built under imperial command.
Japanese: また、949年には難波京の西北の鎮めとされた大将軍社前に一夜にして七本の松が生えたという話しにより、勅命により大阪天満宮（天満天神）が建立された。
English: In addition, the shrine was also referred to as Tenmandaijizai tenjin, Nihondaijoitokuten, etc. and was feared as the shrine of a horrifying revengeful ghost.
Japanese: また、天満大自在天神、日本太政威徳天などとも呼ばれ、恐ろしい怨霊として恐れられた。
English: By the end of the Heian period to the beginning of the Kamakura period, it became less feared as a revengeful ghost.
Japanese: 平安時代末期から鎌倉時代ごろには、怨霊として恐れられることは少くなった。
English: According to "The Tenjin Engi" written at that time, Tenjin-sama was worshipped as the god of mercy or god of honesty.
Japanese: この時代に書かれた『天神縁起』によれば、この時代には天神様は慈悲の神、正直の神として信仰されるようになっていた。
English: During the Edo period, Tenjin was worshipped as the god of learning, due to the fact that Michizane was a great scholar and poet in real life.
Japanese: 江戸時代には、道真が生前優れた学者・歌人であったことから、天神は学問の神として信仰されるようになった。
English: Originally, Karai tenjin was considered a god of lightning coming from the sky, and since lightning occurs with rain and rain is essential for growth of crops, it is also the god of agriculture.
Japanese: 元々の火雷天神は天から降りてきた雷の神とされており、雷は雨とともに起こり、雨は農作物の成育に欠かせないものであることから農耕の神でもある。
English: Traditionally, Tenjins were enshrined in various locations as were Karai tenjin, but since Karai tenjin was equated with Michizane, the Tenjins enshrined in various locations were also considered to be Michizane.
Japanese: 各地にも火雷天神と同様の伝承とともに天神が祀られていたが、火雷天神が道真と同一視されたことから、各地に祀られていた天神もまた道真であるとされるようになった。
English: There are roughly ten thousand shrines (according to Shoji OKADA, 3953 shrines) enshrining Tenjin (Michizane), mostly in Kyushu and western Japan, under the names Tenmangu Shrine, Tenman-jinja Shrine, Kitano-jinja Shrine, Sugawara-jinja Shrine, Ten-jinja Shrine, etc., and it ranks third in the number of branch shrines.
Japanese: 天神（道真）を祀る神社は天満宮・天満神社・北野神社・菅原神社・天神社などという名称で、九州や西日本を中心に約一万社（岡田荘司らによれば3953社）あって分社の数は第3位である。
English: The Kitano-tenmangu Shrine and the Dazaifu-tenmangu Shrine were established separately, and neither received kanjo from the other.
Japanese: なお、北野天満宮と太宰府天満宮はそれぞれ独立に創建されたものであり、どちらかがどちらかから勧請を受けたというものではない。
English: Therefore, at the Kitano-tenmangu Shrine and the Dazaifu-tenmangu Shrine, the terms 'Sohonsha' and 'Sohongu' are not used, but instead are described as 'the birthplace of Tenjin-shinko Faith.'
Japanese: そのため、北野天満宮と太宰府天満宮では「総本社」「総本宮」という呼称は用いず、「天神信仰発祥の地」という言い方をしている。
English: In Fukui Prefecture and Toyama Prefecture, when the eldest son is born, a Tenjin zo (wood carving or hanging scroll) is displayed in the alcove every new year holiday, and in Fukui, there is the custom of offering flatfish on January 25.
Japanese: 福井県や富山県では、長男が誕生するとそれ以後の正月、床の間に天神像（木彫や掛軸）を飾り、福井では1月25日にカレイを供える風習がある。
English: According to one theory, around the closing days of the Tokugawa shogunate, Shungaku MATSUDAIRA, the feudal lord of Fukui Domain, who was devoted to education, suggested to his people to put up a Tenjin-ga (painting of Tenjin), and this was proliferated by the drug sellers of Toyama.
Japanese: これは幕末の頃に教育に熱心であった福井藩藩主松平春嶽が領民に天神画を飾るよう推奨し、それを富山の薬売りが広めたという説がある。
English: Additionally, in the other areas governed by the Maeda Domain, such as Ishikawa Prefecture, and neighboring areas, similar customs were practiced.
Japanese: また、石川県など前田藩の他の支配地域や隣接地域でも同様の風習があった。
English: In Kanazawa City, there was a custom of putting up wood carvings of Tenjin and multiple servants until around 1960.
Japanese: 金沢市には正月に天神と複数の従者の木像を飾る風習が昭和30年代まで見られた。
English: The Maeda family claims to have descended from the Sugawara clan, and this is why the family crest is the plum blossom, which is the same as the shrine crest of Tenjin.
Japanese: 前田家は菅原氏の出を称しており、家紋が天神の神紋と同じ梅鉢紋であるのも、そのためとされる。
English: "Shinkai" are ranks granted to Shinto gods in Japan.
Japanese: 神階（しんかい）とは、日本において神道の神(神道)に授けられた位階である。
English: More precisely, ranks are granted to both humans and gods without distinction, and the ones granted to gods are called shinkai.
Japanese: より正確には、位階は人にも神にも区別なく授けられたもので、そのうち神に授けられたものが神階と呼ばれるということになる。
English: Thus, its ranking structure is the same for subjects, and are composed of three types - ikai (court rank), kuni (or kunto) (order of merit), and honi (history of Japan).
Japanese: よって、その仕組みは人臣に対する位階と同じで、位階・勲位（勲等）・品位(日本史)の三種がある。
English: There are 30 levels in Ikai for humans, ranging from Shoshoige to Shoichii (Senior First Rank), but there are only 15 levels in ikai for gods, ranging from Shorokui (Senior Sixth Rank) to Shoichii.
Japanese: 人に対する位階（いかい）は少初位下から正一位までの30階であるが、神に対するものは正六位から正一位までの15階のみである。
English: The first record of ikai granted to gods is described in the Nihon-shoki (the oldest chronicles of Japan) as ranks granted to Takechinomiaganimasukamo no kotoshironushinokami, Musanimasu no kami, and Murayanimasumifutsuhime no kami of Yamato Province, who displayed miraculous efficacy during the Jinshin War in July 673 under Emperor Tenmu.
Japanese: 神に位階を授けた最初の記録は、日本書紀において天武天皇元年（673年）7月に壬申の乱に際して霊験を現した大和国の高市御坐鴨事代主神社（たけちのみあがにますかものことしろぬしのかみ）、牟狭坐神社（むさにますのかみ）、村屋坐弥富都比売神社（むらやにますみふつひめのかみ）に位を授与したとする記述である。
English: In 851, shinkai of Shorokui or higher was granted to the enshrined deities in shrines nationwide.
Japanese: 嘉祥4年（851年）には、全国の神社の祭神に正六位以上の神階が贈られた。
English: For humans, it was granted to those displaying deeds under arms, but was granted to others as well since the mid-7th century.
Japanese: 人に対しては武勲を上げた者に程して与えられるものであったが、7世紀半ばからそれ以外の者にも与えられるようになった。
English: The first mention of kuni being granted to gods is the Kun hachito granted to Tsukubusuma no kami in Omi Province, who displayed miraculous efficacy during the Revolt of Emi no Oshikatsu in 765.
Japanese: 神に勲位を与えた記述の初見は、天平神護元年（765年）、恵美押勝の乱で霊験を現した近江国の都久夫須麻神社（つくぶすまのかみ）に対して勲八等を与えたとするものである。
English: Exceptions are, in December 749, Ippon was granted to Usa Hachiman no daijin in Buzen Province, and Nihon to its Hime no kami.
Japanese: 天平勝宝元年（749年）12月豊前国の宇佐八幡の大神（八幡神）に対して一品（いっぽん）を、その比売神に対して二品（にほん）を与えた例などがある。
English: Ikai for humans brought privileges such as rights to different offices and provisioning of iden (fields given based upon ikai), but ikai for gods was granted merely as an honor, and more value was placed on shrine ranking than on shinkai.
Japanese: 人に対する位階は、それによって就ける官職が異なったり、位田が支給されたりなどの特典を伴うものであったが、神に対する位階は、単に栄誉として与えられたもののようであり、神階よりも神社の社格の方が重視されていた。
English: Granting of shinkai was deliberated in meetings by the court nobles upon application from the Department of Worship and Provinces, and decided after reporting to the Emperor.
Japanese: 神階の授与は、神祇官や諸国からの申請に基づいて公卿の会議で議論され、天皇への奏聞を経て決定された。
English: However, in the Heian period, the Department of Worship and provincial governors frequently granted shinkai to their own.
Japanese: しかし、平安時代になると、神祇官や国司が勝手に神階の授与するということもたびたび行われるようになった。
English: Since medieval times, the Yoshida family also issued shinkai, and these were called sogen senji.
Japanese: 中世以降は吉田家も神階を発行しており、これを宗源宣旨（そうげんせんじ）という。
English: Sogen senji were originally issued under imperial sanction by the Emperor, but later, the Yoshida family began issuing them on their own.
Japanese: 宗源宣旨は、当初は天皇の勅許の下に発行されていたが、後に吉田家が独自に発行するようになった。
English: This is because in ancient times, enshrined deities were unique to shrines.
Japanese: これは、古代においては神社の祭神というものがその神社固有のものであったためである。
English: When the enshrined deity was moved to another shrine, as a general rule, the shinkai was not inherited, and imperial sanction was necessary to inherit the shinkai.
Japanese: 分祀の際には原則として神階は引き継がれず、神階を引き継ぐ場合には勅許が必要であった。
English: However, with the fall of the ritsuryo system, the shinkai was inherited by the shrine to which the enshrined deity was moved.
Japanese: しかし、律令制の崩壊とともに分祀先でも元の神階を引き継ぐということが行われるようになった。
English: For example, the shinkai of the Fushimi Inari Taisha Shrine is 'Shoichii,' and hence, the Inari-jinja Shrines nationwide which were transferred from there, also identify themselves as 'Shoichii.'
Japanese: 例えば、伏見稲荷大社の神階が「正一位」であるため、そこから勧請を受けた全国の稲荷神社も「正一位」を名乗っている。
English: The shinkai system was abolished during the Meiji period, but shinkai are seen in the names of some shrines today.
Japanese: 神階の制度は明治時代に廃止されたが、今日でも社名に神階をつけているものがある。
English: Aazusayumi is a bow made of Japanese cherry birch used for Shinto rituals.
Japanese: 梓弓（あずさゆみ、あづさゆみ）は、神事などに使用されるアズサの木で作られた弓(武器)。
English: In the old days it was used as a bow (meigen - resounding bowstrings) that makes a sound for the amulet used in Shinto rituals and childbirth.
Japanese: 古くは神事や出産などの際､魔除けに鳴らす弓（鳴弦）として使用された。
English: The bow was presented to shrines in Kyoto from Kai and Shinano Provinces, and some examples are still in existence today (three bows in Shoso-in chuso storage).
Japanese: 甲斐国や信濃国から都に献上され、現在でも遺品として残されている例がいくつかある（正倉院中倉の3張など）。
English: Azusayumi does not have a fixed shape and how it is shaped depends on where it is used; the bow used in Hosha-sai Festival (an archery ceremony that drives evil away) of Fushimi Inari-taisha Shrine is simply a branch of cherry birch with a bowstring; the bow used in the transfer of a deity to a new shrine building once in a prescribed number of years was made by kyo-yumi bow maker Kanjuro SHIBATA using a technique handed down from previous generations.
Japanese: 梓弓という固定された様式が有るわけではなく、伏見稲荷大社の奉射祭ではアズサの木の枝にそのまま弦を張っただけの弓が使用され、また式年遷宮に奉納される弓は京弓師柴田勘十郎に代々伝わる製法で作られるなど、使われる場ごとにその様相を異にする。
English: In a shrine where parent-child gods (Shito religion) are enshrined, the child god is called Mikogami or byoei-shin (descendant deity).
Japanese: 神社において、親子関係にある神(神道)が祀られる場合、子に当たる神のことを御子神（みこがみ）または苗裔神（びょうえいしん）という。
English: The word 'Mikogami' is used when both parent and child gods are chief gods and when the parent as the chief god and its child are enshrined together.
Japanese: 「御子神」という言い方をする場合は、親子ともに主神である場合や、親神が主神でその子も共に祀る場合である。