nntsuzu/KFTT huggingface dataset:
English: Ichimokuren is regarded as a god who controls the weather and, in the Edo period, people frequently prayed to him for rain and for protection against shipwrecks in Ise Bay.
Japanese: 一目連は天候を司る神とされ、江戸時代には伊勢湾での海難防止の祈願と雨乞いが盛んに行なわれた。
English: Kunio YANAGIDA concludes that this belief originated in sailors at sea on Ise Bay using the appearance of Mt. Tado to predict changes in the weather.
Japanese: 柳田国男は伊勢湾を航行する船乗りが多度山の様子から天候の変化を予測したことから生まれた信仰と考察している。
English: Mt. Tado, which is at the southern tip of the Yoro Mountains, must have been a good mountain for predicting the weather because, of the mountains to the north of Ise Bay, it is the closest to the bay and changes in the weather, such as fog on the mountain, can easily be seen.
Japanese: 養老山地の南端に位置する多度山は伊勢湾北部周辺の山としてはもっとも伊勢湾から近く、山にかかる霧などの様子から天候の変化の予測に適した山だったのであろう。
English: The section on 'umi no okase' (whirlwind) in the "Wakan Sansai Zue" (an encyclopedia compiled in the Edo period) says 'Well, unexpected windstorms sometimes occur in Sei-shu (Ise Province), Bi-shu (Owari Province), No-shu (Mino Province), and Tan-shu (Hida Province), and such storms are generally called Ichimokuren and considered as a divine wind. Once this wind blows, it destroys everything: it pulls out trees, makes big rocks fall, and breaks houses. However, this occurs just along a narrow corridor and it does not damage any other places. A shrine for Ichimokuren is located on Mt. Tado, in Kuwana District, Sei-shu.'
Japanese: 『和漢三才図会』の「颶（うみのおほかせ）」に「按勢州尾州濃州驒州有不時暴風至俗稱之一目連以爲神風其吹也抜樹仆巖壞屋爲不破裂者惟一路而不傷也處焉勢州桑名郡多度山有一目連」との記述がある。
English: According to a legend from Ise, Owari, Mino, and Hida Provinces, a windstorm occurred when Ichimokuren left the shrine and ran wild, and it is believed that the description in the encyclopedia was derived from this folklore.
Japanese: 伊勢・尾張・美濃・飛騨では一目連が神社を出て暴れると暴風が起きるとの伝承によるものと考えられている。
English: The main building of Ichimokuren-jinja Shrine does not have a door, and it is said this is to enable Ichimokuren to go in and out of the shrine anytime he wants in order to show his divine power.
Japanese: 一目連神社の社殿には扉がないが、一目連が神威を発揮するために自由に出入りできるようにとの配慮であるという。
English: She does not appear in Kojiki (Records of Ancient Matters), and appears only in the eleventh "alternate writing" of the chapter on kamiumi (birth of the gods) of Nihonshoki (Chronicles of Japan).
Japanese: 古事記には登場せず、日本書紀の神産みの段の第十一の一書にのみ登場する。
English: Amaterasu Omikami (the Sun Goddess) ordered Tsukuyomi to go take a look at a goddess called Ukemochi no kami in Ashihara no nakatsukuni (literally, "Central Land of Reed Plains", which refers to the human world).
Japanese: 天照大神はツクヨミに、葦原中国にいる保食神という神を見てくるよう命じた。
English: When Tsukiyomi no mikoto went to Ukemochi no kami, Ukemochi no kami faced the land and discharged rice from her mouth, and then faced the sea and discharged fish from her mouth, and finally faced the mountain and discharged a beast from her mouth, and served Tsukiyomi no mikoto with them.
Japanese: 月夜見尊が保食神の所へ行くと、保食神は、陸を向いて口から米飯を吐き出し、海を向いて口から魚を吐き出し、山を向いて口から獣を吐き出し、それらで月夜見尊をもてなした。
English: Tsukiyomi no mikoto became angry, saying 'how filthy you are to make me eat something you spit out of your mouth,' and killed her with a blade.
Japanese: 月夜見尊は「吐き出したものを食べさせるとは汚らわしい」と怒り、保食神を斬ってしまった。
English: Amaterasu Omikami sent Amenokumahito to Ukemochi no kami, but Ukemochi no kami had passed away.
Japanese: 天照大神が保食神の所に天熊人（アメノクマヒト）を遣すと、保食神は死んでいた。
English: From the remains of Ukemochi no kami, horses and cattle were born from the head, and millet from the forehead, silkworm from the eyebrows, Japanese (barnyard) millet from the eyes, rice plant from the abdomen, barley, soybean, and azuki beans from the genitals.
Japanese: 保食神の屍体の頭から牛馬、額から粟、眉から蚕、目から稗、腹からイネ、陰部からムギ・大豆・小豆が生まれた。
English: When Amenokumahito brought all of these back, Amaterasu Omikami was delighted, and used these as seeds in the fields, believing that they were foods necessary for people to live.
Japanese: 天熊人がこれらを全て持ち帰ると、天照大神は喜び、民が生きてゆくために必要な食物だとしてこれらを田畑の種とした。
English: This setsuwa (anecdote) is the myth surrounding the origin of food in Japanese Mythology, and is a Hainuwele myth-style setsuwa seen mainly in Southeast Asia and all over the world.
Japanese: この説話は日本神話における食物起源神話であり、東南アジアを中心に世界各地に見られるハイヌウェレ神話型の説話である。
English: Additionally, she is believed to be the same god as Ukanomitama, who is also a Shokumotsu-shin (the god of foodstuffs), and is sometimes enshrined in Inari-jinja Shrine instead of Ukanomitama-no-kami.
Japanese: また、同じ食物神であるウカノミタマとも同一視され、宇迦之御魂神に代わって稲荷神社に祀られていることもある。
English: Uke in the shinmei (name of god) has the same root as 'uke' in Toyoukebime and 'uka' in Ukanomitama-no-kami, and means food.
Japanese: 神名のウケはトヨウケビメの「ウケ」、宇迦之御魂神の「ウカ」と同源で、食物の意味である。
English: Not only because she is a Shokumotsu-shin, but also because 'horses and cattle were born from her head,' she is also considered to be the god of cattle and horses.
Japanese: 食物神というだけでなく、「頭から牛馬が生まれた」ということからウシやウマの神ともされる。
English: Komagata-jinja Shrine, which is common in eastern Japan enshrines Ukemochi no kami as the god of horses, and is also viewed as equal to Bato Kannon (horse-headed Kannon) because of the 'horse from head' incident.
Japanese: 東日本に多い駒形神社では、馬の神として保食神が祀られており、さらに「頭から馬」ということで馬頭観音とも同一視されている。
English: Akaru-hime is a god (Shinto) appearing in Japanese Mythology.
Japanese: 阿加流比売神（あかるひめのかみ）は、日本神話に登場する神(神道)である。
English: In "Kojiki" (Records of Ancient Matters), she is the wife of Amenohiboko, the child of the King of Silla.
Japanese: 『古事記』では新羅王の子であるアメノヒボコ（あめのひぼこ）の妻となっている。
English: It is the same as the episode in "Nihonshoki" (Chronicles of Japan) of the warawame (a little girl, name not described) whom Tsunugaarashito, the child of the King of Gaya chases.
Japanese: 『日本書紀』では伽耶王の子である都怒我阿羅斯等（つぬがあらしと）が追いかける童女（名の記述はない）のエピソード同一である。
English: The names of country, husband, and women differ between the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan), but the setsuwa (anecdote) in them are very similar.
Japanese: 記紀で国や夫や女の名は異なっているが、両者の説話の内容は大変似通っている。
English: A long time ago, a woman was taking a nap at a marsh called Agunuma Pond in Silla, the sunlight shined on her genitals like a rainbow.
Japanese: 昔、新羅のアグヌマ（阿具奴摩、阿具沼）という沼で女が昼寝をしていると、その陰部に日の光が虹のようになって当たった。
English: A man who was watching this asked for and was given the ball, and always carried it with him.
Japanese: その様子を見ていた男は乞い願ってその玉を貰い受け、肌身離さず持ち歩いていた。
English: Amenohiboko had the illusion that the man wanted to kill and eat the cow, so he captured him and tried to imprison him.
Japanese: 天之日矛は、男が牛を殺して食べるつもりだと勘違いして捕えて牢獄に入れようとした。
English: Since Amenohiboko would not accept the man's explanation, he offered the red ball which he always carried, and was finally excused.
Japanese: 男が釈明をしても天之日矛は許さなかったので、男はいつも持ち歩いていた赤い玉を差し出して、ようやく許してもらえた。
English: However, when Amenohiboko became very arrogant and scolded the wife one day, she fled by boat to Tsu in Nanba, saying she was returning to her parents' home.
Japanese: しかし、ある日奢り高ぶった天之日矛が妻を罵ったので、親の国に帰ると言って小舟に乗って難波の津に逃げてきた。
English: Tsunugaarashito went to the country with his cow carrying his luggage, but the cow suddenly disappeared.
Japanese: 都怒我阿羅斯等は自分の牛に荷物を背負わせて田舎へ行ったが、牛が急にいなくなってしまった。
English: When he followed its steps to the village, the officer in the village ate the cow saying 'judging from the contents of this luggage, the owner of this cow intends to eat this cow.'
Japanese: 足跡を追って村の中に入ると、その村の役人が、「この荷の内容からすると、この牛の持ち主はこの牛を食べようとしているのだろう」と言って食べてしまったという。
English: In compensation for the cow, Tsunugaarashito was given a white stone which was enshrined in the village as god.
Japanese: 都怒我阿羅斯等は牛の代償として、その村で神として祀られている白い石を譲り受けた。
English: Tsunugaarashito was delighted and tried to have intercourse with the girl, but the girl disappeared while he took his eyes off of her.
Japanese: 都怒我阿羅斯等が喜んで娘と性交しようとしたが、目を離したすきに娘はいなくなってしまった。
English: Additionally, she reached Kunisaki County in Toyo-no-kuni and became the god of Himegoso-sha Shrine, and is enshrined in two locations.
Japanese: また、豊国の国東郡へ至って比売語曽社の神となり、二箇所で祀られているという。
English: There is description on a god believed to be Akaru-hime in the unknown or lost writings of "Settsu-no-kuni-fudoki" (records of the culture and geography of the Settsu Province).
Japanese: 『摂津国風土記』逸文にも阿加流比売神と思われる神についての記述がある。
English: In the era of Emperor Ojin, a goddess in Silla fled from her husband and lived in 'Himejima Island of Iwai' in Tsukushi Province.
Japanese: 応神天皇の時代、新羅にいた女神が夫から逃れて筑紫国の「伊波比の比売島」に住んでいた。
English: However, she left the island fearing she would soon be found by her husband and arrived on an island in Nanba, which she named 'Himejima Island' from the name of the island where she previously lived.
Japanese: しかし、ここにいてはすぐに夫に見つかるだろうとその島を離れ、難波の島に至り、前に住んでいた島の名前をとって「比売島」と名附けた。
English: Tale of the birth of Akaru-hime in "Kojiki" is a type of Ransei mythology where a woman receives sunlight and lays an egg, and a person is born from there.
Japanese: 『古事記』の阿加流比売神の出生譚は、女が日光を受けて卵を生み、そこから人間が生まれるという卵生神話の一種である。
English: Examples include the tales of birth of Dongmyeong-seongwang (Ju Mong), the founder of Goguryeo, Kakukyosei Kyoseikan, the founder of Silla, and Suro-wang, the founder of Kinkan kaya, one of the Gaya.
Japanese: 例えば高句麗の始祖東明聖王（朱蒙）や新羅の始祖赫居世居西干、伽耶諸国のひとつ伽耶駕洛国（金官伽耶）の始祖首露王の出生譚などがそうである。
English: A shrine corresponding to 'Himegoso-sha Shrine in Nanba' described in "Kojiki" is the Himekoso-jinja Shrine in Higashiobase, Higashinari Ward, Osaka City, and today, the shusaijin (main enshrined deity) of this shrine is believed to be Shitateru-hime, the daughter of Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region).
Japanese: 『古事記』に記述された「難波の比売碁曾社」に相当する神社として大阪市東成区東小橋の比売許曽神社があるが、現在、この神社の主祭神は大国主の娘のシタテルヒメとされている。
English: Additionally, she is sometimes considered the same god as Amenosagume, the follower of Amenowakahiko.
Japanese: 他に、アメノワカヒコの従者であるアメノサグメと同一視されることもある。
English: Himejima-jinja Shrine, which has the same name as Himejima Island in the unknown or lost writings of "Settsu-no-kuni-fudoki," exists in Himeshima, Nishiyodogawa Ward, Osaka City, and Akaruhime-no-mikoto (according to tradition of the shrine) is enshrined along with Sumiyoshi Okami (the great gods of Sumiyoshi).
Japanese: 『摂津国風土記』逸文の比売島と同名の姫島神社が大阪市西淀川区姫島町にあり、阿迦留姫命（神社伝承による）が住吉大神とともに祀られている。
English: In addition, Akaruhimenomikoto-jinja Shrine (Sanjubu-jinja Shrine) in Hiranohigashi, Hirano Ward, Osaka City, also enshrines Akaru-hime.
Japanese: ほかに、大阪市平野区平野東の赤留比売命神社（三十歩神社）にも阿加流比売神が祀られている。
English: In the unknown or lost writings of "Buzennokuni fudoki" (records of the culture and geography of the Buzen Province) it is described that the name Kaharu-gami came from the fact that a god from Silla came and lived on the banks.
Japanese: 『豊前国風土記』逸文にも、新羅国の神が来て河原に住んだので鹿春神というとある。
English: "Achiki" is an envoy, scholar, and a naturalized citizen dispatched from Baekje to Japan, who is described in "Nihonshoki" (Chronicles of Japan) and "Kojiki" (Records of Ancient Matters).
Japanese: 阿直岐（あちき）は、『日本書紀』『古事記』に記載のある、百済から日本に派遣された使者、学者で帰化人。
English: He is also believed to be the same person as Achi-no-omi, from the same era.
Japanese: また彼は同時代の人物の阿知使主と同一人物だったのではないかとも言われている。
English: In "Kojiki," he offered a stallion and a mare, tachi (sword), and Okagami (The Great Mirror) to Emperor Ojin (Hondawake-no-mikoto) as mitsugimono (tribute) from Seuko-o (Geunchogo-wang), and introduced Sinology.
Japanese: 『古事記』では照古王（近肖古王）からの貢物として雄馬雌馬各1、横刀と大鏡を応神天皇（誉田別命）へ奉り、漢学を伝えた。
English: In "Nihonshoki," he offered two good horses, informed the existence of Wa Ni (Wang In), and was assigned as the teacher of Iratsuko UJINOWAKI by Emperor Ojin in 284 (September 2, 284).
Japanese: 『日本書紀』では、良馬二匹を貢ぎ、王仁の存在を教え284年（応神天皇15年8月6日）、応神天皇により、菟道稚郎子の師となる。
English: "Kukunochi" (Kugunochi) is a god of trees (Shinto) appearing in Japanese Mythology.
Japanese: ククノチ（クグノチとも）は、日本神話に登場する木の神(神道)である。
English: In Kojiki, god of mountains, Oyamatsumi and god of fields, Kayano-hime, were born after this.
Japanese: 古事記においてはその次に山の神オオヤマツミ（オオヤマツミ）、野の神カヤノヒメ（カヤノヒメ）が産まれている。
English: In the main body of Nihonshoki, it was born as 'Kukunochi, the spirit of trees' after mountain, river, and sea, and after that, Kayano-hime, the spirit of grass and spirit of field was born.
Japanese: 日本書紀の本文では山・川・海の次に「木の精ククノチ」として産まれており、その次に草の精・野の精の草野姫（カヤノヒメ）が産まれている。
English: In the sixth "alternate writing," it is written 'gods of trees are called Kukunochi no kami,' and is considered the generic name for gods of trees.
Japanese: 第六の一書では「木の神たちを句句廼馳という」と記述され、木の神々の総称となっている。
English: Kuku' in the shinmei (name of god) is believed to be of the same root as kuki (stem), and is a word describing the way trees grow straight up, or trees (kiki, kigi) changed to kuku, kugu.
Japanese: 神名の「クク」は、茎と同根で木が真っ直に立ち伸びる様を形容する言葉とも、木木（キキ・キギ）が転じてクク・クグになったものともいう。
English: No' is the particle 'no,' and 'chi' is a suffix meaning divine spirit, as in Kagutsuchi, so 'Kukunochi' means 'god of stem,' 'god of trees.'
Japanese: 「ノ」は助詞の「の」、「チ」はカグツチなどと同じく神霊を意味する接尾詞であるので、「ククノチ」は「茎の神」「木の神」という意味になる。
English: It is the shusaijin (main enshrined deity) of Kuchi-jinja Shrine (Nishinomiya City, Hyogo Prefecture), and Kukuhi-jinja Shrine (Toyooka City, Hyogo Prefecture) has the only shrine in the country known for the stork legend.
Japanese: 公智神社（兵庫県西宮市）の主祭神になっているほか、久久比神社（兵庫県豊岡市）には全国唯一のコウノトリ伝説のある神社もある。
English: At Tarumaezan-jinja Shrine (Tomakomai City, Hokkaido), it is enshrined with Oyamatsumi-no-kami and Kayano-hime as the god of the wilds (a field) and the god of reclamation.
Japanese: 樽前山神社（北海道苫小牧市）では原野の神・開拓の神として大山津見神・鹿屋野比売神とともに祀られている。
English: In the 'Norito' (Shinto prayer) of "the Engishiki" (an ancient book for codes and procedures on national rites and prayers), there is the name of Yafunekukunochi-no-mikoto, and is believed to be the same god as Kukunochi.
Japanese: 延喜式祝詞には屋船久久遅命（やふねくくのちのみこと）の名が見え、ククノチと同神と見られる。
English: "Kanayamahiko-no-kami" is a god (Shinto) appearing in Japanese Mythology.
Japanese: 金山彦神（かなやまひこのかみ）は、日本神話に登場する神(神道)である。
English: It is worshipped along with Kanayamabime-no-kami as the god of mines.
Japanese: 金山毘売神（かなやまびめのかみ、金山姫神）とともに鉱山の神として信仰されている。
English: When Izanami gave birth to Kagutsuchi, the god of fire, during kamiumi (birth of the gods), and was ill from a burn wound, the god was born from the vomit (taguri).
Japanese: 神産みにおいて、イザナミが火の神カグツチを産んで火傷をし病み苦しんでいるときに、その嘔吐物（たぐり）から化生した神である。
English: In Kojiki, two gods, Kanayamahiko-no-kami and Kanayamabime-no-kami were born, and in the third "alternate writing" of Nihonshoki, only Kanayamahiko-no-kami was born.
Japanese: 古事記では金山毘古神・金山毘売神の二神、日本書紀の第三の一書では金山彦神のみが化生している。
English: As the shinmei (name of god) indicates, it is a god of 'gold mines' (kanayama, mine), and it was thought to have been born from vomit probably due to its association from the appearance of vomit.
Japanese: 神名の通り「金山」（かなやま、鉱山）を司る神で、嘔吐物から産まれたとしたのは、嘔吐物の外観からの連想によるものと考えられる。
English: It is a god of mines and a god who collects gold bullion, and is considered a god guarding craftsmanship regarding metal.
Japanese: 鉱山を司どり、また荒金を採る神とされ、鉱業・鍛冶など、金属に関する技工を守護する神とされている。
English: It is enshrined in Kanayama-jinja Shrines nationwide including Nangu-taisha Shrine (only Kanayamahiko-no-kami) in Tarui-cho, Gifu Prefecture, Koganeyama-jinja Shrine (Ishinomaki City) in Kinkazan Mountain, Ishinomaki City, Miyagi Prefecture.
Japanese: 岐阜県垂井町の南宮大社（金山彦神のみ）、宮城県石巻市金華山(宮城県)の黄金山神社(石巻市)を始め、全国の金山神社で祀られている。
English: "Amenoohabari" is a sword appearing in Japanese Mythology, as well as the name of a god (Shinto).
Japanese: 天之尾羽張（あめのおはばり）は、日本神話に登場する刀であり、また神(神道)の名前である。
English: In the chapter of kamiumi (birth of the gods) in Kojiki (Records of Ancient Matters), it appears as the name of Totsuka no tsurugi (long sword) used by Izanagi to kill Kagutsuchi.
Japanese: 古事記の神産みの段において、イザナギがカグツチを斬ったときに使った十束剣の名前として登場する。
English: Gods such as Takemikazuchi related to fire, thunder, and sword were born from Kagutsuchi's blood on the Amenoohabari.
Japanese: 天尾羽張についたカグツチの血から、タケミカヅチなどの火・雷・刀に関する神が化生している。
English: In the chapter on the conquest of Ashihara no nakatsukuni, upon selecting the third god to dispatch to Ashihara no nakatsukuni after Amenohohi and Amenowakahiko, Omoikane (the god of wisdom and talent) recommended Itsunoohabari-no-kami or the child of this god, Takemikazuchinoo-no-kami.
Japanese: 葦原中国平定の段では、アメノホヒ、アメノワカヒコに次ぐ三番目に葦原中国に派遣する神を選定する際、オモイカネが、伊都之尾羽張神かその神の子の建御雷之男神を推薦している。
English: Amenoohabari-no-kami blocked the road by pulling the water from Amenoyasukawa, and since the other gods could not go there, Amenokaku-no-kami was dispatched as an envoy.
Japanese: 天尾羽張神は天安河の水を逆にせき上げて道を塞いでおり、他の神はそこへ行くことができないので、天迦久神が使者として遣わされた。
English: Itsunoohabari-no-kami responded that Takemikazuchinoo-no-kami is more qualified, so Takemikazuchinoo-no-kami was dispatched to Ashihara no nakatsukuni.
Japanese: 伊都之尾羽張神が、建御雷之男神の方が適任であると答えたため、建御雷之男神が葦原中国に派遣されることになった。
English: When Takemikazuchi-no-kami appears in the main body of the chapter on the conquest of Ashihara no nakatsukuni in Nihonshoki (Chronicles of Japan), it is described that it is the grandchild of Itsunoohashiri-no-kami IV, a god living in Amenoiwaya.
Japanese: 日本書紀の葦原中国平定の段の本文で武甕槌神が登場する際、天石窟に住む神である稜威雄走神（いつのおはしりのかみ）の四世の孫であると記されている。
English: Ohashiri' means 'saohashiru' (the sword comes out of the sheath on its own) indicating that it is a sharp blade.
Japanese: 「雄走」は「鞘走る」（さおはしる）の意で、鋭利な刃であることを示す。
English: Kataku Rokushin is a generic name for the six gods (Shinto) representing (or protecting) a house in Shinto.
Japanese: 家宅六神（かたくろくしん）は、神道における家宅を表す（または守る）六柱の神(神道)の総称である。
English: All six gods were born as children of Izanagi and Izanami after Ogotooshio-no-kami was born first during kamiumi (birth of the gods), after kuni-umi (the birth of (the land) of Japan) in Kojiki (The Records of Ancient Matters).
Japanese: 六柱とも、古事記において国産みを終えた後、神産みの最初に大事忍男神が産まれた後にイザナギとイザナミの子として産まれている。
English: Iwasu means sand and stone, and since the former was a male god with 'biko,' it is believed that this was the goddess that made these gods a pair.
Japanese: 石巣は石砂のことであり、その前が「毘古」のつく男神であるため、対の神として女神とされたものと考えられる。
English: "Shinmeiko" describes that Iwatsuchibiko-no-kami is the god of stones and Iwasuhime-no-kami is the god of sand.
Japanese: 『神名考』では、石土毘古神は土を、石巣比売神は砂を司る神であるとしている。
English: In "Kojikiden," it is interpreted as the same god as Ibukidonushi appearing in Oharae no kotoba, due to its name.
Japanese: 『古事記伝』では、その名前から大祓詞に登場する気吹戸主（いぶきどぬし）と同神と解釈している。
English: Oyabiko no kami, who was the fifth to be born, represents the roof that has been thatched.
Japanese: 5番目に産まれた大屋毘古神（おおやびこのかみ）は、葺き終わった屋根を表す。
English: The shinmei (name of god) comes from 'oaya,' which means 'major disaster,' with the 'a' removed, and it is the same god as Magatsuhi no kami (evil gods), the god of disaster.
Japanese: この神名は、「大禍」の意味の「大綾」から「あ」が取れたもので、災厄を司る禍津日神と同神である。
English: It appears in the mythology of Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region), and is considered a different god from 'Oyabiko no kami,' which is another name for Isotakerunokami.
Japanese: 大国主の神話に登場し、五十猛神の別名ともされる「大屋毘古神」とは別神とされる。
English: The last to be born was Kazamotsuwakenooshio-no-kami.
Japanese: 最後に産まれたのが風木津別之忍男神（かざもつわけのおしおのかみ）である。
English: According to its shinmei, this god is believed to have been placed at the end of Kataku Rokushin as a god related to wind, or god protecting the house from storm wind.
Japanese: この神は、神名からすれば風に関する神、暴風から家を守る神として、家宅六神の最後に入れられたものと考えられる。
English: However, with regards to god of wind, there is Shinatsuhiko born later, so some say 'kaza' of Kazamotsuwakenooshio-no-kami is simply a substitute character, and it is not a god of wind.
Japanese: しかし、風の神はその後シナツヒコ（しなつひこ）が産まれており、風木津別之忍男神の「風」は単なる宛字で風の神ではないとする説もある。
English: Regarding its reading, it is written 'use on (Chinese reading) for 木' in the original note, so it is read 'mo,' but it is rare to use Japanese pronunciation of a kanji (based on adopted Chinese pronunciations) in shinmei.
Japanese: 読みについても、原文の註記に「木は音を用いる」とあるので「も」と読むことになるが、神名に字音を用いるのは異例である。
English: In "Kojikiden," it is described that this note was mistakenly inserted later, and that it is read 'Kazaketsuwakeoshiwo.'
Japanese: 『古事記伝』では、この註は後で誤って挿入されたものであるとして「かざけつわけおしを」と読むとしている。
English: Additionally, in "Kojikiden," it is considered the same god as Sokotsutsuo-no-kami, or Hayasasura-hime from Oharae no kotoba.
Japanese: また、『古事記伝』では、底筒男神、または大祓詞の速佐須良比売と同神としている。
English: Oharae no kotoba is a Norito (Shinto prayer) that is used in Shinto religious service.
Japanese: 大祓詞（おおはらえのことば）は、神道の祭祀に用いられる祝詞の一つである。
English: It is also called Nakatomi no harae kotoba (Nakatomi no harae for short) or nakatomi saimon.
Japanese: 中臣祓詞（なかとみのはらえことば、略して中臣祓）・中臣祭文（なかとみさいもん）とも言う。
English: It was originally a norito that was chanted in Oharae (the great purification) held on the last day of every June and December to purify sins and impurities.
Japanese: 元々は毎年6月と12月の末日に行われる大祓で、犯した罪・穢れを祓うために唱えられた祝詞である。
English: (Here sins refer to those regarded as "sins" in the concept of Shinto and they not necessarily crimes.)
Japanese: （ここでの罪は神道の観念による「罪」であり、犯罪とは意味合いが異なる）
English: In 'Norito' in Fascicle (Book) 8 of the "Engishiki" (an ancient book for codes and procedures on national rites and prayers), it is described as 'Minazuki-no-tsugomori-no-oharae' (oharae on June 30) with a note 'Follow this procedure in the oharae in December.'
Japanese: 『延喜式』巻八「祝詞」には「六月晦大祓」として記載されており、「十二月も此に准へ」と注記がある。
English: The oharae no kotoba that is used today is based on the norito in "Minazuki-no-tsugomori-no-oharae."
Japanese: 今日使用されている大祓詞は「六月晦大祓」の祝詞を元にしたものである。
English: Regarding its origin, KAMO no Mabuchi argued that it could be traced back to the Emperor Tenchi and Emperor Tenmu's era, whereas Norinaga MOTOORI stated that was the Emperor Monmu's era.
Japanese: その成立については賀茂真淵は天智天皇・天武天皇朝説を唱え、本居宣長は文武天皇朝説を唱えている。
English: Both of them stated that the original text existed before the specified era.
Japanese: いずれの説もその原典になる文章がそれ以前の時代には存在したとしている。
English: At first, the words of the great purification were recited for those assembled for the great purification, but this ritual changed into words presented before the deities.
Japanese: 当初は、大祓の際に参集者に対して宣り聞かせるものであったが、後に神に対して唱えられるようになった。
English: In the medieval period Shinto amalgamated with Onmyodo (Yin-Yang divination) and esoteric Buddhist teachings, and it was believed that by saying these words one could obtain merit similar to those obtainable from the yin-yang spell or Buddhist scriptures.
Japanese: 中世には陰陽道や密教と結びつき、陰陽道の呪言や仏教の経典のように、唱えるだけで功得が得られると考えられるようになった。
English: Also, from the belief that the more often these words were recited the more merit one could receive, this ritual was presented by reciting the ritual words thousands or even ten-thousand times.
Japanese: さらに、唱えれば唱えるほど功得が増すと考えられ、何千回、何万回も唱えるようになった。
English: To make the prayer easier to chant, 'Saiyo no nakatomi no harae' (essential words of the purification rituals of the Nakatomi) and 'Saijo no nakatomi no harae' (greatest words of the Purification Ritual of the Nakatomi) were created.
Japanese: より唱えやすくするために、大祓詞の要点だけをまとめた「最要中臣祓」「最上中臣祓」が作られた。
English: These words were especially venerated by Buddhist Shinto and Confucian Shinto scholars, and commentaries of oharae such as "Nakatomi harae kunge" and "Nakatomi harae fusuiso" were written.
Japanese: 特に仏家神道、儒家神道で重視され、『中臣祓訓解』『中臣祓風水草』などの大祓詞の注釈書も書かれた。
English: In addition to Jinja-Honcho, various denominations of Shinto and some of new religious schools of Shinto Sect use oharae no kotoba.
Japanese: 神社本庁のほか、各種の教派神道・神道系新宗教の一部でも使われている。
English: However, the contents have been altered from the description in the Engishiki, so it varies from sect to sect.
Japanese: ただし、延喜式記載のものから内容に改変が加えられており、教団によっても多少の差異がある。
English: The first part starts with the text to order the Imperial family and all the officials participating the ritual to listen to the norito carefully.
Japanese: 前段は、大祓に参集した皇族・百官に対して「祝詞をよく聞け」という内容の文言から始まる。
English: These are remains of the fact that the original words of purification were meant to be chanted for the participants.
Japanese: これは当初の大祓詞が参集者に対して宣り聞かせるものであったことの名残である。
English: Then, Japanese Mythology was told from the conquest of Ashihara no nakatsukuni (another word for the country or the location of Japan) to tensonkorin (the descent to earth of the grandson of the sun goddess) and the governance by the grandson.
Japanese: 次に、葦原中国平定から天孫降臨し天孫が日本を治めることになるまでの日本神話の内容が語られる。