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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. The sendatsu lost patience and returned home in frustration with Fumiaki, who did not accept the advice.
  2. The sengu (transfer of a deity to a new shrine building) of Ise-jingu Shrine which is an earthfast post architechture is conducted once every 20 years.
  3. The senior high school attached to the Kyoto University of Education
  4. The senior lady-in-waiting (`Rojo`) was the most senior high ranking woman serving a samurai or a noble.
  5. The senior member of the family, Hirotsune, approached Yoshitomo, because Yoshitaka was seriously wounded, arrangements were made with Hirotsune to thwart the enemy seizing the head of Yoshitaka it was reported.
  6. The senior vassals of the bakufu were dubious of the news.
  7. The senior vassals such as Norimune URAGAMI and Norimoto KODERA assumed control for a while and Masanori ran away to Sakai because of its error.
  8. The sense of values that believes divine spirits exist in tools, domestic animals, animals, plants and nature, in which personality is not generally recognized, is considered to have derived from the fact that they were personified in caricatures and comics.
  9. The sensibility and ability to grasp things with emotions and human kindness, instead of intellectual logic or ethics, and to empathize.
  10. The sensu and tenugui are given a great deal of versatility in rakugo as they are used to symbolize a range of things, for example, the former may be used to represent a pair of chopsticks or a sword, and the latter a wallet or a document.
  11. The sentence before that states that Amatsumara was 'using steel from the metal mountain of heaven,' so he is believed to have been refining the iron used by Ishikoridome to make the mirror.
  12. The sentence is followed by the passage:
  13. The sentence means that all people should wear clothes with the left side over the right.
  14. The sentence was carried out on November 15, the same year.
  15. The sentences for the lords of these domains were all reduced by one level from the death penalty; in addition, after the confiscation of all their territories, they were granted either a reduced territory or a different territory.
  16. The sentences mentioned above are the entire preface to "Tales of Moonlight and Rain."
  17. The sentencing shocked society because both sides were held responsible.
  18. The sento bathhouse functioned as a place for entertainment and social intercourse among ordinary people, and rakugo (traditional comic storytelling) was sometimes held there.
  19. The senzairaku is generally smaller in size than that of other areas, with gross weights of less than 1t.
  20. The senzairaku is widely distributed in Takahashi City and in the area south of old Bisei-cho in Bicchu-Kokubun and this name is also used in some island areas of the Kagawa Prefecture side in Bisanseto (the area of Seto Inland Sea between Okayama Prefecture and Kagawa Prefecture).
  21. The separation of Shinto and Buddhism during the Meiji perod led to the closure of Hakuun-ji Temple (which included the priest's quarters such as Shochi-in, Kyogaku-in, Daizen-in, Itoku-in, Fukuju-in) and the site became Atago-jinja Shrine.
  22. The separation of poetry from songs is considered to have occurred during the Jianan period at the end of the Later Han Dynasty (Jianan literature).
  23. The separation of powers of administration, legislation, and judicature shall be implemented.
  24. The seppuku of Sakuramaru Act: Matsuomaru asked to be dismissed from the family, and Umeomaru asked to travel to Chikushi.
  25. The seppuku ritual was complete when the assistant kaishakunin showed the head to the coroner in order to confirm the death of the seppukunin.
  26. The seppukunin would enter through the nehanmon and sit facing north on the white silk covering the tatami mats.
  27. The seppukunin would silently bow to the coroner and bear the waist by removing the robe from the right.
  28. The seppukunin would then dress his hair but would tie it higher than normal and fold it in the opposite direction.
  29. The sequel to Secchubai.
  30. The sequel, "Zoku Hizakurige" (Hizakurige, continued) was published between 1810 to 1822.
  31. The sequence of events
  32. The sequence of the above listing does not necessarily indicate the development sequence of the types.
  33. The serfs could demand their legal rights or file a suit if paying the fee for the court (the supplementary income for the lords) and following the regional custom.
  34. The serfs could not abandon the land without the prospect of escaping with the population condition and economical condition.
  35. The serfs were not free men, but were not slaves.
  36. The serialization ended on November 20 in that year.
  37. The serialization prevailed in the public, and with it Kitcho's name as well.
  38. The series consists of 20 volumes in total.
  39. The series from 1 to 4 represents the formation for "Kinosaki."
  40. The series from 5 to 7 represents the formation for "Maizuru."
  41. The series is considered to be the masterpiece of his later years.
  42. The series of TV commercials for Suntory RED (whiskey) using Reiko OHARA had been aired for many years.
  43. The series of three Doka manuscripts composed of the Doka manuscript (only the first half of Kamitsumaki, copied in 1381), the Dosho manuscript (only Kamitsumaki, copied in 1424), the Shunyu manuscript (only Kamitsumaki, copied in 1426) are close to the Shinpukuji manuscript, and they belong to the Ise-bon group.
  44. The series of uproar was called karyaku no sodo (Karyaku rebellion).
  45. The series was also used for the Limited Express Tango Explorer in place of the KTR Limited Express (diesel car) Series KTR001 between June 19, 2005 and March 17, 2007.
  46. The series was set at the end of the Edo period, and some stories include historical events such as the Namamugi Incident and the Conspiracy of the Hamaguri-gomon Gate.
  47. The series was transferred to the Hanwa Line.
  48. The servant of Mr. So-and-so of Ashiya appears on the stage.
  49. The servant returned and said 'Nothing wrong could be seen about the grave. But when I opened the coffin, the man's corpse was gone. Only your clothes were folded on the coffin.'
  50. The servants were the samurai family servants of samurai, and chugen, laborers and kuchitori were samurai family servants of the daimyo.
  51. The service at the Imadegawa gate of Demachiyanagi Station is extended (until 21:30) in order to alleviate the congestion.
  52. The service became available in the ICOCA area due to the interoperability with Suica.
  53. The service called ICOCA for Children simultaneously started, and children of primary school age and under became able to use ICOCA as well; however, at the time this type wasn't interoperable with Suica.
  54. The service came to provide daily airborne pollen level forecasts for central Tokyo and the Tama area based on forecasts that have been made by the Tokyo Metropolitan Government Bureau of Public Health since 1985.
  55. The service code is 020xx.
  56. The service commenced in October 2006 aiming to alleviate transport inconvenience within Nagaokakyo city and ensure a means of transport for the elderly.
  57. The service conducted at the head temple is called Goshoki Hoon-ko and it is conducted for a week, with Shinran's death day being Kechigan (the last day).
  58. The service first started when the timetable was revised in March 2000, as Series 221 trains were added to the rapid services.
  59. The service identification number is 390xx.
  60. The service in the field was basically offered for three days per house.
  61. The service is also conducted in the way of 'Otorikoshi' or 'Ohikiage,' in front of believers' Onaibutsu (butsudan, a Buddhist alter) with the chief priest from the temple, O-tetsugi-dera Temple, to which the believers belong.
  62. The service is available west of Aoyamacho Station (available for Kintetsu Tawaramoto Line, Kintesu Domyoji Line and the section between Ichio Station and Yoshino Station (Nara Prefecture) of the Kintetsu Yoshino Line), excluding cable cars.
  63. The service is called 'Otorikoshi' or 'Ohikiage' in branch temples and it is conducted before or after Goshoki Hoon-ko for one to three days or for five days.
  64. The service of sales in the train has been scaled down in higher category trains managed by JR or others, or abolished in some trains.
  65. The service route of the Daini-Keihan-Doro Bypass, as the general toll road, is the section from the union with the Hanshin Expressway Route No. 8 Kyoto Line to Kadoma Junction.
  66. The service started to travel between the Hankyu Sanbangai Bus Terminal in Umeda Station, Kyoto Station, and Niigata Station (one overnight round-trip a day).
  67. The service to the general public is to function as a Japanese National Library; thus the NDL is engaged in acquiring comprehensive collections of materials published in Japan based on the Legal Deposit System, and to create a national bibliography.
  68. The service uses a car called the Fantastic Bus "Kyo Nozomi-chan Go," chassis made by Hino Motors and equipped by the Tokyo Special Coach Manufacture company, and four Isuzu Gala cars made by Isuzu Motors, which are prepared by Umezu Office of Kyoto City Bus.
  69. The service uses private and regular tour buses which are marked with the company number C, and are prepared by the Rakunan Office of Keihan bus.
  70. The service was also held by regents and advisors of the Emperor as a token of accomplishment.
  71. The service was extended to the Bandai City Bus Center.
  72. The service was initially operated on a trial basis until July 31, 2008.
  73. The service was later developed to be operated by electric trains, becoming the origin of Tokyo Electric Railway.
  74. The service wasn't available for the Iga Line, Iga Railway, located in the west of Aoyamacho (the operation of the same line was relegated to Iga Railway on October 1, 2007).
  75. The service wasn't available for the Kishigawa Line of Wakayama Electric Railway (this line was assigned to Wakayama Electric Railway on April 1, 2006).
  76. The services a day
  77. The services from Kurayoshi Station and to the west were designated as local train services.
  78. The services of the bugyo of Kishimai in Daijo-sai festival had been allowed only for the head of clan or Uji no choja (a common clan chieftain) of the Abe clan since ancient times.
  79. The serving manner, in which a culinarian cooks steak and others on the teppan and serves them to the customer across the counter, was originated in 1945, getting idea from sushi restaurants by a stake restaurant Misono founded in Kobe.
  80. The serving size is approximately one and a half go (a Japanese unit of measurement) for two people, two go for three people and three go for four people.
  81. The sessha Enomoto-jinja Shrine (listed as a minor shrine in the Engishiki Jinmyocho) stands at the southwestern corner of the honden's cloister.
  82. The sessha shrine (auxiliary shrine dedicated to the deity related to the main shrine) of the Katteno-jinja Shrine, and Kasuga-jinja Shrine (Ono, Kamo-cho, Kizugawa City)
  83. The session (held in the end of the fiscal year)
  84. The set (scenery) is frequently changed according to the itinerary of the trip, and yakko (varlet) are also involved.
  85. The set of objects which were stored in the central base stone in Sofuku-ji Temple is now placed in safe keeping at the Kyoto National Museum.
  86. The set of picture scrolls is said to have been made in the late Heian period, at around 12th century.
  87. The set up is such that the water flows continuously without any interruptions.
  88. The set up of the New Currency Regulation System and the Mint Dorm
  89. The set, used just for one scene, was not so important.
  90. The setsuwa contained in "Uji Shui Monogatari" can be classified into three categories according to their contents:
  91. The setsuyoshu published during the Muromachi period through the early Edo period was called 'Kohon setsuyoshu.'
  92. The setting
  93. The setting for this story in which a man and woman exchange their roles is not realistic, but the portrayal of the characters, particularly these two people, is realistic and multilayered, so it's truly worth reading even today.
  94. The setting in which Kichiei was a close friend of Itosato, and was pregnant by HIRAYAMA was fictional.
  95. The setting of 'Hanakawado no Sukeroku is SOGA no Goro Tokimune, in fact' has been adopted from this performance.
  96. The setting of SAMURAI SPIRITS is in the Kansei era (mid Edo Period), a different time period when the Hanzo HATTORI really lived, but it adopted the typical image of Hanzo as the leader of a shogunate spy group, as did 'Hanzo HATTORI - Kage no Gundan'.
  97. The settlement at Hakodate essentially existed in name only, as in reality the foreigners lived mixed together (with locals) in Hakodate's urban areas.
  98. The settlement at Itatsuki site had a surrounding "V" shaped moat of at least 2 m wide and deeper than 1 m, forming an oval measuring 120 m (major axis) by 100 m (minor axis).
  99. The settlement at Takaosan-ji Temple
  100. The settlement mediated by administrative authorities
  101. The settlement specializing in iron products was found in Odate City from the settlements that had escaped the flood caused by the eruption of the volcano in Lake Towada-ko, thus demonstrating that the Emishi didn't need to obtain even iron from the Imperial Court.
  102. The settlement was in the vicinity of Higashiyamate, Minamiyamate (Judenken), and had the Glover residence at its heart.
  103. The settlement was located in the vicinity of the administrative center for both Osaka Prefecture and Osaka City in the Meiji and Taisho periods.
  104. The settlement was surrounded by a trench, and a sekisho (barrier checkpoint station) was established near the bridge at the entrance, and hence it came to be called Kannai settlement ("Kannai" means "inside the checkpoint").
  105. The settlements in the opened ports were a sort of window into the wonders of the west for Japan, which had long been isolated from the world, and functioned as strongholds of enlightenment and civilization.
  106. The seven Dog Warriors went to attend the Buddihist memorial service for those who had died in the Yuki War held by Chu-dai in Yuki, Shimousa Province.
  107. The seven Goryo Eji members who came to pick up the body were Heisuke TODO, Tainoshin SHINOHARA, Mikisaburo SUZUKI, Takeo HATTORI, Arinosuke MONAI, Michinosuke KANO, and Yahei TOYAMA.
  108. The seven do since the Ritsuryo period were generally distributed based on their geographical conditions, but no administrative agency as a do unit was set other than in Saikaido.
  109. The seven flowers of autumn
  110. The seven flowers of autumn consist of the following seven wildflowers:
  111. The seven herbs (January 7)
  112. The seven herbs of spring
  113. The seven herbs of spring (Nanakusa) is a custom of eating hot soup containing seven vegetables on the morning of Jinjitsu no Sekku, the so-called Person-Day Festival (January 7).
  114. The seven herbs of spring comprise the following seven grasses:
  115. The seven kanji characters "南無妙法蓮華経"as a whole mean "I devote myself (embrace) to the teachings of the Lotus Sutra."
  116. The seven paraphrased books that are considered missing
  117. The seven patriarchs are the seven high priests selected by Shinran, the founder of Jodo Shinshu (the True Pure Land Sect of Buddhism).
  118. The seven persons such as Magoichi SUZUKI, Wakatayu DOBASHI (土橋若大夫) and Saburotayu AWAMURA (粟村三郎大夫) submitted a cosignatory written oath to Nobunaga, by which they swore to surrender on the condition that Nobunaga would consider the situation in Osaka.
  119. The seven plants of spring, I manage to memorize up to five.
  120. The seven teahouses scattered throughout the grounds also include Sanpa-tei, Ryojaku-ken, Tokuyu-an, Honami-an, Kigyu-an.
  121. The seven tools mean the seven kinds of weapons Benkei is believed to have held.
  122. The seven year system
  123. The seven-pronged sword was one of them.
  124. The seventeen-stringed koto is still used today in ensembles for Japanese music to provide low notes and has had solos composed specifically for it.
  125. The seventeenth (the lord of the domain): Yoshikatsu TOKUGAWA (the fourteenth lord, reappointed)
  126. The seventeenth chief priest, Shinnyo (Higashi Hongwan0ji Temple) (1682-1744)
  127. The seventeenth family head: Yoriaki TOKUGAWA (the eldest child of Yorisada; died young)
  128. The seventeenth generation, Emperor Richu
  129. The seventeenth head of the Konoe family, Nobutada KONOE (1565 - 1614), the pseudonym Sanmyakuin, was an educated man and a calligrapher, one of the so-called 'Kanei no Sanpitsu' or the Three Prominent Brushes of the Kanei period.
  130. The seventeenth series of the Shinshicho (1964-1967)
  131. The seventeenth volume
  132. The seventh (the lord of the domain): Harutoshi TOKUGAWA (his posthumous title: 武公)
  133. The seventh (the lord of the domain): Muneharu TOKUGAWA (a son of the third lord, Tsunanari)
  134. The seventh (the lord of the domain): Munenobu TOKUGAWA
  135. The seventh Bunten was held.
  136. The seventh Chonyu (1714-1770)
  137. The seventh Dohachi (November 21, 1910 -)
  138. The seventh Hanshiro (1835 - 1911, go: Chosetsu)
  139. The seventh Kan in no Miya Prince Haruhito was born as the second Prince of Imperial Prince Kotohito in 1902.
  140. The seventh Manzo NOMURA (The first Man NOMURA now)
  141. The seventh Risai, who worked vigorously in the late Edo period and was also an excellent lacquerer as well as a joiner, collaborated with both Seigen KURODA and Ikkan HIKI, and lived a long life, being called 'the restorer of the Komazawa family.'
  142. The seventh Shikan NAKAMURA (March 11, 1928 -) is a Kabuki actor.
  143. The seventh Shikan NAKAMURA: A grandson of the fifth and a nephew of the sixth.
  144. The seventh Soke Chokusai was an adoptive son from a samurai family but, along with the seventh iemoto of Omote-senke Joshinsai and the eight iemoto of Ura-senke Itto Soshitsu who were his contemporaries, he developed the iemoto seido (iemoto system) whereby he took in many students and was referred to as the resurgence.
  145. The seventh Tokuro MIYAKE
  146. The seventh Tsunenao MASAOKA was an adopted son and a lower-ranking samurai in charge of oumamawari (a mounted guard).
  147. The seventh act: Nagamachiura (aka. Doroba)
  148. The seventh and eighth lines of Japanese syllabary
  149. The seventh chapter (nenbutsu riyaku(benefit)) explains the blessings given by intoning the Buddhist invocation.
  150. The seventh chief priest, Zonyo (1396-1457)
  151. The seventh conference (July 2004) Mohara City, Chiba Prefecture
  152. The seventh daughter
  153. The seventh daughter: Chiyoko
  154. The seventh day was designated as the day of the human being, and punishment on the criminals was avoided on the day.
  155. The seventh disciple: Sainen
  156. The seventh family head of Fushiminomiya.
  157. The seventh family head of the Buzen-Utsunomiya clan, Fuyutsuna UTSUNOMIYA (Fuyutsuna SAKAI) became the founder of the Kii clan.
  158. The seventh family head of the Katahara-Matsudaira family in the Kameyama Domain, Tanba Province.
  159. The seventh family head of the Yuki clan.
  160. The seventh fierce god: Raidenkoshin (Raidenkuwaushin)
  161. The seventh generation Jihei OGAWA (1860-1933) was the gardener, who designed gardens and was a pioneer in the field of modern Japanese Garden.
  162. The seventh generation headman named Ujimasa KONGO, who was well known for his dynamic performance style, had a nickname 'Hana-Kongo' (literally, "nose Kongo"), and he was considered a restorer of the school.
  163. The seventh generation, Emperor Korei
  164. The seventh generation, Kichijiro (1795 - September, 1837)
  165. The seventh head Katsuma SATO died from illness at the age of 12 in 1779.
  166. The seventh head of the family (school): KOSE no Nobumochi, Koreshige's son
  167. The seventh head of the family: Joeki (also known as 頼実, 1796 - 1859)
  168. The seventh head, Gassan, resided in Keishun-in as the five-hundred thirty-seventh chief priest of Myoshin-ji Temple, and his Montei (disciples) included Chuken ISHIKAWA, Taikan HASEGAWA, and Dokei YUGENAN.
  169. The seventh letter of the fourth collection 'rokkajo'
  170. The seventh lord of the Wakisaka family in the Tatsuno Domain.
  171. The seventh master, Renshu Sojun (蓮舟宗順), was engaged in business for a while after graduating from the Tokyo University School of Law; however, after the war he restored the lineage in Koenji and it henceforth became known as the Omotesenke Fuhaku school.
  172. The seventh president of the Gakushuin School Corporation.
  173. The seventh princess of Emperor Montoku
  174. The seventh rank: Fukuoka Domain
  175. The seventh section: Susanoo committed an outrage and Amaterasu hid behind Ama no Iwato (The cave of the sun god).
  176. The seventh series of the Shinshicho (1924)
  177. The seventh son Yoshimichi MORI's eldest son went by the name Yoshimune KASAAI (笠合) which lead to the Kasaai (笠合) clan.
  178. The seventh son of Gon Dainagon (provisional major counselor), Tadayasu NAKAYAMA.
  179. The seventh son: MINAMOTO no Yoshinao is the founder of the Ishibashi clan in Kawachi Province.
  180. The seventh son: SHO Ji
  181. The seventh soryo (heir) of the Asuke clan who were based in Asuke no sho (the manor named Asuke) in Kamo County, Mikawa Province.
  182. The seventh story from the top
  183. The seventh theory says that dotaku were disposed of (in a lump if many existed) in the ground because they were not necessary any more due to political social changes (Kageharu MISHINA, Yukio KOBAYASHI and others).
  184. The seventh volume
  185. The seventh volume of the "Senjusho" (a compilation of Buddhist tales of the thirteenth century) describes the origin of the name 'Modoribashi' as follows:
  186. The seventh was succeeded to by a younger sister-in-law of the sixth, whose real name was Tama.
  187. The seventh, Muraji.
  188. The seventh, Tadazane MIZUNO (He was adopted from a branch family of the Mizuno clan. He was Tadaaki's younger brother, Tadanobu MIZUNO's grandson.)
  189. The severe environment surrounding Kyoto Bus Co., Ltd.
  190. The severed head of Masashige delivered by order of Takauji ASHIKAGA after the Battle of Minatogawa is entombed there.
  191. The severed head of the statue remains missing.
  192. The severed head was salt-preserved and sent to Mito.
  193. The severed head was stored in Jofuku-ji Temple in Kyoto after being exposed at Ichijo Modori-bashi Bridge in Kyoto, and the dead body was placed in the Chosa of the Sozen-ji Temple; a kuyo (memorial service for the dead) was given at the family temple, Fukusho-ji Temple in Kagoshima city.
  194. The severed head was to be viewed with one eye; not both eyes.
  195. The severed heads of Nobutoyo, Katsuyori, and Morinobu NISHINA were transported to Kyoto, and buried within the Myoshin-ji Temple.
  196. The severing of the head while leaving it attached by a single band of skin is called 'daki-kubi' and etiquette dictated that this is how the kaishakunin was to perform his duty.
  197. The shadow of death is described as follows:
  198. The shadow picture's automatic revolving owes to the invention on the inside frame structure.
  199. The shaft (duct) is opened at two points, the first shaft (47 meters deep) is found at 1,695 m from the tunnel entrance on the Otsu side and the second shaft (20 meters deep) is located at 2,136 m from the entrance.
  200. The shaku of the kujira-jaku (kujira-jaku shaku) was defined as 25 over 66 meters (about 37.88 centimeters).
  201. The shaku unit used by carpenters is called kane-jaku (also known as kyoku-jaku).
  202. The shaku was originally an anthropomorphic unit that 1 shaku was defined as the length between the tips of thumb and middle finger of open hand.
  203. The shakuhachi is a traditional Japanese musical instrument.
  204. The shakuhachi is often used to accompany performances of folk songs.
  205. The shakuhachi parts of some tunes, having been added by a school descendent of Kinko KUROSAWA, still exist today, and the part was arranged by the school musicians, including Iccho YOSHIDA and Kodo ARAKI, in the very early Meiji period.
  206. The shakuhachi was first transmitted to Japan sometime around the end of the seventh century to the beginning of the eighth century as an instrument used in the performance of gagaku (court music of a type developed in Tang dynasty China).
  207. The shallow cavity that stores sumi is called umi (the ocean) and the higher part for grinding the sumi stick is called oka (land or hill).
  208. The shallow sculpting of the drapery with folds arranged in parallel lines, and the serene expressions of Jocho's simple and graceful Buddhist statues suited the preferences of the Heian aristocracy and this style was called 'Buddhist Style.'
  209. The shamisen performance style in kouta is "tsume biki" (literally, plucking with the player's fingernails, but in reality, plucking with the player's fingers), while that in hauta is plucking with a plectrum.
  210. The shamisen player was on the brink of extinction after the death of Tomi HAYASHIYA (the wife of Somemaru HAYASHIYA II), who was designated as a selected intangible cultural property, as it became difficult to find her successors after the War.
  211. The shamisen used in Gidayu is the largest of those called Futozao ("broad-neck" shamisen), and its range of sounds is lower.
  212. The shape also gives priority to defense while the wearer is on horseback.
  213. The shape and ecology of the larvae are totally different from their parents, and the larvae period is long.
  214. The shape and structure of the flat part with edges around reminds one of sangen Buddhist temples after the Kamakura period.
  215. The shape differs greatly according to species, but all species of awabi have dish-shaped shells.
  216. The shape is almost the same as that of an uchigi, but it is a full-length outerwear, and it is worn layered with a kiribakama (ankle-length hakama), hitoe and a girls' akome.
  217. The shape is said to embody a smiling mouth.
  218. The shape is still used at present days.
  219. The shape of "hakama" (a long, pleated, culottes-like Japanese garment) is quite different from that of kendo.
  220. The shape of Eginu was same as that of Hitoe; it was tucked out when worn.
  221. The shape of Heijo-kyo was a long rectangle which had Suzaku-oji Street dividing Ukyo (west part of capital) and Sakyo (east part of the capital), and further down the Sakyo, Gekyo (extra part in the east part of Heijo-kyo) was constructed on sloping ground.
  222. The shape of Hichiriki flute has always been the same since ancient times, so the predecessors' work is a useful reference for improving the technique.
  223. The shape of a chasen depends on the school and the purpose.
  224. The shape of an unfolded Sensu is known as 'Suehiro' in Japanese, and has been considered lucky.
  225. The shape of bows varied widely depending on ships and Todate style of Ise ships, Miyoshi style of Bensai ships and the blending style of Futanari ships, whose upper side was box style and lower side was Miyoshi style, were seen.
  226. The shape of inari-zushi differs accordingly because of the way it is divided around the prefectural boundary of Gifu like square in areas east of Gifu and triangular in areas west of Gifu.
  227. The shape of kosode for adults, on the other hand, had featured short tamoto (dangling sleeves) since ancient times.
  228. The shape of mage (chignons) became suitable for wearing court caps from then.
  229. The shape of metal fittings, the length of the rope and the way the floor opens are similar to those devised by William Marwood, who served as executioner in England in those days, so it is possible that his method was used as a guide for preparing the Scheme.
  230. The shape of sakubei, which had been unknown from the Nara period to the period of the Northern and Southern Courts, became clear during that time.
  231. The shape of sho used in gagaku is resembles a Chinese phoenix (hoo) resting with its wings aloft and for this reason is also called the 'hosho.'
  232. The shape of the koto pick was then changed substantially to accommodate shamisen techniques.
  233. The shape of the line's curve section was not circular but angulate, something like a curve drawn by lining up matchsticks.
  234. The shape of the mausoleums of Okimi also changed from a keyhole to a square after the construction of Mise Maruyama-kofun Tumulus, Umeyama-kofun Tumulus and Taishi Nishiyama-kofun Tumulus, all of which are believed to have been built in the second half of the sixth century.
  235. The shape of the mountain is magnificent; it has many ridges on the south side, and on the north side, the precipice stretches from the summit and countless rocky areas are interspersed.
  236. The shape of the neck can be classified into several types as for Sanshin.
  237. The shape of the omoteginu is no different to that of the hitoe or uchigi; however, since it is the outermost kimono that covers the other kimonos of the juni-hitoe, it is usually made of luxurious materials such as futabe-orimono (silk double weave).
  238. The shape of the pit of the pit-type dwellings in Japan varied by region and by period.
  239. The shape of the section used for heating porcelain flasks full of sake is generally rectangular, but the openings in the water reservoir in the upper section of the unit have round openings to facilitate the insertion of sake flasks for warming.
  240. The shape of the silver sycee varied depending on the age and area it was minted as it was issued by private sector.
  241. The shape of the stones undergo the following two different lines of change:
  242. The shape of the tassel is almost the same as that of the Rinzai Sect.
  243. The shape of the tip of nakago is narrow and Katayamagata, Haagarikurishiri.
  244. The shape of the tube varried from an octangular prism or circular cylinder with long pieces of wood glued on which a spiraling groove was cut inside the bamboo processed evenly or one made of rolled Japanese paper coated inside and outside with urushi Japanese lacquer.
  245. The shape of the unfolded fan is called 'Ogigata or Senkei' and is used as a term in geometry.
  246. The shape of this food looked like 'the heads of cattails,' and therefore it was named kabayaki.
  247. The shape of yusurutsuki looks like a teacup with a lid placed on a teacup saucer.
  248. The shape ranges from stick, crisscross to round.
  249. The shape that combines two burial mounds, whose plane surfaces are round and square, is unique to Japan.
  250. The shape which is formed by the combination of fan, Cho (target), and Makura (pedestal) is called 'Mei.'
  251. The shape with bulges is made by rolling coarse sugar and showering granulated sugar water in a large spinning tub for several days, but considerable skills are needed to correctly adjust the speed of the rolling, otherwise the shape would become round.
  252. The shape without the inner small regular pentagon (five-pointed star) is often called Gobosei.
  253. The shaped was rectangle.
  254. The shapes of Monju Bosatsu statues are nearly identical.
  255. The shapes of giboshi have changed according to the age, and as an example, giboshi whose hoju part is relatively small, with a diameter larger than the height, is called "Kamakura type."
  256. The share of passenger transportation of railways in Japan once dropped drastically through widespread of automobiles (motorization) from 1955 to 1974 but has still maintained about 30%, which is the highest level in the world.
  257. The share of workload is almost the same as in the case of Hikone Buddhist altar.
  258. The share that each shiki had for taxes was called sakuai, and the stratified land ruling like this is called the 'shiki system.'
  259. The shareholding ratio of merchants in Osaka continuously increased later and Jutaro had served as the president until January 1898 since January 1887.
  260. The sharp eye and fresh lyricism of Kondo, who admired Marxism when he was young and who also came into contact with Christianity, are ideally suited for someone who can be said to be poet of the social school of thought.
  261. The sharp rise in rice prices
  262. The sharp rise in rice prices made ordinary citizens' lives hard and grew the social anxiety since the newspapers reported the rise in rice prices daily and fueled it.
  263. The sharp rise in rice prices never stopped and it rose above 35 yen per 1 koku on August 1, 1918, 40 yen on August 5 and to over 50 yen on August 9.
  264. The sharpness of Japanese swords are stated everywhere.
  265. The sheath is blown off, but the shitao is put in the mouth, so the sward can be collected even in the dark.
  266. The sheep god of the standing statues of 12 protective deities: Sculpted in the Kamakura period, designated as an Important Cultural Property
  267. The shelf life of unopened nama-yatsuhashi is now approximately 9 to 11 days.
  268. The shell is removed with the use of a shell knife carefully so as not to hurt the abalone, and the meat is salted.
  269. The shellfishes are the same as those eaten, but shells with a higher whiteness degree are searched from all over the country.
  270. The shells can be used as buttons for various garments.
  271. The shells used for kaioi were clams caught in Futami, Ise Province, which were suitable in size for women holding in their hands.
  272. The shibi (ornamental ridge-end tile) on the roof was lost during the early-modern times and was later replaced.
  273. The shichido were administrative areas that followed the main roads (including water channels) which stretched away from the capital in all directions, and consisted of Tokaido, Tosando, Hokurikudo, Sanindo, Sanyodo, Nankaido and Saikaido.
  274. The shichido were divided into dairo, churo and shoro and the number of horses equipped differed from each other.
  275. The shidare zakura (weeping cherry) that is said to be loved by Doyo SASAKI known as Basara daimyo
  276. The shift to a new era excited people, but caused ambivalent struggles and psychological frictions, which led to social anxiety.
  277. The shift was also affected by London (the City), the world largest exchange settlement market, being forced to suspend its market transactions due to the development of the state of the war and disruption of the transportation of exchange bills between countries.
  278. The shifun (or shibi are ornamental tiles often seen atop the tiled ridgepoles of castles, placed as ornamentation and fire prevention) is thought to be a prototype of shachihoko (mythical carp with the head of a lion and the body of a fish, which are auspicious protectors of well-being) and regarded as charms to bring the rain for fire prevention.
  279. The shika takes care of guests from outside, takes care of monks newly entered, and so on.
  280. The shiki system is the term to indicate the stratified ruling structure in medieval Japan.
  281. The shikinaisha (shrine listed in the Engishiki Jinmyocho) 'Mahataki-jinja Shrine' that stood on the site is said to have originated with the dedication of the flag flown during Empress Jingu's Conquest of the Three Korean Kingdoms to which the spirits of Empress Jingu and Yachitose no Kami (Okuninushi no Kami) had become attached.
  282. The shikinaisha (shrine listed in the register of shrines and deities in the book of regulations of the Engi era) Hayabusa-jinja Shrine was relocated to the precinct during the Taisho period (1912-1926).
  283. The shikishi were originally at Nanshu-ji Temple in Izumi Province, but Sanekatsu obtained 12 of them from Mitsuhiro KARASUMARU via Sogan KOGETSU and made them into a book, adding kinji senmen-ga (gold-background picture) that depicted the meanings of the poems to each piece.
  284. The shikorobuki is a form of sheeting a two-tier roof; firstly, sheeting the roof from the omune ridge to the end of the top tier, and then to eaves, instead of sheeting a plane roof in whole.
  285. The shikoroyane roof is a style of Japanese roof.
  286. The shimagi is placed below the kasagi, and the columns are slightly tilted.
  287. The shinbangashira who heads the shinban earned salary of 2,000-koku rice yield and was in some instances selected from hatamoto retainers who ranked in the 5,000-koku class.
  288. The shinden (shrine sanctuary) was built in the style of Shinmei tsukuri (style of shrine architecture based on that of Ise-jingu Shrine) in the middle of the Edo period.
  289. The shindo-hi monument for Toshimichi OKUBO
  290. The shingo (the title of god) of Hokoku Daimyojin (Great Luminous Deity of Our Bountiful Country), given to Hideyoshi posthumously, was abolished, and Hokoku-jinja Shrine (in Osaka City) and Toyokuni-byo (the mausoleum for Hideyoshi) were closed and left unattended.
  291. The shingon was introduced in the written form of Chinese characters or Sanstkrit characters.
  292. The shini-e (woodblock prints for commemoration issued as a memorial when a famous actor, etc. dies) of Danjuro ICHIKAWA (VIII), who was a kabuki actor and died in the previous year influenced the namazu-e titled 'Onamazu nochi no namayoi' (Drunk after the big catfish).
  293. The shinkai system was abolished during the Meiji period, but shinkai are seen in the names of some shrines today.
  294. The shinkan styles include the Fushimi-in style by Emperor Fushimi, the Chokuhitsu style by Emperor Goenyu, and the Gokashiwabara style by Emperor Gokashiwabara.
  295. The shinmei (name of god) comes from 'oaya,' which means 'major disaster,' with the 'a' removed, and it is the same god as Magatsuhi no kami (evil gods), the god of disaster.
  296. The shinmei (name of god) is often interpreted as 'the male god who completed an important matter,' describing that the great task of kuni-umi was completed.
  297. The shinmei-zukuri style building is basically horizontally symmetrical, with an even number of pillars on either side.
  298. The shinmei-zukuri style is a style of shrine buildings in Japan.
  299. The shinmei-zukuri style uses hottate bashira (earthfast posts), has a kirizuma-zukuri style roof (an architectural style with a gabled roof) and hira-iri (the style of buildings which have the entrance on the long side of the buildings).
  300. The shino-bue is used in traditional music to enhance lyrical songs (such as folk songs and nagauta) as well as plays and dances performed in kabuki and bunraku (or ningyo joruri [traditional Japanese puppet theater]).
  301. The shino-bue that is played for matsuri-bayashi (Japanese music for festivals) has finger holes that are equally spaced, making it easier to make as well as to play; however, the musical scale of the shino-bue does not conform to that of Japanese or Western music.
  302. The shino-bue, which will be described later, was developed from the Taisho period to the early Showa period by Hyakunosuke FUKUHARA V and VI.
  303. The shinobigatana is shorter and less curved than the ordinary sward used by samurai and the cutting performance is inferior.
  304. The shinobue has a simple form which resembles a piece of bamboo and do not usually have any decoration aside from being wrapped in to (Japanese wisteria) and coated in lacquer to prevent bamboo from cracking.
  305. The shinobue is a transposing instrument, and the actual tone varies depending on the length of tube.
  306. The shinobue is a transverse flute with a simple structure, and it is made from shinodake (small bamboo); Simon bamboo (Pleioblastus simonii), whose inner side is coated either in lacquer or synthetic resin, having two openings for Utaguchi (the mouthpiece of the shakuhachi) and tone holes.
  307. The shinobue is a yokobue (transverse flute) which has retained its original shape.
  308. The shinobue is not thought to have been created in Japan but is rather thought to have developed from the ryuteki flute imported from China as a yokobue (transverse flute) for gagaku (ancient Japanese court dance and music) and simplified as it spread throughout the common people.
  309. The shinobue is one of the Japanese woodwind instruments.
  310. The shinobue that are widely used today have six or seven finger holes.
  311. The shinpaku manifestation rate shows the percentage of the size of shinpaku in comparison with a grain of that variety.
  312. The shinsei of 1297 became the last buke shinsei enacted by the Kamakura bakufu.
  313. The shintais of the mikoto (humanized divinity with a human figure and heart) in Japanese mythology are also called 'Three Sacred Treasures' which mean a mirror, a sword, and a comma-shaped jewel, and are thought to be the artificial mitamashiro of the highest rank.
  314. The shinteki and minteki are its precursors.
  315. The shinto priest of Muro expresses his route up to Kyoto by Noh utai (Noh song) called 'michiyuki.'
  316. The shinuchi hierarchical system of rakugo storytellers was once abolished during the Taisho period.
  317. The shinuchi system existed also in the Kamigata area before the war.
  318. The shinuchi system is closely related to koban (ranking of rakugoka in the same association).
  319. The shinuchi system links the promotion of shinuchi to the show, but the Kamigata Rakugo Association (Hanjotei) gives a 'prize' (not related to koban) to rakugoka, linked with the show.
  320. The shinuchi system was restored by the Kamigata Rakugo Association in February 1977.
  321. The shinyoko (storehouse for portable shrines) is a nationally designated cultural property.
  322. The ship Kukai was on was caught in a storm and significantly deviated from its scheduled route and finally drifted ashore at Sekiganchin, Chokei-ken, Fuku-shu on September 21, 804.
  323. The ship can make 18 knots.
  324. The ship drifted and washed ashore on the Southern Taiwanese coast.
  325. The ship has a displacement of 24 tons.
  326. The ship however overturned on the way, and Harumochi drowned.
  327. The ship is said to have been 1500 koku (139 cubic meters) in loading capacity, 34m in length, 9.5m in width, had a capacity of 180 crew members and was equipped with 100 oars.
  328. The ship is said to have been used for the traffic to Kyoto from Otsu or Sakamoto.
  329. The ship left the port at midnight of July 5, waiting for a south wind and reached Hyogotsu (Kobe port) on July 12.
  330. The ship prepared even boards and stones for playing the game of Go (a board game) for entertaining Japanese passengers.
  331. The ship returned Japan in October, 1326.
  332. The ship second led by vice commander, NAKATOMI no Nashiro, drifted to Fujian Province of China and returned to Changan.
  333. The ship stopped near the Tanra-to Island (Jeju), and was blown back by the wind that changed its direction.
  334. The ship was supplied with 8,000 tons of coal, 15,000 pud (245.70 tons) of nitrocellulose, 3,200 pud (52.41 tons) of pyroxenes, some bullets, torpedoes, provisions, and some bulls at the port of Libau.
  335. The shipment in 1983 exceeded 100 million cases.
  336. The ships for missions to Tang China had a box-shaped structure similar to a flat-bottomed junk boat without keel and was equipped with sails.
  337. The ships weighed around five hundred to seven hundred and fifty tons, and there were about two hundred personnel per ship (the confirmed average number of crew for fifteen ships was two hundred and thirty six).
  338. The shiraore of Gyokuro is called karigane in Kyoto city (Kansai Region) and is a well known high-grade tea.
  339. The shiruko eaten in Shimane Prefecture as zoni (New Year's special soup with rice cake as a main ingredient), which will be described later, is considered to have originally been a savory dish.
  340. The shisetsu-jungyo was intended to enforce the shogunate's decision in the field.
  341. The shitabaki (pant) is loose, and the legs nearly reach the floor.
  342. The shitaji (lands) were divided into halves and there was wayo chubun (territorial division agreed to by compromise) where the lands were divided into halves by the compromise between the both sides and in some cases the bakufu divided the lands following the claim of the lords of shoens.
  343. The shite
  344. The shite (a principal actor) for the first performance was Rokuro UMEWAKA.
  345. The shite actor on the premiere was Minoru KITA.
  346. The shite actor on the premiere was Shiro NOMURA.
  347. The shite often appears to hayafue (a music to indicate the entrance of a demonic deity, a Japanese flute performs in a dramatic and high tone, with small and large hand drums and a drum) and performs dynamically, but the shite in "Tamanoi" (Tama Well) performs especially slowly and quietly with grace of works or shosa.
  348. The sho is a type of wind instrument used in gagaku (Court music in Japan).
  349. The shodo which was burnt down in 1078 and subsequently rebuilt in 1096 is the oldest architecture in Shiga Prefecture.
  350. The shoen and the koryo in these areas were seized by Yoritomo or Yoshinaka.
  351. The shoen at the time, however, depended on the contribution of labor from vagrants and handen farmers for the reclaimed fields, and it is neither slave-labor system, nor the system under which the field and residents were controlled in an integrated manner.
  352. The shoen manors exempted from miscellaneous labor taxes
  353. The shoen manors exempted from the miscellaneous labor tax accumulated zatsueki menden and were scattered and just a given area was appointed in a certain region (gun, go, sho) without shitaji (land) fixed and were exempt from taxation.
  354. The shoen with Kokushi Concessions were called Kokumen Sho.
  355. The shoens during the Tang and Sung dynasty consisted of gardens, farmlands, and several cultivated lands.
  356. The shoens gradually collapsed with the aggrandizement of shugo-daimyo and the independence of sosons and gosons.
  357. The shoens owned by the clericals had much wider serf lands than that of neighboring secular lords and gradually widened.
  358. The shogon for the Shusho-e is done before the Saimatsukonshi (gongyo held at the evening of December 31).
  359. The shogun at the time, Yoshimune TOKUGAWA, agreed with the revival of the traditional rituals in court and Emperor Sakuramachi's Daijo-sai festival was held in 1738.
  360. The shogun became an existence that stayed at with daimyo in various places.
  361. The shogun family played the role of the clan governing Japan throughout the samurai-based government era.
  362. The shogun family was a houshold system where the head of samurai, who was designated as seii taishogun (literally: "great general who subdues the barbarians") or for the head of palace guards, generated, in the medieval times in Japan, imitating the houshold system of kuge (the court noble) when establishing his government.
  363. The shogun now is the incarnation of the Buddha or Gods.'
  364. The shogun showed it to visitors before giving it away.
  365. The shogun's retainer shall not visit the imperial palace for any other reasons.
  366. The shogunal army of about 30,000 horsemen surrounded Sakai and laid siege to it, while at sea, pirates from Shikoku and Awaji Island blockaded Sakai's harbor with a fleet of more than 100 ships.
  367. The shogunal forces resolved to attack the city with fire, and having prepared sagicho rockets (a kind of firecracker), they got the road ready before launching another general attack in the early morning of January 25, 1400.
  368. The shogunal forces set ablaze both temples and shrines and the homes of court nobles and warriors in the capital faction, and began to pillage the city.
  369. The shogunate and clans implemented regulations for such pilgrimages, but were not successful.
  370. The shogunate began to watch the Imperial Court closely, and became able to intervene even in matters of Imperial succession, while the Court became hesitant to cross the shogunate, henceforth asking their opinion on all serious matters facing the country.
  371. The shogunate did this because being allowed to use the title Akita Jonosuke was considered a great honor by warrior families.
  372. The shogunate government adopted a policy of mercantilism to bring down the accumulated budget deficit.
  373. The shogunate government also arranged marriage and adoption between feudal lords.
  374. The shogunate government controlled feudal lords (daimyo) by various means, such as the alternate-year residence system in Edo (sankinkotai) and compulsory service in construction work, but in another occasion through the marriage with a daughter of the shogun or adoption of a son of the shogun and loaning.
  375. The shogunate government coped with the matter by issuing the Tokuseirei (ordering the return of land sold and the dissolution of debts), but society remained in chaos.
  376. The shogunate government could neither take enough measures to respond to the economic development nor quell social disorders caused by price fluctuations, which led to the turbulence of the shogunate government.
  377. The shogunate government had official diplomatic relations only with Yi Dynasty Korea.
  378. The shogunate government in Edo reformed the currency system using a large amount of accumulated gold and silver.
  379. The shogunate government intended to dampen peasants' enthusiasm for business by promulgation of the ban against buying and selling of fields and the back-to-the-land order, but neither was effective.
  380. The shogunate government obliged daimyo to live in Edo every other year (Sankinkotai) and compulsory service in construction work, which were determined according to their social status.
  381. The shogunate government regarded Edo, Osaka and Kyoto as important, and established town magistrates (machi bugyo) and local governors (shoshidai), while governed Izu Province, Hita City, Nagasaki City, Niigata Prefecture, Hida Province and primary mines by placing administrative officials (daikan).
  382. The shogunate government separated political power from econoic power.
  383. The shogunate government took up the seclusion policy as a foreign policy.
  384. The shogunate government, however, continued to be led by Ienari's inner circle, which included Tadafusa HAYASHI.
  385. The shogunate installed Emperor Kogon of the Jimyo-in line as emperor, instead of Emperor Go-Daigo of the Daikaku-ji line.
  386. The shogunate kept trying to circulate coins, but in 1867, at the end of the Edo period, they finally issued three kinds of kinsatsu such as the Edo Yokohama Tsuyo-satsu, the Edo and Kanhassyu Tsuyo-satsu and the Hyogokaiko-satsu.
  387. The shogunate notified the May 10th deadline for expulsion of foreigners to the imperial court.
  388. The shogunate reversed its nonintervention policy and decided to subdue the Ochi clan, which led the Ochi clan to fall and escape to the southern Yamato Province.
  389. The shogunate side (the Aizu clan and Shinsengumi) forcefully made a second conquest of Choshu on the pretext of its nominal submission to the shogunate accompanied by secret armament as well as Omura's secret trading with foreign countries.
  390. The shogunate submitted a request to the retired Emperor Gotoba that his son, Imperial Prince Masanari, be sent to Kamakura as the new Shogun.
  391. The shogunate system
  392. The shogunate system in a broad sense ended at the time of Haihan-chiken (abolition of feudal domains and establishment of prefectures) in 1871.
  393. The shogunate system was established afterwards and accordingly, the application of kaieki and transfers decreased, and the allocation of Daimyo was fixed until the end of the bakufu.
  394. The shogunate then requested the Shinsengumi to guard the site of the notice board.
  395. The shogunate's promise to the court made in Kyoto was not transmitted to the inner halls of a palace at all.
  396. The shogunate's response regarding han bills changed repeatedly.
  397. The shogunate, however, took the rumor seriously, and ordered several neighboring domains to send troops, with the result that Norimichi committed shot himself dead in the Fukuchiyama-jo Castle on August 20, 1648, and the Inaba clan was punished by Kaieki (removal of samurai status and expropriation of territories).
  398. The shogunate, no longer able to avoid acknowledging Morimi's overlordship of these lands, officially granted him the title of shugo over Suo and Nagato Provinces in 1405, and when they added the provinces of Buzen and Chikuzen to his dominion as shugo, he finally swore allegiance to the Shogun again.
  399. The shogunke had the inclination to make karamono as 'art work.'
  400. The shohekiga (paintings on the walls of fusuma of a building; pictures on partitions) is a work of the Kano school led by Mitsunobu KANO.
  401. The shohekiga is also a work of the Kano school.
  402. The shoho of Hosshoji school was succeeded by his children, Kanezane KUJO and his grandchild, Yoshitsune KUJO; the popularity in shoho at that time was split by both Sesonji school and Hosshoji school.
  403. The shoin has Katomado and there is a chigaidana with Zushi (one of the Buddhist altar articles) on the left of the toko.
  404. The shoin that was once in Nikko-in of Onjo-ji Temple was dismantled and reconstructed in Tokyoto become the Gekko-den (literally, a moon light hall) at Gokoku-ji Temple (Important Cultural Property).
  405. The shoji interferes with the field of vision toward the holy 'oku' (inner part), protects against evil spirits and wicked souls and obstructs winds and chills.
  406. The shokan was responsible for collecting the nengu and kuji (public duties) for the shoen landholder, but the kyuden were exempt from all nengu and kuji, and the exempt portion was the income of the kyuden right holder.
  407. The shoko in Buddhism is simply called kane or sho, and is made of a metal such as bronze.
  408. The shokubunkai has called themselves Kita-ryu Shokubunkai and developed their own activities separately from the Kitakai (literally, "Kita group"), which is operated by the head family, since 1998.
  409. The shokuho period fortresses were not built throughout the country, but were mainly built by daimyo under control of Nobunaga ODA and Hideyoshi TOYOTOMI as the name suggested.
  410. The shooters cannot see the mato.
  411. The shooting galleries found in today's hot spring and inn towns, as well as 'smartball' and 'pachinko' (both forms of pinball), originated in the 'gambling shooting ranges' run by 'matoya' (shooting shop), with customers winning prizes rather than money.
  412. The shooting range is 28m.
  413. The shooting range is 90m, 70m, 60m or 50m, but currently a range of 60m is most widely used and the majority of kyudo dojo (training hall) for enteki is designed at the range of 60m.
  414. The shoots are featured as gourmet items on Internet shopping sites.
  415. The shop 'Naniwaya Sohonten' is thought to be a model for the song "Oyoge! Taiyaki-kun."
  416. The shop errand boy usually delivered soba and picked up the dishes such as donburi bowls and seiro afterwards.
  417. The shop of Haute couture ' is especially called "maison de couture."
  418. The shop owners and the workmen were strongly favored among the town communities; however, the unwritten law had less binding, implying that people took pride in their own workers with the prefix 'machi' in the occupational titles, such as machitobi, machidaiku, and machihikeshi.
  419. The shop prospered from new business methods such as payment in cash with no overcharges and selling roll of cloth by pieces.
  420. The shop reportedly changed its name to 'Matsuno-zushi' later.
  421. The shop, which sells products of Tango, also contains the 'Arude' restaurant.
  422. The shopping mall Alamoana center in Honolulu, Hawaii has sold Fukubukuro at New Year's since 2005.
  423. The shopping services with Suica have been available since March 18, 2008.
  424. The shops accepting ICOCA's electronic money have been steadily extended to downtown from kiosks inside and around the station, and in April 2007 some shops in the Porta underground shopping mall located in front of Kyoto Station began accepting the card for the first time.
  425. The shops shred or mince cabbage, but in the household they should be shredded or minced even thinner or smaller.
  426. The shops that deal with Japanese clothing is generally called 'Gofuku-ya,' although the word Gofuku is not specifically used to indicate Japanese clothing. as frequently as Wafuku and Kimono.
  427. The shops that grill it by pressing, state the reason being that 'it is cooked up crisply and becomes delicious because the tastes of vegetables are condensed.'
  428. The shops that put self-service mayonnaise on the table have increased even in the okonomiyaki shops, but even now, depending upon the shops, it is sometimes necessary to pay an extra fee for it and in this case, for example, individually-packaged mayonnaise sticks are served.
  429. The shops were in place before the opening of the station, and after World War Ⅱ the market was set up and the bus line was established on Manshuin-dori Street.
  430. The shoro in Toin (the east temple) of Horyu-ji Temple (a national treasure)
  431. The shoro of Choko-ji Temple (an important cultural property)
  432. The shoro of Choon-ji Temple (an important cultural property)
  433. The shoro of Horyu-ji Temple (a national treasure)
  434. The shoro of Ishiyama-dera Temple (an important cultural property)
  435. The shoro of Kakurin-ji Temple (an important cultural property)
  436. The shoro of Myojo-ji Temple (an important cultural property)
  437. The shoro of Todai-ji Temple (a national treasure)
  438. The shorobune boats are decorated so luxuriously like floats and attract a large audience.
  439. The short coats were prepared by Daimonjiya Gofukuten (current Daimaru).
  440. The short dissertation called "Bushidan of Togoku" (Bushidan of Eastern Japan) in 1970 stated as follows.
  441. The short endo leads to a both-sleeves-type burial chamber.
  442. The short genetic distance between L. longissima and L. angustata supports the theory that L. longissima is the variety of L. angustata.
  443. The short novel, 'Hanako' was written based on what was heard from the interpreter between Rodin and Hanako, who happened to be the private tutor of Ogai MORI's son (Oto MORI).
  444. The short period in full bloom and the beauty of the flowers are often likened to the fragility of human life.
  445. The short story in "Otogi zoshi," completed in the Muromachi Period, established the present text of 'Urashima Taro.'
  446. The short sword of Hocho Masamune (Kitchen-Knife Masamune), which was said to be possessed by Ekei, had originally been presented by Nobumasa to Ieyasu and was given to Nobumasa anew.
  447. The shortage of performers was covered by Kingoro HAYASHIYA, Mikimatsu YANAGIYA and others who were sent by the Tokyo branch of Yoshimoto Kogyo to Osaka.
  448. The shortened English code is printed as a reference to the company name of the station where the passenger disembarks.
  449. The shortened Kanji code is printed as a reference as the company name of the station where the passenger has boarded.
  450. The shorter and thicker Oki soba is made from 100% buckwheat flour with no binding agent.
  451. The shortest Ci-hai named "Chikushi (Bamboo Branch Song)" consists of 14 characters, and the longest one named "Oteijo 鶯啼序," 240 characters.
  452. The shortest route between Obama and Higashi-Maizuru is by way of the Sanin Main Line and the Maizuru Line and most of the passengers from the Kyoto and Osaka region, who visited Wakasa-Takahama and Wakasa-Hongo region, came and went from the Higashi-Maizuru side.
  453. The shortest way to the summit is to take a Maizuru Sightseeing Excursion Bus (only on weekends and national holidays), which takes twenty-two minutes.
  454. The shoryo (fief) of the kuge of a middle and lower class was largely classified into two kinds: 'soden' (hereditary succession) and 'onryo' (rewarded land).
  455. The shoryo (territory) and matrimonial relation of his mother suggest that she may have been a daughter of the Inaba clan, but it remains unknown.
  456. The shoryo of the other bushi (samurai) also mainly originated in the various shiki of their own shoen and koryo (public lands).
  457. The shoryu, however, were given a certain level of individuality and some shoryu attempted to be independent from or publicly opposed to the chakuryu; furthermore, there were even those who tried to usurp or overthrow the soke.
  458. The shoshi (small shrine) built in graveyards or related places to enshrine ancestral souls is called reisha shrine, and the reisha shrine enshrining all the ancestors is called soreisha shrine.
  459. The shoshi-ki machine can produce specified double layer-combinations, and the pattern painting of the surface is done by a high-speed rotary press and small concave and convex wrinkle patterns done by an embossing machine in order to make a tasteful style of paper.
  460. The shot of Odaka on the driver seat taken from a running car in parallel which exactly moved together.
  461. The shot which seemed as if being taken from a fixed camera that was pendent from the right rear of the running wagon's body, but unpredictably slides to the left and enters inside the car, and showed the credits of 'Director Ko NAKAHIRA,' and so on.
  462. The shoulder joint of the wearer
  463. The shout emitted by Noh musicians is also an important element of Noh drama.
  464. The showing of maneuvers while pulling danjiri using these methods is called 'shikori,' 'den den' or 'outa, outa.'
  465. The shows of that kind were popular in those days.
  466. The showy performance of danjiri-bayashi was spread at a stroke.
  467. The showy sword fight acting in the scene of the quarrel in the final act is too good to miss.
  468. The shredded tangle produced from this part is called 'taihaku oboro' (literally, thick and white shredded tangle).
  469. The shrine also enshrined Kamo Wake Ikazuchi no Mikoto, the enshrined deity of Kamo Wake Ikazuchi-jinja Shrine, until the Edo period.
  470. The shrine also has a cow statue called 'Nade-ushi' (the rubbing cow), which is believed to help people recover from their diseases when they rub it on the same part as the sick part of their bodies.
  471. The shrine at which Futsu no mitama is enshrined, Isonokami-jingu Shrine, is a shrine with deep connections to the Mononobe clan.
  472. The shrine became known as 'Kosodate Myojin' (lit. Child-raising Shrine) as Hiromushi was known for the work that she did to help orphans.
  473. The shrine belongs to Kokushigenzaisha and its old classification of shrines was the Kindai shakaku seido (Modern shrine ranking system).
  474. The shrine building of Wakamiya-sha Shrine
  475. The shrine buildings include the Honden (main hall), Higashi Honden (east main hall, Kokai-jinja Shrine described above) and Haiden (worship hall), which were all rebuilt during and after the Meiji period.
  476. The shrine buildings that still exist today were reconstructed after the Azuchi-Momoyama period.
  477. The shrine buildings were almost completely destroyed by fires arising from conflicts during the Sengoku Period (Period of Warring States) and their ancient records were lost.
  478. The shrine buildings were damaged by fire during the Onin War but were rebuilt using donations solicited from the warrior households of numerous provinces at the request of Yoshiteru ASHIKAGA and Yoshiaki ASHIKAGA.
  479. The shrine came into being in 771 when Imperial Prince Kishi was enshrined at the site.
  480. The shrine came to offer accommodation for nobles travelling a route that would allow them to avoid the misfortune associated with unlucky directions and it became worshipped as a shrine for warding off evil and the misfortune of unlucky directions as it protected the northeast of Kyoto Imperial Palace.
  481. The shrine claims to have a connection to Taketori Monogatari because 'Taketori no Okina,' a character in the story, is also known as 'Sanuki-no-Miyatsuko,' implying that the setting of the story is Sanuki-go, Hirose district, Yamato Province.
  482. The shrine commands a distance view of Kongo-san Mountain (Kongo mountainous district) and Yamato Katsuragi Mountain.
  483. The shrine dates back to the reign of Emperor Suiko, when SOGA no Umako who was based in the area, enshrined his ancestor ISHIKAWA no Sukune and Ishikawa's wife.
  484. The shrine deities are worshipped as gods of safe childbirth.
  485. The shrine descends from the shikinaisha (a shrine listed on Engishiki Jinmyocho compiled in 927), 'Naratsu hiko-jinja Shrine in Soekami-gun Yamato no kuni (Yamato Province) Soekami-gun'.
  486. The shrine enshrines Emperor Suiko as a shusaijin (main enshrined deity), and also enshrines Hachiman-gu no kami, Kasuga Daimyojin, Amaterasu Omikami, Yatagarasu no kami, Sumiyoshi Daimyojin and Kumano Gongen in the Aidono (annex).
  487. The shrine enshrines Konohanano sakuya bime, Uwakashitsuhime and Yoshihime Okami.
  488. The shrine enshrines Munakata Sanjojin as its shusaijin (main enshrined deities) and the following five gods:
  489. The shrine enshrines Takamimusubi, Okunome no mikoto (Amatsukume no mikoto) and Amanokushine no mikoto.
  490. The shrine enshrines seven Amatsukami (heavenly gods) and five Kunitsukami (earthly deities).
  491. The shrine had been enshrined by people in the Kazanin family as its betto (the superintendent) from when the family received Kazanin down to the Meiji period.
  492. The shrine had been known as 'Kamori (加守)-myoujin shrine' until the Edo period because the name of the place around the shrine, 'Kamori' (加守),' derived from the word Kamori (蟹守).
  493. The shrine had received a large patronage from Hikone domain since Naonobu II, the lord at the time of Hikone domain venerated the shrine and developed the front of the shrine.
  494. The shrine has a deep connection to the Hata clan.
  495. The shrine has a pair of male and female god statues (Bato Tenno and Benzaiten) that are believed to date from the latter part of the Heian period but these are housed in the attached temple.
  496. The shrine has also enshrined Amaterasu Omikami and Amatsu Hikone no Mikoto since 1908 when the deities of Tanaka-jinja Shrine in the former village of Kawahara were enshrined together with the existing deities.
  497. The shrine has been called 'the cradle shrine of the Seiwa-Genji (Minamoto clan)' as it was the legitimate heir and shrine founder MINAMOTO no Mitsunaka who assembled the samurai group of the Seiwa Genji.
  498. The shrine has been reportedly constructed by kanjo (ceremonial transfer of a divided tutelary deity to a new location) from Iwashimizu Hachimangu under the imperial decree of Emperor Gosanjo based on the desire of MINAMOTO no Yoshiie in the late Heian period (1069).
  499. The shrine has belonged to the Jinja-Honcho (the Association of Shinto Shrines) after World War II.
  500. The shrine has formerly been named Takeoda-sha Shrine and Kenkun-sha Shrine.
  501. The shrine has gravestones for everyone including Taisuke in the Itagaki clan who had died after the Meiji Period, except for Nobutake, Taisuke's grandfather who died in Edo.
  502. The shrine here is frequently visited by worshippers.
  503. The shrine history shows that on March 9, 859, the divided soul of the deity enshrined in this shrine was enshrined in the Ministry of the Imperial Household within Heian-kyo to make it the god protecting the Imperial family, but this description contradicts the shrine history of sono-jinja Shrine and Kara-jinja Shrine in Heian-kyo.
  504. The shrine houses a number of historical records associated with Mitsuhide AKECHI, who named the mountain 'Fukuchi-yama,' repaired Fukuchiyama-jo castle and governed well.
  505. The shrine in precinct on the observers' right is Shikobuchi-jinja Shrine.
  506. The shrine insists that the pronunciation of "morinaga" is correct because the shrine was built at the order of Emperor Meiji, and its name, Kamakura-gu, as well as the enshrined deity's name Prince Morinaga, were set in the name of the Emperor Meiji.
  507. The shrine interprets this description as the origin of the shrine.
  508. The shrine is Shikinai-sha (Myojin Taisha) (shrine listed in Engishiki (an ancient book for codes and procedures on national rites and prayers) laws), one of the upper seven of the Twenty-Two Shrines, and was classified as a Kanpei Taisha (the first rank of government supported shrines) under the former shrine ranking system
  509. The shrine is Shikinai-sha (shrine listed in Engishiki (codes and procedures on national rites and prayers)) and was ranked as a gosha (village shrine) under the old shrine classification system.
  510. The shrine is a Shikinai-sha (Myojin Taisha, shrine listed in Engishiki ["Engishiki" is an ancient book for lows and regulation compiled during the Engi Period, in which shrine listing procedures are included]), designated as a prefectural shrine in the old shrine ranking.
  511. The shrine is a place remembered in connection with Emperor Godaigo as well as MINAMOTO no Yoshitsune and Hideyoshi TOYOTOMI, and it stores many cultural properties.
  512. The shrine is a ronja (shrine considered to be predecessor of a shikinaisha) of a shrine registered in the Engishiki Jinmyocho (a register of shrines in Japan), 'Yatsugi-jinja Shrine in Yamabe County, Yamato Province' (other ronja are Yatsugi-jinja Shrine in Otogi-cho, Tenri City and Yatsurugi-jinja Shrine in Tainosho-cho, Tenri City).
  513. The shrine is a shikinaisha (a shrine listed in the Engishiki [an ancient book of laws and regulations compiled during the Engi era listing shrines]), and was designated a prefectural shrine under the old shrine ranking system.
  514. The shrine is a type of Shokon-sha Shrine that is sacred to the deceased who meet a certain condition, and has the same base of belief as the Yasukuni-jinja Shrine.
  515. The shrine is also called 'Kaguraoka Munetaka-jnja Shrine' after the name of its location in order to differentiate it from the Munetada-jinja Shrine in Okayama.
  516. The shrine is also called Sanno Gongen (god).
  517. The shrine is also known as 'Hoyoke no Taisha.'
  518. The shrine is also known as Futakami-jinja Shrine or as Katsuraginiimasu Futakami no-jinja Shrine.
  519. The shrine is also known by the names Moto Ise Konpon-gu, Naiku Gengu, Komori Daigongen and Konomiya Daimyojin.
  520. The shrine is approached via a long stone paved path leading from the Kyoto/Osaka Prefectural Road 67 Nishikyo-Takatsuki route (Astro-dori).
  521. The shrine is built in the style of Greek architecture.
  522. The shrine is called Tamukeyama Hachimangu Shrine at present.
  523. The shrine is classified as a Myojin Taisha (a grand shrine enshrines a high-ranked deity) in the "Engishiki" (procedures of the Engi era) and it later became one of the Twenty-Two Shrines.
  524. The shrine is commonly known Gokonomiya.
  525. The shrine is considered to be the root of Shizuri-jinja Shrines located throughout Japan because Amahaikazuchi no mikoto is a soshin (ancestor honored as god) of the Shizuri clan who introduced the arts of weaving and sewing to various regions.
  526. The shrine is described as 'yugisho no kami' (the god for testimonies with boiling water) in the "Gogun Jinja-ki" written in the medieval period.
  527. The shrine is designated as the historic site of the Shinagawa Ward.
  528. The shrine is famous for "Hikiyama-matsuri Festival", one of the Japan's three biggest Dashi Festival (Float Festival).
  529. The shrine is featured in the volume of 'Sakaki' of The Tale of Genji and is also the title of the noh song 'Nonomiya.'
  530. The shrine is home to Okinagatarashihime no Mikoto (Empress Jingu), Toyoukebime and Sumiyoshi Sanjin (The three deities of Sumiyoshi) who are believed to be the gods for smooth childbirth.
  531. The shrine is identified as Izanagi-jinja Shrine in Shikinokaminokori in the Engishiki Jinmyocho (a register of shrines in Japan).
  532. The shrine is in possession of a white flag flown by the Minamoto clan during Hachiman Taro Yoshiie's Gosannen War and a katana sword used by Yoshiie.
  533. The shrine is in the remotest northeastern part of Takenouchi village, an uncommon moat settlement in the Nara Basin, which is located in the highlands at an altitude of 100m or more.
  534. The shrine is known as the home of oil production in Japan as the Shinto priest at the time invented an oil press which made it possible to produce perilla oil.
  535. The shrine is listed as 'Meta-jinja Shrine in Soekami County, Yamato Province' in the Engishiki Jinmyocho (the register of shrines in Japan), and it ranks among shosha (minor shrines).
  536. The shrine is listed as 'Sanuki-jinja Shrine, Hirose District, Yamato Province' and ranked as shosha (small shrine) in the Engishiki law.
  537. The shrine is located at the eastern end of the road which runs from east to west in front of the Great Buddha Hall of Todai-ji Temple and there is a hokkedo hall (sangatsudo) immediately north.
  538. The shrine is located at the key junction where Nagao-kaido Road and Yoko-oji Road (Nara Prefecture) intersect and has been home to the god of traffic safety until today.
  539. The shrine is named Sasukeinari-jinja with the meaning that the divine spirit supported Sukedono (Yoritomo's nickname).
  540. The shrine is on the east side of Fushimi Kaido Road leading to Inari with two small shrines facing south.
  541. The shrine is one of Japan's three major shrines enshrining Benzaiten along with Itsukushima-benzaiten and Chikubujima-jinja Shrine (Enoshima-jinja Shrine in Enoshima also claims to be one of Japan's three major shrines enshrining Benzaiten).
  542. The shrine is presently called Kurikira-jinja Shrine.
  543. The shrine is said to have been founded during the age of Empress Jito.
  544. The shrine is said to have been named Shimo Goryo-jinja Shrine (lit. Lower Goryo-jinja Shrine) due to its original location to the south of Kami Goryo-jinja Shrine (Upper Goryo-jinja Shrine).
  545. The shrine is said to have originated with a 'Nonomiya' at which Saio (unmarried female relatives of the emperor who were sent to Ise to serve at Ise-jingu Shrine from the late 7th century until the 14th century) underwent purification before departing to serve at Ise-jingu Shrine.
  546. The shrine is situated at the eastern end of Nishiki Market, known as the kitchen of Kyoto, and offers the blessings of both academic success and prosperous trade.
  547. The shrine is situated near the summit of Mt. Tenno.
  548. The shrine is situated on the summit of Mt. Atago (Kyoto City, 924 m) which straddles what was the border between Yamashiro Province and Tanba Province.
  549. The shrine is sometimes simply called Shizuri-jinja Shrine.
  550. The shrine is the Ichinomiya (shrine with the highest ranking in the area) of Omi Province.
  551. The shrine is the counterpart of Yoshimiko-jinja Shrine, and at the reisai (regular festival) on May 1, portable shrines are carried around from both shrines.
  552. The shrine is the head shrine of all Kamo-jinja shrines across Japan including the Kamo Wakeikazuchi-jinja and Kamo Mioya-jinja shrines in Kyoto.
  553. The shrine is thought to be the descendant of the shikinaisha (shrine listed in the Engishiki Jimmyocho (a register of shrines in Japan) 'Yatsugi-jinja Shrine in Yamabe County, Yamato Province' (Juni-jinja Shrine in Takenouchi-cho, Tenri City and Yatsurugi-jinja Shrine in Tainosho-cho, Tenri City are theorized as being predecessors).
  554. The shrine later became deeply revered by the Minamoto clan following the success of Yoriyoshi MINAMOTO and his son Yoshiie MINAMOTO during the Zenkunen War, and it became customary for Kamakura Imperial Princes and successive shogun families to visit.
  555. The shrine later became highly revered by the Imperial Court and it became one of the Twenty-Two Shrines.
  556. The shrine legend also tells the shrine originated when Tamayoribime, the mother of Emperor Jinmu, sailed up the Yodo-gawa River, Kamo-gawa River (Yodo-gawa River system), and Kifune-gawa River where she disembarked at the site of the shine and enshrined the water god.
  557. The shrine legend tells that Toyouke no Okami was originally enshrined at Manaihara (now the site of the external sessha (auxiliary shrine (dedicated to a deity close-related to that of a main shrine)) Okumiya Manai-jinja Shrine) and the shrine was named Yosano Miya.
  558. The shrine located in the premise (the shrine of Buraku) was integrated into a nearby Shinto shrine and there is no remains related to it.
  559. The shrine lost its land in the Onin Rebellion, and was transferred to the premises of To-ji Temple.
  560. The shrine name 'Manai' derives from the sacred water known as 'Manai-no-Mizu' that wells up from within the shrine precinct.
  561. The shrine name 'Yukimyojin' comes from the quiver (yuki) offered before god to pray for tranquility during an illness of the Emperor or other national crisis.
  562. The shrine name plate and main sanctuary tablet were also written by Tessai.
  563. The shrine names '日吉' is pronounced as 'Hie' for some temples, '日吉' is pronounced as 'Hiyoshi' for some temples, and '日枝' is pronounced as 'Hie' for some temples.
  564. The shrine of Kamo-wake-ikazuchi-jinja Shrine in Kyoto City, Kyoto Prefecture, was ceremonially transferred to Hikone City in 1864 to be the Honden (main shrine) of Kawase-jinja Shrine.
  565. The shrine of matchmaking
  566. The shrine office and kitchen (one building)
  567. The shrine office is located within the main shrine.
  568. The shrine parishioners of Makishima-machi, Uji City hold an annual festival on May 5.
  569. The shrine pavilions were built during the Edo period.
  570. The shrine precinct contains tomb no. 36 of the Uji mausoleum which is known as 'Kitsunezuka' and said to be the burial place of FUJIWARA no Mototsune.
  571. The shrine precinct covers an area of approximately 66,200 square meters, including the traditional Japanese garden known as 'Heian-jingu Shinen,' the approximately 33,100 square meters.
  572. The shrine rank in the old system is kensha (shrine taken care of by the prefecture).
  573. The shrine rank is shikinaisha (shrine listed on Engishikijinmyocho which was complied in 927) and sonsha (shrine taken care of by a village) in the old shrine ranking system.
  574. The shrine ranks as a Shikinai-sha (Myojin Taisha), a prefectural shrine.
  575. The shrine still remains today.
  576. The shrine that gives sanctuary to runaway wives
  577. The shrine that made the invitation is given a name according to the enshrined deity that is the same as that of the shrine from which it came and the two then become linked shrines.
  578. The shrine that worshiped chickens as gods in this way was facing Ayase-gawa River, and thus it was ideal for assembling people and commodities by water transport.
  579. The shrine therefore receives many visitors who participate in sports including soccer, and balls and other equipment offered by players belonging to Japan's national soccer and volleyball teams, as well as those who play in the Japan Professional Football League can be seen in front of the shrine building.
  580. The shrine to honor 西園寺随宜 and his tomb still remain at Yoshigadaira where he died; Yoshigadaira can be reached by going up a farm road to the north from the west side of Kogabaru in Kumamoto Prefecture.
  581. The shrine tradition says it started when Yamatohime no mikoto founded a shrine in 5 B.C.
  582. The shrine tradition says it was first located on top of Mt. Ogoto in 808.
  583. The shrine tradition says that Emperor Keitai determined the holy precincts of the shrine by building Angu (temporary lodging to accommodate an Imperial visit) beside the shrine and rebuilding a main building of the shrine when he went to Kyoto from Echizen (present Fukui Prefecture).
  584. The shrine tradition says that it started when shoshi (a small shrine) to enshrine Azaihime no mikoto was made in 420.
  585. The shrine tradition says that it was founded by Emperor Suijin in 37 B.C.
  586. The shrine tradition says that it was founded in 812.
  587. The shrine was apparently designed taking directions into consideration, which implies that this area was regarded as a sacred place of sun worship.
  588. The shrine was arranged to provide Emperor Tenchi as its enshrined deity, because the Emperor transferred the capital from Asuka to Omi-kyo in A.D. 667.
  589. The shrine was built as a branch shrine of Kotohira-gu Shrine by Takanaka KYOGOKU in the Marugame Domain of the Sanuki Province in November 19, 1806.
  590. The shrine was built as a sub-shrine in the precincts of Yoshino-jingu Shrine in Yoshino Town, Nara Prefecture in 1892.
  591. The shrine was built in 1869 in Tsuyama City, Okayama Prefecture.
  592. The shrine was built in 1875 in Okayama City, Okayama Prefecture.
  593. The shrine was built in 1878 in Tahara City, Aichi Prefecture.
  594. The shrine was built in Kokai, Oizumi Town, Gunma Prefecture in 1882.
  595. The shrine was built in the Meiji period.
  596. The shrine was built in the south side of Shin-Yakushi-ji Temple's grounds in 806 in dedication to the Chinju (local Shinto deity).
  597. The shrine was designated a Kanpei Taisha in 1871.
  598. The shrine was designated a village shrine in the Meiji period, and promoted to a prefectural shrine in 1923.
  599. The shrine was designated as a village shrine under the old shrine ranking system.
  600. The shrine was established in 1942 by the settlers aiming to reclaim Mt. Abe (in Okayama Prefecture).
  601. The shrine was established in September, 1916.
  602. The shrine was established to enshrine the deity of airplanes in the Taisho priod.
  603. The shrine was first appealed to the gods for the tourists' safety and health and development of the industry and founded on November 1, 1969 with the idea of tourist agents as a guiding deity.
  604. The shrine was first built with the enshrinement of Haraedo no kami by NAKATOMI no Kanenomuraji at the Imperial order of the Emperor Tenchi in 669.
  605. The shrine was formerly named Matsunoo-jinja Shrine.
  606. The shrine was formerly named Shiramine-gu Shrine.
  607. The shrine was founded as a branch shrine of Iwafune-jinja Shrine of Katano City, Osaka Prefecture.
  608. The shrine was given a shinkai (ranks granted to shinto deity) of Shoichii (Senior First Rank) in 1726.
  609. The shrine was given the divine rank of Junior Fifth Rank, Lower Grade in 784 and the divine rank of Junior Fourth Rank, Lower Grade in 863, then designated as a gosha (a village shrine) in 1882 and a prefectural shrine in 1915.
  610. The shrine was granted the rank of Jugoinoge (Junior Fifth Rank, Lower Grade) in the year 860 and had ascended to the rank of Jushiinoge (Junior Fourth Rank, Lower Grade) by the year 943.
  611. The shrine was known as 'Hirose Daimyojin' or 'Minami Kawai Myojin' until the Edo period because of the transfer of the divided deity Wakaukanome-no-Mikoto from Hirose Kawai (the present Hirose Taisha Shrine) to the shrine.
  612. The shrine was listed as a sonsha (a village shrine) in 1876 and a gosha (a regional shrine) in 1881.
  613. The shrine was listed as a sonsha (a village shrine) in 1876 and in 1882 as a gosha (a regional shrine).
  614. The shrine was made a chokugansho (place of imperial prayer) in 1865, becoming deeply revered by the imperial household and court nobles.
  615. The shrine was moved to Nara by Agata no INUKAI no Michiyo's daughters Empress Komyo and Murono Okimi when the capital city was relocated to Heijo-kyo, and was again moved further up Kizu-gawa River.
  616. The shrine was one of the four chinju-sha shrines (Shinto shrine on Buddhist temple grounds dedicated to the tutelary deity of the area) of Horyu-ji Temple and regarded as a guardian god which protected against Kimon (the northeastern (unlucky) direction, person or thing to be avoided) for the temple, and even today, it has close ties to Horyu-ji Temple.
  617. The shrine was originally located at Mt. Makimuku.
  618. The shrine was originally located at the western base of Mt. Tenma and had a hall called Nyoho Kyodo (the Sutra Hall) in its precinct, but it was burned down during Kanbun era (1661-1672).
  619. The shrine was previously named Izumo-jinja Shrine.
  620. The shrine was promoted to the rank of Kanpei Taisha in 1940 and was renamed Shiramine-jingu Shrine by imperial proclamation.
  621. The shrine was ranked as a bekkaku kanpeisha (a special government shrine) under the old shrine classification system.
  622. The shrine was rebuilt and renamed Denden-gu Shrine in 1966 to commemorate Expo '70 held in Osaka.
  623. The shrine was relocated to its current location after the precinct was scheduled as a site for the construction of the Tokaido Shinkansen in 1964.
  624. The shrine was restored by local volunteers saddened by the situation, and they merged Tenmangu Shrine with Benzaiten Shrine and placed it to the left of Ako-jinja Shrine to bring the two shrines together on the same site.
  625. The shrine was the first of the Kampei Taisha (Great Imperial Shrines) under the Meiji period integrated system of shrine ranks and second only to Ise-jingu Shrine, with it becoming a Chokusaisha (shrine attended by imperial envoy) in 1883.
  626. The shrine was visited by the Emperor Saga, the Emperor Enyu and the Emperor Shirakawa during the Heian period.
  627. The shrine went into decline along with the downfall of the Edo bakufu and was separated from Daitsu-ji Temple due to the separation of Buddhism and Shintoism.
  628. The shrine where all gods of areas along the Ado-gawa River are enshrined in addition to the god of the Kuta area.
  629. The shrine's biography includes the legend of Mononobe no Moriya.
  630. The shrine's biography of Atsuta-jingu Shrine showed that when Silla's priest Dogyo visited the Atsuta-jingu Shrine, he trespassed on the shrine through Seisetsu Gate and stole the Kusanagi no tsurugi.
  631. The shrine's biography says that it was founded by EN no Gyoja (a semi-legendary holy man noted for his practice of mountain asceticism during the second half of the seventh century) in the Hakuho era.
  632. The shrine's biography tells that the enshrined deity, Hiko Hoakari no Mikoto is another name of Nigihayahi.
  633. The shrine's biography tells that the real name of the enshrined deity, Amenohoakari no Mikoto is Amateru Kuniteruhiko Ama no Hoakari Kushitama Nigihayaki no Mikoto.
  634. The shrine's biography tells that this shrine was found in the Tenpyo era when the Shigaraki no miya was constructed by Emperor Shomu.
  635. The shrine's buildings have been repeatedly destroyed by fire, including during the Onin War, and were rebuilt each time but it is said that the Tenbun Hokke War plunged all of the shrine's buildings and land into complete ruin.
  636. The shrine's crest is a hanging wisteria (sagari fuji).
  637. The shrine's crest is the cheery blossom and today the site is still renowned for its cherry blossom trees.
  638. The shrine's former name of Kitano-tenmangu was restored after the abolition of Governmental Control of State Shinto after the Second World War.
  639. The shrine's main building was later lost as a result of various conflicts, leaving only Tsunemoto's tomb.
  640. The shrine's name is derived from the 'Omiya-cho' town in which it is located.
  641. The shrine's name itself means "a shrine enshrining Mishiritsuhiko."
  642. The shrine's name of 'Yatsugi-jinja Shrine' comes from that of 'Yatsurugi-jinja Shrine.'
  643. The shrine's name was the same as Ansai's Reisha-Go, Suika-Reisha.
  644. The shrine's name, 'Tateiwa,' derives from this legend and the shrine enshrines the emperor and Sumiyoshi Sanjin (three deities of Sumiyoshi), guardians of sailors.
  645. The shrine's northern gate stands near Hirano-jinja Shrine, famous for its sakura cherry blossom, and the Kinugasako mae bus stop on Nishi Oji-dori Street can be reached by passing through Hirano-jinja Shrine from the northern gate.
  646. The shrine's origin is not clear but it is known from the reference to it in the "Shoku Nihongi" entry dated on April 3, 701 that the deity was enshrined before this date.
  647. The shrine's original name was Ryozan Kansai Shokonsha Shrine and it was ranked as a "Kansaisha" and maintained at the state's expense.
  648. The shrine, which houses the Fujiwara clan's ujigami, has a close relationship with Kofuku-ji Temple, which is the clan's 'ujidera' (tutelary temple).
  649. The shrines are said to be where Oama-no-Miko (later Emperor Tenmu) and SAKANOUE no Tamuramaro prayed for victory, and they are worshipped as shrines that bring good luck.
  650. The shrines are sorted according to their provinces and districts, along with their respective enshrined deities and shrine rankings.
  651. The shrines in the precincts
  652. The shrines listed in the Engishiki Jinmyocho are called Engishikinaisha (or simply Shikinaisha or Shikisha), meaning 'shrines listed in the Engishiki,' and this term also represents a kind of shrine ranking.
  653. The shrines that belong to the Munakata and Itsukushima lines are the fifth most numerous shrines in Japan.
  654. The shrines that have the Ainame-sai festival (a prayer to offer new crops to the deities before the Niiname-sai festival)
  655. The shrines that receive heihaku at The Niiname-sai festival (The festival held in November of each year to celebrate a harvest in that year)
  656. The shrines that receive heihaku at the Tsukinami-sai festival (the festival held half-yearly, in June and December)
  657. The shrines were listed as a sonsha (a village shrine) in 1876, a gosha (a regional shrine) in 1885 and a kensha (a prefectural shrine) in 1922.
  658. The shrines were ranked as Gosha (village shrine) under the old shrine classification system.
  659. The shrines where Torinoiwakusufune no kami is enshrined are Kozaki-jinja Shrine (Kanzaki-cho, Katori-gun, Chiba Prefecture), Sumidagawa-jinja Shrine (Sumida Ward, Tokyo Prefecture), and Kotohira-jinja Shrine and Otori-jinja Shrine (Minami Ward, Yokohama City).
  660. The shrines which are listed in Engishiki Jinmyocho were generally called shikinai-sha.
  661. The shubiki delineated areas roughly match with the fifteen wards of Old Tokyo.
  662. The shugo daimyo is a concept in Japanese history that refers to the shugo of the Muromachi period, who acquired not only the function of the military and law enforcement but also the economic power, and strengthened the territorial, pervasive control over a province.
  663. The shugo in the Muromachi period that had succeeded in strengthening the control of the province, as well as the shugo-dai and the kokujin that had overthrown the shugo, gradually evolved into the Sengoku daimyo.
  664. The shugo in the Muromachi period were initially (around the mid 14th century) appointed by the Muromachi bakufu (Japanese feudal government headed by a shogun) once in several years, which resulted in the comparatively frequent alternation of the shugo-shiki (the post of shugo).
  665. The shugo system of the Kamakura shogunate was inherited when the Muromachi shogunate was established.
  666. The shugo-ryogoku system (the system that a shugo [a provincial military governor] dominates a territory) is a historical concept indicating a comprehensive control system of a territory by the shugo-daimyo (shugo that became daimyo, Japanese feudal lords) in the Muromachi period.
  667. The shugo-ryogoku system was epoch-making in that it promoted comprehensive control, compared with the conventional ruling system under samurai families.
  668. The shugo-yaku was often imposed on each village as a unit.
  669. The shugodai Yoshitsugu MAEBA (Nagatoshi KATSURADA) was killed at Ichijodani.
  670. The shuinsen regulations were institutionalized by Ieyasu TOKUGAWA, the first Shogun and many of the shuinjo were issued by Ieyasu himself, so the cancellation of shuinjo was virtually impossible
  671. The shumon aratame system existed until 1873, when a ban on Christianity was abolished (by the Meiji Government).
  672. The shunga widely-circulated as woodblock paints had high artistic quality.
  673. The shuriken in origami also has this kurumaken shape.
  674. The shuriken is created by folding two origami papers into the form of an actual shuriken.
  675. The shusaijin (main enshrined deities) Ketsumimiko, Hayatama, and Fusubi (also called Musubi, spelled 牟須美 or 結) are called Kumano sanjo gongen, and other deities together with Kumano sanjo gongen are called Kumano junisho gongen.
  676. The shusaijin (main enshrined deities) are Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) and Yagawaehime no miko.
  677. The shusaijin of each shrine is as follows, but enshrined deities are called on to each other, and as described above, the three shrines enshrine the three deities together.
  678. The shuso, who is appointed by the chief priest prior to the seichu, is given a dedicated room separated from other monks and is requested to train more intensively.
  679. The shutter section is mokuzogan wood work and the sections around the box are made with zuku pieces.
  680. The shuttle train service centered on Iwakura Station was switched completely to a shuttle service centered on Nikenchaya Station.
  681. The sickle type
  682. The side drum (taiko) is used in the scene when a protagonist (shite) with supernatural powers, such as a liondog or demon appears.
  683. The side drum, or the so-called "tight side drum," has basically the same structure as the hand drum.
  684. The side of Koyasan mobilized all samurai in the territories of Ito County, Naga County (Wakayama Prefecture) and Arida County and built many forts such as 'Koya seven forts' led by a strategist Hayato HASHIGUCHI.
  685. The side of the body has a well developed lateral line, and the anus is near the center of the body.
  686. The side platform (track 1) adjoins the station building, and is connected by a bridge with the island platform (tracks 2 & 3).
  687. The side track extending from Platform 3 and 4 in the direction of Shugakuin used to be a diverging double track, and the track extending from Platform 3 used to cross the track leading from the outbound Eizan Main Line to the Kurama Line at grade.
  688. The side track is sometimes used to keep trains when the train schedule is disrupted, but it can't be used fully since it's connected only to Platform 2.
  689. The side view of gando gaeshi looks like the letter L as the the floor and wall planes are connected into one unit and many of floor fixtures and fittings are bonded to the floor plane which is the bottom of the unit.
  690. The sides and the back have only doors only and have no windows.
  691. The sides of the sanxian's body consist of snakeskin, but the shamisen uses cat skin;
  692. The sidewalks have been widened because the dividers were removed and the traffic lanes were laid out in the center.
  693. The siege around Nobunaga
  694. The siege around Nobunaga including the Takeda clan, the Asakura clan, the Enryaku-ji Temple and the Ishiyama Hongan-ji Temple were built.
  695. The siege lasted until the following year.
  696. The sight of a large, lofty tower still standing on a riverside was admired by many poets, who produced many masterpieces of interesting and tasteful poems, for example, '黄鶴楼送孟浩然之広陵' (Sending off Haoran MENG for Yangju at Yellow Crane Tower) by Li Bai and '黄鶴楼' (Yellow Crane Tower) by Hao Cui (around 704 - 754).
  697. The sight of adult female participants in full furisode kimono performing archery frequently makes its way onto the television news.
  698. The sight of empty octopus trap pots being piled on the beach has become part of the fishing village scenery in some regions.
  699. The sight where magnificent halls and towers were reflected in the pond would give people viewing it an image of the Pure Land.
  700. The sightseeing business was also planned to be promoted effectively by using the lake created by the dam.
  701. The sign
  702. The signatory countries: 84 countries.
  703. The signature and seal on these pictures were Hokusai aratame Iitsu.
  704. The signature and seal on these pictures were Iitsu.
  705. The signature came to be written in a more cursive style and became Kakihan, also known as Kao, and the original style of Kao was already seen in the early Heian period.
  706. The signature on a ridgepole indicates it was constructed in 1279.
  707. The signature poets in the Heian period are Kukai, SHIMADA no Tadaomi and SUGAWARA no Michizane amongst others.
  708. The significance of ATO no Otari in the history and public estimation of him
  709. The significance of Yoro Ritsuryo Code is understood from the relationship with the political situation during the period it was in force.
  710. The significance of the disputes was once regarded as an academic one; however, in fact, there were so many arguments just for objection that many people take the disputes mainly as political and sectional conflicts.
  711. The significance of the first Kensei Yogo Undo
  712. The significance of the kadomatsu is that it is an object where the gods reside for welcoming the god of the incoming year home because the gods were believed to reside in treetops.
  713. The significance of the name Honjo valued higher on 'saving the home ground (本 in kanji) of the Sho clan,' and it was the name that alleged the origin of the Sho clan (it was raised while the Sho clan was expanding in various places).
  714. The significance of the second Kensei Yogo Undo
  715. The significance of the work
  716. The silk cloth in those days was so thin that the color of the lining could be seen through the outer side of the cloth, which made a unique, beautiful tone.
  717. The silk cloth of the curtains were tied together with a hem of zenkin, and a more belt of zenkin was hung over it as an ornament, and the low hemline created a style like the hem of juni-hitoe dress (the ceremonial attire of a Japanese court lady consisting originally of twelve layers of unlined kimono worn one on top of another).
  718. The silk clothes made of the thread taken from koishimaru (a kind of silkworm) are used for the kimono (Japanese traditional dress) that members of Imperial families wear at imperial ceremonies, and the Princess wore haregi (the festive kimono) on which zuiju (lucky animals) are featured.
  719. The silk products made of silkworms reared at Sericultural Institute are used for the ceremonial costumes of the Imperial Family and so on.
  720. The silk threads used in nihon shishu are called kamaito (filoselle).
  721. The silver standard continued in effect until gold standard was formally adopted in 1897.
  722. The silver standard is a system in which silver forms the basis of a monetary system of a country.
  723. The similar family names
  724. The similar food eaten with chopsticks.
  725. The similarity is the establishment of the free-movement area for foreign residents in the cities with open ports, while the Japanese-Korean Treaty of Amity permitted foreigners to do business.
  726. The similarity observed at the beginning of "Jizo juo-kyo Sutra," however, supposedly originates from the author's plot to give authority to his sutra through copying the writing style of "Yoshu Juo Shoshichi-kyo Sutra."
  727. The simple calculation may make it seem that the volume at this point is eight times the original volume, but actual amount is twenty to twenty five times the original volume due to the progression of fermentation.
  728. The simple dango with soy-sauce flavoring is not sweetened with sugar.
  729. The simple form of the model and the subtle, dignified, and profound atmosphere of the painting indicated one of the highest achievements of the Shinsen style.
  730. The simple jobs of this station are outsourced.
  731. The simple square building with a pyramidal thatched roof features on the inside a bamboo ceiling that looks like the underside of Chinese umbrella - from which it gets its name 'Kasa-tei' (lit. Umbrealla Pavillion).
  732. The simple ticket gate can't handle more than one J-Through Card at a time.
  733. The simple-type automated ticket gates can't handle the use of more than one J-Thru Card for a single transaction.
  734. The simplest shape of the fireplace was made of stones stacked up around a fire and is still familiar camping trips and cooking meals in a mess tin, and seems to have already appeared in the Stone Age because traces of it have been found in ancient structural remnants from that period.
  735. The simplest torii is the one made of a thin board that is cut in the shape of a torii and attached to a concrete or block fence, which might also have one drawn on it in red paint.
  736. The simplified lineage of Hirosawa-ryu schools
  737. The simplified lineage of Ono-ryu schools
  738. The singers chant the poem of torimono, 'Mountains seem to be fog, because the vines of spindle trees over the hill colored' which is one of the kami asobi no uta (poems for singing and dancing in front of a deity) in Kokin Wakashu (A Collection of Ancient and Modern Japanese Poetry).
  739. The singing is accompanied only by the wagon koto, and Sugagaki (a way of playing the koto) is used for accompaniment.
  740. The single drum multiple drummer technique, however, is chiefly practiced on the Japan Sea side around the Noto peninsula.
  741. The single drum multiple drummer technique, however, is chiefly practiced on the Japan Sea side around the Tohoku area.
  742. The single drum multiple drummer technique, however, is chiefly practiced on the coastal area of the Seto Inland Sea.
  743. The single inheritance by legal son continued to later Edo period as the normal 'family estate' or 'house' connotation.
  744. The single resignation of War Minister Shunroku HATA in 1940 caused the Yonai Cabinet to fail and spurred Japanese militarism to further intensify.
  745. The single town and five villages including the Shuzan Town were merged into the Keihoku Town in 1955.
  746. The single-layered gabled roof, the pillars gilded with gold leaf: designed after the Hall of Amida Buddha of the Hongwan-ji Temple
  747. The single-storey building with a hip-and-gable pantile roof was constructed in 1631 and the interior is decorated by sliding screen paintings by Sansetsu KANO, a disciple of Sanraku KANO.
  748. The single-track sections between JR-Fujinomori and Uji stations, and between Shinden and Kizu stations, remain under discussion, but no specific plan has been established.
  749. The sins he built up have finally claimed his descendant,' and other tales may not be true individually, they may have captured one aspect of Yoshiie as viewed by Kyoto residents at that time.
  750. The sins he built up have finally proclaimed his descendant.'
  751. The sins in Mahayana Buddhism
  752. The sister of Empress Gensho and Emperor Monmu.
  753. The sister, in an attempt to beguile Kyuzaemon, had her hair cut and passed him a letter with a lock of her hair enveloped in it, telling him as follows:
  754. The sisters dance and sing about the days of love with ARIWARA no Yukihira.
  755. The sisters of the fiber manufacturer kill with their eyes."
  756. The site also includes the Tadasu-no-Mori forest and Mitarashi-ike pond.
  757. The site became a seminary for fudan nenbutsu (constant invocation) and was patronized by nenbutsu devotees and common people alike, particularly women.
  758. The site fell into ruin after the middle ages and the size of the garden was drastically reduced in 1603 when Ieyasu TOKUGAWA incorporated the majority of the land into Nijo-jo Castle which he built in the area.
  759. The site for 'The New Seven wonders of the World' was decided by a vote through the Internet and telephone.
  760. The site in Kokubunji City, Tokyo, where the Railway Technical Research Institute is located is named 'Hikari-cho.'
  761. The site is an external sub-temple of the Myoho-in Tendai sect Temple, also in Kyoto's Higashiyama Ward, by which it is owned and administrated.
  762. The site is at the eastern foot of Nagaoka Hill in the southwest area of Kyoto City.
  763. The site is bordered on the west by Ainomachi-dori Street, on the east by Kawaramachi-dori Street, on the north by Kami Juzuyacho-dori Street, and on the south by Shimo Juzuyacho-dori Street.
  764. The site is currently home to Toei business offices and Kyoto Uzumasa Eigamura (Toei Movie Land), an amusement park with Toei movies sets open to general public.
  765. The site is currently occupied by Atami city hall.
  766. The site is currently occupied by Kokuritsu (national) Komeiryo (literally, dormitory of the light, referring to a national vocational training center for the visually disabled) Shiobara Visual Disabilities Institution, National Rehabilitation Center for Persons with Disabilities.
  767. The site is currently occupied by Shizuoka city hall.
  768. The site is currently occupied by the shrine office of Nikko Tosho-gu Shrine.
  769. The site is home to numerous cultural properties including Sotatsu TAWARAYA's 'Fujin Raijin zu' (image of the Wind and Thunder Gods) and Kaiho Yusho's sliding screen paintings.
  770. The site is located in the middle of an overcrowded residential area near Omijingumae Station of Keihan Ishiyama-Sakamoto Line.
  771. The site is now maintained as part of the Ritsumeikan University Kinugasa Campus.
  772. The site is now used for the Toyooka City Library
  773. The site is on the edge of Koma-daichi Plateau.
  774. The site is regarded as a place where jades and earthen vessels across the country were carried in, a main place where dotaku (bronze bell-shaped vessels) were produced and a settlement which had bases of important powers among Japanese Islands in the Yayoi period.
  775. The site is situated about 150 meters west of the present Shinyakushi-ji Temple, and is estimated to be the structural remnants corresponding to the Yakushi-do Hall of Seven Buddhas of Healing written in the above mentioned 'Todaiji Sankai Shii-zu'.
  776. The site is thought to be the palace of the emperors (the kings [of the Yamato sovereign]) that was built in the Asuka area noted in Nihonshoki (Chronicles of Japan), etc.
  777. The site it was located on is owned by Koga Conutry Club, and the facility was adjacent to the golf course of the same name.
  778. The site known as his birthplace is located in Oshoji-dori Street which was the main road in the era when Sakai City prospered, and only the stone monument remains now.
  779. The site of Azuchi Seminario
  780. The site of Eisan-ji Angu
  781. The site of Hiokimae Hai-ji Temple: The later 7th century; Imazu-cho, Shiga Prefecture
  782. The site of Hirotsune's house
  783. The site of Hossho-ji Temple was formerly that of a Fujiwara Clan villa (Shirakawa Villa) but was presented to Emperor Shirakawa by FUJIWARA no Morozane.
  784. The site of Izaki-jo Castle are used on this hill.
  785. The site of Jojakko-ji Temple is reputed to have been the location of FUJIWARA no Sadaie's villa 'Shigure-tei' during the Heian period and the temple was founded in 1596 at the end of the Azuchi Momoyama period in order to serve as a place of retirement for Nittei, 6th chief priest of the Nichiren Sect Daihonzan (Head Temple) Honkoku-ji Temple.
  786. The site of Kamiyodo abandoned temple is an archaeological site of an ancient temple extended over Sakurada, Hogyo and Kakisago of the Fukuoka area, Yodoe-cho, Yonago City, Tottori Prefecture.
  787. The site of Kondo Hall of Kamiyodo Hai-ji Temple (abolished temple): The later 7th century; Yonago City, Tottori Prefecture
  788. The site of Kunimi-jo Castle (the open field of the mountaintop) has a view of Osaka-wan Bay.
  789. The site of Kuninaga's residence in the city is designated a historic site of the prefecture.
  790. The site of Mireuksa Temple: The early 7th century; South Korea
  791. The site of Nijodono, having this pond, was once a mansion owned by the Nijo family, which was originally the Nijo New Imperial Palace (Nijo Castle) built for Nobunaga ODA.
  792. The site of Ryoma SAKAMOTO's accommodation
  793. The site of Sanno Hai-ji Temple: The later 7th century; Maebashi City, Gunma Prefecture
  794. The site of Seibu-Kodo Hall is the school land of the old-education-system vocational school Kyoto Craft High School (one of the former Kyoto Institutes of Technology), and after the high school was relocated to the present school land in Matsugasaki, it became the property of Kyoto Imperial University.
  795. The site of Shinsen-en Temple was originally a kin-en garden that was created adjoining the south of the Imperial Palace at approximately the same time as the relocation of the capital city to Heian-kyo in the year 794.
  796. The site of Shinsen-gumi military post at Mibu
  797. The site of Sopukusa Temple (Mt. Busosan Hai-ji Temple): The 7th century; South Korea
  798. The site of Yamada-ji Temple: The later 7th century; Asuka-mura, Nara Prefecture
  799. The site of Yamazakinoin Temple: The later 8th century; Oyamazaki-cho, Kyoto Prefecture
  800. The site of his burial is 'to the west of Mt. Takachiho' according to the "Kojiki," and the 'Takayanoyamanoe no misasagi tomb in Himuka' according to "Nihonshoki."
  801. The site of the East Pagoda, where a five-story pagoda once stood.
  802. The site of the Hiyama Ando clan's castle, is which Masasue began constructing and Tadasue completed the restoration in 1495.
  803. The site of the Koetsus' residence is said to be Koetsu-ji Temple (Takagaminekoetsu-cho, Kita Ward, Kyoto City).
  804. The site of the Odani-jo Castle ruins: Located on top of Mt. Odani, which extends between Nagahama City (former Asai-cho) and Kohoku-cho, Shiga Prefecture.
  805. The site of the Shimabara-yukaku red-light district (also refer to the article on Shimabara)
  806. The site of the abolished Kamiyodo-ji Temple (Yonago City)
  807. The site of the abolished Saino-ji Temple (Kotoura-cho Town)
  808. The site of the abolished Sanno-ji Temple (Maebashi City)
  809. The site of the above line's track exists at present, and the site of the old track, replaced due to an earthquake, is located near Fudozan Tunnel.
  810. The site of the bicycle track was later made into a children's park called 'Takaragaike Park,' which is off-limits to anyone older than junior high, unless they are accompanied by a child.
  811. The site of the demolished Hokke-ji Temple, Kawachi City, Tochigi Prefecture
  812. The site of the encounter is also not on the Gojo-Ohashi Bridge, but somewhere between Horikawa-Koji street to Kiyomizu-dera Temple according to the Gikeiki.
  813. The site of the former Imperial Villa consisted of the area around present-day Kintetsu Takeda Station (Kyoto Prefecture) and the Kyoto-Minami Interchange of the Meishin Expressway, and the grounds measured approximately 1.2-1.5 km east to west and 1 km north to south and included a palace, gardens and a Buddha hall.
  814. The site of the former imperial palace has been designated a historic site.
  815. The site of the former station is now the bus terminal in front of the current Keihan station.
  816. The site of the main kondo is now occupied by the Ango-in Hall, which houses the Kondo-butsu or Asuka Daibutsu (a gilt bronze statue of Buddha in a sitting position), believed to have been made by KURATSUKURI no Tori.
  817. The site of the old Sakurai rest area has been used for the Takatsuki Second Junction.
  818. The site of the palace may be present-day Abe or Ikenouchi in Sakurai City, Nara Prefecture.
  819. The site of the rail yard which used to be near the East Exit is now a vacant lot although there is a supermarket five minutes walk away.
  820. The site of the temple is the site of Shigaraki no miya, Kise, Shigaraki-cho Town, Koga City, Shiga Prefecture.
  821. The site of the temple itself has not been relocated for over 400 years.
  822. The site of the temple measures 212 m from east to west and 106 m from north to south, and in the middle of the complex the central structure of 53 ㎡ was located.
  823. The site of the tower of Gango-ji Temple
  824. The site of the tragedy of 12 ladies is now called 'Juni Gozen.'
  825. The site of this private school is located in Narutaki, Nagasaki city, and it is a national historic site, 'Former Site of Siebold's Residence.'
  826. The site on which Shiramine-jingu Shrine stands was formerly the estate of the noble Asukai family which controlled the ball game kemari.
  827. The site originally belonged to Yanaka Village, Shimotsuga County, Tochigi Prefecture, which residents had been making their living mainly from the soil.
  828. The site remains vacant today.
  829. The site was designated a Historic Site on November 25, 1975.
  830. The site was designated as a national historic site in 2000, and as a part of 'the remains of Nitta no sho.'
  831. The site was designated as a national historic site on August 9, 1934.
  832. The site was donated to Higashi Hongan-ji Temple by Iemitsu TOKUGAWA in 1641 and made into a stroll garden incorporating shoin-shiki (study room style) architecture by Jozan ISHIKAWA in 1653.
  833. The site was evaluated as one of few ruins that would be able to recover Donai Shogon (the decoration of Buddha statues and temples) of the Buddhist architectural style in the Hakuho period, and designated as a national historic site on March 29, 1996.
  834. The site was originally where retired Emperor Go-Shirakawa constructed Hojuji-dono Temple to serve as his villa.
  835. The site was over 10 hectares in size, and the power of the Retired Emperor who also backed the Taira family allowed him to demolish the surrounding buildings to create an expansive estate in which the three Imperial palaces, Nan-den, Sei-den and Hoku-den (Southern Palace, and Western Palace, Northern Palace), were built.
  836. The site was rearranged as an athletic park by Kyoto City, and the replica castle, which was planned to be demolished at first, was decided to remain by the local's request.
  837. The site where Daikandai-ji Temple once stood still remains in Koyama, Asuka-mura, Nara Prefecture, and it is designated as state's historic site.
  838. The site where Fushimi no Momoyama no Misasagi lies is where Hideyoshi TOYOTOMI once constructed the donjon of the Fushimi-jo Castle, and it is said to have been the will of the Emperor Meiji that the mausoleum should be made in Kyoto.
  839. The site where he descended was noted in the Nihonshoki (Chronicles of Japan) as places such as Sohori and Futagami no Yama (Mt. Futagami).
  840. The site where the shrine now stands was that of Anashi-Daihyozu-jinja Shrine.
  841. The sites in Shikoku, his birth place, where he wandered while doing ascetic practices in the mountains came to be called sacred sites, and a number (called fuda number) was given to each of them by Shinen who lived in the early Edo period.
  842. The sites of Gozoku residences surrounded by moats, including residences, communities, facilities for rites and festivals and so on were excavated.
  843. The sites of this old railroad almost coincide with today's Hiroshima Prefectural Highway 22 which is also called the Fukuyama Tomo Route.
  844. The sites where foreign trade could be carried on became restricted to the Hirado port and Nagasaki port.
  845. The sites with stamps for the Nihon 100 meijo stamp rally
  846. The sitting statue of Miroku Butsu (literally, Future Buddha): enshrined in Taima-dera Temple
  847. The sitting statue of Nyoirin Kannon (important cultural property) is enshrined in Zushi placed in the center of the hall, and in front of it, Ryokai mandala (Mandalas of the two Realms): Vajradhatu Mandala and Garbhadhatu Mandala hang on either side of the wall facing each other.
  848. The sitting statue of Roben Sojo, an image normally withheld from public view, and the standing statue of Shukongoshin (Vajrapani) are publicly displayed.
  849. The situation after the amendments
  850. The situation after the bus started running
  851. The situation at that time is described in "Shinchoko-ki" (Biography of Nobunaga ODA) as follows:
  852. The situation at that time was described in a report to the throne as 'People in six districts in the East of Kyoto revolted like barbarians, stating that they own the territories and acting against the order of the throne,' by MINAMOTO no Yoriyoshi, Narito's successor.
  853. The situation at that time was written as follows:
  854. The situation before the official introduction
  855. The situation changed in around 1976, when the American were preoccupied with a health trend, showing deep interest in the healthy eating habits.
  856. The situation completely changed and the besieging army fell into a crisis.
  857. The situation continues even today, and opinions in the world of mass media are split as to which should be used in situations which are not public occasions, 'the king of Japan' (日王) or 'the emperor of Japan' (天皇), although most of the media uses 'the kinf of Japan' (日王).
  858. The situation continues up to today.
  859. The situation did not change even after the establishment of the Kamakura bakufu (Japanese feudal government headed by a shogun) as the first military government.
  860. The situation did not change largely in the Kamakura period, and until the Bunei years (1264 - 1275) in the late 13th century, the tendency to call external invaders and intruders from the point of view of the honjo (proprietor or guarantor of the manor) (manor lord) continued.
  861. The situation did not change, even after the start of the Muromachi period.
  862. The situation fell into a further state of confusion.
  863. The situation for development inside shoen was the same, where kaihatsu-ryoshu were appointed as lower ranked officers or kumon (a local shoen official below the gesu in rank), and so on.
  864. The situation had been the same even before 1991when the Tohoku Shinkansen and Joetsu Shinkansen line were extended to Tokyo Station.
  865. The situation improved soon, and under such circumstances, Inoue submitted 'The opinion on the policies of railways' to the government in 1891.
  866. The situation in New Zealand to be mentioned later is similar to Europe.
  867. The situation in each region
  868. The situation in the wake of the fire
  869. The situation is not clear, but Enchishi controlled such a enchi, too.
  870. The situation is similar in Miyoshi City and Shobara City (both in the north of Hiroshima Prefecture), and even in Shimane Prefecture.
  871. The situation is similar to that of Shijo-Karasuma and Shijo-Omiya.
  872. The situation is the same for coins made during the inflationary period of Ming, in addition to those in the war state, a huge number were issued and called 'Kinsen' (京銭) because they were concentrated in Nanjing, the capital of Ming Dynasty (南京) during its early period.
  873. The situation is, after Ama is performed well, Ninomai dancers try to imitate the performance, but they cannot perform well and make funny movements.
  874. The situation of Iki was informed to Hakata, and then urgent messages were dispatched to Kyoto and Kamakura.
  875. The situation of Yoshitaka who had been as a hostage in Kamakura deteriorated with his father's death.
  876. The situation of heavy-consumer repeaters who buy canned coffee is on a stabilization trend.
  877. The situation of newly-enrolled students
  878. The situation of the battle
  879. The situation of this battle is called Shuraba (dreadful scene).
  880. The situation that the previous prime minister Masayoshi MATSUKATA gave up the Cabinet because he lost the support of the members of his own Cabinet also made ITO who received the imperial command on August 2, feel concern about future government management.
  881. The situation today
  882. The situation urged Yoshihisa to launch an attack on Hidenaga's army besieging Taka-jo Castle.
  883. The situation was 'they were like the clouds and haze in number' (quoted from "Heihanki") and 'there were warriors all over the place' (quoted from "Gyokuyo").
  884. The situation was finally saved by Hideyoshi TOYOTOMI in 1589, and a majority of Sanada's territories around Numata passed to the Hojo clan.
  885. The situation was once settled.
  886. The situation was same in the Hanshin area (the area between Osaka and Kobe), more urbanized than the Keihan area (the area between Kyoto and Osaka), and a lot of paddies/fields were located along the line.
  887. The situations of each island area (described in the present name) in those days were as follows:
  888. The situations regarding the Kyo-yashiki residences varied greatly between the Shinpan (relatives of the Tokugawa family)/Fudai (hereditary) daimyo and the Tozama daimyo (nonhereditary feudal lord).
  889. The six Amida Buddhas symbolize the six words of the 'Na Mu A Mi Da Butsu' chant and serve to visually represent his chanting of the Buddha's name.
  890. The six Amidabutsu symbolize that each Chinese character of 'Namu Amidabutsu' (a single, sincere call upon the name of Amida, 南無阿弥陀仏) changes into a Buddhist image.
  891. The six Daijo-daijin from samurai families were TAIRA no Kiyomori, Yoshimitsu ASHIKAGA, Hideyoshi TOYOTOMI, Ieyasu TOKUGAWA, Hidetada TOKUGAWA, and Ienari TOKUGAWA.
  892. The six Kijin employed by Shakuzetsu-jin God (the six great Kijin)
  893. The six articles written on the face were concluded in the presence of some people, such as Kiyotada KOMATSU, Takamari SAIGO, Kogoro KATSURA, and Ryoma SAKAMOTO, and the contents are just the same as the alliance.
  894. The six auxiliary ingredients provide flavors as well as reduce the spiciness of chili.
  895. The six companies (about 600 strong) of the Hoyoku-tai troop led by FUCHIBE, which had set up a battle formation around the Kuma-gawa River to defend Hitoyoshi, also attacked the government army in Sashiki.
  896. The six founders were Sen KATAYAMA, Isoo ABE, Naoe KINOSHITA, Shusui KOTOKU, Kiyoshi KAWAKAMI, and Kojiro NISHIKAWA, all of them except for Kotoku were Christians.
  897. The six grand shrines are listed below, and five of them (excluding Takeno-jinja Shrine) belong to Myojin-taisha Shrine:
  898. The six great educators include the following persons:
  899. The six miniature statues are connected by wire.
  900. The six volumes were divided into Heaven, Earth, East, South, West, and North.
  901. The six worlds that constitute Rokudo are as follows.
  902. The six-dynasty calligraphy
  903. The six-dynasty style became popular, and the ancient style was restored.
  904. The six-hundred-meter-long parade was arranged to move 86 meters per minute.
  905. The six-lobed shape with six notches at the base is often seen in Chinese bells but is unique for a Japanese temple bell.
  906. The sixteen towns which were prefixed by the name 'Yamanouchi' still exist today.
  907. The sixteenth (a marquis): Yorisada TOKUGAWA (after the war, a member of the House of Councilors)
  908. The sixteenth (the lord of the domain): Yoshinori TOKUGAWA (adopted; a biological son of the fourteenth lord, Yoshikatsu)
  909. The sixteenth century saw the appearance of thermally efficient Ogama kilns capable of mass production.
  910. The sixteenth chief priest, Ichinyo (1649-1700)
  911. The sixteenth daughter
  912. The sixteenth family head of Naonaga's line of the Oda family.
  913. The sixteenth family head: Narinori TOKUGAWA (Mito City)
  914. The sixteenth generation, Emperor Nintoku
  915. The sixteenth head Nobumasa Takeda expelled the Atobe clan and stabilized the situation in the territory by strengthening the control over vassals, but an internal war occurred over his successor.
  916. The sixteenth letter 'Hakkotsu' of go jo me (the fifth quire of sutra) of Ofumi which was selected by Rennyo, the eighth chief priest of Jodo Shinshu (the True Pure Land Sect of Buddhism) Hongan-ji Temple is especially famous in ofumi.
  917. The sixteenth load of the Sakai family, the Utano kami line
  918. The sixteenth series of the Shinshicho (1961-1964)
  919. The sixteenth volume
  920. The sixteenth volume of the Nirvana Sutra
  921. The sixteenth-generation, Tomonari SUMITOMO
  922. The sixth (last) lord of the Sakura Domain in Shimosa Province.
  923. The sixth (the lord of the domain): Harumori TOKUGAWA (his posthumous title: 文公)
  924. The sixth (the lord of the domain): Munenao TOKUGAWA (adopted from the lord family of Saijo Domain, a branch domain of Kishu; a cousin of Yoshimune)
  925. The sixth (the lord of the domain): Tsugutomo TOKUGAWA (a son of the third lord, Tsunanari)
  926. The sixth Bunten was held.
  927. The sixth Dohachi (1881-1941)
  928. The sixth Hanshiro (1803 - 1883)
  929. The sixth Ichizo KATAOKA (1958 -) is the oldest son of the fifth.
  930. The sixth Kichibe, one of the adopted sons-in-law, conducted investigations in order to compile the achievements of the Okumura family, making a record of mounting done by past generations as well as a family tree.
  931. The sixth Kijin: Rogokuju-shin God
  932. The sixth Kikunojo SEGAWA
  933. The sixth Koraku OGAWA (April 22, 1940-) is a master of sencha (green leaf tea) tea ceremony (the sixth grand master of the Ogawa school).
  934. The sixth Manzo ＮOMUＲA
  935. The sixth Sanyu (1685-1739)
  936. The sixth Shikan NAKAMURA: A son of the fifth.
  937. The sixth Shogun Ienobu TOKUGAWA had been formerly the feudal lord of Kofu Domain, and so, in order to carry out his reforms, he promoted Akifusa MANABE and a scholar Hakuseki ARAI, both of whom had had achievements in political reforms in the Kofu Domain, to his grand chamberlain and personal staff respectively.
  938. The sixth Shogun, Yoshinori ASHIKAGA, aimed to strengthen the authority of the Shogun, so the authority of the Kanrei was reduced, and intervened in disputes over inheritence in the Shiba and Hatakeyama clans, which later contributed to the decline of both families.
  939. The sixth Toyokuni UTAGAWA (1903 - November 13, 2000) became a high-school student at the age of 93 and an university student at the age of 96, making headlines.
  940. The sixth Toyokuni was born in Azabu, Tokyo Metropolis.
  941. The sixth Tsunetake MASAOKA was a master of kusarigama (a chain and a sickle).
  942. The sixth Ushinosuke ONOE.
  943. The sixth act: Tsuribune Sabuuchi (aka. Sabuuchi)
  944. The sixth addendum to the chapter on the birth of the gods in the "Nihon Shoki" states that when Izanagi cut up Kagutsuchi (the deity of fire), the drops of blood from his sword, Totsuka no Tsurugi, congealed to form the rocks by the Ame no Yasu-kawa River from which Futsunushi no kami was produced.
  945. The sixth anniversary of death Ashuku-nyorai (Rengeo, lotus king)
  946. The sixth article of the Understanding of the Vice Minister Meeting 'Regarding standard female clothing,' states that the clothing should be designed based upon the assumption that they were to be produced in each house.
  947. The sixth chapter (Betsuji Nenbutsu) is about the Buddhist invocation prayed at person's death.
  948. The sixth chapter: 'Haruomoi' (Spring Thoughts), 80 poems
  949. The sixth chief priest, Konyo (1376-1440): Became the successor in 1394
  950. The sixth chief: Genmyo ONO
  951. The sixth conference (August 2003) Anjo City, Aichi Prefecture
  952. The sixth daughter: Yaeko (married Itsusen or Issen TO also known as Seiryo KAMIYAMA)
  953. The sixth disciple: Jonen
  954. The sixth emperor, Xiaowen, implemented the equal-field system and the equal assessment system on the assumption that the sanchang system would work.
  955. The sixth family head of the Fushiminomiya family.
  956. The sixth family head of the Katahara Matsudaira family.
  957. The sixth family head of the Tetsunojo KANZE family, and Tetsunojo KANZE, the sixth.
  958. The sixth family head of the head family, Nobunori HOSOKAWA was a son of Toshishige.
  959. The sixth fierce god: Enrasetsushin (Enrasesshin)
  960. The sixth generation
  961. The sixth generation named Masaaki (also known as Saburo) began to use the family name "Kongo."
  962. The sixth generation, Emperor Koan
  963. The sixth generation, Koreyuki wrote "Sesonji School of Japanese Calligraphy," the first Japanese calligraphy book, and the seventh generation, Koretsune wrote the book, "Saiyosho" (teachings on calligraphy) in which techniques taught from FUJIWARA no Norinaga were summarized.
  964. The sixth head of the Kutsuki family in the Fukuchiyama Domain.
  965. The sixth head of the family (school): KOSE no Koreshige, Hirotaka's son
  966. The sixth head of the family: Joeki (also known as Yorikata, 1766 - 1833)
  967. The sixth head, Masahiro YOSHIMURA, became the president of the company.
  968. The sixth head, Sojin, a graduate of Waseda University, was awarded with Academia prize of Zenkoku Nihon Gakushikai (the Academic Society of Japan) as a scholar adept in religion and philosophy.
  969. The sixth head, Yuko HARADA
  970. The sixth is that people hid dotaku in the ground and escaped when a social change took place, such as attacks of a foreign enemy with a significantly different religious background from that of the Japanese island of that time, when dotaku were adored (Takehiko FURUTA).
  971. The sixth letter of the fourth collection 'sangajo'
  972. The sixth lord Takahisa KYOGOKU became wakadoshiyori (a managerial position in the Edo bakufu).
  973. The sixth lord of Miyazu Domain, Tango Province.
  974. The sixth lord of the domain Masatami HOTTA was known as a man of culture, deeply versed in painting.
  975. The sixth messengers arrived during this meeting on May 5 and reported that Masahane ARAKI and Masayoshi SAKAKIBARA were appointed as inspectors for the surrender of the castle and Masauji ISHIHARA and Toshinobu OKADA as local governors of Ako.
  976. The sixth passage of the first volume of the "Nihonshoki" reads, "A certain place is called "Izumitsuhirasaka," nor again is this separate from the existing places, but when the breath of people stops in death, is this its name?"
  977. The sixth prince of Imperial Prince Fushiminomiya Kuniie.
  978. The sixth rank: The Hosokawa clan in Kumamoto Domain
  979. The sixth scene had not been accompanied by text, but its text was found after WWII that was stored in some place, and it was affixed to the designated place on the scroll.
  980. The sixth section: Izanagi died and Susanoo (Deity in Japanese Mythology) went to see Amaterasu Omikami (the Sun Goddess) before going to Nenokuni (Land of the Roots).
  981. The sixth series of the Shinshicho (1921-)
  982. The sixth shogun Yoshinori ASHIKAGA issued an order to hunt down and kill Mochiuji, and Mochiuji stabbed himself (Eikyo Incident).
  983. The sixth shogun, Yoshinori ASHIKAGA, attempted to reinforce shogunal authority by following his father's policies but his excessively harsh actions caused objection among his vassals.
  984. The sixth son MINAMOTO no Munekiyo, Jugoinoge (Junior Fifth Rank, Lower Grade), Governor of Ise Province, Hyogo no jo.
  985. The sixth son Yorioki was pardoned in 1766, and succeeded the family name with 1,500 bales.
  986. The sixth son: MINAMOTO no Yoritaka, whose eldest son, MINAMOTO no Yoritaka is the ancestor of such clans as the Mori, the Mori clan of the Minamoto family, and the Wakatsuki.
  987. The sixth son: SHO Ko
  988. The sixth son: TAIRA no Yorimoto (founder of Rin clan)
  989. The sixth story above ground was octagonal, while the seventh story was a lookout tower with a square ground plan.
  990. The sixth temporary teacher training school, Tokyo Women's Higher Normal School
  991. The sixth theory is that "nakatsu" means Nakatsu City, Oita Prefecture.
  992. The sixth volume
  993. The sixth was succeeded to by a woman who is thought to have been either an adopted daughter of the third or an adopted daughter of the fifth.
  994. The sixth yeast is the oldest seishu yeast among the yeasts which are still used today and the long-term fermentation kept at low temperatures became the prototype of ginjoshu (high-quality sake brewed at low temperatures from rice grains milled to 60 percent weight or less) later.
  995. The sixth, Omi.
  996. The sixth, Tadaoki MIZUNO
  997. The sixth, the twelfth, and the 32nd anniversaries are also counted in the same way.
  998. The sixtieth exhibition was held in 2008.
  999. The sixty-eight prints of Amida Nyorai on paper: Placed in the body of honzon.
  1000. The sixty-fourth generation Soemon Sadatsune KITAKAZE was his grand-uncle.


362001 ～ 363000

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