3 0 0 0 新ユタガミ儀式、ほか
2 0 0 0 IR 琉球王権の性格と『おもろさうし』
- 著者
- 吉成 直樹 福 寛美
- 出版者
- 法政大学
- 雑誌
- 沖縄文化研究 (ISSN:13494015)
- 巻号頁・発行日
- no.30, pp.55-111, 2004-03-31
1 0 0 0 OA 倭寇おもろ : ヤマト、沖縄の文化的距離
- 著者
- 福 寛美 吉成 直樹
- 出版者
- 法政大学国際日本学研究所
- 雑誌
- 国際日本学 = INTERNATIONAL JAPANESE STUDIES (ISSN:18838596)
- 巻号頁・発行日
- vol.4, pp.1-39, 2007-03-31
The earliest written source material of the Ryūkyū kingdom, the collection of songs Omoro sōshi of 1623, includes a song text that cannot be interpreted in any other way than as describing the king and his noble companions committing thievery while sailing around the seas. Other omoro songs describe powerful male local rulers raking up tribute from harbor villages ruled by others. These are clearly songs of plunder and looting.There are other songs in which a sword named Tsukushi Chiyara (‘The Powerful One of Tsukushi’) appears. Tsukushi was a name for Kyushu, where the sword was purchased, and the name is known as another designation for the treasure-sword Teganemaru, owned by the rulers of the second Shō dynasty. Another song can be interpreted as saying that the great ruler of the southern Okinawan area (shimo no yo no nushi) prospered because of the rights he gained by possessing the sword Tsukushi Chiyara.Among songs associated with ruling dynasty, there are songs about gems, ‘Gems with Power of Tsukushi,’ which describe the gems surrounding the islands they rule. It seems reasonable to identify these gems with the three comma-shaped beads of the hidari-mitsudomoe used as the crest of the ruling dynasty, the sacred crest of Hachiman Daibosatsu, and the crest on the banner flown by Wakō Hachimansen pirate ships. This interpretation is supported by another song which describes the mitsudome pattern as three magatama (comma-shaped beads) in a circle. In short, it was thought that swords and beads deriving from Tsukushi (Kyushu) validated the rule of the Ryūkyū kingdom.Another omoro song sings of drinking alcohol in winter and summer, that is, all year round. Men’s liking for alcohol is a common theme in these songs, which imply that powerful men are especially fond of it. It is only natural that alcohol should have been appreciated in the world of the Wakō.In the omoro songs, several words appear with the prefix oni (‘devil’). This implies the possession of an unusually strong spiritual power. The founder of the second Shō dynasty, Kanamaru, is referred to as Onisanko, while a priestess who exhibited spiritual power in battle is called Oni no Kimihae. The places where high-ranking priestesses undertook rituals with swords are called Oni-gusuku, while the strong male ruler of Kumejima was “stronger than an oni.” Another omoro song describes an oniwashi (‘devil eagle’), powerful enough to rule the world, as extending its wings over Sashiki, the base of the earlier first Shō dynasty in the south of the island of Okinawa. The symbolic capture of this ‘devil eagle’ is what made the foundation of the dynasty possible. We believe that this oni is a symbol for the power of the Wakō pirates.The songs of Omoro sōshi are contemporaneous with medieval songs of mainland Japan, but do not fit into any of the frameworks of Japanese literature. This paper illustrates that research on the omoro songs from a new perspective may give us hints about the cultural distance between Yamato (mainland Japan) and Okinawa after the founding of the Ryūkyū kingdom.
1 0 0 0 OA オモトオナリの物語
- 著者
- 福 寛美
- 出版者
- 中央大学人文科学研究所
- 雑誌
- 人文研紀要 (ISSN:02873877)
- 巻号頁・発行日
- vol.103, pp.279-300, 2022-09-30
『琉球国由来記』の石垣島の条には聖山、於茂登岳の神の由来譚が書かれる。於茂登岳の神はオモト大アルジといい、神女オモトオナリに憑霊し、神の由来を語る。オモトオナリの兄で、神を信じないハツガネは、神に山や海の巨大な生物を見せるよう要求し、大猪や大鮫を殺して喰ってしまう。神をじかに見たがるハツガネとオモトオナリは於茂登岳の頂上で神に会い、驕ったハツガネに神は糠をかける。ハツガネの身体には虱がつき、苦しんだハツガネはオモトオナリを殺害し、自分も死んで石と化す。オモトオナリの死骸は神によって於茂登岳に取り上げられた。オモトオナリは、於茂登岳の名、オモトと琉球の生き神信仰、オナリ(姉妹)神のオナリの名を持つ神的女性であり、死後、於茂登岳と一体化した。オモトオナリと神、そしてハツガネの物語を目撃し、神を崇敬する聖域を創出したのがハツガネの弟のタマサラである。タマサラは、始原世界に聖域をつくった。聖域から世界が拡大する、という発想は『おもろさうし』のおもろに存在する。この物語に若干の分析を加えた。
