nntsuzu/KFTT huggingface dataset:
English: When the Ommyo-gogyo-setsu theory was introduced to Japan together with Buddhism and Confucianism during the 5th and 6th centuries, it combined the studies and art of divination that involve the observations of Nature, including astronomy, Rekisu (a study to establish a calendar by calculating the solar and lunar movements), time science, Iching (Book of Changes), and became adopted in Japanese society as fortune telling techniques that could serve human needs based on the auspicious and inauspicious signs identified in Nature.
Japanese: 5世紀から6世紀頃、陰陽五行説が仏教や儒教とともに日本に伝わったとき、陰陽五行説と密接な関係をもつ天文、暦数、時刻、易経といった自然の観察に関わる学問、占術とあわさって、自然界の瑞祥・災厄を判断し、人間界の吉凶を占う技術として日本社会に受け入れられた。
English: Although initially, these techniques were practised by priests from overseas, especially from China and Korea, who had settled in Japan and were proficient at reading and writing Kanbun (Chinese classical literature), the later 7th century saw the appearance of Ommyo-ji as there was a need for laymen with the techniques, not priests, to serve the Imperial court.
Japanese: このような技術は、当初はおもに漢文の読み書きに通じた渡来人の僧によって担われていたが、やがて朝廷に奉仕する必要から俗人が行うことが必要となり、7世紀後半頃から陰陽師があらわれ始めた。
English: From the later 7th century to the early 8th century, when the Ritsuryo system (legal codes of the Nara and Heian eras based on Chinese models) were put into place, the divination techniques of Ommyo (the Yin and Yang) were transferred to the Bureau of Divination under Ministry of Central Affairs.
Japanese: 7世紀後半から8世紀はじめに律令制がひかれると、陰陽の技術は中務省の下に設置された陰陽寮へと組織化された。
English: The Bureau of Divination was made up of divisions dealing with Ommyodo, Tenmondo (the art of divination by observing the movements of the sun, moon, stars and planets, and the weather), and Rekido (masters of the almanac) these three divisions performed divination, observed the movement of the sun, moon, and stars, and created a calendar.
Japanese: 陰陽寮は配下に陰陽道、天文道、暦道を置き、それぞれに吉凶の判断、天文の観察、暦の作成の管理を行わせた。
English: The Ritsuryo system, while prohibiting priests from practicing divination and observing the movements of the sun, moon, and planets, provided opportunities for Ommyo-ji to exclusively conduct state affairs.
Japanese: また、令では僧侶が天文や災異瑞祥を説くことを禁じ、陰陽師の国家管理への独占がはかられた。
English: From the Heian period onwards, when the Ritsuryo system declined and the Fujiwara clan gained power, Ommyodo, showed people how to avoid natural disasters through the art of divination and spell-casting and became guidelines that could affect the private life of the Emperor and court nobles, in contrast to Goryo-shinko (an off-shoot of Shintoism, its purpose to quell angry spirits of individuals who have been done injustices), which had become increasingly popular and more ritual in the imperial court.
Japanese: 平安時代以降は、律令制の弛緩と藤原氏の台頭につれて、形式化が進んだ宮廷社会で高まりつつあった怨霊に対する御霊信仰などに対し、陰陽道は占術と呪術をもって災異を回避する方法を示し、天皇や公家の私的生活に影響を与える指針となった。
English: Ommyodo spread from the palace into Japanese society while becoming more generalized; thanks to the efforts by bonze Ommyo-ji, priests who practiced Ommyodo, it permeated deeply into the populace and developed more uniquely in Japan.
Japanese: これにともなって陰陽道は宮廷社会から日本社会全体へと広がりつつ一般化し、法師陰陽師などの手を通じて民間へと浸透して、日本独自の展開を強めていった。
English: Japanese Ommyodo developed in a unique way under the reciprocal influence of Shinto while adopting the various arts and skills from Taoism, introduced into Japan together with Ommyodo; they include Katatagae (practice of reaching a destination taking a different direction than going directly from one's house by putting up somewhere the night before), Monoimi (fasting, abstinence, and confinement to one's house on an unlucky day), Henbai (special footsteps in the art of Japanese public entertainment, believed to have magical powers), Taizanfukunnsai (a spirit exchange ritual), Fusuisetu, and Jukondo (an art of medicine).
Japanese: 日本の陰陽道は、陰陽道と同時に伝わってきた道教の方術に由来する方違え、物忌、反閇などの呪術や、泰山府君祭などの道教的な神に対する祭礼、さらに土地の吉凶に関する風水説や、医術の一種であった呪禁道なども取り入れ、日本の神道と相互に影響を受けあいながら独自の発展を遂げた。
English: From the end of the 8th century, Ommyodo came under the influence of Juho (a way of practicing self discipline by uttering mantras) from esoteric Buddhism, Sukuyo-do (astrology) and other arts of divination, which had been introduced into Japan together with esoteric Buddhism.
Japanese: 8世紀末からは密教の呪法や密教とともに新しく伝わった占星術（宿曜道）や占術の影響を受ける。
English: The 10th century saw the appearance of Tadayuki KAMO and Yasunori KAMO, a father and a son who mastered all Ommydo, Tenmondo, and Rekido, and ABE no Seimei, one of their disciples and a superb Ommyodo diviner, who was fully trusted by the imperial court.
Japanese: 10世紀には陰陽道・天文道・暦道いずれも究めた賀茂忠行・賀茂保憲父子が現れ、その弟子から陰陽道の占術に卓越した才能を示し、宮廷社会から非常に信頼を受けた安倍晴明が出た。
English: Tadayuki and Yasunori taught Seimei Tenmondo and Koei, Yasunori's son, Rekido, which led Ommyodo to completely encompass Tenmondo and Rekido from the end of the Heian period through the Middle Ages, allowing the Abe and Kamo clans to dominate the world of Ommyodo as the two Soke (originators).
Japanese: 忠行・保憲は晴明に天文道、保憲の子光栄に暦道を伝え、平安末期から中世の陰陽道は天文道・暦道を完全に取り込むとともに、天文道の阿倍氏と暦道の賀茂氏が二大宗家として独占的に支配するようになった。
English: From the end of the Heian period onwards, the Abe clan produced the masters of Ommyodo, one after another, helping the clan, who had been low-ranking nobles, get promoted to the level of court nobles.
Japanese: 平安時代末期以降、安倍氏から陰陽道の達人が立て続けに輩出され、下級貴族だった安倍氏は公卿に列することのできる家柄へと昇格していった。
English: During the Middle Ages, the Abe clan transferred the post of Ommyo-no kami (the head of the Ommyoryo (Bureau of Yin and Yang)) by succession while the Kamo clan, who held the post of Ommyo-no suke (deputy minister of Ommyoryo), played a subservient role.
Japanese: 中世には安倍氏が陰陽寮の長官である陰陽頭を世襲し、賀茂氏は次官の陰陽助としてその下風に立った。
English: During the Sengoku period, the Kadenokoji family, the head family of the Kamo clan, ceased to exist, causing their dominance over Rekido to be transferred to the Abe clan, while the Tsuchimikado family, the head of the Abe clan, gradually declined as wars continued.
Japanese: 戦国時代(日本)には、賀茂氏の本家であった勘解由小路家が断絶、暦道の支配権も安倍氏に移るが、安倍氏の宗家土御門家も戦乱の続くなか衰退していった。
English: On the other hand, during the Muromachi period, Ommyodo permeated more deeply among common people, causing private Ommyo-ji to flourish as fortune-tellers and shamans.
Japanese: 一方、民間では室町時代頃から陰陽道の浸透がより進展し、占い師、祈祷師として民間陰陽師が活躍した。
English: When the Baku-han system (the feudal system characteristic of the Shogunate) was put in place, the Edo bakufu (the Japanese feudal government headed by a shogun) tried to control Ommyo-ji across the country by rebuilding the Tsuchimikado family and the Koutokui family, branch families of the Kamo clan.
Japanese: 幕藩体制が確立すると、江戸幕府は陰陽師の活動を統制するため、土御門家と賀茂氏の分家幸徳井家を再興させて諸国陰陽師を支配させようとした。
English: Over time, the Tsuchimikado family outstripped the Koutokui family, and by the end of the 17th century, they achieved a dominant position in Ommyodo across Japan by obtaining the right to grant Ommyo-ji licenses.
Japanese: やがて土御門家が幸徳井家を圧し、17世紀末に土御門家は民間の陰陽師に免状を与える権利を獲得して全国の陰陽道の支配権を確立した。
English: Although Ommyodo had lost its political clout by the beginning of the Edo period, it became widespread and permeated deeply into Japanese society as folk beliefs; that people used to seek for an auspicious date or direction for special occasions.
Japanese: 江戸時代には、陰陽道はもはや政治に影響を及ぼすことはなくなったが、民間で暦や方角の吉凶を占う民間信仰として広く日本社会へと定着していった。
English: In 1872 after Meiji Restoration, the Meiji government abolished Ommyodo as superstition.
Japanese: 明治維新後の1872年（明治5年）に至り、新政府は陰陽道を迷信として廃止させた。
English: Except for Tensha Tsuchimikado Shinto Honcho (a school of Shinto and Ommyodo, based in Fukui Prefecture) started by the Tsuchimikado family, and the Izanagi ryu school, which has been handed down through the generations in Mononobe Village (the current Kami City), Kochi Prefecture, Ommyodo left its traces only in a calendar, but its impact on Shinto and new religions still lives on.
Japanese: 現代には土御門家の開いた天社土御門神道と、高知県物部村（現　香美市）に伝わるいざなぎ流を除けば、暦などに名残をとどめるのみであるが、神道や新宗教などに取り入れられた陰陽道の影響は宗教として存続している。
English: However, the postface reads; "Just now, the Emperor's luck turned for the better for the first time…….in the first year of the new era."
Japanese: だが、跋（あとがき）に「方今、聖運初めて啓け…宝暦惟新に」とある。たった今、天子の運命初めて
English: This reveals that the book was written at least later than May 18, 806, when the era changed from the 25th year of the Enryaku era to the first year of Daido, suggesting that the book being written in the first year of Daido is wrong.
Japanese: このことから、平城天皇即位による改元の806年(延暦25年・大同元年）5月18日以降であることが分かり、「大同元年」説は誤りということが分かる。
English: According to the "August 10, 806" section of "Nihon Kouki" (third of the six classical Japanese history texts), a ruling was made by the Emperor on a case filed and fought by the Nakatomi and Inbe clans for over a long period of time.
Japanese: 『日本後紀』の大同元年8月10日の条に「以前から続いていた「中臣・忌部相訴」に対する勅裁があった」とある。
English: Those who support the view that the book was written in the first year of Daido (806), considered that "Kogo Shui" was evidence of this, based upon when the ruling was made.
Japanese: この条文から、「大同元年」論者は、『古語拾遺』をこの勅裁に先立つ証拠書類だと考えた。
English: But, this view goes against the fact that Kogo Shui was written based upon a ruling of August 10.
Japanese: しかし、本文にはこの8月10日の出来事を前提に書かれているので矛盾することとなる。
English: Nothing is known about Hironari INBE except that he was promoted from Shorokuinojo (Senior Sixth Rank, Upper Grade) to Jugoinoge (Junior Fifth Rank, Lower Grade), as stated in the "November 17, 808" section of the "Nihon Kouki"
Japanese: 斎部広成の伝記は、『日本後紀』の808年(大同3年)11/17の条に「正六位上」から「従五位下」に昇ったとあるのみで、ほかの事は分からない。
English: According to the postface of this book, however, he was ranked Jugoinoge (Junior Fifth Rank, Lower Grade), but in 807 (when he wrote the book), he should have been ranked Shorokuinojo (Senior Sixth Rank, Upper Grade).
Japanese: ところが、本書の跋には「従五位下」とあり、807年(大同2年)当時は「正六位上」だったはずである。
English: However, the Nakatomi clan, who had conducted religious services together with the Imbe clan, gained political power and became predominantly engaged in religious services after Taika Reform; a family of the Nakatomi clan, who had been given the name of Fujiwara, had been given the name of Nakatomi, again.
Japanese: しかし、大化の改新以降、同様に祭祀を司っていた中臣氏（藤原氏を与えられたが、後に別流は中臣姓に戻された）が政治的な力を持ち、祭祀についても役職は中臣氏だけが就いているという状況だった。
English: This book is thought to have been written to ensure that the Inbe clan was favorably positioned in the imperial court by claiming that it was a legitimate clan for conducting religious services.
Japanese: 本書は、斎部氏の正統性を主張し、有利な立場に立つために著されたものであると考えられる。
English: Nowadays, the popular view is that this book was a report submitted by the Inbe clan to the imperial court, that had been conducting investigation to put a legal system in place.
Japanese: 現在では、朝廷が行なった法制整備のための事前調査に対する忌部氏の報告書であるという説が有力である。
English: There was a long time dispute between the Inbe and Nakatomi clans over which would take the post of Hoheishi (imperial messenger to a shrine and envoy returning courtesies) at the Grand Shrine of Ise.
Japanese: 伊勢神宮の奉幣使の役職をめぐって、忌部氏と中臣氏の間で、長年争われてきた。
English: It would be strange for the Inbe clan to file a petition after they won the suit, making the view that the book was written for the purpose of complaining and filing a petition less convincing.
Japanese: 「勝訴」のあとに陳情を出すのは不自然なことから、「愁訴陳情書説」は説得力を欠くことになる。
English: Emperor Heijo, at that time, had a plan to establish the Shiki (enforcement regulations (of the ritsuryo)).
Japanese: 時の天皇である平城天皇は式（律令の施行規則）を制定する方針をもっていた。
English: The postface of this book includes a description of "Zo-shiki-no-toshi" ("the year in which regulations were established"), according to which Konin-shiki (regulations of the Konin era) were established in April 820, the eleventh year of Konin, 14 years after the ruling.
Japanese: 本書の跋に「造式の年」とあり、14年後の嵯峨天皇820年(弘仁11年)4月に『弘仁式』ができている。
English: This is also considered to have been part of a preliminary investigation by the imperial court to establish Shiki and of a series of events that included "Kogo Shui" as well.
Japanese: これも造式に備えた事前調査の一環だったといわれており、『古語拾遺』と同じ一連の流れに沿ったものだと言われている。
English: This records the events that occurred during the period from the creation of heaven and earth to the Tempyo era (729-749).
Japanese: 天地開闢(日本神話)から天平年間（729年～749年）までが記されている。
English: This book takes up the legend that had been handed down to subsequent generations among the Inbe clan, but does not involved Records of Ancient Matters (Japan's oldest historical record), Nihon-shoki (the oldest chronicles of Japan), or any other history books.
Japanese: 古事記や日本書紀などの史書には見られない斎部氏に伝わる伝承も取り入れられている。
English: That's why this book contains more success stories of Soshin (enshrined ancestors) of the Inbe clan such as Ame no Futotama than the Kojiki and Nihonshoki.
Japanese: このことから、天太玉命ら斎部氏の祖神の活躍が記紀よりも多く記されている。
English: For example, when Amaterasu omikami hid herself in Amano iwa to (literally, "the rock cave of heaven"), Ame no Futotama no mikoto played a central role.
Japanese: 例えば、岩戸隠れの場面においては、天太玉命が中心的役割を果たしている。
English: This book was cited and used in literature including the Sendai Kuji Hongi, Honcho Gatsuryo, Seiji yoryaku, Chokan-kanmon, Nenju Gyoji Hisho, Syakunihongi, and the books of Ise Shinto.
Japanese: 『先代旧事本紀』『本朝月令』『政事要略』『長寛勘文』『年中行事秘抄』『釈日本紀』や伊勢神道の文献などに利用・引用された。
English: In 1773, Katsutaka NASA wrote a book titled "Gisai".
Japanese: 1773年(安永2年)に奈佐勝皋（かつたか）が『疑斎』を著している。
English: In it, he criticized "Koji Shui" as just depicting the Inbe clan who had been complaining about their state and filing a petition.
Japanese: その中で『古語拾遺』を「斎部氏の衰廃を愁訴したるに過ぎざるのみ」と批判している。
English: Norinaga MOTOORI, who opposed to this view, wrote a book titled "Gisaiben" to defend it.
Japanese: これに対して、本居宣長は『疑斎弁』を著して、『古語拾遺』を弁護した。
English: In the Modern Ages onwards, Sokichi TSUDA evaluated this book in his book "Research on Kogo Shui" in 1928 as being good enough to be treated as a history book of the time the book was written, but of little value as history records showing the times before Kojiki and Nihonshoki.
Japanese: 近代以降では、1928年(昭和3年)に津田左右吉が『古語拾遺の研究』で執筆当時の歴史史料とはなるが、記紀以前のことを知るための史料としては価値がないと評価している。
English: Goryo shinko is a Japanese belief that threatening natural disasters and epidemics are caused by "onryo" (restless spirits of people who died with a grudge or met an unnatural death) and that awing, reposing, and respecting these souls as "goryo" ("honorable spirits") will help to avoid their curses and bring peace and prosperity to society.
Japanese: 御霊信仰（ごりょうしんこう）とは、人々を脅かすような天災や伝染病の発生を、怨みを持って死んだり非業の死を遂げた人間の「怨霊」のしわざと見なして畏怖し、これを鎮めて「御霊」とすることにより祟りを免れ、平穏と繁栄を実現しようとする日本の信仰のことである。
English: It is common for people around the world to believe that once a man dies, his soul leaves his body.
Japanese: 人が死ぬと、魂が霊として肉体を離れるという考え方は、全世界共通である。
English: Even in Japan, we've had a similar belief since primitive times, as shown in the crouched burial position of the Jomon period.
Japanese: 日本においても、例えば縄文期に見られる屈葬に対する考え方の一つのように、原始からその考え方は存在していたとされる。
English: So, it is safe to conclude that the people then believed that departed spirits or souls could bring various misfortunes to the living.
Japanese: こうしたことから、「みたま」なり「魂」といった霊が、人々に様々な災いを起こすと考えられたことも、その頃から考えられていたと言ってよいだろう。
English: In ancient times there was a rise in the belief that departed souls of those deposed politically or defeated in war would bring calamity upon their opponents or enemies, giving birth to goryo shinko during the Heian period.
Japanese: 古代になると、政治的に失脚した者や、戦乱での敗北者などの霊が、その相手や敵に災いをもたらすという考え方から、平安期に御霊信仰というものが現れるようになる。
English: Before looking into goryo shinko itself, we should know more about what people from ancient times, the middle ages, and the present thought about the spirit.
Japanese: その前に、御霊信仰自体を見るのに、考えておかなければならないのは、現在と古代・中世期の霊に対する考え方である。
English: Generally speaking, they commonly believed in spirit as Emperor Kammu, Fujiwara no Michinaga, and Takauji ASHIKAGA feared apparition.
Japanese: 桓武天皇、藤原道長、足利尊氏などが亡霊を恐れたように、この時代全般的に、霊の存在を信じることは、より一般的だったと言っていいだろう。
English: In the Nara period, divination, which dealt with the spirits of people who were alive, became popular not only among the imperial family and court nobles but also among common people.
Japanese: 奈良時代には、生霊として呪術が皇室や貴族の間で盛んに行われていたし、それらは民衆レベルでも発展していたという。
English: So, a belief in onryo (restless souls) or goryo (honorable spirits), which we are going to discuss, should not be regarded as unique.
Japanese: 後述する怨霊や御霊に対する考え方もそれほど特殊なものではなかったと見るべきではないだろうか。
English: Experiencing rampant political battles and wars throughout the ancient period, people must have developed a firm belief in onryo.
Japanese: 政争や戦乱の頻発した古代期を通して、怨霊の存在はよりいっそう強力なものに考えられたのではないだろうか。
English: Onryo are the departed spirits of people who died with a grudge or died unnaturally like those deposed or defeated in wars.
Japanese: 怨霊とは、政争での失脚者や戦乱での敗北者の霊、つまり恨みを残して非業の死をとげた者の霊である。
English: Onryo will bring misfortune not only to political opponents and enemies, but also to society in general (often in the form of an epidemic).
Japanese: 怨霊は、その相手や敵などに災いをもたらす他、社会全体に対する災い(主に疫病の流行)をもたらす。
English: A chronological list of people who were believed to have become onryo includes Fujiwara no Hirotsugu, Princess Inoe, Prince Osabe, and Prince Sawara.
Japanese: 古い例から見ていくと、藤原広嗣、井上内親王、他戸親王、早良親王などは亡霊になったとされる。
English: The Heian period saw the rise of a belief that reposing these souls by restoring them to their former ranks or giving them posthumous names or court ranks, and deifying them as gods would encourage them to bring peace and stability to people in return as "goryo", chingo no kami (guardian gods).
Japanese: こうした亡霊を復位させたり、諡号・官位を贈り、その霊を鎮め、神として祀れば、かえって「御霊」として霊は鎮護の神として平穏を与えるという考え方が平安期を通しておこった。
English: To repose departed souls, rituals called "Goryoe" were held in the imperial court.
Japanese: また、その鎮魂のための儀式として御霊会(ごりょうえ)が宮中行事として行われた。
English: According to Nihon Sandai Jitsuroku (the sixth of the six classical Japanese history texts), the first identifiable Goryoe ritual was held at Shinsen-en Temple on May 20, 863.
Japanese: 記録上、最初に確認できる御霊会は、863年（貞観(日本)5年）5月20日に行われた神泉苑で行われたもの(日本三代実録)である。
English: Typical gods deified in goryo shinko are enshrined in Kami shimo goryojinja Shrine in Kyoto.
Japanese: 御霊信仰の代表的な例としては、京都の上下御霊神社に祀られる神々である。
English: They are Hassho-goryo (eight departed spirits) enshrined in Kami goryojinja Shrine: Emperor Sudu (Price Sawara and imperial price of Emperor Konin), Empress Inoe (Imperial Princess Inoue and the empress of Emperor Konin), Prince Tato (the imperial prince of Emperor Konin), Fujiwara no Maetsukimi (Hirotsugu Fujiwara), Tachibana no Maetsukimi (Tachibana no Hayanari), Fumi no Maetsukimi (Funya no Miyatamaro), Honoikazuchi no kami (Sugawara no Michizane), and Kibi Daijin (Kibi no Makibi).
Japanese: すなわち、「八所御霊」とされる上御霊神社の、崇道天皇（早良親王。光仁天皇の皇子）、井上皇后(井上内親王、光仁天皇の皇后）、他戸親王（光仁天皇の皇子）、藤原大夫神（藤原広嗣）、橘大夫（橘逸勢）、文大夫（文屋宮田麻呂）、火雷神（菅原道真）、吉備大臣（吉備真備）である。
English: Beside the above, the following are also included: Imperial Prince Iyo, Fujiwara no Yoshiko (Mrs. FUJIWARA and the mother of Imperial Prince Iyo), the retired Emperor Sutoku, Fujiwara no Yorinaga (Uji no Akusafu), Emperor Antoku, the retired Emperor Gotoba, the retired Emperor Juntoku, and the retired Emperor Tsuchimikado.
Japanese: 他に伊予親王、藤原吉子（藤原夫人、伊予親王の母）、崇徳上皇、藤原頼長（宇治の悪左府）、安徳天皇、後鳥羽上皇・順徳上皇、土御門上皇などである。
English: Although goryo shinko prevailed since the Heian period, there is no consensus on how far back we could go to identify when it in fact started.
Japanese: 御霊信仰が明確化するのは平安時代以降であるが、その上限がどこまでさかのぼれるかどうかは、ひとによって理解が一定していない。
English: Proof of an onryo found in a credible historic record is the example of Fujiwara no Hirotsugu written in Gembo's Sotsuden of Shoku Nihongi (the second of the six classical Japanese history texts), but scholars are divided over whether there had been onryo earlier than that.
Japanese: 史料的に確実な例としてあげられるのは、『続日本紀』の玄ボウの卒伝にみえる藤原広継の怨霊であるが、それ以前については意見がわかれている。
English: Takeshi UMEHARA's theory that Prince Shotoku was an onryo, as discussed in his book, "Kakusareta Jujika" ("Hidden Crucifix"), is not backed by much credible evidence.
Japanese: 聖徳太子が怨霊であったとする梅原猛（『隠された十字架』）の説は証拠にとぼしい。
English: However, Naohiko YAEGASHI's theory, that seeks evidence by backing Umehara's theory on the demise of the Soga clan's head family (Soga no Emishi and Soga no Iruka), and Kazuomi TADA's view, that points to evidence in the death of Prince Otsu, are logically valid although both refer to writings of later times as proof, including "Fusoryakki" and "Yakushiji-Eng".
Japanese: 蘇我宗家（蘇我蝦夷・蘇我入鹿）の滅亡にその兆候がみとめられるとする八重樫直比古のような理解や、大津皇子にその発端をみる多田一臣らの説は、『扶桑略記』『薬師寺縁起』のように後世にくだる史料に拠らざるを得ない欠点はあるものの、一定の論拠を有している。
English: Yasuhiro TERASAKI, the author of "Prince Nagaya" (in "Jinbutsu Sosho" ("Book Series of People")), associates the smallpox epidemic, from 735 that eventually killed the four sons of the Fujiwara clan, with the onryo of Prince Nagaya.
Japanese: また長屋王については寺崎保広（『人物叢書　長屋王』）が、天平7年（735）以降に大流行し、藤原四子らを死に追いやった天然痘と王の怨霊とが関連づけている。
English: His theory about Prince Nagaya might be true because he and Fujiwara no Hirotsugu lived almost during the same period.
Japanese: この長屋王に関しては藤原広嗣と時代も近い点からみて、ほぼ疑いないと思われる。
English: However, as Masatsugu HONGO points out, because the stories about the onryo of Prince Nagaya and Hirotsugu in the Shoku Nihongi were compiled as late as the Heian period, when goryo shinko prevailed, it may have been altered in order to intrigue the people at the time; some say that onryo can not be found earlier than that of Prince Sawara.
Japanese: ただし、本郷真紹のように、長屋王や広嗣の怨霊の記事は、『続日本紀』が平安時代の編纂までくだることから、この時代の潤色であるとみて、早良親王以前の怨霊の存在は認めがたいという見方もある。
English: Additionally, Motohiko IZAWA, a novelist who wrote "Gyakusetu no nihonnshi" ("Japanese History in Paradox"), says in his book that ancient Japanese, under the influence of Chinese Civilization, believed that spirits totally neglected by their decendents would become onryo, which he defines as "the stage before goryo shinko", and that due to the incident of Prince Nagaya and the four Fujiwara sons, the stage developed into a typical Japanese onryo shinko whereby the departed soul of a man who died because of a false charge would become an onryo.
Japanese: なお、小説家の井沢元彦は逆説の日本史において、古代の日本は中国文明の影響によって、子孫の祭祀の絶えた者が怨霊となるとして、これを「プレ怨霊信仰」と呼び、それが長屋王と藤原四子の事件により「冤罪で死んだ者が怨霊となる」という「日本的怨霊信仰」へと変化したと提唱している。
English: Izawa's theory is not convincing because of the following: (1) it simply and fully accepts Umezawa's view (2) it fails to examine the onryo of the Asuka period, including those of Prince Arima and Otsu (both of whom are considered to have died because of false accusations), and, therefore, (3) it concludes that the case of Prince Nagaya is epoch-making.
Japanese: ただし、井沢氏の説は梅原氏の説をほぼ全面的に承認しての論であること、また、有間皇子・大津皇子など（いずれも冤罪で亡くなったと思われる）の飛鳥時代の例がとりあげられていない点など、長屋王を画期とする点でも問題が残る。
English: There's not much written about Onryo during the ancient period, but the book; Gukansho ("Jottings of a Fool," completed by the Tendai monk Jien in the Kamakura period) says that this onryo /// and that onryo appear to take revenge.
Japanese: この古代の怨霊について論述したものはあまり多くはないが、『愚管抄』に「アラタニコノ怨霊モ何（いかに）モタダ道理ヲウル方ノコタウル事ニテ侍ナリ」とあり、また怨霊が現れるのは「意趣ヲムスビテ仇ニトリ」という形式を踏むとしている。
English: At least, Jien says that onryo will not appear without a reason; they will take their revenge.
Japanese: すくなくとも慈円は怨霊というものは、現れるだけの理由があって現れるものであり、それは「意趣」を返すためであると論じている。
English: We are not certain whether Jien's view was shared among people in ancient times and during the middle ages, but according to what he wrote, people then definitely thought that when someone died an unnatural death or died with a grudge, they became onryo.
Japanese: 慈円の認識が古代から中世の一般的な認識であったのかはわからないが、この叙述によれば、やはり怨霊というものは非業の死、恨みによって生まれるものと考えられていたということになる。
English: Although the practice of reposing onryo came under the strong influence of Buddhism during the Northern and Southern Dynasty period, goryo shiko did not decline, even in the pre-modern era, where Seibei YAMBE was enshrined in the Warei jinja Shrine and Sogo SAKURA in the Sogo-Reido Shrine.
Japanese: 南北朝期を通して、こうした怨霊鎮魂は仏教的要素が強くなるが、それでも近世期の山家清兵衛（和霊神社）や佐倉宗吾（宗吾霊堂）などの祭神に見られるように、御霊信仰は衰退してはいなかった。
English: This trend is not any more obvious than in the Taihei-ki (Japanese historical epic written in the late 14th century); although under the influence of Buddhism, it attributes the turmoil of the Northern and Southern Dynasties period to Onryo, which it believes, has the power to overturn society.
Japanese: それをもっとも端的に示すのが『太平記』であって、仏教的な影響を受けつつも、南北朝の動乱を怨霊の仕業とする立場を見せ、社会を変動させる原動力であるとみなしている。