『青空文庫』にある作品を『Google Translate』で英訳してみました。



We are preparing for it because it is better to answer what we especially want to know to those who really ask why.


There are still some things I would like to talk about during the winter private festival, but the story will be long, so I can't seem to exhaust all of them.


Even so, October is Kannazuki, a month without a festival of gods, but it seems suspicious why the festival is held. The Ebisu class is held in the commercial area on the New Year, but in rural areas, the 20th of October is the day of the class.


A lecture is a joint worship of a god by many families, and just like the village shrine festival, it is a stronger belief than when each shrine is run alone at home, and if other offerings are held outside the festival. Even those who lived in the shrine couldn't do so only at the Ebisu festival.


Actually, a picture was hung on the front of the floor, a majestic offering was raised, and sometimes there were chanting such as Koshin, and there were also festival lyrics.


When did the belief that this kind of worship began, especially in October?


In my imagination, the merchant Ebisu lecture on the 20th day of the new year is earlier, and if I move it to the rural areas, I think that the 20th day of October is in good harmony with the farmer's way of thinking.


It seems that it is not old, but there are few gods like Ebisu who have various cluttered traditions, and even if you look at them in a comprehensive manner, you do not know anything.


For example, Ebisu has bad legs, and because he is deaf, he cannot attend the Izumo rally, so he is answering.


It seems that the legs are guessing that Ebisu from Kamidaiki is this god, but that is no longer the basis.


The theory of tsubo is also uncertain, but when you see him walking around the shrine and knocking on the door or making a loud prayer, he is more aggressive than any other god. There may have been an idea below that he must be willing to seek.


The reason why Ebisu came to believe in the god of agriculture, especially the god of rice fields, is gradually becoming clear from this direction.


This belief is carried out in the eastern and western countries with a slight jump, and depending on the land, it also becomes Daikoku, and the production of the sea and the land | If you look at it, there is no doubt that it is based on the medieval god of good fortune.


Looking at actual examples such as northern Shinshu, this also excludes the native gods and welcomes these new gods, but rather interprets the function of the Ta-no-Kami in an Ebisu style. It seems that it has just started, and the same one god is mixed with people who are called Ta-no-Kami and Ebisu next to the village, and the festival is almost the same as the original, Uga in the Tohoku region. The festival ground is set up on the side of the shrine rather than the front shrine.


One notable change is that Ebisu, like the god of rice fields, goes out to earn money with an empty wallet on the 20th of October, in addition to the theory that it will come out in spring and return to the end of autumn. Considering that there was no such thing as a side job during the off-season, there was a person who told me while playing, saying that he would fill it up and return on the 20th of the new year, so this is rather a snowy country. It was a reflection of the dreadful insider of the winter earners, and originally inherited the belief that the god of rice fields would return to the mountains.


However, as a god of protection for commercial trade, if some faith of the god of good fortune had not been transmitted, it is certain that such a folklore did not suddenly enter the village, and this passed through the city. It can be seen that there was also a general order for the items that entered.


I can't conclude without more evidence, but no matter what kanji I guess, I can't think of the word Ebis other than the meaning that it came from someone outside.


It seems to me that the usual interpretation that it was the god worshiped by those who first climbed from the sea and engaged in fishing seems to be true.


Comparing the production plans of fishermen and farmers, one could not expect any unexpected profits at the cost of having land and being safe.