著者

窪 徳忠

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:24240508)

巻号頁・発行日

vol.21, no.3, pp.141-147, 1957-08-25 (Released:2018-03-27)

著者

窪 徳忠

出版者

日本宗教学会

雑誌

宗教研究 (ISSN:03873293)

巻号頁・発行日

vol.78, no.4, pp.1249-1272, xiv, 2005-03-30

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本居宣長などは、日本には道教は伝来しなかったというが、宮内庁書陵部現蔵の『正統道蔵』は一七世紀後半に佐伯毛利藩が入れたものだから、日本は道教と無関係ではない。一九五〇年に成立した日本道教学会の会員の活躍で、道教研究は大いに発展した。私は柳田国男の説によって沖縄県地方に庚申信仰の初期の形式を探しにいったが、中国的信仰のみ眼につき、庚申信仰はなかったので、目的を変更し、爾来沖縄の中国的信仰を調べ続けている。沖縄に道教の符に対する信仰の初伝は一五世紀中葉だが、福建人の来住と冊封体制下に入った結果、中国の影響を大きく受け、道教の高位の雷神、村や集落の守り神の土地公、后土神ともよぶ守墓神などの信仰を受け容れている。ただその場合、受容直後には中国の場合と全く同形だったであろうが、年を経た現在ではかなりの変容がみられる。異文化受容の際の当然の傾向であろう。

著者

窪 徳忠

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:24240508)

巻号頁・発行日

vol.24, no.1-2, pp.412-437, 1960-03-25 (Released:2018-03-27)

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Since the Edo period there has been a prevailing opinion, that the origin of the Japanese Koshin Belief had been derived from Taoism in China, but in recent years Japanese folklorists, with Mr. Kunio YANAGITA as the leader, have come to assert that it was native to Japan. Up to now neither has yet claimed a definite conclusion on this question. The writer thinks that both hypotheses have weaknesses in their methodologies : the former referred only to the literature without reaching into the folk beliefs and customs of the Edo period ; the latter depends only on the results of field work with the presumed ignorance of historical documents. In addition, neither the former nor the latter compare Japanese Koshin Belief in detail with Taoism at all. The writer intends to synthesize the historical records from the Heian period, when Koshin Belief began to appear in Japan, to Meiji Era, with recent field work results, and to compare it with Chinese Taoism and the functions of the Chinese Koshin Belief. He assumed that this method would be the best to determine whether the Koshin Belief has its origin in Japan or not. As the result, Japanese Koshin Belief has come to be judged as the complex of Chinese Taoism, Buddhism including the esoteric form, Shintoism, Shugendo, magical medicine and various Japanese folk beliefs and customs. This study has been published by him under the title of Koshin Belief in Japan. His view-point has been furthermore substantiated by his field research throughout Japan excluding Hokkaido and by his bibliographic survey on this subject. The Japanese folklorist school still insists strongly on the Japanese origin. But he cannot rely on their methodology and is suspicious of how they deal with the data the amount of which in their possession seems not sufficient enough to be handled quantitatively, as well as qualitatively. He can hardly, at present, say whether it was native to Japan, and thinks that he does not need to correct his opinion which Mr. YANAGITA should take into account.

著者

窪 徳忠

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.41, no.3, pp.185-211, 1976

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A number of festivals, manners and customs, and religious practices of Chinese origin are still prevailing in Okinawa. The author has been engaged since 1966 in research into some of those customs and practices which are apparently more or less related to Taoism. An attempt has been made to determine to what degree they are associated with those customs, etc., of China. A large part of the research done before 1974 has already been published, so the remainder, including the result of the research of 1975 is presented here. However, the research concerning religious practices of Chinese origin is not included here because space forbids. The areas covered are a part of each of the following islands of Okinawa : Iheya-shima, Izena-shima, Okinawa-honto, Miyako-jima, Ikema-jima, Irabu-jima, Kohama-jima. Kuro-shima. Taketomi-jima, Yonaguni-jima. Just behind the front gate of every house in Okinawa, there is something like a wall made of stones or block of some kind. This is called "himpun" in many parts of Okinawa-honto. This construction is still commonly found in those areas as in the areas previously researched by the author and even newly built houses usually have one. Though different names are given to this construction in different areas, Okinawa-honto, Miyako, and Yaeyama areas have a similar structure. Though it is commonly said to be built there so that the inside of the house is protected from the eyes of outsiders, some people and Yutas consider it to be a protection against devils. Since, in Fu-chien, China, too, a similar construction is built of wood and regarded as having a talismanic value, the assumption is that it is from China. As it is believed in Miyako and Yaeyama areas that it came from Okinawa-honto, it is suspected that this structure originated in Fu-chien and was introduced to Okinawa-honto first, then diffused to Miyako and Yaeyama. Another thing to be found in Okinawa is Shih-kan-tang, as it is locally called. This is a stone pillar of talismanic value built at the corner of an intersection or where a narrow passage meets a main street. Usually, the Chinese 石敢当 (pronounced Shin-kan-tang) are carved on its face and some have animal faces designed above the characters. In Amoi, I have heard, it is transformed into a stone lion figure. In Okinawa in all three areas, it is built exactly at the same location and with the same intention as in China. However, Miyako and Yaeyama areas (some parts of Miyako excluded) have fewer of them than Okinawa-honto. It is suspected that in these two areas it was combined and fused with the local belief in a god of stone. The first people to take up this custom in Okinawa seem to have been Sanjin-so's (who professionally told fortunes by the sun) , for they are in possession of Chinese books on the construction of Shih-kan-tang. Also, the people in Miyako and Yaeyama areas believe this custom was brought from Okinawa-honto. What is different from China is that Shih-kan-tang is quite rarely, if ever, worshipped here in Okinawa. The third custom found in Okinawa is the writing of the Chinese characters 天官賜福紫微鑾駕 (pronounced Tun-kuan-tzu-fu-tzu-wei-luen-chia) or 紫微鑾駕: (pronounced tzu-wei-luen-chia) on the ridge beam for the ceremony of setting up the framework of a house. These characters serve as a spell to guard against evils and to envite good fortune-ideas closely related to Taoism. In Formosa this custom was widely observed as late as the period of the Japanese Occupation. In Okinawa-honto this started early in the eighteenth century but was followed only by a small portion of the natives living in tile-roofed houses. It seems that Yuta and Sanjinso had something to do with this custom. It is understood that it came to Miyako and Yaeyama areas years later.

著者

窪 徳忠

出版者

Research Society of Buddhism and Cultural Heritage

雑誌

佛教文化学会紀要 (ISSN:09196943)

巻号頁・発行日

vol.2001, no.10, pp.1-21, 2001-10-10 (Released:2009-08-21)

参考文献数

18

著者

窪 徳忠

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:24240508)

巻号頁・発行日

vol.35, no.3, pp.233-234, 1970-12-31 (Released:2018-03-27)

著者

窪 徳忠

出版者

日本文化人類学会

雑誌

民族學研究 (ISSN:00215023)

巻号頁・発行日

vol.35, no.3, pp.233-234, 1970-12-31

著者

窪 徳忠

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

no.17, 1959-03

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Kōshin beliefs still maintained by many people in Tokyo and other parts of the country are believed by Japanese folklorists to be peculiar to Japanese culture.I cannot help casting doubt on this idea, however, since Kōshin beliefs have much in common with San-shih beliefs of Taoism in China.I recently published a small book entitled'Kōshin Beliefs', in which I tried to make a comparative study.In this book, however, I was unable to drive my argument home, because had to be omitted for fear of over-complexity.In this paper I have prepared a chronological table from the original texts giving data concerning the regular functions of Kōshin beliefs as collected from Japanese history books, diaries, poetry, and other sources from the Nara period to the end of Tokugawa era.The paper gives an outline of change in the functions of Kōshin beliefs in Japan, the terminology used, and the manner in which people worship.I have also included three examples of Kōshin monuments, which I think may be of high value in this.Since the documentary sources which I have used are, of course, limited and they leave many points, which I would like to modify later.

著者

窪 徳忠

出版者

密教研究会

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.1964, no.69-70, pp.110-125, 1964-11-30 (Released:2010-03-12)

著者

窪 徳忠

出版者

駒澤大学

雑誌

駒澤大学佛教学部論集 (ISSN:0389990X)

巻号頁・発行日

vol.17, pp.236-255, 1986-10

著者

窪 徳忠

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.9, pp.127-216, 1956-03

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In various sections of Japan, a number of popular beliefs and practices are centered around the day of metal and the monkey (koshin) in the old Chinese cyclical caldndar.Until recently it was generally thought that this cult was imported from China during the Edo period, but of late Japanese students of ethnography have propounded the theory that it is an indigenous Japanese phenomenon.In Chinese Taoism one finds the idea that in each person's body there live three noxious insects which try to shortened the person's life.On the day of metal and the monkey the insects are supposed to ascend to heaven and recount all the person's evil deeds to the god of life.The Chinese believe that if one stays up all night on the night of the day in question, the insects will not be able to go up to heaven, and one's life will accordingly be lengthened.Furthermore, there are various medicines and superstitious methods designed to exterminate the insects.The present author believes that the theory of the three insects as well as the methods of eliminating them were brought to Japan at an early date and became the basis of the Japanese koshin cult.An examination of Japanese koshin practices as seen in Oyabu, Mihama-machi, Mikata-gun, Fukui Prefecture, reveals a certain number of customs related both to Shinto and Buddhism.People stay up late at night somewhat as in China, but all in all there is little suggestion of the three insects, and one might be prone in this instance to suspect a Japanese origin.On the one hand, practices in other areas as well as statements in early Japanese documents make it virtually impossible to dissociate the Japanese koshin cult from that of the three insects.To illustrate this point, the author has in the present article enumerated around eighty Chinese methods of exterminating the insects and has compared them with means of extermination seen in Japanese texts.It is clear that the Japanese methods are almost entirely based on those of China.The Japanese cult as it appears today is completely different from the Chinese.The reason is that this foreign relgious element has been totally assimilated into Japanese culture.The author regards this development as excellent example of acculturation.

著者

窪 徳忠

出版者

東京大学文学部宗教学研究室

雑誌

東京大学宗教学年報 (ISSN:2896400)

巻号頁・発行日

vol.10, pp.163-179, 1993-03-30

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Already in the latter half of the 10th century a temple of the Shingon sect (Fukusho-ji) was established in Kazurahata, and after the Tensho Disturbance in the latter part of the 16th century this became a Shugendo temple. Within the temple precincts there was a hall dedicated to Koshin, and notwithstanding the abolition of the temple in 1895 the Koshin Hall remains to this day as an object of the fervent belief of the people. In his "Research Report on the Koshin Belief in Kazurahata" (1988), Osamu Nishimura states that the Koshin Hall was built in 1719. However, considering the fact that Koshin belief can be seen widely among the court nobles, and also the connection between Shugendo and Koshin belief, the author believes that the Koshin Hall was built at the same time that Fukusho-ji was converted to a Shugendo temple. Koshin belief and the festival of Kazurahata display various special characteristics and overflow with valuable legends. In particular, the fact that they exhibit ah unusual organizational structure, the fact that the daily life of the people and their beliefs are closely connected, the custom of seven-colored cakes and koshin konyaku, taboos concerning childbirth and menstruation, the legend of the Koshin cold, and the survival of the all-night vigil connected with the festival can all be pointed out as extremely unusual special characteristics.