Talk:Goryo faith

I want to fix up this part and put it back in the article
In this edit https://en.wikipedia.org/w/index.php?title=Gory%C5%8D_faith&oldid=1100141953 I removed a lot of the article that I want to restore at some point. It is mostly uncited but I trust it is accurate, although probably best to retranslate too

From Grudge to Spirit
Throughout the ancient period of frequent political strife and warfare, the existence of grudge spirits was considered even more powerful. {The Grudge Spirits are the spirits of those who lost in political disputes or defeated in wars, or those who died an untimely death leaving a grudge behind. Grudge spirits bring misfortune to their opponents, enemies, etc., as well as misfortune to society as a whole (mainly epidemics of epidemic). Looking at older examples, Fujiwara_no_Hirotsugu, Naishin Inoue, Prince Torato and Prince Hayara are said to have become ghosts. {The idea that by restoring these ghosts to their rightful place, giving them posthumous titles and official titles, and enshrining them as deities, the spirits could be appeased as "gorei" (spirits of the dead), which would provide peace as gods of protection and peace throughout the Heian period. This was the Goryo. This is the ''Gorei faith. Goryoe was held as a court event as a ceremony for the repose of the souls of the dead. The first Goryoei that can be confirmed on record was held on May 20, 863 (Jōgan5) at Shinsen-en (Japanese Sandai Jitsuroku). ''

At this first Goryokai, Emperor Sōdō (Prince Hayara. Emperor Kōnin's son), Prince Iyo, Madame Fujiwara (Yoshiko Fujiwara, Prince Iyo's mother), Daio Tachibana (Issei Tachibana), Daio Bun (Tamaro Bunyanomiya), and the Observer (Nakanari Fujiwara or Fujiwara no Nakanari]] or Fujiwara Hirotsugu). {Later, Empress Inoue (Inoue no Uchinoko, Empress of Emperor Kouhito), Empress Kouhito's wife, and Empress Kouhito were married. Empress of Emperor Mitsuhito), Prince Otato (Prince of Emperor Mitsuhito), and the Fire Thunder Goddess (interpreted by the Shimogoryo Shrine to be the Arashikama of the six spirits. It is generally said to be Sugawara Michizane, but Michizane has been worshipped since the founding of the Goryo Shrine) . The eight spirits are enshrined at the Goryo Shrines (Kami-Goryo Shrine and Shimo-Goryo Shrine), with the Minister of Kibi Kibi Makibi, or Kibi Uchiin (also known as Kibi Minister), and with the Observator and the Prince Iyo omitted from the list. The belief in the spirit of the gods did not become clear until the Heian period (794-1185), but there is no uniform understanding among people as to how far back the upper limit of the belief can be traced. The most historically reliable example is the grudge against Fujiwara Hirotsugu in the Shoku Nihongi, a biography of Genbō, but there is disagreement about what happened before that. [Takeshi Umehara]] ("The Hidden Cross") claims that Prince Shōtoku was a vengeful spirit, but there is little evidence to support this theory, although there are some indications that the demise of the Soga clan (Soga Ezo and Soga Iruka) may have been a sign of this. Although there are some shortcomings, such as the fact that they have to rely on later historical documents such as the Brief History of Fusō and the Yakushi-ji Engi, they do have a certain degree of validity. However, it has certain arguments. Regarding Prince Nagaya, Yasuhiro Terasaki ("Jinbutsu Sosho Nagaya-o") links the king's grudge to Smallpox, which spread in the 7th year of Tenpyō (735) and killed the Fujiwara no Shiko and others. There is little doubt that this Choya-o is related to Fujiwara Hirotsugu, as the two were close in age. However, there are those, such as Hongo Masataka, who believe that the existence of a grudge spirit prior to Prince Hayara is difficult to accept, since the "Shoku-nihongi" dates back to the Heian period (794-1185), when it was compiled. At the present time, it is difficult to be sure about the existence of the grudge before the Nara period.

The novelist Motohiko Izawa, in his "Paradoxical History of Japan," wrote that in ancient Japan, due to the influence of Chinese civilization, those whose descendants ceased to perform rituals became grudge spirits, which he called "pre-grudge beliefs," and that the incidents of King Nagaya and Fujiwara no Yonko have led to "the belief that those who died under false accusations became grudge spirits The Nagaya-o and Fujiwara no Shiko case changed this belief into the "Japanese grudge belief" that "those who were falsely accused became grudge spirits. {Izawa's theory, however, is based almost entirely on Umehara's theory, which has not been established as a definite theory.

Although there are not many works that discuss this ancient grudge, the Gukanshō states that "Arataniko no nokoromo no mota dōri wo urukata no kotauru koto ni te samurai nari," and that grudge spirits appear in the form of "intendo musubi te avenge ni tori" (meaning "to take revenge"). {At the very least, Jien argues that grudge spirits appear for a reason, and that it is to repay "intention". Although it is not known whether Jien's view was the general view in ancient and medieval times, it does suggest that grudge spirits were thought to be born from wrongful deaths and grudges. {From the Heian to Kamakura periods, Emperor Sutoku, Fujiwara no Yorinaga, Emperor Antoku, Emperor Go-Toba, Emperor Juntoku, Emperor Go-Daigo, etc. are feared to have become vengeful spirits, and the Imperial Court and Shogunate have built temples and shrines to comfort them and offer memorials.

Throughout the Nanbokucho period, such repose of vengeful spirits became more Buddhist in nature, but even so, the belief in the spirits did not decline, as seen in the early modern period in the deities of Yamaya Seibei (Warei Shrine) and Sakura Sōgorō (Sōgorō Reido). This is most clearly shown in the Taiheiki, which, while influenced by Buddhist influences, takes the position that the upheavals of the Northern and Southern dynasties were the work of vengeful spirits, which it sees as the driving force behind social change. This is a further development of The Tale of Hōgen and The Tale of the Heike, which consider the influence of the grudge spirit of Sotokuin to be a factor in the Genpei wars and other upheavals in the world.

In addition, Kamakura Gongorō (Kamakura Kagemasa) is often mentioned as a representative example of the Goryō faith in general, but he seems to be more based on his character as a superhuman hero and ancestor spirit faith rather than as a grudge spirit. It is thought that he is more based on his superhuman heroic character and ancestral spirit beliefs than a grudge spirit. The topic of Kamakura Gongoro also needs to be looked at from a folkloristic aspect (Hitome no kobo). Immanuelle 💗 (please tag me) 11:31, 24 July 2022 (UTC)

Uncited section
Here is an uncited section worth preserving

Origins
In Chinese folk beliefs, it is believed that the dead who have no one to bury and worship them, those who were restricted by the Patriarchal system in the old days, those who died before they were married, or those who passed away due to various accidents or victimization, are Goryō and will bring harm to the living. They will not be able to rest and will be haunted to seek incense or revenge. People are afraid of these spirits so society conducts rituals for them, and by unifying the burial and rituals, the spirits are appeased and peace is restored to the Living People. The ruling Sovereign over the ages has been confronted with conflicting beliefs, and sometimes the state and the Dynasty have established "majestic altars" and "tomb of righteousness", and sometimes they are regarded as "Obscene sacrifice" and "Obscene shrine" and are suppressed and destroyed. In recent years, investigations have revealed that many of Taiwan's Yau Ying Kung temples may be dedicated to the bones of the Pingpu aborigines. Since the Plains indigenous peoples originally lived on flat land, their funeral rituals were different from those of the Han Chinese, which is why the Han Chinese often unearthed orphaned bones during reclamation.

Before the Qin and Han dynasties, the Min people and Minyue People had a self-contained system of witchcraft and worship of gods and spirits. After the fall of the Min Yue state, most of the Min Yue people's worship of gods and spirits disappeared, and individual deities such as Wuyijun and Taiwu were integrated into the worship of the Han gods and spirits that migrated into Fujian. After the Han Dynasty, the worship of gods and ghosts in Fujian was very ponderous. It mainly consisted of: first, the gods and ghosts inherent to the Min Yue ethnic group; second, the princes nobles of the Min Yue state were worshipped as deities; third, some local wizards evolved into gods and immortals after their death; fourth, several Han Chinese Fangshi who lived in Fujian were worshipped as deities after their death; fifth, famous Han Chinese or famous generals who had entered Fujian earlier and had merits and virtues for the people were worshipped as deities after their death; later, Han deities gradually dominated. The history of the Song Dynasty states that Fujian "its customs believe in ghosts and rituals, and emphasize the religion of Fudo." "Bamin General" also recorded: "Fujian customs good witch and ghosts, shrines and temples sent to the Luyan, the mountains and the wilderness, in the presence of." Now in Fujian Province can be seen everywhere worship "fox fairy (fairy master)", "Ying Liehou" (Chen聳), "Jun master temple", "Girl Temple" and other small "Girl Temple" and other small temples. Most temples do not erect statues, but call a certain surname gentleman master, a certain surname general, a certain girl, a certain aunt, or to such Yin temples are mostly built in remote, spiritual places to appease lonely spirits or demons. The worshipers are also only various villages, various realms, or even as small as only a certain few families worship. Immanuelle 💗 (please tag me) 21:14, 2 August 2022 (UTC)