nntsuzu/KFTT huggingface dataset:
English: Also the 'moon' will be abnormal and the color will turn 'red' and the sun will turn 'black' and the sky will also turn red.
Japanese: また「月」にも異常が現れ太陽はその色が「黒く」月は「赤く」なり、空も赤く染まるのだという。
English: Also it will start with a military attack from the north.
Japanese: また、北から軍事攻撃されるのが、その始まりになるとも書記されている。
English: The moon will turn red, the sun will turn black and the sky will turn the color of blood as well as the rivers.'
Japanese: 「月は赤くなるぞ、日は黒くなるぞ、空はち（血）の色となるぞ、流れもちぢゃ。」
English: People will get down on all fours or stand on hands or writhe for some time.' (chapter 5 of volume Shikin)
Japanese: 「人民四つん這ひやら、逆立ちやら、ノタウチに、一時はなるのであるぞ。」（紫金之巻第五帖）
English: It is also written 'When you see an abnormal change in the sky, be aware that something abnormal will follow also on the ground.'
Japanese: 同様に「空に変りたこと現はれたならば地に変りたことがあると心得よ。」
English: It says that abnormal phenomenon of season like cherry blossoms in winter and snow in summer will be also strong signs.
Japanese: 冬に桜が咲いたり夏に雪が降ったりといった季節の異常なども大きな予兆になるのだという。
English: As mentioned above, in the Revelation it is described that a major war and natural disasters will occur after the signs.
Japanese: 上記した予兆の後に起こるとされる大戦乱や天変地異についての記述は神示の中に多く見られる。
English: Allied forces consisting of the US, England, Germany, Italy and Russia will come against the country ㋹.'
Japanese: 「メリカもギリスは更なり、ドイツもイタリもオロシヤも外国はみな一つになりて㋹の国に攻め寄せて来る。」
English: It is described that the military forces such as the US, England, Germany, Italy and Russia will attack Japan.
Japanese: アメリカ合衆国、イギリス、ドイツ、イタリア、ロシアなどの国の軍隊が日本に攻めて来るらしい事が述べられている。
English: It continues further as follows (chapter 7 of volume Iwato):
Japanese: 更にはそれだけにとどまらず次のように続く。（磐戸（一八十）の巻第七帖）
English: It is wrong for you to think that this cave will open only after wars and natural disasters.'
Japanese: 「人民のイクサや天災ばかりで、今度の岩戸ひらくと思ふてゐたら大きな間違ひざぞ。」
English: You'll be too surprised to say a word, so improve your spirit soon not to fear anything.'
Japanese: 「あいた口ふさがらんことになりて来るのざから、早うミタマ磨いてこわいもの無いやうになっておりてくれよ。」
English: Therefore you have to improve your spirit to be able to be possessed by God.'
Japanese: 「それにはどうしてもミタマ磨いて神かかれる様にならねばならんのざ。」
English: It means that what to fear is not a war and natural disaster or physical fear but a spiritual disaster.
Japanese: 本当の怖さは人間の戦争や天災、また、肉体などではなくタマ（魂）の災禍の怖さなのだという。
English: What is more fearful is evil spirit in your mind.' (chapter 7 of volume Fuji)
Japanese: 「それより己の心に巣くうてる悪のみたまが怖いぞ。」（富士の巻第七帖））
English: In the revelation it is described about the coming natural disasters as follows.
Japanese: なお、神示の中で書記されている天変地異については次のような災いが起こるとされる。
English: The world will roar and in some places the land will become sea and the sea will become land. (chapter 3 in volume Uetsu) (chapter 16 of volume Kunitsu)
Japanese: 世界中が唸り、陸が海となるところや、海が陸になるところもあるという。（上つ巻第三帖）、（地つ巻第十六帖）
English: It will show more or less how fearful fire and flood disaster will be. (chapter 19 of volume Fuji)
Japanese: 火と水の災難がいかに恐ろしいかを大なり小なり知らされる事になるという。（富士の巻第十九帖）
English: Gales will blow, tornadoes will break out from the ocean, fire rain will fall, earthquakes will occur and rumbling mountains will breathe fire. (chapter 24 of volume Fuji)
Japanese: 大風が起こり、大海原には竜巻が発生し、やがて火の雨と地震が、山は火を噴きどよめくという。（富士の巻第二十四帖）
English: On June 10, 1944, it seems that Tenmei was invited to Daikata, Kozu village, Inba-gun, Chiba Prefecture, (presently Daikata in Narita City) by his acquaintance Shuzo TAKADA originally to visit a family brewing 'doburoku' (raw rice wine) to drink it.
Japanese: 天明が知人である高田集蔵の誘いで、昭和19年6月10日に千葉県印旛郡公津村台方（現・成田市台方）を訪れたのはその近くに「どぶろく」を造っている家が在り、そこに行けば「どぶろく」を飲めると言う事が最初の理由だったらしい。
English: When Tenmei visited Ame no Hitsuku-jinja Shrine and took a rest at the shrine office after the automatic writing, he met an old woman carrying a basket on her back and became friends with her and drank up sacred rice wine together with her there.
Japanese: 天之日津久神社に参拝し、自動書記も終えて無人の社務所で休んでいた時に籠を背負った農家風の老婆が現れ天明と親しくなり、社務所にあった御神酒を2人で平らげてしまったという。
English: It seems that she brought out a bottle of rice wine without any permission as if she was the owner and offered it to Tenmei.
Japanese: 老婆はまるでここの主でもあるかのように、遠慮もなく酒瓶を持ち出して来て、天明に酒を飲むように勧めたらしい。
English: Tenmei said later that she had encouraged him to drink while she had also been drinking in a natural and nice manner.
Japanese: その雰囲気は天明に勧めつつ、そしてまた自分も共に飲むといった感じで、自然で上手だったと天明は後に語っている。
English: After that he was treated a lot of food in her luxurious house.
Japanese: その後も神社近くの老婆の裕福そうな家でたらふく御馳走になったという。
English: Two years later, when Tenmei moved near Ame no Hitsuku-jinja Shrine, he looked for her house to see the old woman, but she wasn't there (according to Tenmei, there was even no trace of the house) and nobody knew about her there and he felt unsatisfied like Urashima Taro (a Japanese legend) (in Tenmei's word, he felt like Ima Urashima [someone who is surprised by the change when he/she comes back to home after a long time just like Urashima Taro]).
Japanese: この2年後に天之日津久神社近くに天明は住むことになるが、この老婆にまず、挨拶しようと老婆の家を探したが家もなく老婆もおらず（天明の後の述懐によれば、そこに家があったと思われる痕跡すら無かったという）、近所の人に聞いても分からず、浦島太郎になったような釈然としない不思議な気持ち（天明の言葉によれば、今浦島のような気持ち）だったという。
English: According to Minori OKAMOTO, Tenmei couldn't read or understand much of the Revelation for some time, so he considered what he had received as something from a lower-grade spirit.
Japanese: 岡本三典によると天明は神示が降ろされてからも、しばらくの間はそれを全くと言っていいほど読む事も出来ず内容も解らなかった為、下級霊の仕業に依るものだと思っていたらしい。
English: Therefore he left the original text and even threw away a part of it.
Japanese: その為に書記された原文も放って置いたり、中には捨ててしまったものさえあったという。
English: It was his acquaintance in Omoto (a religious community) 'Shin YANO' (the wife of Yutaro YANO, an army colonel), who found the importance of the revelation first and let Tenmei know it.
Japanese: 神示の重要性を最初に気付き天明に知らせたのは、「大本」時代からの知り合いである「矢野新」（陸軍大佐の矢野祐太郎の妻）だったという。
English: Shin YANO who was a good psychic, intuitively found the importance at once and said turning pale 'this is a true autograph document of a holy spirit' when she was shown the original texts by Tenmei.
Japanese: この矢野新は優れた霊能者であり天明からはじめて原文を見せられた時に、即座にその重大性を直感し「これは正真正銘の太神様の御真筆ですよ」と顔色を変えて答えたという。
English: After that, Yano encouraged and led some psychics and Shintoists to establish a study group to decode the Revelation.
Japanese: その後、この矢野が呼びかけ指揮を執る形で幾人かの霊能者や神典研究家が集まり神示を解読する研究会が誕生。
English: Aside from Yano, another person who found the importance of the Revelation was 'Hogen,' a temporary Shinto priest of Hachiman-jinja Shrine at that time just like Tenmei.
Japanese: 上記の矢野以外に神示の重要性に気付いた、もう一人の人物が天明と同じく八幡神社で留守神主を務めていた「法元」だったという。
English: Hogen was also an army colonel, therefore many soldiers (especially those of the army) knew about Hitsuki Shinji.
Japanese: 法元も陸軍大佐であり、軍人達の中（特に陸軍内）に日月神示を知っている者が多かったのはこれが理由のひとつだったと思われる。
English: It is assumed that when Hogen worked for Hachiman-jinja Shrine, he probably saw the moment Tenmei was made to write the revelation automatically and was impressed by the situation and the atmosphere.
Japanese: おそらく法元は八幡神社で勤務していた時に、天明が自動書記で神示を書かされる場面を垣間見た事があり、その状況や雰囲気に大きく感銘を受けたものと思われる。
English: As he was appointed as one of the temporary priests though he was a soldier, it is assumed that Hogen had considerable knowledge and background of Shinto and the name 'Hogen' would be also a Shinto name classified under 'Shingo' or 'Gago.'
Japanese: 軍人でありながら留守神主の一人に任命されている事から法元自身がかなりの神道知識と素養を持っていたと考えられ、この「法元」という名前自体もそれに基づく「神号」か「雅号」だと推測される。
English: Because he was in a high position as army colonel with powerful influence, it is easily assumed that he would report it to the military leadership and army comrades and they approved it.
Japanese: しかも、陸軍大佐という高位の立場にあった為、陸軍内における発言力や影響力は非常に大きく、上層部や仲間の軍人達に報告し、承認されたであろう事も容易に推測される。
English: Also Minori wrote in her book that the Revelation wasn't scattered and lost, thanks to Hogen.
Japanese: また、神示が散逸せずに無事に残ったのもこの法元のおかげであったと三典は自著で記している。
English: Later Tenmei also recognized the importance and tried to make a fair copy of the Revelation written by automatic writing, but some parts of the fair copy offered on the altar were spiritualized and disappeared.
Japanese: その後に天明自身も神示の重要性に気付き書記されたものを清書したりしていたが、清書した神示のいくつかは、神前に供えていたところ霊化して消えて無くなってしまったという。
English: Tenmei who was basically a very small eater, ate less - only a rice cake or an apple in a day - for several days before the Revelation came down.
Japanese: 天明自身はもともと、かなりの小食家だったが神示が降りる前には更に少なくなり、1日に餅1個やリンゴ1個しか食べない日が続いたという。
English: In the revelation are written some indications that the spirit sometimes had difficulties possessing Tenmei 'Tenmei's task is to transcribe the Revelation, to write it down' (chapter 10 of volume Kiwame) and 'Tenmei's role is to write the Revelation down which is a behind-the-scenes role.' (chapter 29 of volume Kunitsu)
Japanese: 神示の中で「天明は神示うつす役、書かす御役」（極め之巻第十帖）や「天明は神示書かす御役ぞ、陰の役ぞ」（地つ巻第二十九帖）などと書記されている部分があるが、神霊も天明に懸かるのが難しい時や苦労した場合もあったらしい。
English: Tenmei, clean up yourself more and more and more.' (chapter 25 of volume Ogon)
Japanese: 「テンメイかいしん（改心）まだまだのまだであるぞ。」（黄金の巻第二十五帖）。
English: In chapter 3 of volume 'Shimotsu' is described the appearance of Kuninotoko Tachinokami as follows.
Japanese: 国常立尊の姿については、「下つ巻」第三帖で以下のように書記されている。
English: I was going to show you myself, but you may be frightened out of your senses, so I showed myself engraved in a stone, but you didn't notice it, so I gave you a wood carving.'
Japanese: 「この神のまことの姿見せてやる積りでありたが、人に見せると、びっくりして気を失ふもしれんから、石にほらせて見せておいたのにまだ気づかんから木の型をやったであろうがな。」
English: Also in chapter 4 of volume 'Amatsu' it is written 'I have been living in an original body, so I don't show it even to Tenmei.'
Japanese: 「天つ巻」第四帖でも「この方は元の肉体のままに生き通しであるから、天明にも見せなんだのぞ。」と書記されている。
English: According to 'Onisaburo DEGUCHI' from 'Omoto' to which Tenmei also belonged when he was young, the appearance was a glittering old spirit with thoughtful twinkling eyes and white hair, belting 'the sacred Yatsuka sword' on. ("the Cauldron of Hell of the volume 3 of Great Mother" written by Yasuaki DEGUCHI)
Japanese: 天明自身も若い頃に所属していた「大本」の「出口王仁三郎」によると、その姿は光明に輝き、深いまなじりに光をたたえた、「八握の神剣」を腰に帯した白髪の老神だったという。（出口和明『大地の母3巻　地獄の釜』）。
English: Nao DEGUCHI' also from 'Omoto' said that Kuninotoko Tachinokami whom she saw in a spiritual dream was a sparkling spirit in a white Ikan Sokutai (noble formal dress) wearing a sword which was radiating platinum light. ("Light in the beginning of spring of the volume 4 of Great Mother" written by Yasuaki DEGUCHI)
Japanese: また、同じ「大本」の「出口なお」も霊夢で見た国常立尊の姿は純白の衣冠束帯で剣も白金の光芒を射放つ、眩いばかりの神だったという。（出口和明『大地の母4巻　立春の光』）
English: According to the Revelation, social unrest has started in the spirit world first, not in the human world.
Japanese: 神示によると世の中が乱れたのは人間界からではなく、神界からなのだという。
English: The human world needs to have a determination to set the world aright and to open the cave by yourselves, which will make a continuing perfect world and open the cave.'
Japanese: 「人間界から世建直して地の岩戸人間が開いて見せると云ふ程の気魄（きはく）なくてならんのざぞ、その気魄幸はふのざぞ、岩戸ひらけるぞ。」
English: Depending on the efforts, also human can reach a certain level of spirit which can be offered advice by God.'
Japanese: 「人民も磨けば神に御意見される程に身魂に依ってはなれるのであるぞ。」
English: Tokusen Shinmyocho (also read jinmyocho) is a commentary on 'Engishiki Jinmyocho' (the Register of Deities of the Engishiki)
Japanese: 特選神名牒（とくせんしんみょうちょう/-じんみょうちょう）は『延喜式神名帳』の注釈書である。
English: Historical evidence was studied consulting with the official histories, ancient books and such reference books as 'Jinja Torishirabesho' (Investigation Documents of Shinto Shrines) and 'Jinja Meisaicho' (Official Records of Shinto Shrines) which were prepared by each prefecture in the Meiji period, and shikinaisha (shrines listed in the Engishiki Jinmyocho) are listed in the same order as in 'Jinmyocho', together with each shrine's details such as enshrined deity (saijin), deity's ranking (shin-i), shrine's ranking (shakaku) and location.
Japanese: 正史や古書、及び明治になって各府県にて作成された「神社取調書」や「神社明細帳」を参考に考証し、『神名帳』記載順に従い、各式内社の祭神・神位・社格・所在地等を記す。
English: The compilation team appears to have included such Kyobusho officials as Hiroshi KURITA, Kiyonori KONAKAMURA, Sugimura KOSUGI and Yorikuni INOUE, but no precise details are known as the relevant documents were destroyed by fire (as explained later).
Japanese: 編集は同省の栗田寛・小中村清矩・小杉榲邨・井上頼圀等が担当したようであるが、関係書類焼失のため（後述）詳細は不明である。
English: Since its tentative completion in 1876, the handwritten book was kept by the Bureau of Shrines within the Home Ministry, and it was published in 1925 by Isobe Koyodo in a single book bound in Western style.
Japanese: 明治9年（1876年）に一応の完成を見て以降、その手書本が内務省神社局に所蔵されていたが、大正14年（1925年）に洋装1巻本として磯部甲陽堂から刊行された。
English: In 1868, a circular notice was issued to the shrines located nationwide that each shrine should submit its historical origin to the lord of each locality, and on June 10 of the next year each of the prefectures (comprising fu, han and ken) was asked to investigate and record the historical origin and the biography for each of the shikinaisha and the great shrines (taisha) venerated in each prefecture.
Japanese: 明治元年（1868年）、神仏分離の一環として、全国神社に対しその由緒を管轄する領主へ届け出るよう通達し、次いで同2年6月10日府藩県に命じて、式内社及び各府藩県において崇敬厚い大社の由緒や社伝等を調査録上させた。
English: As this work did not progressed smoothly, however, another order was placed with each prefecture on February 29, 1871, that the details of the national shrines located in each prefecture should be reported to Jingikan (the Department of Divinities), based on which 'Shikisha Sukeisha Shirabesho' (Survey on the Shikinaisha and the Venerated Shrines) was compiled.
Japanese: しかし、なかなか進捗しないために、翌明治3年2月29日、暫定処置として各府藩県の官幣神社の分を同年9月までに神祇官へ提出するよう改めて命じ、それらを纏めて『式社崇敬社調書』が編纂された。
English: On the 28th day of the tenth month of 1871, each prefecture was asked, arising from the need for formulating the regulations on shrines, to conduct a detailed survey on the shrines located in its jurisdiction (which was compiled into 'Daisho Jinja Torishirabesho' (Survey on Large and Small Shrines), in accordance with which the ranking for national and other shrines was established in May 1872.
Japanese: 更に同年閏10月28日、神社規則制定の必要から府藩県に管内神社のより詳細な調査を命じ（『大小神社取調書』として結実）、それを基に同4年5月、官国幣社以下の社格が規定された。
English: As the regulations on shrines formulated in 1871 decided the ranking of shrines based on the situation of those days, some shrines among the shikinaisha and the kokushigenzaisha (shrines appearing in the six official histories) were not given a ranking (these are called mukakusha).
Japanese: 明治4年の神社規則は当時の実状によって社格の上下を定めたものであったため、式内社や国史見在社の中には社格を与えられないもの（無格社）もあった。
English: Compilation of Tokusen Shinmyocho originated in Kyobusho (reconstituted Jingikan) which was concerned about the risk that those unranked shrines might be eliminated.
Japanese: それらの廃絶を憂慮した教部省（神祇官の後身）において本書の編纂が発起された。
English: On April 10, 1874, Kyobusho asked their superior office Dajokan (Grand Council of State) for their view on the appropriateness of compiling Tokusen Shinmyocho targeting mainly those shrines listed in Engishiki or appearing in the six official histories with a suggestion that a remote worship ritual be conducted in the Three Shrines in the Imperial Court (jointly worshiped in the Imperial Sanctuary at the time) in every spring and autumn for all the shrines to be listed and that the lands of those shrines be preserved in the same manner as in the case of the national shrines.
Japanese: 明治7年4月10日上級官である太政官に、式内社と国史見在社を主対象とする本書を編纂し、収載の神社は春秋2季に宮中の宮中三殿（当時は賢所に合祭されていた）にて遙祭し、その社地は官幣社に準じて保存する、という内容の本書編纂の伺いをたてた。
English: And on April 17, they submitted to Dajokan a draft notice to be dispatched from Dajokan to each prefecture for a survey on the shrines in its jurisdiction.
Japanese: そして同月17日に改めて太政官へ、各府県に対し管内神社の調査を命じる太政官からの御達状の案文を上申した。
English: Within Dajokan there was a fear that each prefecture's office work might be troubled, and when they approached the Home Ministry on May 5 about the appropriateness of the idea, an objection, as was expected, was filed within the Ministry on the grounds that it would only cause administrative complications for the regional governments (May 14).
Japanese: 太政官においては、府県の事務を煩わすことが危惧され、5月5日にその是非を内務省へ打診したところ、案の定地方事務煩雑を理由とする反対意見が上申された（同月14日）。
English: Therefore, while they approved the compilation work itself, Dajokan instructed Kyobusho to put judgment on hold until the compilation work was completed as to the appropriateness of the remote worship ritual at the Imperial Shrines and the preservation of shrine lands, and to dispatch the official notice on the survey to each prefecture under the name of Kyobusho, not of Dajokan (May 22).
Japanese: そのため、教部省に対して、本書編纂は許可するものの、神殿での遥祭と社地保存の可否は本書完成を待つこと、また府県に対する調査命令は太政官からではなく教部省布達とすること、と指令した（同月22日）。
English: Then in June, Kyobusho sent out the official notice to each prefecture that the shrines in its jurisdiction which were either listed in Engishiki or appeared in the six official histories be surveyed without omission and that the survey results be reported to Kyobusho by the end of September 1874.
Japanese: そこで6月に教部省から府県に対して、管内式内社と国史見在社を遺漏無く調査し、同年9月末日までに報告するよう布達を下した。
English: Incidentally, the following eleven items were to be covered by the survey; 1. location of enshrinement, 2. name of shrine, 3. enshrined deity, 4. shrine's history (including the Shinto priest's family line), 5. when the deity was called for (year/month), 6. date of the regular festival, 7. shrine's building area, 8. shrine's precincts (including the former precincts), 9. land belonging to shrine, 10. number of parishioner households, 11. distance from the government office responsible.
Japanese: ちなみに調査の内容は、1鎮座地、2社名、3祭神、4由緒（社家の家系を含む）、5勧請の年月、6例祭日、7社殿の建坪、8境内地の面積（旧境内地を含む）、9旧社領、10氏子戸数、11管轄庁からの距離、の11項目であった。
English: Since, however, the survey this time demanded to cover much more details than did the shrine survey of 1869 to 1871, the survey results were not readily been reported back even after the deadline.
Japanese: しかし、明治2-4年の神社調査よりも更に詳細な調査を求めるものであったため、期限を過ぎてもなかなか報告が集まらなかった。
English: Besides, despite the Ministry's repeated urging, a number of prefectures asked for a postponement every time.
Japanese: そのうえ再三の督促を命じても、そのたびに猶予を願う府県が出る始末であった。
English: Collection of the survey reports was proceeding with difficulty even in August 1876, but being urged by the determination to abolish Kyobusho the following January, the compilation work was brought to tentative fruition in December of the same year even with some incompleteness, which is this book.
Japanese: 明治9年8月になっても尚難航していたが、翌年1月には教部省が廃止されることになったため、遺漏を残しつつも同年12月に一応の完成を見たのが本書である。
English: Compiled in 1876, the work was stored by the Home Ministry, and as it was inconvenient for viewing, a plan to publish it was developed in 1922.
Japanese: 明治9年に完成した後、内務省に蔵せられて閲覧に不便であったため、大正11年に公刊する計画が建てられた。
English: Isobe Koyodo started to prepare for publishing and while they were printing the work in September 1923, the Great Kanto Earthquake took place, in which all the relevant documents were destroyed by fire, including the original copies (drafts and clean copies kept by the Home Ministry), 'Shikisha Sukeisha Shirabesho' and 'Daisho Jinja Torishirabesho' which were mentioned earlier, except for 4 volumes of the original copies.
Japanese: 磯部甲陽堂が刊行の準備をしていたが、印刷途中の同12年9月に関東大震災が起こり、その災禍で草稿から清書本に至る原本（内務省本）は4冊を残し、その他上述『式社崇敬社調書』や『大小神社取調書』を始め関係書類の全てを焼失した。
English: Fortunately the president of Koyodo took with him 580 pages of the proofread dies when escaping, and the drafts which had been sent out for printing were also recovered together with its container.
Japanese: 幸いに甲陽堂の堂主が校了した580頁の紙型を携えて避難しており、印刷に回されていた原稿も行李に入ったまま回収されたた。
English: These materials were then proofread by a team headed by Akira OTA, a temporary-staff of the Home Ministry at that time, and, while it was not possible to check against the originals, the book was finally published containing additional data of the locations and the shrine rankings known at the time of the Taisho period, in the light of 'Jinja Meisaicho.'
Japanese: それらを基に当時の内務省嘱託太田亮（おおたあきら）を監督に校正し、原本との対校は不可能であったが、「神社明細帳」を参考に大正当時における所在地と社格を付記して刊行された。
English: Additionally, the original copies seem to have contained descriptions of kokushigenzaisha (shrines appearing in the six official histories) as well according to the introductory notes, but they are not found in the presently available book.
Japanese: なお、凡例によれば、原本には国史見在社の記載もあったようであるが、現刊本中には見えない。
English: Jinjakakuroku is the book of historical investigation of ancient temples and shrines, such as Shikinai-sha (shrines listed in Engishiki laws).
Japanese: 神社覈録（じんじゃかくろく）は式内社を始めとする古社を考証した書物である。
English: He began writing in 1836 and finished in 1870.
Japanese: 天保7年（1836年）に起稿され、明治3年（1870年）に完成した。
English: It took the form of studying historical evidence of Shikinai-sha, Kokushigenzaisha and other prominent shrines in terms of the way of reading the names of such shrines, the enshrined deities and the places of enshrinement by quoting the descriptions about each shrine from the various books, such as Rikkokushi (the Six National Histories).
Japanese: 体裁は、式内社や国史見在社、その他著名な神社を、六国史を始めとする諸書から各神社に関係する記述を引用しながら、社名の訓み・祭神・鎮座地等を考証している。
English: As a result of the circumstances at the time, however, it had problems such as misquotations caused by forgeries included in the quoted books.
Japanese: しかし、当時の状況から引用諸書の中に偽書とされるものも混じるなどの問題がある。
English: However, it was highly praised as the most pointed among similar books partly because it contained the text of "Kokunai Jinmyocho" (Official registers of kami and shrines) as fully as possible as a reference.
Japanese: しかし、知られていた限りの『国内神名帳』の全文を参考として掲げるなど、類書中では最も要領を得たものと評価されていた。
English: After the Meiji restoration, following the secret instructions of Jingikan (department of worship) to present the book to the emperor, a clean copy and a duplicate were prepared as the revised and enlarged edition of the original manuscript.
Japanese: 明治維新の後、神祇官より献上の内命が下されたため、稿本に補訂を施して清書本と控本とを作成した。
English: In 1902, Yorikuni INOUE and Ariyoshi SAEKI, both of whom were lecturers at Koten Kokyusho (a research institute for Shinto), put punctuation marks and guiding marks beside Chinese characters on the original text proofed by Harumichi YANO, which had been owned by the Suzuka family.
Japanese: 明治35年（1902年）、当時皇典講究所の講師であった井上頼圀と佐伯有義が、鈴鹿家所蔵の矢野玄道による校正本を底本に句読点と訓点を施した。
English: State Shinto is the name given by historians to the state religion, as well as the religious services, that were established under a policy of the Empire of Japan from the Meiji period (1868-1912) to the end of the Pacific War.
Japanese: 国家神道（こっかしんとう）とは明治から太平洋戦争の終戦までの間に大日本帝国の政策により成立していた国教、あるいは祭祀の形態の歴史学的呼称である。
English: Broadly speaking, 'State Shinto' was the use of Shinto practices to shore up public unity, while in a narrow sense it was Shinto that was controlled by the Bureau of Shinto Shrines of the prewar Ministry of Home Affairs, as opposed to 'Sect Shinto,' which was regarded as a 'religion.'
Japanese: 「国家神道」は広義には神道的な実践を国民統合の支柱とするもの、狭義には「宗教」とされた「教派神道」に対して内務省(日本)神社局によって統制されたものをいう。
English: The definition of State Shinto also includes shrine administration, which was carried out by the earlier Jingikan (Department of Divinities) and Kyobusho (Ministry of Religion) before the Ministry of Home Affairs took charge of shrines.
Japanese: 国家神道の定義によっては、内務省が神社を管掌する以前の神祇官、教部省による神社行政も含まれる。
English: However, the government was based on an official interpretation that 'Shinto was not a religion' ('Jinjahishukyoron' in Japanese), 'insisting' that it did not contradict the freedom of religion stipulated in the constitution and making this its official position.
Japanese: しかし、政府は「神道は宗教ではない」(神社非宗教論)という公権法解釈に立脚し、憲法の信教の自由とは矛盾しないという「強弁」をして、これを公式見解としていた。
English: The extent to which people were forced by the government to participate in the 'worship of shrines' varied with the times but, from the beginning of the 1930's to the Pacific War, State Shinto was emphasized as an emotional prop for the prosecution of war.
Japanese: 政府による「神社崇拝」の国民への強制の度合いは時代によって異なったが、1930年代初頭から太平洋戦争にかけての時期には、国家神道は戦争遂行の精神的支柱として重視された。
English: The Ministry of Home Affairs' Bureau of Shinto Shrines took charge of the 'kankoku heisha' shrines (a general term for Imperial shrines (kanpeisha) and national shrines (kokuheisha)) and built new kankoku heisha shrines using public money.
Japanese: 官国幣社を内務省(日本)神社局が所管し、新たな官国幣社の造営には公金が投入された。
English: Local officials offered wands made of hemp and paper streamers to the gods at the festivals of shrines with the rank of sonsha (village shrine) or higher, and it is considered to have been a kind of state religion system.
Japanese: 村社以上の社格の神社の例祭には地方官の奉幣が行われ、一種の国教的な制度であったとされる。