明喜田の英語

これにたいして喜田貞吉は欽明の即位年は531年という点では同意した。例文帳に追加

On the other hand, Sadakichi KIDA agreed on the year of his enthronement as 531.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

しかし、1911年（明治44年）に喜田が南北朝正閏論で職を失うと、同種の性格を持つこの論争も冷水を浴びせられた。例文帳に追加

However, when Kida lost his job due to Nanbokucho-Seijunron (argument on legitimacy of either Northern or Southern Dynasty) in 1911, the Yamatohime no Okimi enthronement or Shosei theory similar to that argument was also criticized.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

1904年（明治37年）に喜田貞吉が論文「女帝の皇位継承に関する先例を論じて大日本史の大友天皇本紀に及ぶ」を出して壬申年に女帝があった可能性を示唆した。例文帳に追加

In 1904, Sadakichi KIDA published a thesis 'the history of Emperor Otomo with precedents of succession of empresses to the Imperial Throne' to suggest that there was a possibility that an empress was put up in the Jinshin year.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

また佐伯好郎は1908年（明治41年）1月、『地理歴史百号』（主宰　喜田貞吉）に収載の「太秦（禹豆麻佐）を論ず」において秦氏は景教（キリスト教のネストリウス派）徒のユダヤ人であるとの説をとなえた。例文帳に追加

In January 1908, Yoshiro SAEKI advanced a new theory in his article titled, "A Discussion about Uzumasa" printed in "Chiri Rekishi" (Geography and History) No. 100 (edited by Sadakichi KIDA), this being that the Hata families were Jews who embraced "Keikyo" (Nestorianism).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

明治時代に歴史学者の喜田貞吉が条坊制の存在を信じて文献史料にはみえない「大津京」という語を用いて以降、歴史地理学や考古学の研究者がこの語を用いるようになった。例文帳に追加

Since historian Sadakichi KIDA believed in the existence of a street plan and began using the word "Otsu-kyo" never mentioned in historical documents during the Meiji period, historical geographers and archaeologists started to use this word.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

佐伯好郎は1908年（明治41年）1月、『地理歴史百号』（主宰　喜田貞吉）収載論文「太秦（禹豆麻佐）を論ず」において秦氏は景教（ネストリウス派キリスト教）を信仰するユダヤ人一族であったとする説を発表した。例文帳に追加

In January, 1908, Yoshiro SAEKI released his theory in "Uzumasa o ronzuru (Arguing on Uzumasa)" in "the 100th issue of Chiri-rekishi (Geography-history)" (edited by Sadakichi KITA), which stated that the Hata clan was Jewish believing in Luminous Religion (Nestorian Christianity).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

江戸時代後期以降、江戸を中心とした東日本（上方を中心とした西日本では「先笄」「両輪」　喜田川守貞『守貞謾稿』によると現在の愛知県岡崎市内にあったある村の西と東で既婚女性が「先笄」「両輪」に結う地域と「丸髷」に結う地域の二手に分かれたらしい）で、明治以降は全国的に広く一般に結われていた髷だが、髷の形に個人の好みを反映させるため明治末期には「両国形」「老松形」など数多くの「丸髷型」が売り出されていた。例文帳に追加

This mage had been worn since the later Edo period in eastern Japan centering on Edo (on the other hand, in western Japan centering on Kamigata [Kyoto and Osaka area], 'Sakko' [a variation of Shimada-mage with the remaining hair arranged with a stick called "kogai"] and 'Ryowa' [two mage are made and fixed with a stick called "kogai" with the remaining hair rolled up] had been worn; according to "Morisada Manko" [a kind of encyclopedia of folkways and other affairs in the Edo period] by Morisada KITAGAWA, a certain village in present-day Okazaki City, Aichi Prefecture was the boundary between west and east: the region where married women wore 'sakko' or 'ryowa,' and the region where they wore 'marumage') and since the Meiji period it spread to the whole country and became common hairstyle; at the end of the Meiji period, a variety of 'marumagegata' (magegata [a paper frame which is wound round with hair to keep the shape of a chignon] for marumage), such as 'Ryogoku (両国) style,' 'Oimatsu style' and so on, went on sale to cover all tastes for the shape of mage.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス