; オンラインWikipedia日英京都関連文書対訳コーパス(英和) 見出し単語一覧

オンラインWikipedia日英京都関連文書対訳コーパス(英和) 見出し単語一覧

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  1. It refers to tuna meat cut from the ventral part, and contains high fat.
  2. It refers to yamaimo yam.
  3. It refers to zazen that aims to reach "taigo" (also called "satori," which means "enlightenment") through emphasizing, digging into, and grasping "koan" (a story, question, problem, or statement generally inaccessible to rational understanding, yet which may be accessible to intuition).
  4. It reflected the government's focus on the development of the northern island, but the reclamation of Ezo did not work for the first few years due to the inadequate system and it was not until 1871 that the government effort finally paid off.
  5. It regained its power after the World War II.
  6. It regarded history from the Emperor Jinmu to the Emperor Juntoku as the transition from the age of aristocracy to the age of warriors, and described it in Kana-bun (publication in kana alone) based on Mappo-shiso (the "end of the world" belief) and the idea of 'Dori (Order).'
  7. It regarded the request from Japan for modernization as interference in its domestic affairs.
  8. It regards Myoho goji (the five characters of Myo, Ho, Ren, Ge, Kyo) which represents Ichinen sanzen (religious principle meaning that there are each and every phenomena of the universe included in one's mind), which is said to have appeared in Nyoraijuryo-hon of "Hokekyo" (Lotus Sutra), as the ultimate religious principle in Mappo (Age of the Final Dharma).
  9. It relies on Dharma-Kaya of Hon-ji, of Dainichinyorai (Kogi).
  10. It remained not being succeeded, but then, Manzaburo's grandchild succeeded again.
  11. It remained to be the biggest faction and competed with party powers in the House of Representative until the abolition of the House of Peers following the promulgation of the Constitution of Japan on May 2, 1947.
  12. It remains in Tamamushi-no-Zushi (the "Beetle Shrine" of Horyu-ji), Tachibana Fujin Zushi (Tachibana Shrine), etc.
  13. It remains silent as to the number of teppo supplied to the other units.
  14. It remains the same as the opening.
  15. It remains unclear as to how much of Ryoma's western legislative ideology Nakaoka agreed with.
  16. It remains unclear as to when the book was completed but some say that it was 822 based on the descriptions in the preface and body.
  17. It remains unclear as to who the real first head of the Kiso family was, as there are various speculations, including the tradition handed down within the Oishi family of Kanto Region.
  18. It remains unknown how it was founded.
  19. It remains unknown what he was doing from his boyhood to his mid-thirties, but rumor has it that he once went to Edo in 1839.
  20. It reopened as a road show movie theater for foreign films.
  21. It repeats every 12 days.
  22. It replaced the Taien reki and the Goki reki.
  23. It replaced the former shugo (military governor).
  24. It represents Esoteric Buddhism's world view symbolically.
  25. It represents Jizo seen on waysides or street corners, and Jizo is related to the belief of Doso-shin (traveler's guardian deity).
  26. It represents a firm crispy aftertaste.
  27. It represents a simple tea ceremony performed in a 4.5 tatami-mat tea room or less, compared to the more gorgeous tea ceremony performed in a shoin room (formal reception room).
  28. It represents court nobles other than jigeke (family status of non-noble retainers who are not allowed into the Emperor's living quarters in the imperial palace).
  29. It represents the intention by gods to cause catastrophic natural disasters, invite outbreaks of plague, and drive humans to conflicts and wars by wrecking havoc on their minds.
  30. It represents the materials for a house, stones and soil (plaster).
  31. It represents, with dance, the strife between Princess Tachibana and Omiwa over Motome, with its setting at Kasuga-taisha Shrine.
  32. It required three years of study and offered regular courses at the Department of Agriculture and the Department of Forestry.
  33. It requires a fully-fledged basic frame and carefully pasted materials to prepare the groundwork suitable for the surface paper.
  34. It requires a large sum of money to develop a geigi from the trainee days to a full-fledged professional.
  35. It requires a strong grip, brute strength, and muscular abdominals and trunk, and the degree of difficulty is high.
  36. It requires about an hour per ceremony, and is performed in several tea rooms arranged side by side.
  37. It requires an extremely rich variety of techniques, and it isn't an exaggeration to say that any one piece is challenging.
  38. It requires attention that the ruins found in Asuka Village called the site of Asuka-kyo is not literally considered as the ruin of the Asuka-kyo.
  39. It requires careful attention since the excess of boiling cause them to lose flavor and food texture.
  40. It requires flexible application no matter how wide its range of application may be.
  41. It requires less labor enabling to keep manufacturing cost at a low level, but, as there are certain limits for producing quality sake, it is understood as not suitable for high-class sake.
  42. It requires mentality in association with ascetic practices and traditional art performing.
  43. It requires more than 100 million yen to make a new danjiri.
  44. It requires skill to cook crispier tempura.
  45. It requires special care as Sodetake, the length of a sleeve, for western clothing means the length between the shoulder joint to the wrist, whereas Sodetake, the sleeve depth, for Wafuku means the width shown below.
  46. It resembles Etchu loincloth except that its apron is separated from the cloth covering the crotch (bleached cloth).
  47. It resembles Ise ebi, but its ambulatory legs have white vertical lines and its first antenna does not have horizontal stripes.
  48. It resembles Japanese curry rice in appearance.
  49. It resembles Kangakuin Kyakuden in scale and design.
  50. It resembles Kanoko Ise ebi.
  51. It resembles Sujeonggwa, a sweet drink made from dried persimmon in Korean Peninsula, and ginger ale to some extent in that it is a sweet drink with a flavor or taste of ginger (and sometimes cinnamon), but it is more different from either of them than might first be surmised.
  52. It resembles hoshi natto, but it is prepared by frying natto in fat or oil in order to eliminate the stickiness.
  53. It resembles the tuning technique of 'banshikicho' (banshiki is a high note substantially corresponding to H in the Western music) for gakuso.
  54. It resulted in a great enterprise continued for 50 years
  55. It resulted in a marked technological stagnation for steam locomotives of the Ministry of Railways/JNR.
  56. It resulted in the ejection of the Nakanokanpaku family from the Michitaka clan.
  57. It resulted in the mass production of sanzoshu and other sake disappeared from the market one after another.
  58. It resulted in the victory of the Oda-Tokugawa allied forces, with nearly 6,000 casualties.
  59. It resumed publishing in the Japan Folk Handicraft Association in 1955.
  60. It retains something of the original text although only the earlier part of the 'Buddha' section has survived.
  61. It retains the original garden and buildings from early Edo period when it was built, it brings the old-world elegance from that period (imperial dynasty) to the present.
  62. It retains traces of the 'Kuruma oji.'
  63. It returns from the okonomiyaki-style in which flour is mixed with other ingredients to the Issen Yoshoku style in which flour is separated from other ingredients.
  64. It reveals Yoritomo's position in the bakufu, and the high rating from gokenin.
  65. It revived later.
  66. It ripens into a yellow shade around June.
  67. It rises 790.5 meters above sea level and is the highest of the Hokusetsu mountains (a group of mountains including Mt. Miyama, Mt. Hangoku, Mt. Ono, Mt. Mikusa and Mt. Myoken).
  68. It rises 924 meters above sea level.
  69. It risks the danger of reopening old wounds by the very nature of the issue.
  70. It rose in China before the birth of Christ, and has had strong influence in East Asian countries for more than two thousand years.
  71. It roughly corresponds to a bodyguard.
  72. It ruined due to the end of the Battle of Hakodate on May 18, 1869.
  73. It ruled Kii Province, the southern part of Ise Province, and a part of Yamato Province.
  74. It ruled Owari Province, Mino Province and a part of Shinano Province.
  75. It ruled Satsuma Province, Osumi Province, a part of Hyuga Province, and Nansei Islands.
  76. It ruled a part of Mutsu Province.
  77. It ruled most of Higo Province.
  78. It ruled three provinces such as Kaga Province, Noto Province, and most of Etchu Province.
  79. It runs a block north of Oike-dori Street and passes along southern edge of Nijo-jo Castle.
  80. It runs a block south of Marutamachi-dori Street and passes along the northern edge of Nijo-jo Castle.
  81. It runs along the Shira-kawa River, a tributary of the Kamo-gawa River (Yodo-gawa water system).
  82. It runs along the east side of the Kamo-gawa River (Yodo-gawa Water System) and the Takano-gawa River (Kyoto City).
  83. It runs along the eastern edge of Kyoto Prefectural Head Office and the western edge of Higashi Hongan-ji Temple.
  84. It runs along the foot of the Tango Peninsula, transporting many tourists to Amanohashidate, one of the three most scenic spots in Japan.
  85. It runs along the northern edge of Kyoto Gyoen National Garden.
  86. It runs along the southern edge of Kyoto Gyoen National Park.
  87. It runs as if it were following the east outer edge of the construction of Odoi Fortress, built by Hideyoshi TOYOTOMI.
  88. It runs between Matsubara-dori Street and Gojo-dori Street.
  89. It runs between Takoyakushi-dori Street and Shijo-dori Street.
  90. It runs between Umeda Station and Takatsukishi Station based on the time schedule of the semi-express, while between Takatsukishi Station and Kawaramachi Station it runs according to a schedule designed for special trains (which designates the same stops as those of the Commuter Limited Express).
  91. It runs directly through Takarazuka Station, Shin-Sanda Station, and Sasayamaguchi Station on the Fukuchiyama Line (JR Takarazuka Line) and through Kobe Station (Hyogo prefecture) on the Tokaido and Sanyo Main Line (JR Kobe Line) and Nishi-Akashi Station.
  92. It runs east-west, linking the Kamo-gawa River (Yodo-gawa River System) and the Katsura-gawa River (Yodo-gawa River System) nearly throughout, with the section between Onmae-dori Street and Senbon-dori Street divided by the tracks (railway) of the Tokaido Main Line.
  93. It runs farther east than Higashioji-dori Street, extending from Takaragaike-dori Street in the north to Niomon-dori Street (Nanzen-ji Temple).
  94. It runs from Hashimoto City to Kinokawa City in Wakayama Prefecture (a distance of approximately 17 km).
  95. It runs from Higashioji-dori Street in the east to Omiya-dori Street in the west between Shichijo-dori Street and the Tokaido Main Line.
  96. It runs from Imadegawa-dori Street which is near Ginkaku-ji Temple to the north, to Nanzen-ji Temple Yamauchi in the south, and goes through the mountain in the northern part of Higashiyama (Kyoto Prefecture).
  97. It runs from Itabashi-shuku station, through Nerima, Shirako and Hizaori to Kawagoe-jo Castle.
  98. It runs from Kinokawa City to Wakayama City in Wakayama Prefecture (a distance of approximately 12 km).
  99. It runs from Kintetsu Nara Station and across the Nara Park to east and west, to the Kasuga Taisha Shrine.
  100. It runs from Marutamachi-dori Street in the north to Gojo-dori Street in the south.
  101. It runs from Marutamachi-dori Street in the north to an area slightly south of Shichijo-dori Street in the south.
  102. It runs from Marutamachi-dori Street in the north to the Takakura Rikkyo overpass (connected with the Takeda-kaido Road), but is interrupted halfway by Shoseien.
  103. It runs from Nakadachiuri-gomon Gate at Kyoto Gyoen (Kyoto Imperial Garden) westward and connects Ichijo-dori Street at Shichihonmatsu-dori Street.
  104. It runs from Nihonbashi (Chuo Ward, Tokyo) in Edo to Kusatsu-juku.
  105. It runs from Nishi Kiyamachi-dori Street in the east to Nishi-iru, Sainishi-dori Street in the west.
  106. It runs from Oten-mon Gate of Heian-jingu Shrine southward, running through the big gate, and crosses with Sanjo-dori Street and goes to Chion-in Temple and Maruyama Park (Kyoto Prefecture).
  107. It runs from Sanjo-dori Street in the north to Sennyuji-michi (a road south of Ikkyo Elementary School) in the south.
  108. It runs from Shigagoemichi road in the east, and Shimogamohon-dori Street which is on the south east side of Shimogamo-jinja Shrine in the west to a crossing at Shimogamonaka-dori Street.
  109. It runs from Shimei-dori Street in the north to Gojo-dori Street in the south.
  110. It runs from Shimotachiuri-dori Street in the north to Sanjo-dori Street in the south for 1.2km.
  111. It runs from Shirakawa-dori Street in the east and to Nishioji-dori Street in the west.
  112. It runs from the Takedonokita-dori Street in the north to the Kuzebashi-dori Street in the south.
  113. It runs from the eastern end--the intersection with Honmachi-dori Street (Kyoto) (Honmachi-dori Jujo) --to the western end (the intersection with Nishioji-dori Street (Nishioji-Jujo)).
  114. It runs from the frontage of Nishiki Tenmangu Shrine in the east to Mibugawa-dori Street in the west.
  115. It runs from the right bank of the Kamo-gawa River (Yodo-gawa water system) in the east to the Sainishi-dori Street in the west between the Ayanokoji-dori Street and the Takatsuji-dori Street.
  116. It runs from the west bank of the Kamo-gawa River (Yodo-gawa water system) in the east to Horikawa-dori Street in the west.
  117. It runs in the east from the right bank of Kamo-gawa River (Yodo-gawa water system) to the crossing of 'Takatsuji-Umezu Kaido Road' in the west.
  118. It runs north to south in eastern Kansai Science City and connects with the National Highway Route No. 24 Nara Bypass at the terminus, the Kizu Interchange (in Kyoto Prefecture).
  119. It runs north-south.
  120. It runs on rubber wheels.
  121. It runs out-of-service from 'Tsuyama Station' bus stop which is the terminus on Tsuyama side, up to West Japan JR Bus Company Tsuyama depot (a yard in Ninomiya, Tsuyama City, Okayama Prefecture which is an annex to 'Matsubaranaka' bus stop of Chutetsu Bus), then makes a change of direction and time adjustment.
  122. It runs south between Kitanotenman-gu and Hirano-jinja Shrines, running west, it is joined by the Omuro-gawa River, and then goes south again and is joined by the Katsura-gawa River.
  123. It runs through Hashimoto City, Wakayama Prefecture (a distance of approximately 11 km).
  124. It runs through Nohara guchi - Tai - Nohara guchi- Nohara - Nohara guchi.
  125. It runs through the beautiful area along Hozukyo Gorge.
  126. It runs through the center of the city, with many public organizations on the east side, and temples on the west side.
  127. It runs through the inside of Shokoku-ji Temple, and goes from Karasuma-dori Street heading west, to the textile manufacture Nishijin via the interrupted in the east.
  128. It runs west and slightly toward the north from Kamo kaido and turns south to connect to Horikawa-dori Street.
  129. It saddens me to see to look and not remember.'
  130. It said 'Each moshijo was not equivalent to Yoshinaka' (一々の申状,義仲等に斉しからず) ("Gyokuyo," entry of October 26) and the contents pleased the Imperial Court.
  131. It said also "he should be registered on family register as soon as possible", this means the execution as punishment had already been carried out and his family register should be restored.
  132. It said both that he brought him back with no approval, and that it was not like that) and then he went back the way he had come.
  133. It said that especially it is not allowed for women to become a Buddha they die in other crest, (Nyonin Jobutsu Sho (Letters of attainment of Buddhahood by women)).
  134. It said that he did not have the political talent, seen in his father or brothers, nor the literature talent in his mother, and his career progress was very slow.
  135. It said that those who violated it would be punished.
  136. It said, 'If you feed all suffering living things in Gaki-do and hold a mass for the 3 treasures of Buddhism: Buddha, sutras and the priesthood, you will take a fresh lease of life and we will escape from suffering as well.'
  137. It sango (literally, "mountain name"), which is the title prefixed to the name of a Buddhist temple, is Gohozan.
  138. It satirizes people who thought that old days of corrupt politics of Okitsugu TANUMA were better than the harsh reforms of Sadanobu.
  139. It saw as the main image Kannon Bodhisattva, Kannon Bosatsu, who is the Nyorai with great compassion and mercy, and insisted upon relief in the present world by the extreme power of Kannon Bosatsu, which does not consider its own power or that of others (自力他力).
  140. It says 'The power of Amidabutsu was extremely wonderful, and only Amidabutsu wished Hongwan and promised for the relief of all living things despite other Buddhas turning their backs against the relief of us, meaning the deadly, guilty living things.'
  141. It says as follows :
  142. It says in 'Imagawa-ozoshi' that, 'for marikawa (ball leather), a big doe with 2 colors in their fur during spring gives a white and high-quality leather and that pressing fingernails on the leather will cause wrinkles.'
  143. It says in the explanatory note as follows.
  144. It says in the historical records that Kyofuku KUDARANOKONIKISHI became an assistant governor of Mutsu Province in 738 when he was 41 years old.
  145. It says in the prologue, 'it can be said that the so-called yokai in our society is a representation of our feelings that arise from fear.'
  146. It says that "Chronicles of Japan," "Kaifuso" and a Koshi Jijoshi document indicated that Prince Otomo was an emperor.
  147. It says that 'For Shitsurai interior preparation, twill fabrics with painted pictures were set up as partitions.'
  148. It says that 1082 when Yokan, aged 50, was reciting the daily Nembutsu as he walked around the statue, Amida Nyorai came to life, stepped down from its dais and began to walk round with Yokan.
  149. It says that Hirokazu KAZUSANOSUKE was a rough man who was not loyal to the Minamoto family like Tsunetane CHIBANOSUKE.
  150. It says that MURAKUNI no Oyori attacked HADA no Tomotari, a general of Prince Otomo's army, in Tokono-yama Mountain and killed him with a sword.
  151. It says that Nyoho (date of birth unknown - 815), who visited Japan with a disciple of Jianzhen, had Kon-do Hall built, the FUJIWARA no Nakamaro family donated the Jikido dining hall to the temple, and the FUJIWARA no Kiyokawa family donated Kensaku-do.
  152. It says that Yasumaro was given the position of Jusanmi (Junior Third Rank) Chunagon (Middle Councilor) on March 19, 701, but on 21, he resigned from Chunagon and became Sanni (government official without a post).
  153. It says that abnormal phenomenon of season like cherry blossoms in winter and snow in summer will be also strong signs.
  154. It says that at this event, twelve children sang a song that foretold the future of the newly born prince (later Emperor Antoku) as they walked over the bridge clapping their hands.
  155. It says that he made attacks on the Shirakawadono many times as a commander.
  156. It says that his life was seen as a sinful one at the time.
  157. It says that in that year monk-soldiers and others advanced to Kohatayama Otani (in the present Fushimi Ward, Kyoto City), demanding that MINAMOTO no Yorichika, who occupied "Yamoto no kami" (the governor of Yamato Province, which is today's Nara Prefecture), should be deprived of the position.
  158. It says that it was the east and west Shoji in minami-hisashi (southern surrounding area) room of the Imperial Palace, but it is not sure whether it was a Tsuitate shoji or a Fusuma Shoji.
  159. It says that not all holy spirits know all about the coming events in the future.
  160. It says that since then, Okiku's voice counting plates was heard from the well night after night.
  161. It says that the character 王 (king) is a hieroglyphic character representing a war ax and the figure with a bib symbolizes a blacksmith and, therefore, it was a powerful clan that was among the first to introduce the use of iron forging.
  162. It says that the distinction of such types gradually faded away after the Heian period and they were unified.
  163. It says that the efforts from the human world are important.
  164. It says that the emperor's reign is splendid and it is a wonderful period.
  165. It says that this "musubi" means a holy spirit to produce all things in the universe or its spiritous power.
  166. It says that whoever hits you on the cheek, offer him the other also for peace, but clean your mind and look carefully.'
  167. It says, 'Kijin is not a human but is equal to Heaven.'
  168. It says, 'The worst pirates and robbers rampant in the Province of Bungo must be retainers or soldiers of Sengoku.'
  169. It says: 'For thirteen years, I have been in the darkness of the world of the dead without anyone to mourn me.
  170. It screened a new movie almost once a month.
  171. It secretes polysaccharide on the surface and slimy when you touch
  172. It seemed an equal treaty at a glance, but the ability to trade was already different, so it was remarkably disadvantageous to Korea.
  173. It seemed as if he sided with the eastern camp because his opponent Yoshikado SHIBA, shugo of Totomi Province, sided with the western camp.
  174. It seemed he was killed by not being given any food. ("Gukansho")
  175. It seemed like a sloppy way of naming, but it's like Kamikata naming that doesn't care about professional names so much.
  176. It seemed like he retired from the political administration, but he continued to have guardianship over young Yorimichi who became Sessho (Regent) and gave him directions.
  177. It seemed like the example of Emperor Keitai was strongly considered in two issues at this time.
  178. It seemed that Daizong's hanchin suppression would succeed.
  179. It seemed that Imperial succession was sacred at a glance with the unity of the Northern Court and the Southern Court, however, the internal trouble within the Northern Court did not become resolved.
  180. It seemed that Nakahira was not satisfied with this and planned to do the same thing when shooting "Seishun A Go Go" (Youth A Go Go), and as a result, he was fired as director of this film after just three days ('Film Art', on December, 1978).
  181. It seemed that Sukune was used as a name such as NOMI no Sukune, ASHIDA no Sukune, TAKEUCHI no Sukune in the early Yamato Dynasty (the first century - the fourth century).
  182. It seemed that a conflict between the lord of the domain as radicals supporting Tokugawa shogunate and the chief executives of the domain as moderates started to become obvious.
  183. It seemed that even Koreyuki SESONJI in the Insei period (the period of government by a retired emperor) could not interpret the original meaning of 'Yomei no suke.'
  184. It seemed that he was called an ignorant in jealous contempt because he could not read or write classical Chinese correctly, nor understand Chinese words in conversation, which was a general education for the samurai class at that time.
  185. It seemed that he wrote it when he stayed at Seigan-ji Temple in Nishi Ward, Fukuoka City.
  186. It seemed that in the latter half of the period of Tang Dynasty, 'haboku' meant 'Sansui (landscape, hills and rivers) expressed with assembled Bokuten (inking) that is quickly and sharply painted' (He Huijian).
  187. It seemed that it was the second most magnificent and gorgeous castle for the Japanese next to the one built by Nobunaga ODA on Mt. Azuchi, and that it was more famous than any other castle in Japan.
  188. It seemed that it was written about shararin, ordinary imayo, kataoroshi, soga, shoseki, taikyoku, ashigara, choka, and tauta (all are kinds of imayo songs).
  189. It seemed that kansatsushi enthusiastically inspected the local administration, and "Nihonkoki" (Later Chronicle of Japan) had recorded that each kansatsushi took various measures to reduce people's burdens.
  190. It seemed that several people were involved in drawing portraits, and their painting style was that of a later period than the style employed in the portrait of the Emperor Gotoba (Minase-jingu Shrine collection, National Treasure) that is highly likely to be the work of Nobuzane.
  191. It seemed that the Tanabe family was moderate while Masakuni advocated radical behavior and reform.
  192. It seemed that the imperial line was unified into Daikakuji-to (Emperor Go-Daigo's line) by the Kemmu Restoration; however, within two-and-a-half years the government collapsed.
  193. It seemed that the offers to the other kugyo were one-sided and sudden, many of them were perplexed by the fact that they might be on the firing line between Goshirakawa and Yoritomo.
  194. It seemed that the tension between the both had been eased by the meeting.
  195. It seemed that the visit to Okinawa was Emperor Showa's dearest wish, and was mentioned during his illness in his later years.
  196. It seemed that there was a difference in the interpretation of ronin; the Tokugawa side would leave them unquestioned in the sense of saving their lives, on the other hand the Toyotomi side took it that it would be all right to keep employing them.
  197. It seemed that when he left for the coup on September 30, while Kondo and Hijikata wrapped themselves up in Kacchu (armor and helmet), Sannan as the head did not receive Kacchu, so he was mad but Chuji MATSUBARA served as a buffer to ease his anger.
  198. It seemed the Sekkan family, the clan with members eligible to become regents and chancellors, were able to calm the priest's down this time.
  199. It seemed the protection efforts of the plum groves had gotten on the right track, but with wartime control being introduced from around 1937, plum trees were almost forcibly cut down and fields were transformed into farmland to increase food production.
  200. It seemed to be a boom for a while.
  201. It seemed to be a collection of poetry prior to the days of Emperor Monmu with descriptions of the poets and backgrounds of poems, and integrated poems with similar themes into categories.
  202. It seemed to be a common acknowledgement of the painter of the murals around that time.
  203. It seemed to be the reasons that the official rank system was introduced with Ikai to be main and government post to be the following, which were different from Tang.
  204. It seemingly expands on the scenes from "Heike Monogatari" (The Tale of the Heike) Vol.10 'Kaidokudari.'
  205. It seems Emperor Godaigo and Masashige KUSUNOKI were keen followers of Neo-Confucianism, and there are several points that point to the fact that their principle of behavior from the fall of Kamakura to Kenmu Restoration might be based on Neo-Confucianism.
  206. It seems Inoue hoped to prevent war against foreign countries as best he could, having seen the way of state management from the side of financial affairs of the restoration government.
  207. It seems Zeami adapted it.
  208. It seems a beautiful woman is sinking into her deep thoughts.
  209. It seems as if the tales are real and they show us the facts of today in ancient times.
  210. It seems as it was opposite to Minamimuki Kaisho, sandwiching the pond in between.
  211. It seems as though he was confident that he had the best knowledge in Japan in the field of chemistry.
  212. It seems difficult to prove Jimmu tosei academically unless trustworthy written documents of the time are found.
  213. It seems due to the transfer of fief of the Inaba family from Kazusa Province to Yodo.
  214. It seems effective for softening vegetables.
  215. It seems he also used the name Yaemon in Najio, taught the superior technique of torinoko manufacturing in Echizen, and made efforts in improving and disseminating it, so his achievements were highly esteemed and he was admired as the originator of Najio torinoko.
  216. It seems he had a studio called Tawaraya where he mainly painted pictures on folding fans.
  217. It seems he often played with children in his neighborhood.
  218. It seems he said he wanted to eat fried rice.
  219. It seems he was already given the title of Imperial Prince by the time he was described as 'Imperial Prince Matahito' in the historical book "Sagan"(sandstone)."
  220. It seems he was full of creative enthusiasm and came up with ideas to seek strength within simplicity.
  221. It seems he was very proud of his work as an engineer, but he appears to have accepted his role as a behind-the-scenes player.
  222. It seems it was because the road ran across Tajihino.
  223. It seems kaomise became a less and less effective means of gathering spectators.
  224. It seems like the fourth vessel sank into the ocean or washed ashore somewhere in the southern sea and broke down.
  225. It seems like the more unstable the world becomes, the more the Imperial Court expects from Onmyoji; every time a prominent Onmyoji appears from the Abe clan, it is during the turbulent times.
  226. It seems no special rules are found for naming these sites.
  227. It seems possible that they were used at the top of the mound.
  228. It seems reasonable to assume that YAMASHIRO no Oda was the same person as YAMASHIROBE no Oda and died on that day or a little while before.
  229. It seems strange that the post of Kozuke no suke which had an ominous impression was used by many daimyo and shogunal vassals, and those such as Masazumi HONDA, Masanobu HOTTA, Yoshihisa KIRA and the Mikawa Oguri family all had a miserable end of their lives.
  230. It seems that "Azuma Kagami" fomented the sympathy for Yoshitsune (Hogan-biiki) with the intention to justify the position of the Hojo clan that deprived the Minamoto clan of the power.
  231. It seems that "The Tale of Genji" circulated widely and was copied into many manuscripts soon after its completion.
  232. It seems that "Uji Shui Monogatari" was compiled during the period from 1213 to 1221.
  233. It seems that Aeba no Tsubone was good at negotiations (with military families) and therefore, she was dispatched by Yodo-dono as her representative several times.
  234. It seems that Asatsune became acquainted with Michinaga through the process of promotion, and his name was recorded in "Shoyuki" (The Diary of FUJIWARA no Sanesuke) as a Kugyo who participated in Michinaga's funeral in 1027.
  235. It seems that Buddha statues and Buddhist scriptures had been already brought by them before the official introduction of Buddhism.
  236. It seems that Christmas originated when Christianity spread into Europe and the celebration was combined with the festival of the Winter Solstice that took place in various locations within Europe.
  237. It seems that Emperor Daigo's disease was critical at that time and he died a month later, on October 28, which is different from the anecdote.
  238. It seems that Hideyori succeeded a family estate after Hidetsugu.
  239. It seems that Hideyoshi expected Ohima who came from a distinguished family to give birth to his children at the beginning.
  240. It seems that Hideyoshi made both factions by giving them tasks which were appropriate to their abilities, but this separation led to a split of TOYOTOMI vassals after Hideyoshi's death.
  241. It seems that Hoitsu was not much interested in 'Waves at Matsushima' and didn't make a replica of Korin's work, while he did imitate 'The Wind and Thunder Gods.'
  242. It seems that I am being treated like my father and the boundary of the territories is set on fire,' whereby he claimed that Yoshihisa was going to demolish the Ijuin clan.
  243. It seems that Imai has consequently developed into the largest town in southern Yamato, being the counterpart of Nara in northern Yamato.
  244. It seems that Inuo (Doami), who was an Omi Sarugaku player and affected Zeami considerably, learned much from Icchu as well.
  245. It seems that Kaishu and Shozan did not get along with each other as both of them were overconfident.
  246. It seems that Kendo, which was popular among ordinary people, was regarded as "one of the schools of Kenjutsu (Kendo)" at that time.
  247. It seems that Kenshunmonin's wish for stabilization of the era of Takakura and her intention to avoid internal separation of the regime played an important role.
  248. It seems that Kongoai Bosatsu is the nearest as a venerable status and was incorporated from a god who drew a bow of love or a god of love with a bow; it is interpreted as a Bosatsu in Mikkyo so that its Funnu-son corresponds to Aizen Myoo.
  249. It seems that Kyusho Sanjutsu was scattered and lost during this time, but a certain level of knowledge of mathematics must have been required for civil engineering, architecture, finance, and the calculation of the calendar.
  250. It seems that Mandala was originally hung on Zushi, but it was renovated to be pasted on a board in the medieval times when it was hardly damaged.
  251. It seems that Masamune planned to organize allied forces of territorial lords of Oshu led by Date clan, and then the forces would cooperate with Gohojo clan, while he also anticipated and waited for the rise of seditious groups within the Toyotomi administration such as Ieyasu TOKUGAWA.
  252. It seems that Minushi no Himemiko served Emperor Gensho at her last years.
  253. It seems that Minushi no Himemiko was a dedicated Buddhist; she purchased rice and crop fields in Hirose County of Yamato Province and presented them to Gufuku-ji Temple in 734.
  254. It seems that Mitsuhide had high regard for Nobunaga as we see in the fact that he hung Nobunaga's handwriting in the alcove in which a treasure should be placed for the tea ceremony held three months before the incident.
  255. It seems that Mitsukuni had mixed feelings about the fact that rather than his elder brother (Yorishige), he was appointed as the heir when he was young.
  256. It seems that Mitsuyoshi, wondering why his father went so far as to divide the Onmyodo, which was the teaching of the Kamo family, in order to give the position of Soke to the Abe clan; as such, it is said that Mitsuyoshi argued with Seimei over this matter ('Zoku kojidan' (Talks of the Past, Continued)).
  257. It seems that Motohide UEHARA subsequently became the Shugodai of Tanba Province in January 1483.
  258. It seems that Mt. Kinpusen was believed to be a gold mine in those days.
  259. It seems that Nagamasu intended to demise the remaining territory to Yorinaga, but Yorinaga predeceased Nagamasu in 1621, and Nagamasu got custody of Yorinaga's first son Nagayoshi ODA, but the Shogunate did not allow Nagayoshi to inherit the territory.
  260. It seems that Naokage continued serving the bakufu, even after Soun left the capital to intervene the internal conflict of the Imagawa clan in Suruga Province.
  261. It seems that Naramaro who was the mastermind also died in the prison although there is no record in Shoku Nihongi (Chronicle of Japan Continued).
  262. It seems that Niimi was an old comrade of Kamo SERIZAWA, the head of the Rokubangumi (the sixth group) who were also from Mito, but it is unknown how they were related to each other.
  263. It seems that Nobunaga was raised as the legitimate son, and he became the lord of Nagoya-jo Castle during his childhood.
  264. It seems that Oishi became a good swordsman at this training hall.
  265. It seems that Oishi frequently wielded his sword on duty.
  266. It seems that Onmyodo was more receptive of this reifu with that being the object of Seishin worship and bearing the inscription of Hakka.
  267. It seems that Otari made a big profit by taking advantage of difference of seasonal rice prices which were cultivated in the Sutra copying office and his paddy field.
  268. It seems that SAIONJI wanted to fend off the army's intent of virtually establishing a military regime by placing a military administrator in Karafuto, and sent Nakagawa, a faithful person to him, to Karafuto in order to block the army's plan.
  269. It seems that Sagaemon uses greedy Giheiji to abduct Kotoura.
  270. It seems that Sankashu is based on a collection of poetry selected by Saigyo himself in his lifetime and enhanced by someone in later years, so its relation with "Sankashinchushu" and "Saigyo Shonin shu" compiled by Saigyo himself is worth noting.
  271. It seems that Shingen suffered an illness for a long time.
  272. It seems that Shingen was not a genuine believer as he promoted the marriage of monks, which was originally a taboo that was no longer in vogue, and incited a riot using believers.
  273. It seems that Sima Qian did not intend to differentiate it from 'Seika,' but it started from "Jin shu" (History of the Jin Dynasty).
  274. It seems that Sonohito was a benevolent ruler who carefully considered the lives of farmers, for example, in the Bungo Province where he worked as governor in the Enryaku era there is a hokora (a small shrine) to honor his good governance and virtue (Goryo-sha in Oga, Hinode Town, Oita Prefecture).
  275. It seems that Sorinto Pillars began to be built from long ago, but today only a few Sorinto Pillars with historical background remain, at Enryaku-ji Temple at Mt. Hiei and Rinno-ji Temple in Nikko.
  276. It seems that Tadayoshi aimed to come back to the political arena via the success of this affair in which he supported the Choshu clan.
  277. It seems that Tokitada did not want to bring the wife of the kanpaku close to the Crown Prince, since Tokitada's wife was a wet nurse; this shows that Tokitada did not necessarily act in accordance with Kiyomori's intention.
  278. It seems that Tsunemune judged that there is no room for him to appear on the scene in the Insei group, and he gradually made clear his standpoint as direct administration group together with FUJIWARA no Korekata.
  279. It seems that Ubusunagami originally had a character different from the ujigami (a guardian god or spirit of a particular place in the Shinto religion) or the village shrine god, but it has often been similarly recognized since early-modern times.
  280. It seems that Ujiyasu HOJO became ill during this battle and the Hojo family had to prioritize the defense of its own country.
  281. It seems that Warabiteno Katana that barbarians used while riding to the disputes with Tohoku where they suffered for a long time had an influence.
  282. It seems that Yorimori felt a close affinity with Teishi, as she was an adopted daughter of Bifukumonin.
  283. It seems that Yorimori had a son TAIRA no Toshimori, who became the Suruga no kuni no kami (the Governor of the Suruga Province).
  284. It seems that Yorimori subsequently returned once to Kyoto, and on June 19, departed the capital for Kanto, not in flight, but in an official capacity (see the entry for the same day in the "Hyakuren sho").
  285. It seems that Yoritsuna took great care in advancing the social status of his family.
  286. It seems that Yoshifusa temporarily lived in Kamakura in 1345.
  287. It seems that Yoshimoto hoped to restore the Imperial Court as well as its officials system by giving practical knowledge of the court officials system needed to participate in the affairs of the Imperial Court to Yoshimitsu, who held the actual power in the Imperial Court since the Eitoku era.
  288. It seems that a description that 'Most of the birds do not live in deep mountains where eagles live. Among the Minamoto clan, Hachiman Taro is awful' in the second volume of "Ryojin Hisho" (folk song collection) edited by the Cloistered Emperor Goshirakawa, reflected such tradition.
  289. It seems that a dispute broke out at Dazaifu between the largest lord of the shoen (manor in medieval Japan) in Kyushu, Usa Hachimangu Shrine.
  290. It seems that a god and a goddess had originally been enshrined at each top of Mt. Oyama and Mt. Meyama in the Nijo-zan mountain range.
  291. It seems that a nyobo serving near the Emperor Uda was concerned with the production of this literary work, because it includes a lot of subjects on the Emperor Uda and his surrounding people.
  292. It seems that a women's bath is situated on the side that can prevent peeping from the exterior.
  293. It seems that after other ingredients were added to this 増水, kanji characters '雑炊' came to be used.
  294. It seems that armed groups grew greatly and the samurai of the Minamoto clan became their head.
  295. It seems that at first he served the Saito clan in Mino Province, but after the fall of the Saito clan, he served Nobunaga ODA.
  296. It seems that before Buddhism was introduced to Wa, there existed primitive Shinto (the Ancient Shinto) as a local religion (faith).
  297. It seems that copper was produced actively in Taka County, and the fact is similar to the one in Izumo Province as the two places produced metal and had the legend of the giant.
  298. It seems that cutting a deep groove with a chisel took considerable time and trouble in those days.
  299. It seems that domestic production of the mechanical clock was promoted since then.
  300. It seems that during the Kamakura period, it was referred to as the "Shomon kassen sho" or the "Shomon kassen jo."
  301. It seems that during the Muromachi period, when political stability was achieved, it was used as a storeroom where important household goods and arms were kept rather than being used as a bedroom.
  302. It seems that during this period, Tsubura no Okimi became more closely connected to the Richu family which had members such as Prince Ichinobe no Oshihano, and his relation with the Ingyo family became more antagonistic.
  303. It seems that each personal role, interior design, and symbolic meaning were incorporated into each fitting.
  304. It seems that fusube tea is not so highly regarded.
  305. It seems that he also served as Seiwain Inshi (chief official of the In no cho, or retired emperor's office) until the Retired Emepror Seiwa died.
  306. It seems that he assumed the post of Zuryo (the head of the provincial governors) in various districts successively, but the details were not clear.
  307. It seems that he began to gain Emperor Kazan's trust from around this time, and records begin to show that Seimei often performed divinatory readings and Ommyodo rituals.
  308. It seems that he combined this trip with his making a pilgrimage to the monuments of Kobo Daishi.
  309. It seems that he convinced Saihei by making Saihei's nephew, Teigo IBA, succeed Saihei.
  310. It seems that he could not get rid of the ways of various schools which he learnt while he was traveling as a peddler.
  311. It seems that he deliberately circulated information about his retirement to see how the people around him would react.
  312. It seems that he got along especially well with Sakihisa KONOE partly because of their common hobbies although they were hostile towards each other at first.
  313. It seems that he had been waiting for Nagayoshi to grow up.
  314. It seems that he had self-esteem as a head of the noble Asakura family in Echizen Province, and until his death he refused to be in a home territory of Nobunaga who was just a baishin (indirect vassal) from Yoshikage's viewpoint.
  315. It seems that he had won his vassals' confidence, and after he died 3 of his vassals immolated themselves.
  316. It seems that he is a fictitious person as there is no such a prince with this name.
  317. It seems that he knew well about Osaka, and he often brought leading members to Osaka as a guide.
  318. It seems that he learned about China including the Tang language from Ichinei who was a naturalized priest from the Yuan Dynasty, China.
  319. It seems that he left the priesthood at the age of 30 and went to Osaka to become a joruri playwright.
  320. It seems that he located Masuya by shadowing Miyabe's servant Chuzo.
  321. It seems that he passed leadership of the house to Yorimasa and retired sometime between 1135 and 1142.
  322. It seems that he quitted the Shinsengumi soon after the compilation of this list; it is confirmed that he left the special police by October 1865.
  323. It seems that he rather acted as a disputant.
  324. It seems that he temporarily lived in Kyoto after the Meiji Restoration.
  325. It seems that he was afraid of a repeat of Ota-jo Castle.
  326. It seems that he was also unpopular with the Imperial Family, and Emperor Meiji gave him the nickname 'Grasshopper.'
  327. It seems that he was attacked while he was asleep and that he was killed without being able to defend himself using his own weapons.
  328. It seems that he was falsely charged of assassination of the Head of Shinsengumi because the date of assassination of Kamo SERIZAWA was close.
  329. It seems that he was forgiven after the War.
  330. It seems that he was found useful in Shinsengumi.
  331. It seems that he was genetically related to Tadamune OBU whose home ground was Obu no sho like Suesada's, so it is sometimes said that he was of Seiwa-Genji Yoshitada lineage, which was founded by Tadamune's father, MINAMOTO no Yoshitada.
  332. It seems that he was good at mathematics.
  333. It seems that he was greatly trusted by Yoritomo, because he and Kagetoki KAJIWARA were dispatched as bugyo (magistrate) under the commands of Yoritomo's representatives, Noriyori and Yoshitsune, on an expedition.
  334. It seems that he was highly trusted by Toshizo HIJIKATA.
  335. It seems that he was not a Christian.
  336. It seems that he was obliged to fight as a soldier of the Satsuma clan against the soldiers of the Choshu clan in the Kinmon Incident.
  337. It seems that he was on good terms with Yoshitaka (Josui) KURODA, and remarked Josui as follows.
  338. It seems that he was quite familiar with herbalism.
  339. It seems that he was really short of money in Edo and was in debt to Mujin OISHI, his uncle.
  340. It seems that he was replaced by Motosada NAITO between 1449 and 1452.
  341. It seems that her dancing gave expression to the powerful lower half of her body.
  342. It seems that her family relationship with Takauji and Yoshiakira was good and, after her death, by Yoshiakira's arrangement, a part of her ashes was buried in the temple where a part of ashes of Takauji's mother, Kiyoko UESUGI, and Takauji had been buried.
  343. It seems that his advance from Hitachi to Shimotsuke was also headed for Yoshinaka's area of influence.
  344. It seems that his youth and antipathy toward Prince Otsu's execution at Imperial Court prevented his enthronement.
  345. It seems that hoko was used together with a shield which was held with the other hand during the battle.
  346. It seems that in 1546 in the Aizu region, he imparted the way of appreciation of paintings to Moriuji ASHINA, and in 1550 he visited Odawara City and Kamakura City where he came into contact and communicated with artist monks.
  347. It seems that in ancient times, 'seijo' (west lavatory) and 'tojo' (east lavatory) were separately used according to the posts in the temple, but later, it was called 'tosu.'
  348. It seems that in drawings for a construction plan during the Edo period there was a distinction between fusuma-shoji and karakami-shoji.
  349. It seems that in early days, it was performed by lower-rank monks and chigo as an entertainment on the occasion of a Buddhist memorial service or court nobles' visit.
  350. It seems that in order to achieve those goals, women were removed from the places of unobstructed cultivation by men in Shugen-do.
  351. It seems that in reforming national politics he wanted to reinforce the bakufu's controlling power in politics by extending its influence over the religious institutions as well as the court.
  352. It seems that in the Nara period, Asuka refers to a narrower region.
  353. It seems that in the following year (presumably the year 812), Saicho gave Kukai "Makashikan" (Mahayana Practice of Cessation and Contemplation), and sent an invitation letter to Mt. Hiei to Kukai.
  354. It seems that in the late Kamakura period and the period of the Northern and Southern Courts (Japan), Sekkan-ke and temples for both of whom existence of the emperor was indispensable, brought jointly sokuikanjo into the enthronement ceremony for their own survival.
  355. It seems that in the middle of Kamakura Period almost all samurai displayed Kamon and this became an established custom among samurai class.
  356. It seems that it has connections with that many birds came to Asuka.
  357. It seems that it meant the Emperor's gozasho (a throne) at first.
  358. It seems that it was already distributed in the Kanei era in Kyoto and because there was a record prohibiting it in a law for merchants and artisans in June, 1692, it was probably popular at that time.
  359. It seems that it was cast into bullets for the war.
  360. It seems that it was established during the period of Emperor Saga (around the Jowa era (834 - 848) in Japan), and Emperor Uda repaired it and lived there after the abdicating the throne.
  361. It seems that it was made by bronze and as high as the present one (For the lack of image of the first Daibutsu, details are unclear).
  362. It seems that it was named after his name 'Ko,' which could also be pronounced as 'Yasushi.'
  363. It seems that kurairichi (directly controlled territory) continued to exist (However, control was gradually transferred to bakufu [Japanese feudal government headed by a shogun].)
  364. It seems that later, in expectation of becoming a vassal of Nobunaga ODA, he performed magic in front of Nobunaga and was praised, but was not allowed to become Nobunaga's officer.
  365. It seems that later, the custom of ehomaki was conducted among merchants in Senba, Osaka in the early part of Showa period; the publicity leaflet of 'marukaburi zushi' ("marukaburi" means 'biting into the whole piece' without cutting it) for Setsubun was created.
  366. It seems that low-quality white porcelain was confused with Korean white tea bowls.
  367. It seems that mainly the Imperial family assumed the position after the Kamakura period.
  368. It seems that manuscripts that began with the episode of the hero's liaison with the Vestal Virgin of Ise once existed.
  369. It seems that married women wore a piece of yoshicho somewhere near the left temple.
  370. It seems that matching ceramic lids were not produced at first, and ivory lids as seen today are considered to have been created by Japanese.
  371. It seems that money was collected during the second visit (when dishes were picked up) back in those days, but nowadays the bill is settled during the first visit (when the food is delivered).
  372. It seems that on several occasions some publishers who wanted to commission a painting job had trouble finding his location because he constantly moved from one place to another just because he did not like the air in the neighborhood.
  373. It seems that one block in this period is based on an area of 7928 square meters.
  374. It seems that ordinary people used hemp, colored or patterned by dyeing or printing, and the aristocracy often used expensive fabric.
  375. It seems that part of Sakefuneishi was chipped away to use for building stone walls when Takatori-jo Castle was being constructed.
  376. It seems that people in foreign countries seldom eat seaweed.
  377. It seems that people in western Japan usually call it kizushi, while most people in eastern Japan call it shimesaba.
  378. It seems that people placed folding screens around surrounded by kicho in the room and held braziers in their hands.
  379. 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.
  380. It seems that she suffered from a kind of depression from around 865, which was implied in "Konjaku Monogatari (Shu)" (The Tale of Times Now Past) as she was annoyed by mononoke (evil spirits).
  381. It seems that shiruko has been in existence since ancient times in Japan and it is said to be one of the dishes conceived in days before sugar became available to enjoy the natural sweetness of red beans.
  382. It seems that some became believers in Negoro-ji Temple and later acted as Saikashu, and the reverse often happened too.
  383. It seems that some influence of the Shindo school had been kept in some regions even after the head family became extinct, and it is said that a libretto of a Noh drama of this school was issued in the Izumo region between the end of the 19th century and the beginning of the 20th century.
  384. It seems that suikinkutsu was first called Tosuimon (a drain facility of the lavatory) that was not built in a garden, but was a facility for drainage of a lavatory basin when washing hands.
  385. It seems that swords for children's chanbara were commercially available on the market since the late Edo period, but they were luxury items for many children and seldom used.
  386. It seems that the 'Oichi' part of her name comes from placenames in regions such as Yamato, Ise and Bicchu; additionally, since 'Kamu-oichi' can be translated as a 'godly, splendid market,' she is also worshiped as the guardian god of markets.
  387. It seems that the Awaji Province was ruled by the Hosokawa clan, which was shugo.
  388. It seems that the Emperor Yuryaku extended what his older brother Emperor Anko did to powerful local ruling families (considered as powerful as imperial families?) as well as imperial families.
  389. It seems that the Katsurakisitoriniimasu Amenohaikazuchi no Mikoto-jinja shrine was a worship space or something like a sato-miya shrine (shrine built in a village area as a worship space for another shrine in a mountain) belonging to the Futakami-jinja shrine on the top of the mountain.
  390. It seems that the Oda clan took the foregoing actions with the political objective of temporarily alleviating friction with the Mori clan, under circumstances in which they were engaged in ongoing conflicts on several fronts, such as that of Hongan-ji Temple.
  391. It seems that the Suiko dealing with property was implemented frequently in the urban areas (Heijo-kyo [the ancient capital of Japan in current Nara] and Heian-kyo [ancient capital in current Kyoto]).
  392. It seems that the Taima-dera Temple when first adopted such a formation of temple buildings similar to the Yakushi-ji Temple style in which Kon-do Hall was placed in the center, the Kodo Hall was placed behind Kodo and the two east and west pagodas were placed forward along a north-south axis.
  393. It seems that the Tokyo custom of using the highly seasoned soup made on the premise in conjunction with soba for udon stems from the idea mentioned above.
  394. It seems that the above mentioned soldiers relied on the revelation, because they wanted to know the future of the war and the victory or defeat by Hitsuki Shinji including many descriptions of the future.
  395. It seems that the book was written in the period between 1812 and 1841 when he was moved back to the main land and confined after he was implicated in the Kinshiroku-kuzure affair (the family feud in Satsuma domain in 1808) and exiled to a remote island.
  396. It seems that the center of the wooden coffin only in the 2.8 meters range was painted with cinnabar and the both ends were painted in red colcothar
  397. It seems that the complex was designed to be oriented to the south, and on the east of Kondo (main hall) which was supposed to be the structure lying east and west, three pagodas were planned to be constructed in a row in a north-south direction.
  398. It seems that the construction of the magnificent building also known as the castle tower of Imai at the present location in recognition of Imanishi's achievements marked the beginning of Imanishi-ke Jutaku.
  399. It seems that the direct reason of the Ji sect's decline was Haibutsu-kishaku (a movement to abolish Buddhism) in the Meiji period.
  400. It seems that the editorial processes played a part in providing two chapters on Japan: "The Book of Wakoku" and "The Book of Nipponkoku" in the Old Book of Tang.
  401. It seems that the first letter was written in a rigid way, as if even Kukai had been nervous in writing a letter to Saicho, his senior.
  402. It seems that the first written material describing his stay in Kanto was a document donated to a temple in February 1506.
  403. It seems that the group kept the connection with kotsuzumi-kata in Kanze-ryu with respect to blood relationship and performance style.
  404. It seems that the impact given by Yachi's shoulder caused a weakened portion inside the dohyo to collapse to create the large hole.
  405. It seems that the influence of the Tokuso family's autocracy reached Kozuke Province after its shugo (military governor) changed from the Adachi clan to the Tokuso family after the Shimotsuki Incident.
  406. It seems that the kyo-ji were in charge of woodblock printing.
  407. It seems that the manzai in Yamato Province (Nara Prefecture) was performed as senzumanzai in Kyoto and later introduced to Owari-manzai and Mikawa-manzai and furthermore across Japan, however, both Owari-manzai and Mikawa-manzai does not accept the origin of tradition.
  408. It seems that the material of the statue was exposed to the elements while construction was discontinued, as the inside wood surface has been heavily damaged.
  409. It seems that the missing parts were later used for some other purposes and there are visible signs of breaking the stone in a manner which disregarded the form of top surface.
  410. It seems that the name tsuchigumo was associated with their physiques and the cave-dwelling life--mainly based on hunting and gathering instead of farming--of the Jomon people (in the Neolithic Age), and this association is supposed to be the cause of people's disdain for tsuchigumo.
  411. It seems that the negotiation failed, and Tokitada was dismissed on September 11.
  412. It seems that the original form of akari-shoji, which was invented near the end of the Heian period, originated from chodai, which was a skylight ceiling in the bedroom.
  413. It seems that the phrase '万機公論に決すべし(all matters decided by open discussion)' was adopted from '万機宜しく公議に決すへし (all matters decided by open discussion)' of Senchu hassaku (the basic outline of the new regime) (in 1867) drawn up by Ryoma SAKAMOTO who was a friend of Yuri.
  414. It seems that the real purpose of Togo's trip to Kyoto was to get trained on gold work to work on the side.
  415. It seems that the reasons why he chose a long drawn-out battle instead of hard-line tactics were not only to prevent damage of the military force but also to avoid the image of hard fighting being spread.
  416. It seems that the regular form of 'marumage' first appeared around the Bunka-Bunsei period.
  417. It seems that the restoration was performed only as an interim measure at that time.
  418. It seems that the shiruko is related to some other food such as anmochi (rice dumplings coated with sweet red beans) and ohagi (rice balls coated with sweet red beans, roasted soybean flour or sesame seeds).
  419. It seems that the so-called 'kenpo,' which has spread in today's world, mostly originated in Asia, though there are various theories.
  420. It seems that the star was moved, with the development of the tanabata legend, to a position more suitable for the above anecdote.
  421. It seems that the study of monogatari could have been influenced by the concept of a 'narrative.'
  422. It seems that the term itself was used differently depending on the situation.
  423. It seems that the theory is based on the story of Chandogya Upanishad.
  424. It seems that the time of making the portrait has not been examined, and it is unclear whether it was made during his lifetime or not.
  425. It seems that the village people in the territory, who adored their lord, even engaged in guerrilla warfare against the troops of the Mori clan.
  426. It seems that the water of Lake Biwa was brought into the castle and they directly got on the boat inside the castle and headed for Azuchi-jo Castle.
  427. It seems that there are increasing numbers of players year after year because it determines winners and losers in the game and also it has the original excitements of chanbara such as team competition.
  428. It seems that there was the Yaemon family in the Iwamoto or Otaki-mura village among them.
  429. It seems that there were more than 450 priest's houses in the temple and more than 5,000 people such as priests lived there around 1575.
  430. It seems that these improved points of the screen were applied to haritsuke kabe (a fixed and unmoving fusuma used as a wall) (also known as fukushoji (set-in translucent screens)) and folding screens.
  431. It seems that these originated from any of the above annual private records, but unfortunately, it can not be specified.
  432. It seems that these were understood as 'Adashikuninokami,' 'Imakinokami' or 'Butsujin' by common Japanese people.
  433. It seems that they also had a marine force.
  434. It seems that they brought Buddhism as a private belief inside the clan, and that some people worshipped Buddha.
  435. It seems that they came to Japan avoiding turmoil and war damage of the Chunqiu period to the later Warring States period (in China) from the Asian Continent about 2500 years ago, at the end of the Jomon period in days gone by.
  436. It seems that they were numbered 'No.13-No.16,' consecutive numbers from tender locomotives manufactured by Sharp, Stewart Co., Ltd. (later called Kokutetsu Steam Locomotive Type 5000), but no recorded material has been found to confirm it.
  437. It seems that they were roto for administration staff as temporary contract employees whom Yoshiie had brought in order to govern his ningoku (place of appointment) for five or six years.
  438. It seems that this Kintoki was gradually modified into Kintaro.
  439. It seems that this area was also written 秦楽 in ancient times, bringing attention to a relationship between the two places.
  440. It seems that this arrangement was made by Nanmei HARUKI, who was a Hisanari's painting teacher and an artist of literati painting.
  441. It seems that this custom began around the time of these two examples and soon became popular, while it lasted until the time around the death of Sadanji ICHIKAWA in 1901; those prints were displayed and sold everywhere in book/print stores.
  442. It seems that this custom was also widespread in the Edo period, because it can be seen in Ukiyoe (Japanese woodblock print) and Kibyoshi (illustrated book of popular fiction whose cover is yellow).
  443. It seems that this edition soon became out of print due to the pressure from certain organizations.
  444. It seems that this enemy was Morihito YAMAYOSHI, who worked most in the Kira family.
  445. It seems that this legend was only fictional, because the historical data was written in the Edo period.
  446. It seems that this marriage was against her father Motohiro's will and Hiroko got married after she was adopted as a daughter of Tokitsune HIRAMATSU who was Monyo (blood line) of the Konoe family.
  447. It seems that this may be the fact.)
  448. It seems that this office was the Sutra Copying Department of the Queen-consort's Household Agency relocated to the temple.
  449. It seems that this poem by Mokichi SAITO depicts the violent snowstorm by creating a new word 'sakashiranami' (white caps), but the poem also truly conveys Mokichi's genuine love of Mogami-gawa River and his home town.
  450. It seems that this ritual had already became popular in the Edo period, and was used as material for rakugo (a traditional comic monologue), titled "Okechimyaku."
  451. It seems that this story was just a tradition based on the fact that, later, Yoshiaki KIRA fought with and defeated by Ieyasu TOKUGAWA and Ietada MATSUDAIRA, who was Yoshiharu's grandson, entered the Tojo-jo Castle.
  452. It seems that this story was so popular it has been embroidered by Zeami and Monzaemon CHIKAMATSU and adopted as the subject of Yokyoku (Noh song), Joruri and Kabuki.
  453. It seems that this was because Sanesuke was concerned about his health, as he himself wrote in 'Shoyuki,' and he also advised his son, Sukehira, to be health-conscious.
  454. It seems that this was because the situation in the Muromachi Period could be discussed outright since the Southern Court was considered to be legitimate at that time.
  455. It seems that this was formed through his experiences from being born into a family of officials responsible for practical matters and having survived downfalls and difficulties in politics.
  456. It seems that this was given to a person who had rendered distinguished service based on a report by the kocho-yakuba (a village office whose head was appointed by government) in Najio-mura village.
  457. It seems that this was started by the kengyo in Edo.
  458. It seems that water entered through the hole in the turtle head and exited from another hole in the tail.
  459. It seems that we was quiet and honest, big-hearted and respected.
  460. It seems that whale meat was eaten even before a systematic whaling industry was established in Japan as well.
  461. It seems that you are the smallest man in the banquet.'
  462. It seems that, between the Muromachi period and the early Edo period, this imperial mausoleum was poorly maintained.
  463. It seems that, even before the Meiji period, rivers were improved in the areas from Tohoku to Kyushu to provide better water transportation routes, corresponding to economic development in the Edo period, and the amount of goods distributed throughout the nation increased greatly.
  464. It seems that, in the return journey in 839, people took the route starting at south coast of the Shandong Peninsula and reached Japan at northern Kyushu, crossing the Yellow Sea via the south coast of the Korean Peninsula.
  465. It seems the Kikujin no ho was put on regardless of Ikai (Court rank) at a gala ceremony such as Toka no sechi-e (an Imperial Court Ceremony).
  466. It seems the original form (the primitive form) was a board-like screen on which both sides were covered silk cloth.
  467. It seems the plan was to promote Hideyoshi to Udaijin on the premise of Harusue KIKUTEI's yielding the position to him, to let Akizane NIJO serve as Kanpaku for a year and him relinquish the position to Nobusuke KONOE, and to let Nobusuke serve both as Sadaijin and Kanpaku.
  468. It seems the results of his effort appeared later at the time of Shigenobu OKUMA, Shuzo AOKI and Munemitsu MUTSU.
  469. It seems therefore that he judged that preserving the territory as it existed was more practical than extending it further.
  470. It seems therefore that hinoki-cypress crafts were already produced in this period.
  471. It seems therefore that the shrine is not directly related with the tumulus.
  472. It seems these attendant figures are depicted images of Yakuo Bosatsu (Medicine King) and Yakujo Bosatsu (Medicine Superior), which are taught in the Hokekyo juryo-hon (Chapter 16 of the Lotus Sutra).
  473. It seems these behaviors might have influenced his career such that he could not gain popularity as a stateman and he was not be promoted to Kugyo (high court noble) in his lifetime.
  474. It seems they emerged from conflicts among clans about Daigakuryo, a public institution in the background of the rise of aristocracy.
  475. It seems this was the virtual foundation of this temple.
  476. It seems tin heishi was used up until the Azuchi-Momoyama period.
  477. It seems to be a kind of memos recording the list of the Shinsengumi members as well as the events in Keio era, and its decipherment work is currently under way.
  478. It seems to be a mimicry of a mantis stretching its forelimbs and waving its neck.
  479. It seems to be a venerable status (尊格) that originated in India, but there is no distinguished work in India; however, its statues were produced eagerly in China and Japan through the dissemination of 'Juichimen Shinjushin-kyo Sutra' translated by Genjo in Tang.
  480. It seems to be actual that he was respected by various people as a man of chivalry.
  481. It seems to be attributed to the fact that, due to the shortage of bearers in the area, reinforcements (volunteer mikoshi bearers) are recruited from elsewhere but they are unfamiliar with and/or making light of the manners and customs peculiar to that area.
  482. It seems to be by that the wooden tea caddies were ranked lower than chaire, which features many 'meibutsu' (distinguished tea utensils), but the fact must be noted that they were originally used in the same way as chaire.
  483. It seems to be made by shredding a yellow paper.
  484. It seems to be meant for worship, used as 'hung and worshiped.'
  485. It seems to be poor, but it is tasteful and excellent handwriting.
  486. It seems to be sure that he firstly took a lesson of Omotesenke school (the main branch of the Senke school of tea ceremony).
  487. It seems to be the statue which corresponds to 'Ten' in scriptures.
  488. It seems to be true that this tactic was devised by Hidetake YOSHITAKE (吉武秀武) in the Dewa Province.
  489. It seems to be understood as a wish for rebirth in the Pure Land by imaging the Pure Land of Amitabha.
  490. It seems to be very reasonable, taking into consideration the reason for Yuan's sending envoys to Japan then and its circumstances.
  491. It seems to correspond to the quoted part of Waobu's johyobun (memorial to the Emperor) which was collected in "Sojo" (Sung Shu) Wakokuden (To the east, Emishi's fifty-five provinces were conquered, and to the west, Shui's sixty-six provinces were conquered).
  492. It seems to have accomodated 300 to 400 people.
  493. It seems to have become similar to the kukai supremacy during the period of ryufu-kyoku in the Meiji period.
  494. It seems to have been a stone marker under Jorisei (system of land subdivision in ancient Japan) but is now known.
  495. It seems to have been born of aoso merchants linked with government officials who had strong connections with the Ogimachisanjo family
  496. It seems to have been completed at least before 1309, when the original okugaki (postscript) of the Engyo-bon manuscript was made.
  497. It seems to have been completed before the mid-Kamakura period.
  498. It seems to have been completed by 1156 when FUJIWARA no Sadanobu, FUJIWARA no Koreyuki's father, died.
  499. It seems to have been completed by approximately 1313.
  500. It seems to have been completed from the late Kamakura period to the Southern and Northern Courts period.
  501. It seems to have been constructed from the end of the 5th century to the early 6th century.
  502. It seems to have been covered with cinnabar mercury.
  503. It seems to have been eaten by being boiled and served with sho (the original form of soy sauce), misho (the original form of miso soybean paste), vinegar, etc.
  504. It seems to have been transcribed at the end of the Muromachi period, but the contents are close to the old genealogy in the Shoka-bon manuscript.
  505. It seems to have been transcribed from the Reizeike manuscript at the beginning of the Edo period
  506. It seems to have been used to drill a hole in hides or else.
  507. It seems to have been written from 1083 to 1099, but some of the years are missing.
  508. It seems to have caved in later.
  509. It seems to have led the envoys to spy.
  510. It seems to have originally been performed to Ogi-byoshi (fan rhythm) accompaniment after the examples of Heikyoku (the music played on the Heike biwa as accompaniment to recitation of the Tale of Heike), Yokyoku (Noh song) and/or Sekkyo-bushi (sermon ballads).
  511. It seems to mean heishi made of tin.
  512. It seems to represent the formality of the attire for girls of noble birth when they begin to serve at the Imperial Court.
  513. It seems, however, that Motoyoshi joined Ochi KANZE, helping Motomasa's bereaved child Juro dayu, and returned to the world of the art.
  514. It seems, however, that Tomosada did not get along with Shigeyoshi UESUGI or Noriaki UESUGI, each of whom had also sided with Tadayoshi.
  515. It seems, however, that the Imai-go residents rose in response to the head temple countermining Nogunaga's army by making the surrounding moat deeper and building the earthen walls over.
  516. It sells Uji tea products, and runs a Japanese style teahouse 'Saryo Tsujiri.'
  517. It sells local produce and souvenirs other than seafood, and there is also a Michi no Eki (a roadside rest area with a market of local products for tourists) which also provides traffic and travel information.
  518. It separated from the Hosso sect in 1950 and was granted status as religious corporation in 1952.
  519. It separates Nishigamo-yaritogiiwa, Kita Ward, Kyoto City, and Omiya-shakadani of the same ward.
  520. It separates Ohara-Kodeishi-cho and Ohara-Momoi-cho in Kyoto City.
  521. It separates Ohara-Momoi-cho and Kurama-honmachi in Sakyo Ward, Kyoto City.
  522. It separates Takagamine-funamizu, Kita Ward, Kyoto City and Nishigamo-yaritogiiwa in the same ward.
  523. It separates Umegahata-rengetani, Ukyo Ward, Kyoto City from Umegahata-mikyozaka-cho in the same ward.
  524. It served as Ushu Tandai (supervisors for the civil government and military affairs in Mutsu Province) and became daimyo (Japanese territorial lord) of Dewa Province later.
  525. It served as an entertainment hall, too.
  526. It served as the ujidera (temple devoted to a clan's guardian deity) of the Hata clan of naturalized citizens and is the oldest temple in Kyoto, originating since before the relocation of the capital city to Heiankyo.
  527. It served like monomi yagura for confirming the arrival of officers and soldiers.
  528. It served not only as a supply source of timber, their fallen leaves and underbrush were used as manure for farmlands.
  529. It served the Imperial Court over generations in the field of study of Confucius and (the art of) tanka poetry.
  530. It served the Takeda clan for generations, but was discontinued temporarily when Toramoto NAITO was killed by Nobutora TAKEDA.
  531. It served the Takeda clan.
  532. It serves as a bypass for Tenjingawa-dori Street (National Highway route No. 162), which runs parallel to it on its west, while an extension to Marutamachi-dori Street in the north is being planed.
  533. It serves as a cushion to guard an arrow against deforming when a flying arrow misses a mato.
  534. It serves as historical reference material in understanding the political power balance among the provinces between the Tumulus period and the Nara period in Japan.
  535. It serves as purveyor of the Imperial household and also produces daily foodstuffs such as sesame tofu.
  536. It serves shao mai (steamed meat dumplings) and potsticker soup from a famous shop in Kyoto City.
  537. It set Chobei up as a person from the samurai (warrior) class, so, an actor has to act as Chobei differently from acting as an ordinary kyokaku.
  538. It settled in Suo Province.
  539. It severely criticized contradiction to the spirit of "The Charter Oath of Five Articles" which emphasized 'open discussion' by the public.
  540. It shares a border with Ukyo Ward, Minami Ward (Kyoto City), Muko City and Nagaokakyo City in Kyoto Prefecture, Shimamoto Town and Takatsuki City in Osaka Prefecture, as well as Kameoka City in Kyoto Prefecture.
  541. It shares a border with the wards of Sakyo, Kita (Kyoto City), Nakagyo, Shimogyo, Minami (Kyoto City) and Nishikyo from the east to the south, and with the cities of Kameoka and Nantan from the west to the north.
  542. It shields the exposed left chest when shooting an arrow with an open arm.
  543. It should be a shout which people can regard as kakegoe.
  544. It should be added that the Jojuban Honzon and Honmonkaidan-no-Daigohonzon do not have the same form.
  545. It should be added, obviously, that the family status within the clan was the qualification that determined who became the clan chief, instead of who the direct descendant was, and therefore, being the clan chief was not synonymous with being a direct descendant.
  546. It should be appreciated that renga (linked verses) were classified into the second volume of "Miscellaneous" category for the first time.
  547. It should be called 'tamago gohan.'
  548. It should be considered that the peasants' uprisings took place because the soson, which had enhanced their awareness of autonomy, insisted on their rights, not because people in the soson had become poor.
  549. It should be considered that what Ise school achieved was efforts of people on the Shinto side who were opposing the party.
  550. It should be considered that worshipers of Kukai as well as the fact that Kukai actually played important roles in various fields constitute a basis for forming such legends.
  551. It should be elastic and not brittle with reguard to both strength and toughness.
  552. It should be hung on a hand with Oyadama of the Deshidama side situated at the fingertip side and Oyadama of the rennyo-musubi side situated at the body side.
  553. It should be interpreted that because of the idea, Shobo, recognizing that he was in a direct line of Kukai, the founder, promoted activities at Todai-ji Temple.
  554. It should be natural that opposition was generated in the regions whose people were 'on display'.
  555. It should be noted first that punishments at that time were broadly divided into the followings: death penalty, long term expulsion like exile to an island and banishment, and punishments which were executed immediately after the verdict was passed, like beating and harsh scolding.
  556. It should be noted here that Seiwa-Genji became the leader of samurai families not because of their bravery but because of internal affairs of central aristocrats such as contributions to the regent family.
  557. It should be noted here that Shoen owned by Todai-ji Temple was managed by not priests in the temple but Shisho in Echizen Province.
  558. It should be noted that "Dainihonshi," history of great Japan, when read in detail, states that Ashikaga School had existed before Uesugi's time.
  559. It should be noted that "Nozarashi" (bleached bone) is quite an ominous word for poetry written upon one's departure.
  560. It should be noted that 'Kando no oni' (the Demon of Punishment) (Important Cultural Property) in the Fukuoka City Museum of Art is said to be one piece of the Scroll of Hells, but it is in a different lineage from those described above.
  561. It should be noted that Bunbo Shumi had influence on various matters ranging from fashion to interior accessory.
  562. It should be noted that FUJIWARA no Motona, the cousin of Sumitomo's father, served as Iyo no kami (Governor of Iyo Province) for 5 years from 932.
  563. It should be noted that Kazuuji descended from Muryeong-wang, King of Baekje, therefore it was a different lineage.
  564. It should be noted that Mandala, itself, is based on the Kegon-kyo doctrine, "the integral of Fugen Bosatsu's trainings."
  565. It should be noted that Maruzen at that time was near Sanjo-dori and Fuyamachi-dori Streets.
  566. It should be noted that Saigo's comment was not 'if he had a talent for education' but 'if he would have acquired an education,' (and in this case 'education' means the learning of the Nine Chinese Classics).
  567. It should be noted that Yomei-gaku did not cause a drastic paradigm shift, although ethics was undoubtedly the most important element of Confucianism.
  568. It should be noted that Yukichi Fukuzawa who published "Rangaku Kotohajime" in the Meiji Period came from the same Nakatsu domain of the Province of Nakatsu as Ryotaku Maeno.
  569. It should be noted that although Kei HARA was known as a commoner Prime Minister, he was in a family line of the chief vassal of the domain of Morioka and thus disliked the new nobility represented by Yamagata; this led him to continually decline the peerage.
  570. It should be noted that documents written in the modern era to describe Japanese clothing before the nineteenth century have two categories shown below.
  571. It should be noted that geigi can only go to some specific restaurants and not just any restaurant (See 'Traditional Japanese Restaurants').
  572. It should be noted that he made this signature in spite of writing that he was sure he wouldn't have such a terrible experience.
  573. It should be noted that he stayed at the lowest rank for his entire career, although he was one of the oldest members from the outset of Shinsengumi.
  574. It should be noted that if glue remains, the stem of the fude could swell, causing the brush handle to break.
  575. It should be noted that in Kabuki or Yose (vaudeville) genres, the number of generations who have inherited Myoseki names/titles is not precise.
  576. It should be noted that it is currently prohibited to enter Shizu no Iwaya because it is in danger of collapse.
  577. It should be noted that it was not Iga but Koga.
  578. It should be noted that other than "Omocha," all of Fukasaku's filmography is comprised of movies containing death scenes, suggesting that he was fascinated with death during his life.
  579. It should be noted that some documents define the Koko-Heishi as 'the clan originating with the descendants of Imperial Prince Koretada, a son of Emperor Koko, who were given the surname of 'Taira no Ason' upon being demoted from the Imperial family.'
  580. It should be noted that some documents define the Ninmyo-Heishi as 'the clan originating with the descendants of Imperial Prince Motoyasu, a son of Emperor Ninmyo, who were given the surname of 'Taira no Ason' upon being demoted from the Imperial family.'
  581. It should be noted that the Christianity itself was not prohibited, not oppressed nor persecuted at this time.
  582. It should be noted that the Muchaku and Seshin statues are considered masterpieces of Japanese portrait sculpture.
  583. It should be noted that the building techniques and positioning of Buddhist temples at that time reflect the style of temples in Paekche.
  584. It should be noted that the daikan had a different role from Sunpu machi bugyo (Sunpu town magistrate), Sado bugyo (Sado mine magistrate), etc.
  585. It should be noted that the different letters '道服' and '胴服' are pronounced as Dobuku.
  586. It should be noted that the list contains only those fish which are caught along the coast of Japan, in the Sea of Japan, Bo Hai, Huang Hai (Yellow Sea) and the East China Sea.
  587. It should be noted that the location of the kokufu is only a hypothesis.
  588. It should be noted that the meaning of the term "hyakusho" used by a person to refer to himself or herself is completely different from that used by a third party.
  589. It should be noted that the movement of fixing borders was proposed by Korean side.
  590. It should be noted that the names of his ancestors, Saneyasu, Sanetoki, and Akitoki HOJO (Sadaaki's father) were recorded over three generations.
  591. It should be noted that the original portrait of OSHIKOCHI no Mitsune was lost and substituted with the one by Tanyu KANO in the Edo Period.
  592. It should be noted that the reason why people who sacrificed themselves for justice received a capital punishment was that forming a faction was regarded as a serious matter and osso/jikiso themselves were not a direct reason.
  593. It should be noted that the reigning names or titles are not displayed.*The order is as it would appear in Japanese, the example is the English version.
  594. It should be noted that the sales staff wanted customers who could not afford to buy a formal kimono to purchase tsukesage instead because, depending on the degree of formality required, it could be used as a substitute for a formal kimono.
  595. It should be noted that the scheme where hyakusho were the people of the class regarded by national and lord authorities as subjects of their control became the baseline in history thereafter.
  596. It should be noted that the shape of the character "?" (kokera) and that of the character "柿" (persimmon) are quite similar but different.
  597. It should be noted that the term "Classic Pants" is a Japanese English word (an English word or phrase coined in Japan), and the nearest word for fundoshi in English is loincloth.
  598. It should be noted that the wars may be referred to as the "the Tengyo Wars", but they cannot simply be referred to as "the Johei Wars" as this may be a contradiction of historical fact.
  599. It should be noted that the work had an influence not only on literature but also on other genres of culture, like emaki (picture scroll) ("The Tale of Genji Emaki"), the incense ceremony and so on.
  600. It should be noted that the youngest son of his uncle Yoshikazu KOYAMA was adopted by his brother Yoshio OISHI and then became a priest named Kakuun at Hachimanyama Onishibo, therefore becoming a disciple of Sentei.
  601. It should be noted that there was a similarly named post of Rusuiban.
  602. It should be noted that this conservation facility is not designed to regulate the temperature and humidity in the stone chamber, but adjust those of the antechamber to the naturally varying temperature and humidity in the chamber.
  603. It should be noted that this was the first war in which military commanders issued directives towards and between the Army and the Navy on a parallel and equal basis.
  604. It should be noted, however, that 'ki' at the end of 'Himoroki' differs in phonetics from 'ki' (tree) of Otsurui (second class) in ancient special Kana usage, so their origins have no relation with each other.
  605. It should be noted, however, that only 'Senjiryakketsu,' which was passed down from generation to generation in the Tsuchimikado family, has been confirmed to be the work of Seimei.
  606. It should be noted, however, that she published the following poem dedicated to twelve people including Shusui sentenced to death in a case of high treason on March 7, 1911 on "Tokyo Nichinichi Newspaper": 'Ubuyanaru; by my pillow; standing in white; prisoners for high treason; their twelve coffins.'
  607. It should be noted, however, that some view it as a type of divination method.
  608. It should be noted, however, that the Miyoshi clan had approved the Christian missionary work right before Yoshiteru gave them permission.
  609. It should be noted, however, that the law had already been drafted in 1851.
  610. It should be noted, however, that the source of the names of rasetsunyo in Hokekyo prior to Hokekyo Daranihon is unknown and it is the subject of study.
  611. It should be noted, however, that there are no explicit doctrinal grounds for the representation of kuhon ojo (nine grades of birth in the Pure Land) by nine types of inso and they seem to have been contrived in early-modern times in Japan.
  612. It should be noted, however, that there was a similar movement in the Tsuguyama school, led by Kengyo TSUGUYAMA in Osaka, and the changes were not necessarily made by Kengyo IKUTA alone.
  613. It should be of uniform material, length, and weight.
  614. It should be placed so that its center is as high as a human's shoulders and it should be also be placed on a special stand because of its weight.
  615. It should be remembered that Pali Buddhist sutra haven't necessarily kept the original words.
  616. It should be said that this system serves various purposes whereby to give authority to the iemoto, to keep disciples from breaking away from the iemoto to create their own schools as well as to establish the financial base of the organization.
  617. It should be understood as absolute nothing which is closer in concept to the Funihomon (dharma-gate of non-duality) of Yuimagyo (Vimalakirti Sutra).
  618. It should be understood that the former was only a record of an old custom which happened to remain in the remote region of Osumi.
  619. It should be viscous.
  620. It should have been very difficult to think and make statements from outside of the civilization vs. barbarianism logic when social evolutionism swept the world as the latest scientific theory.
  621. It should have been written by Kenko, who was in the middle years of his life, but some people claim that it includes the writings written when he was young.
  622. It shouldn't be a soliloquy in a loud voice.
  623. It showed further development by equipping largely-widened Suzaku-oji Street and Rajo-mon Gate, even though it had only nine rows and eight columns.
  624. It showed its brave figure at the riverbed of the Tone-gawa River at the Public Peace Festival, which takes place in the city each May.
  625. It showed regional variation of using a case particle when they said 'I go somewhere,' and the saying meant that in Kyoto 'he' was used, in Tsukushi (Kyushu) 'ni' was used, and in Banto (Kanto and Tohoku) 'sa' was used.
  626. It showed that he valued the Sofuku-ji Temple.
  627. It showed that there was an increasing number of Bunjin who put an emphasis on philosophical and religious issues rather than valuing only the absolute ethic of governing a nation and providing relief to people.
  628. It showed the Taira family at the peak of their prosperity in this event, having important people like Emperor Goshirakawa, Shigeko, Emperor Takakura, Tokuko, Josaimonin, the Taira clan and the court nobles all present at the ceremony.
  629. It shows a few people holding naginata.
  630. It shows a left-front view of several stalks of bamboo and a distant view of mountains.
  631. It shows a part of Kasei culture.
  632. It shows a serious discord between the father and the son.
  633. It shows a tendency toward the principle of art for art's sake in the destruction of the aristocracy and the rise of samurai warriors, elevating the status of waka in the late Heian period.
  634. It shows his distinctiveness as a person of religion.
  635. It shows how severe the battle was.
  636. It shows movies in various genres that were popular in the past, including Japanese movies, entertainment movies produced in Hollywood and Korean movies.
  637. It shows that a great number of people from samurai class and non-samurai class followed Yoshimasa KIRA (the second son of Tsunanori UESUGI and adopted child of Yoshinaka KIRA) and moved to the Kira family.
  638. It shows that during this period, there were already people who studied yokai yet questioned their actual existence.
  639. It shows that fermentation is close to its end.
  640. It shows that the Kira clan was receiving the deep trust from the head family of Ashikaga.
  641. It shows that these things existed.
  642. It shows that, before the denso-yashiki was used, the yoriai had been held in the residences of Toshikatsu DOI and Tadakatsu SAKAI.
  643. It shows the evil fierce gods of ancient India, who came to believe in Buddhism and became Goho Zenshin (good deities protecting dharma).
  644. It shows the fact that the Rokkaku clan, the great family who had ruled the Omi Province (Hidetsugu's territory) for a long time, still held great power there and hoped to restore the family estate by aggressively promoting marriages between Hidetsugu.
  645. It shows the government official of Yuryaku Dynasty who wrote the Johyobun was highly educated on Chinese classics.
  646. It shows the high-quality brewing techniques of the time describing a lot of techniques that are used for sake brewing today such as dan-jikomi (the three-stage preparation), morohaku-zukuri (sake made from 100% white rice), pasteurization and lactic acid fermentation.
  647. It shows the style of architecture of Shoin-zukuri at the early stage, which is quite different from the structure of Shinden-zukuri.
  648. It signifies a person whose name is very famous.
  649. It simply collected the art trend in this period without concern for its artistic lineage or other aspects.
  650. It simply does not work to put two shoji into one track.
  651. It simultaneously dismissed outright the shogunate's principle of isolationism with the expulsion of the barbarians, which contradicted the submissive realities of opening ports to foreign powers in defiance of the imperial edict.
  652. It sits on a white lotus throne supported by seven lions.
  653. It snows heavily outside/ Branches of pine bow to the ground/ Without enjoying the scenery/ Lady is in bed behind the screen: Volume 20-4439
  654. It so happened because most of those in charge of revision took service with Meiji Government through being goshi (country samurais) or farmers like SHIBUSAWA and Hisoka MAEJIMA and they were of the stratum who were aware of the necessity of the establishment of human rights and the equality of all people early.
  655. It sometimes eats sea weed.
  656. It sometimes happened to urge Shogun to abdicate, but killing Shogun was so-called "prohibited strategy," so it can be said that it was a serious incident in which the existence of Hirashima Kubo let the Miyoshi clan move into the action.
  657. It sometimes happens that a person taught that this 'boiled sukiyaki' is sukiyaki would identify the above mentioned original sukiyaki as a different dish altogether, regardless of it being Kanto-style or Kansai-style.
  658. It sometimes happens that national parliament 'proxy wars' occur in the Kyoto Prefecture parliament.
  659. It sometimes includes western food in China and Korea, which has been spread through Japan's influence.
  660. It sometimes indicates Oino-saka-toge Pass, which is 230 meters high, located on the north-side slope of this mountain.
  661. It sometimes indicates only the ancient calligraphy (kana calligraphy) in the mid Heian period.
  662. It sometimes means a place beyond Paradise and Hell.
  663. It sometimes means the technique itself that is necessary for evaluation and it requires experience and knowledge and among others, highly trained technique was required.
  664. It sometimes meant Naishi no Tsukasa (female palace attendants), and there was a precedent that the Emperor's mother was called Grand Miyasundokoro.
  665. It sometimes particularly refers to Seigaku (religious studies).
  666. It sometimes referred to a building where hostages were kept, or one to accommodate workers and offices for public construction work.
  667. It sometimes refers to an ocarina.
  668. It sometimes refers to hosonaga no ho (ketteki no ho for boys, and hakama is ue no hakama).
  669. It sometimes refers to the Yumiya used for an archery during an Olympic event, but the English word 'archery' means all target practice that uses Yumiya, so that yabusame is also expressed as archery in English-speaking countries.
  670. It sometimes specifically indicates the state system after the Meiji period (modern Tennosei) when the emperor acted as the head or symbol of the state.
  671. It sometimes was the term used to designated the place where it was conducted (Katanashi-dokoro)
  672. It sometimes wears geta (Japanese footwear, wooden clogs).
  673. It sounds far-fetched but it is said that he was strong enough to even drag a stone mill as a baby.
  674. It sounds like Mokugyo is used in the intro of the song 'Yume ha hitori de mirumono ja nai' (a dream can't be dreamed alone) which is a single of Mariko KODA.
  675. It sounds like an ensemble of gakuso and sho.
  676. It spans the Ogumano-gawa River in the Midori-gawa River water system.
  677. It spans the Yamazaki-gawa River in Minami-ku Ward, Nagoya City, Aichi Prefecture.
  678. It specialized in foreign films as well as Japanese films, which sold well.
  679. It specified various forms of official documents and enforcement regulations of laws and ordinances..
  680. It split into sects because it valued shishisosho, a succession from a teacher to a disciple.
  681. It spread around Japan and has been used for such as folk toys.
  682. It spread as a bringer of good luck because kashiwa (oak) leaves never fall before new burgeons have roots in the tree, and that inspired the idea that 'family line never fails.'
  683. It spread from a shop named "Ping Guan" (冰館, Ice Monster) in Taipei City in Taiwan to various places in Taiwan and also landed in Japan.
  684. It spread into eastern Japan.
  685. It spread quickly to coincide with a time when Japan suffered from pressure of the allied western powers and internal disturbances in the last days of the Tokugawa shogunate.
  686. It spread to a lot of domains such as the Takamatsu and Kumamoto Domains.
  687. It spread to the Tokai region etc.
  688. It spread to the general public after getting rid of the oil by slitting open the eel and broiling and steaming.
  689. It spreads over the Harima Plain, Kyoto Basin, Nara Basin and Omi Basin, mainly centered in the Osaka Plain.
  690. It springs 500 liters every minute.
  691. It stands alone in a hallway.'
  692. It stands behind (north of) Kon-do Hall.
  693. It stands beside a former Yamato road and is situated near the center of the Kutsukawa Burial Mounds.
  694. It stands close to Uji-jinja Shrine and before the Meiji Restoration both formed Uji Rikyu Myojin Shrine known as Hachiman-sha Shrine of which Uji-jinja Shrine comprised the lower sub-shrine while Ujigami-jinja Shrine was known as the upper main shrine.
  695. It stands distant from the other sub-temples on the western edge of the Daitoku-ji Temple boundary.
  696. It stands for kencho no myobu (woman serving for ceremonies such as enthronement ceremony).
  697. It stands in Main Campus.
  698. It stands in a residence (Kamigamo-takegahara-cho) located at the northern side of the road which is to the south of Ota-jinja-minami Intersection, then to the west at the first corner.
  699. It stands in front of Iwai station, a station nearest to Mt. Tomi.
  700. It stands in the remains of the Daijo-in Temple on a small rise of land near Ara-ike Pond, and is near to the tourist spots such as Kofuku-ji Temple, Nara Park and so on.
  701. It stands in the west of the Kon-do Hall and the Kodo Hall, facing east.
  702. It stands on a hill with the old Shinori-gawa River to the west, valleys and dales to the east and the sea to the south.
  703. It stands on the entrance of villages and settlements, on which a monkey (ninth sign of Oriental zodiac), the sun and the moon are drawn.
  704. It stands on the observers' left of the Buddhist alter in the main hall.
  705. It stands on the peak of Mt. Sanjo at the center of the Omine mountain range.
  706. It stands out in the sea before the temple of Itsukushima Jinja Shrine.
  707. It stands within the precinct of Chokyu-ji Temple as its guardian god.
  708. It started about three hundred years when, following a period when giant jellyfish made fishing impossible and there were a large number of deaths at sea, people began to pray for the removal of the jellyfish, the prevention of marine accidents and a good haul.
  709. It started an evening school course for working students at its facility in 1949, which took over its educational policy.
  710. It started as a word meaning a residence of a person in a high position and over time came to mean a palace of the Emperor or the Imperial Family.
  711. It started as the place where Ennin made and stored copies of the Lotus Sutra (Hokkekyo).
  712. It started at the residence of Choshu Domain (currently around the Kyoto Hotel Okura) in the Kinmon Incident.
  713. It started business on September 22, 1923.
  714. It started from a sudden rebellion by Murashige ARAKI, who belonged to Nobunaga ODA.
  715. It started gaining attention in the noble society.
  716. It started in 1613 when the Edo bakufu (Japanese feudal government headed by a shogun) dispatched Uji saicha shi to order the presentation of Uji tea leaves to the bakufu.
  717. It started in 1912, when the master of 'Kikai-yu' asked Koshiro KAWAGOE, a painter, to draw a mural painting, and his mural received publicity.
  718. It started in 850 when Jikaku-daishi/Ennin built the Shuryogon-in Temple.
  719. It started in Katsuura City, Chiba Prefecture.
  720. It started in Katsuura-cho, Tokushima Prefecture.
  721. It started in Suzaka City, Nagano Prefecture.
  722. It started in the Chunqiu era in olden times.
  723. It started its operation under the name 'Sagano.'
  724. It started manufacturing canned coffee in a local plant.
  725. It started not only to sell the pork bowl, salmon and salmon roe bowl, chicken bowl, and other alternative menus but also to sell a morning set meal all day long.
  726. It started the study and investigation on ancient documents and books retained by the Reizei family and the valuable materials have been made available to the public.
  727. It started to appear in the second half of the 10th century and often occurred particularly when FUJIWARA no Michinaga was an administrator.
  728. It started to be celebrated more often based on the solar calendar or on Sunday that is closer to the date in recent years in Japan.
  729. It started to be referred to as 'Tenman-gu Shrine' or 'Ten-jinja Shrine' from the mid Edo period.
  730. It started when Imperial Prince Toshihito was given land at Hideyoshi's request, he was also given the Miya go title of 'Hachijonomiya.'
  731. It started when the boy sponged on Yoshinari YAMAZAKI, who was a wealthy merchant and essayist in Edo.
  732. It started with Amida-do Hall (a temple hall enshrining an image of Amitabha, present Joko-in Temple) built by TAIRA no Masamori, and this place became the base of Ise-Heishi.
  733. It started with cotton fabrics reinforced with cotton threads for warmth and strength.
  734. It started with gengo 'Taika' in the reign of Emperor Kotoku in the Asuka period and has been used for fifteen centuries.
  735. It started with only a few people but the number gradually increased, reaching three million on July 24 and seven million on Augist 1, respectively, some historical materials said.
  736. It started with the first graduates in 1957.
  737. It started with the opening of a tea house in front of the gate of the Yasaka-jinja Shrine in the beginning of the Edo period.
  738. It started with the requisition of Sengokufu (one laborer per yakudaka (salary paid in accordance with the rank of one's post) of 1000 koku (approximately 278 cubic meters of crop yields)) for the construction of the castle town of Edo-jo Castle.
  739. It starts at the dusk of August 15 every year amidst the bustle of shouts, sounds of gongs, and blasts of firecrackers.
  740. It starts from Takedonominami-dori Street in the north and stretches southward.
  741. It starts from a point three blocks north of Gojo-ohashi Higashizume (east foot of Gojo-Ohashi bridge) crossing the Kamo-gawa River.
  742. It starts from the Gojo-dori Street (the Higashiyama Ward, Kyoto City) in the north, runs south along the eastern bank of the Kamo-gawa River, and leads to the Kyomachi-dori Street in Fushimi (the Fushimi Ward, Kyoto City).
  743. It starts from the gate of Jisho-ji (Ginkaku-ji) Temple (Ginkakuji-cho, Sakyo Ward) in the east, and ends slightly west of Tojiin Station of the Keifuku Electric Railroad.
  744. It starts in front of the gate of Kiyomizu-dera Temple and extends a block beyond Sainishi-dori Street in the west.
  745. It starts in the north, from Kamo-kaido Road to the bank of the Kamo-gawa River (Yodo-gawa River system), and in the south merges with Abura-no-koji dori Street, which runs one block east around the north of the intersection with the Tokaido Main Line.
  746. It starts when the three of them bond as Gikyodai (associate with each other as brothers) under a plum tree in connection with the tradition of 'Oath of the Peach Garden' in the "Romance of the Three Kingdoms."
  747. It starts, typically for a Kyogen play in which most of the characters are killed, with a villain Takuro SEKIGUCHI who kills a guard and steals the family heirloom, an incense burner that dates from the Reiki period.
  748. It stated that 'government officials should still be required to yield sword in a case of formal attire' as an exception to the rules.
  749. It stated that the polytheistic Japanese culture is 'broad-minded and peaceful,' being different from the monotheistic western culture.
  750. It stated that various gods were born when the heaven and earth were created and Izanagi and Izanami were born in the end.
  751. It stated to become frequently performed from around the end of the Heian period but became obsolete as combat shifted toward group battles using firearms.
  752. It states as follows:
  753. It states death of Yoritomo was an act of apparition of Emperor Antoku, MINAMOTO no Yoshihiro, Yoshitsune and Yukiie, whom he destroyed.
  754. It states that Togoku (the eastern part of Japan, particularly the Kanto region) is a place well suited for spiritual awakening and ascetic practice.
  755. It states that after that, since bestowment of Daishigo (same meaning as Daishi) and shie (purple robe bestowed Imperially) was issued excessively at the end of the Tang Dynasty, a command to prohibit them was officially announced in 921.
  756. It states that as for 'peasants,' meaning ordinary people, 'men were killed or captured' and in addition, 'women were gathered and hung on the ships' sides with their hands laced through, or were captured.'
  757. It states that risso (monks following Rishu) of the Saidai-ji Temple (Nara City) branch also participated in the plan.
  758. It states that showing hospitality to visitors will lead to gaining allies (in other words, not creating enemies).
  759. It states that the Korean dynasty waged war to avenge his death caused by Susanoo, but was defeated, and it ceded the Kaya region to ancient Japan as compensation.
  760. It states that the reason why he bit the girl to death was that ancient Japan, that paid homage to Korea, did not give him an answer to the question about Japanese independence, so the girl was killed as a warning to others.
  761. It states that, if naorai means 'after the conclusion of the ceremonies, people partake of the sacred sake and food offerings presented to the god,' then it does not have any element or meaning of ending purification.
  762. It stems from not using the sound of 'Ya' and 'Bo' out of the 17 tubes of a Sho flute.
  763. It stems from the difficulty of singing when moving from the first phrase to the second in Roei, when suddenly the notes become high.
  764. It stems from the final rehearsal with percussion, after the practice of wind instruments.
  765. It still had only information about the attack.
  766. It still keeps the original colors and is a representative work of Kaikei.
  767. It still occasionally runs on the Maizuru Line as a train for a group of passengers.
  768. It still remains as the Bishu-Uraku school even now.
  769. It still remains as tomie of temples and shrines or fukubiki of shopping street.
  770. It still survives as a warigo lunch box in Noson kabuki (farmers' kabuki) in Shodo-shima Island.
  771. It stipulated the relationship between Emperor and the cabinet in which the Emperor Meiji declared to renounce in effect the will for the direct imperial rule and accept the position as constitutional monarch.
  772. It stipulates that Shingon Esoteric Buddhism is definitely the highest state that a human mind can reach.
  773. It stipulates that authority given to local officials (chiefs of prefectures) should be abridged and school district system should be abolished.
  774. It stood in the area where Byodo-in Museum now stands.
  775. It stood on an equal footing with Gaya countries and pursued diplomatic negotiations in corperation with them.
  776. It stood opposite Kyoshoden Hall (Palace Archive Hall), which was situated on the western side of the south garden, facing in an east-west direction.
  777. It stood opposite Shunkyoden, which was situated on the eastern side of the south garden, facing in an east-west direction.
  778. It stopped for passengers to take rests at Tatsuno-nishi Service Area and Kotani Service Area.
  779. It stops at JR-Ogura Station and Shinden Station (Kyoto Prefecture), through which the 'Miyakoji Rapid Service' passes.
  780. It stops at Shoseien (Kikokutei) garden, Higashi-Hogan-ji Temple, and Nishi-Hongan-ji Temple.
  781. It stops at a certain point.
  782. It stops at the same stations as a Yamatoji Rapid Service and rapid train until Nara, and while the stops on the Sakurai Line had varied depending on the year, a timetable revision was made in 2008 to have it stop at every station on the Sakurai Line.
  783. It stored numerous collections of the Cloistered Emperor Goshirakawa, who stood in the center of entertainment such as production of various emakimono (illustrated scroll) and collection of imayo (a popular style of song during the Heian period).
  784. It stores about twenty thousand items of legacy historical materials of the Konoe family, which was an honorable Kuge (court nobles) family and the head of Sekke (the five regent houses), such as ancient writing, old books, records, diaries, letters, and antique artworks.
  785. It stores letters written by Mitsuhide such as 'Akechi Mitsuhide Kachu Gunpo' (Mitsuhide AKECHI Family's Military Law).
  786. It stores real tangible materials, such as the administrative documents of Kyoto Prefecture, ancient documents of temples, shrines and old families, arts and crafts, toys, dolls, folk materials, as well as 320,000 general books.
  787. It strained the financial status of the territorial lords along with the military responsibilities in the Bunroku-Keicho War.
  788. It stretched from current Onojo City to Dazaifu City, Fukuoka Prefecture.
  789. It stretches east and west, and includes Fushimi district as its center, a castle town of the Fushimi-jo Castle well-known for its sake brewing industry, as well as Fukakusa district in the north, Daigo district in the east and suburban district in the west and the south.
  790. It stretches from Marutamachi-dori Street to the north to Gojo-dori Street to the south.
  791. It stretches from Miyazu Bay to the Aso Sea.
  792. It strikes in this inverted position and does not spin.
  793. It structure is after "Kokin Wakashu" (A Collection of Ancient and Modern Japanese Poetry), and Volume 1 contains poems of four seasons (spring, summer, autumn, and winter) and Volume 2 contains Zouka (other poetry).
  794. It studied China problem with engaging in various researches to promote many operations.
  795. It subsequently became common to use delivery box carriers with motorcycles whereby acrobatic performance of the delivery man carrying a pile of seiro can no longer be seen these days.
  796. It subsequently became the official event of the Edo bakufu (Japanese feudal government headed by a shogun) to have the dish on January 7, when all the warriors including the great general celebrated the day eating nanakusa rice porridge.
  797. It succeeded in nearly blocking the escape route of Takeda's main body which had advanced to Shitaragahara.
  798. It succeeded to Kueiden's management system.
  799. It succeeded to provide various types of scenes by reproducing a scene of the battle, making an abstractive performance into a realistic one (i.e. making a Noh play into a Kabuki play), and creating a completely fictional story.
  800. It suffered damage similar to that from an air attack at the end of the war.
  801. It suggested its policy of selling gyudon for a limited period in and after March.
  802. It suggested that the state, as a public authority, is sovereign, and Emperor exercises sovereignty as the highest organ while being given hohitsu (an advice on affairs of state, assistance, or counsel) by other organs such as Cabinet
  803. It suggests not losing concentration until the end as in kyudo, and performing the dance until the "oshimai", or the end of a section in the dance, by straining every nerve up to fingers and toes.
  804. It suggests that Akinari UEDA was enthusiastic about writing "Tales of Moonlight and Rain," and offers insight about how it was written.
  805. It suggests that Josui anticipated a major upheaval over supremacy in the country and that this was going to happen in the not too distant future.
  806. It suggests that enlightenment exists in such a natural state.
  807. It suggests that the Kodama party spread its power over the border of Musashi Province into the southern part of Kozuke Province at the end of the twelfth Century.
  808. It suggests that the tumulus was systematically constructed.
  809. It suggests that there was a recorder who was familiar with Chinese beside Wakatakeru no Okimi.
  810. It suggests that they probably grew mainly vegetables at that time.
  811. It suggests that to compose poems was the Japanese traditional culture.
  812. It suggests the attitude and mind accompanied by the preparedness to instantly respond to the opponent's attack and to make further attacks on the opponent.
  813. It summarized the history as a Japan's own tale.
  814. It supports students through, for example, setting up an unique scholarship.
  815. It supports the Yoshino court's legitimacy.
  816. It supports the theory that the flower of bamboo hat for Hanagasa-odori in Yamagata Prefecture is 'cherry' and it is originally a festival to celebrate 'Zao Gongen' and that the sacred tree for Zao faith is 'cherry.'
  817. It supposed to be dividing the day and night of 12 hours into 4, then inserting the stake of time only on the 4th time.
  818. It supposed to maintain the dignity of shrines and establish sustainable management.
  819. It supposedly started when Danjuro ICHIKAWA (first generation) put a make-up with lipstick and charcoal as the role of hero Kinpira SAKATA, who was the son of SAKATA no Kintoki.
  820. It survived the anti-Buddhism movement at the beginning of the Meiji period, and was moved to the current location in 1914.
  821. It survived the attacking and burning by Hideyoshi along with the Daito (large stupa).
  822. It suspended its business in 2006 due to problems over inheritance.
  823. It symbolized longevity because it has a stoop just like elderly people.
  824. It symbolizes Amida Nyorai (Amitabha Tathagata).
  825. It symbolizes Jizo Bosatsu.
  826. It symbolizes the color of the midday sun.
  827. It sympathized with the suffering of all living things in life and death and worries himself to give delight by removing suffering in those whose attitude is not different with himself.
  828. It synthesizes the concepts of Confucianism and Buddhism, and also shows influences of Legalism and Taoism.
  829. It tackled the study on talkie films and released a pioneering talkie film during the last stage of the company, and such efforts led to Makino Talkie Seisaku-jo after the death of Makino.
  830. It takes 1 hour 23 minutes.
  831. It takes 1 hour 34 minutes to 1 hours 35 minutes.
  832. It takes 1 minute by foot to go from the station to Nio-mon (Main Gate).
  833. It takes 10 days and more to return, and it has already gets dark.
  834. It takes 2 hours 34 minutes to 2 hours 37 minutes.
  835. It takes 2 hours 45 minutes to 2 hours 48 minutes.
  836. It takes 2 hours 55 minutes to 2 hours 58 minutes.
  837. It takes 20 to 30 seconds for the horse to gallop through.
  838. It takes 22 minutes for a train to run between Gakken-Nara-Tomigaoka Station and Nagata Station.
  839. It takes Ruisan form.
  840. It takes a form of a tragic love story not a ghost story.
  841. It takes a minute from here to Uji Station, which is a terminal.
  842. It takes a more personal format in comparison to that of an innocho kudashibumi (a letter issued by the In no cho, the Retired Emperor's Office).
  843. It takes about 10 minutes by Hankyu Bus route No. 20, 22 from Nagaokatenjin Station of the Hankyu Railway Kyoto Line.
  844. It takes about 15 minutes on foot from Higashi-Maizuru Station of Maizuru Line, West Japan Railway Company (JR West).
  845. It takes about 60 minutes to walk from Tenri Station.
  846. It takes about 7 minutes by car.
  847. It takes about an hour on foot from the station.
  848. It takes about fifteen minutes on foot from the west exit of this station to reach Nagaokatenjin Station of the Hankyu Kyoto Line.
  849. It takes about five minuites by bus or taxi.
  850. It takes about five minutes by Taxi from the Higashi-Maizuru Station.
  851. It takes about four minutes on foot from the station to Tanabe-jo Castle.
  852. It takes about one day to reach the target temperature of 1300 ℃.
  853. It takes about two minutes to cover the distance.
  854. It takes approx. 0.5 second to make the switching, and almost no passengers notice that the switching operation was performed.
  855. It takes approx. thirty minutes by car from the Ayabe Interchange of Maizuru Wakasa Expressway, via Chutan Koiki Nodo (a road for the wide agricultural area of Chutan), the Obama Ayabe Line of the Fukui Prefectural Route/Kyoto Prefectural Route 1.
  856. It takes approximately 110 minutes by Kyoto Bus Hanase Route (R32) from Demachiyanagi Station on the Keihan Electric Railway Keihan Oto Line.
  857. It takes approximately 3 minutes.
  858. It takes approximately 30 minutes.
  859. It takes approximately 4 hours to walk from Dorogawa.
  860. It takes approximately 40 days before and after the exhibition for curators to carefully hand-check the items to be displayed.
  861. It takes approximately one month until sake mash is obtained.
  862. It takes approximately two hours and fifty minutes.
  863. It takes approximately two hours.
  864. It takes hard work to make characters the same size, to align starting positions, to have even spaces between characters, to write in a straight line, and to have even spaces between lines.
  865. It takes just 35 minutes to cover the distance in the airplane, but the airfare costs as much as \11,400 (if you make a reservation by the day before the flight, you can get the discount fare of \7900); moreover, it takes time to go to the urban area from the airport, so the railway has the edge over the air route.
  866. It takes little time to reach Hongu-taisha Shrine soon after ascending the slope from the joint.
  867. It takes long.
  868. It takes more work for staff to serve heya-shoku and to clear the table of each guest room after the meal.
  869. It takes one to two years to gather the materials.
  870. It takes only about ten minutes to cook, so people can cook it a little bit before eating.
  871. It takes place to coincide with "Golden Week" (early-May holiday season in Japan).
  872. It takes places at night with lit torches from spring to summer (mainly early summer).
  873. It takes short period of time to boil frozen noodles.
  874. It takes slightly more than a minute for a train departing from Uji Station to reach Mimurodo Station.
  875. It takes the form of a counting song by including the sound of numbers in the lyrics, i.e., ichi, ni, san, shi, and so on (having the same sound as the Japanese words for one, two, three, and four, and so on) at the head of each verse.
  876. It takes the form of classical Chinese and is in chronological order.
  877. It takes these big torches 10-15 minutes to burn out.
  878. It tastes a bit rich.
  879. It tastes like a kind of soup.
  880. It tastes like mellow black sugar.
  881. It tastes mild and even lighter than barley shochu.
  882. It tastes relatively mild.
  883. It tastes very salty and slightly sweet.
  884. It tastes very similar albeit on the sweet-and-sour side.
  885. It taught that such precepts could be harmful rather than futility, depending on the interpretation.
  886. It tells that Shuten Doji told Yorimitsu and his fellows that 'an oni never cheats' and severely swore at them for making him drunk and off guard before he was beaten.
  887. It tells that the temple was constructed in 822 by FUJIWARA no Iemune, who came four generations before Sukenari HINO, as a family temple dedicated to a statue of Bhaisajyaguru carved by Saicho and with Saicho acting as founding patron.
  888. It tells the story of a man from his coming of age to death through verses and songs with accompanying prose narratives.
  889. It tells us that various clans and the needs of the times were involved in the formation of the character and the anecdotes.
  890. It temporarily conducted province inspections.
  891. It temporarily returned to Japan, but was assigned to be stationed in Manchuria in 1929 and 1934.
  892. It temporarily served as the residence of Shogun Yoshiteru ASHIKAGA ('The History of Japan,' Luis Frois).
  893. It the same way as Heijokyo was a developed form of Fujiwarakyo of the Emperor Jito's period, Wado Kaichin was also a developed form of Fuhonsen coins and also followed the example of Tang coinage.
  894. It the same year, he recommended Takeaki ENOMOTO as a mission to conduct negotiations with Russia, and the acceptance of this recommendation meant that ENOMOTO played the role of concluding the negotiation of the Treaty of Saint Petersburg (Sakhalin-Chishima Exchange Treaty) as Envoy extraordinary.
  895. It then became necessary for the national authority to implement limitation and regulation by measures including quotas on people who were to become priests or to enter the priesthood (nenbundo-sha [approved people who enter the Buddhist priesthood]).
  896. It then continues, 'no one was saved,' which would mean neither men nor women.
  897. It then evolved from the above Wang Fu, also called 'Shi Fu (Official Posts).'
  898. It then joins Higashi Koya-kaido Road at Oaza Nakano, Koka Village, Kitakawachi County.
  899. It then moved to Tomarioru in October and was called Tomarioru branch office.
  900. It then runs to the south of the national route, before merging with National Route 163 at the Shitomiyanishi intersection.
  901. It then turns southeast in Fuchinonishi-cho, Nishinosho, Kisshoin, Minami Ward, running in the neighborhood of JR Nishioji Station, turning again to southwards at Kisshoin sewage plant, and finally merging to the Kamo-gawa River in Kamimukaijima-cho, Shimotoba, Fushimi Ward.
  902. It then went on to be relocated several times due to fires and other reasons before being rebuilt at its current location during 1469 - 1486.
  903. It therefore can not be justified to say only Minamoto clan were allowed to be Shogun as there were limitations to a Genji Shogun obtaining any role they happened to desire.
  904. It therefore gave up the conquest of Dazai-fu and decided to withdraw, leaving the city of Hakata on fire.
  905. It therefore had a complex structure in which despite being an administrative law, it also comprised the provisions for criminal punishment.
  906. It threw Yoritsune and Mitsutoki's group into disorder.
  907. It thrived collectively around the key areas of amphibian transport such as Otsu, Sakamoto, and Yodo and the towns along main streets, and carried the shipped goods to the large markets at Kyoto and Nara Prefectures in those days.
  908. It took 10 years (from 1924 to 1934) to conflate various books with a copied text of Korean Haeinsa Temple, and it consists of Shozo (55 volumes), Zokuzo (30 volumes), Showa Hobo Mokuroku (three volumes) as well as pictures and images (12 volumes).
  909. It took 200 years to spread to the highlands in the Chubu region.
  910. It took 21 years to compile the book, but only FUJIWARA no Otsugu had been involved in the whole project over the three generations of emperors.
  911. It took 39 years after his win for a Japanese movie called "Sen to Chihiro no kamikakushi" (Spirited Away) directed by Hayao MIYAZAKI to win the Grand Prize at the same festival.
  912. It took 45 to 52 minutes for 12.4 km between Fukuchiyama and Komori (it took about 33 minutes at one time in the past).
  913. It took a long time for acceptance of "Bankoku Koho" in China.
  914. It took a long time for the section between Shijo-dori Street and Oike-dori Street to open, and in fact the street was never completely opened.
  915. It took a lot of trouble for many people to keep the chonmage hairstyle by shaving the top of the head with a razor everyday like fictional characters' one seen in paintings, ukiyoe (Japanese woodblock prints), kabuki (traditional drama performed by male actors) and period dramas, etc.
  916. It took a total of sixty years before it was handed down to Yamatohime no mikoto, a princess of Emperor Suinin (reported 69B.C. to 70B.C.) and finally enshrined in the current Kotai-jingu Shrine (Naiku) of Ise Jingu Shrine.
  917. It took a very long time to procure the material for clothes, so after the reign of the Emperor Junna, the officials were constrained from wearing it except during the New Year's court ceremony.
  918. It took almost 40 years from the beginning of construction in 745 to the completion of the whole temple.
  919. It took approximately 150 days, with the total distance covered being approximately 2400 kilometers traveling the Tohoku and Hokuriku districts and Basho returned to Edo in 1691.
  920. It took charge of administrative matters relating to Shinto shrines, Shinto priests and Shinto priesthood.
  921. It took charge of censuring and impeaching violations of the law.
  922. It took charge of complaints by common people and people of the lower classes.
  923. It took charge of the retrials and direct appeals (to a senior official without going through the normal formalities).
  924. It took five months to travel from the eastern end of the territory to the western end while three months from the southern end to the northern end.
  925. It took in Jodo-shinko (the Pure Land faith) to Amida Nyorai (Amitabha Tathagata) later, putting Amidabutsu-zo (a statue of Amitabha) on the alter of Hondo (main sanctuary), and treated the breath practitioners to be Pure Land for the descent of Amida where the rise of lives lie.
  926. It took more than the land route, so it was considered that delivery was made by ship to Heian-kyo (ancient Kyoto).
  927. It took nearly sixty years before the sword was handed down to princess Yamatohime no mikoto, a daughter of Emperor Suinin (reportedly between 69 to 70 B.C.), and was finally enshrined in the current Kotai-jingu Shrine of Ise Jingu Shrine.
  928. It took on a militaristic tinge during World War II, and it was mainly used with the meaning of encouraging an offensive spirit to break the status quo.
  929. It took seven days to deliver offerings each way to and from the capital.
  930. It took several years for many provinces to submit gocho, and some gocho were submitted as late as during the Shoho era (1644 to 1648) or later.
  931. It took the form of Kudashibumi which were the documents cosigned by In no Tsukasa (officials of Incho) and were given to lower agencies.
  932. It took the form of reports from 8 officials of the Kamakura bakufu: the brothers Dosho (Zeen) and Shine NIKAIDO, FUJIWARA no Fujinori, Gene and others.
  933. 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).
  934. It took three years to suppress the revolt, leaving the Boso Peninsula, where the main fighting took place, in ruins.
  935. It took two days to move the station house, given its weight of approximately 300 tons.
  936. It took well over 250 years to complete "the Dainihonshi" after his death.
  937. It translates to Geschlecht in German.
  938. It transpired that there were two empresses at the same time.
  939. It tried to assimilate the Taiwanese into Japan through school education.
  940. It tried to eliminate the negative effect of the decorative trend, advocate primitivism and a return to the tenkoku by following the correct method from the Qin and Han dynasties.
  941. It triggered the monopoly of kiden no sho and monjosho, which played a role in recruiting talents from the middle- and low-classes through different processes from regular appointments, by sons of the nobles, resulting in their hereditary positions, monjo hakase and below.
  942. It truly is a record of Yoshitsune's life and character, just as the title suggests ("Gikeiki" means "Chronicle of Yoshitsune," "Gikei" being the Chinese reading of the characters for "Yoshitsune").
  943. It turned into a big disturbance and Yoshimura MIURA and FUJIWARA no Teika had to mediate between these two people in 1233.
  944. It turned into a government official position, such as a local governor, sent in behalf of an officer who was supposed to leave the capital and work at the place.
  945. It turned out that the baby in the womb has been born after her death.
  946. It turned out that the flat size of the hall and pagodas, the distance between them are almost the same as that of Yakushi-ji Temple in Heijo-kyo.
  947. It turned out that the voice was coming from a pillar in a room floored with tatami mats and they found that the pillar was erected upside-down.
  948. It turned out to be the onset of the battle between Kain Province and Echigo Province on the initiative at Zenkojidaira (the first battle of Kawanakajima).
  949. It turned to be Takatsuki Prefecture in 1871 by Haihan-chiken (abolition of feudal domains and establishment of prefectures), and it was later incorporated into Osaka Prefecture.
  950. It turned to be one of the reasons for Daimyos such as Hideyuki GAMO (his servant) and Hideaki KOBAYAKAWA to join the East (TOKUGAWA) squad at the battle of Sekigahara that Hideyoshi decreased or changed their territories by nominal reasons such as rubbishy faults or youthfulness.
  951. It turns out just right with small fish than big one.
  952. It turns out that OE no Masafusa (an aristocrat/scholar of the late Heian period), Oe no Hiromoto (a vassal of Kamakura shogunate), SUGAWARA no Michizane (an aristocrat/scholar of the early Heian period) and Motonari MORI (a warlord in the Warring States period) are all descendants of NOMI no Sukune.
  953. It ultimately acquired the status of a popular snobbish hobby to visit a soba restaurant in the early evening alone to eat soba with toppings and drink sake.
  954. It unilaterally concluded that the western culture is 'sin culture' which has ethical standards inward, while the Japanese culture is 'shame culture' that has the standards (appearances or decency) outward.
  955. It urged realism by insisting that novels should describe a variety of forms in real life in order to depict ideas directly, and criticized stories of poetic justice which deliberately provide two extremes of good and evil.
  956. It used a "Boxer Patron", a prototype of the modern day cartridge made of paper and brass.
  957. It used a technique called byakudan nuri (lacquered sandalwood) where lacquer is painted on top of gold foil, and it is strong and practical since saikin does not come in direct contact with hands.
  958. It used ordinary white binding strings.
  959. It used to also be called Ikko Shu and Monto Shu.
  960. It used to be Kigensetsu (the day commemorating the ascension to the throne of the first emperor, Jimmu).
  961. It used to be Uchi County in ancient times, and there are shrines based on the Engishiki (an ancient book for codes and procedures on national rites and prayers), including Uchi-jinja Shrine and Adahime-jinja Shrine (former Ada-go) dedicated by Hayato ADA who was forced to move to Yamato Province.
  962. It used to be a Shinto ritual.
  963. It used to be a back street of Shinkyogoku-dori Street as the name implies, so it was rarely used for shopping and so on.
  964. It used to be a betto-ji temple called Takamuro-in, which was converted into the present office and kitchen.
  965. It used to be a government organization before the war, and at that time, its position was an external bureau of the Imperial Household Ministry.
  966. It used to be a nenjibutsu (a small statue of Buddha always kept close at hand) owned by Shunjobo Chogen.
  967. It used to be a part of Shimogyo Ward, from which it was separated to become an independent ward in 1955.
  968. It used to be a relay station on Higashi Koya-Kaido Road (an ancient highway between Kyoto and Mt. Koya).
  969. It used to be a year long, but was set 13 days by Emperor Ninmyo later.
  970. It used to be an accomplishment for uppper class women as well.
  971. It used to be believed that the origin of the word, 'setsuyo' had been a phrase, 'Yo wo setsushi hito wo aisu' (meaning economy in the use of resources and affection for the people) in XueEr of "Lun-yu"(Analects of Confucius).
  972. It used to be believed to date from the Kamakura period but characteristics such as its style and composition make it now thought to have been carved somewhat earlier in the 12th century in the late Heian period.
  973. It used to be called 'Onna-betto-sha Shrine', and was widely believed to be wonder-working for women's diseases.
  974. It used to be called Kogorojiro school.
  975. It used to be considered that the octagonal burial mound was built as the mausoleum of the Emperor (such as the Emperor Tenchi, the Emperor Tenmu, and the Empress Jito) constructed after the mid-seventh century.
  976. It used to be considered that the position was succeeded to Imperial family since Iwarehikono, the great-grandson of Ninigi-no Mikoto, accede to the throne as Emperor Jimmu.
  977. It used to be held at intervals of almost thirty years because it was a long-term and large-scale event.
  978. It used to be held from the end of April through early May.
  979. It used to be known as Ako Roshi's (lordless samurai of Ako Domain's) Revenge and a Raid upon the Kira-tei Residence, and is considered one of the 'Three Biggest Acts of Revenge in Japan' along with Revenge of the Soga Brothers and Igagoe Revenge.
  980. It used to be labeled ambiguously as Honkaku Shochu and did not show any information like the mixed rate, but the industry introduced its own rules of labeling the mixed rate and it has been implemented since January 1, 2005.
  981. It used to be made at home, and the term 'temae miso' (literally means "handmade miso," but the true meaning is "self-glorification") was born.
  982. It used to be made by rolling the paste around the bamboo stick in a tubular form.
  983. It used to be named Narasaka Kasugasha.
  984. It used to be on the west of Nandai-mon Gate inside the precincts of the Temple, but it was moved to Misasagi-cho Town.
  985. It used to be one of base Joseki (rakugo theaters that open every day) for 'anti-Naniwa rakugo (Naniwa-style of rakugo storytelling) group' in Meiji to Taisho era.
  986. It used to be one of the islands at Tomonoura, but today the island is connected to the main island which was made so by land reclamation at the time of constructing the Tomo-jo Castle in Keicho era (1596 to 1615).
  987. It used to be performed around the 'Kasasagi hoko' (literally, "a decorative float of Kasasagi - European magpie") presented about 600 years ago, but it was discontinued in the middle of the Edo period.
  988. It used to be performed in the spring, but this jimoku was performed in the autumn since the mid Heian period.
  989. It used to be possible to judge if a taxi is vacant if the lever of the taximeter was positioned on the top, but this system was no longer available as the electronic taximeter was introduced.
  990. It used to be reported that 60 Korean Temples were located around the foot of Mt. Ikoma as the object of worship of these people, but these days, the number has decreased to about 20.
  991. It used to be said that Japan at that time fought basically by means of one-to-one battle against the Yuan army which fought in organized groups.
  992. It used to be said that the author was MINAMOTO no Mitsuyuki, but recently FUJIWARA no Takatada, the former Sadaijin (minister of the left), who retired and became a priest, is considered to be the most likely author.
  993. It used to be seen throughout the nation until pesticide became widely used and today, most areas have stopped it because of the risk of fire.
  994. It used to be sold in time for the start of the ayu fishing season in June, but lately it can be seen around the end of Golden Week (early-May holiday season in Japan).
  995. It used to be spelled as '奈木奈多' or '長刀' in the early days; however, '薙刀' meaning slashing people and horses became more common in order to distinguish with '長刀' meaning a long sword.
  996. It used to be that only one deity was enshrined in one pavillion; today, it is not uncommon to have many deities enshrined in one pavillion.
  997. It used to be the Hawaii Dormitory of Doshisha University, and is currently utilized as Doshisha Friend Peace House.
  998. It used to be the Hawaii Dormitory of Doshisha University, and it is currently used as Doshisha Friend Peace House.
  999. It used to be the basic obi-musubi for women of samurai families in the Edo period and it is a high-toned one.
  1000. It used to be the deity of fishery for 'good catch and happiness' in ancient times.

204001 ~ 205000

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