"Suijin" belief fixation and transition during the 17-19th into "Matumae"

1872年，随着佛教和神道教的分裂，北海道土地开发厅下令对神社进行调查，同年将札幌神社的副首席司祭重方委派到北海道西南部的白石、伊武里、大岛等地。此次考察团是根据1868年内阁颁布的《佛教和神道教的裁判规则》和1871年内阁颁布的《神社调查规则》进行的，目的是对佛教和神道教的混合造像进行整理，并对神社和供奉进行重组。这次处决是为了统一和重组北海道的神社，作为分裂佛教和神道教的政府政策。从某种意义上说，这次调查意味着从江户时代到明治初期的神社宗教活动的转变。此次调查是同一调查人员对北海道西部和西南部广大地区的Goshisha、Keidaisha、Massha等主要神社和小型神社的神社起源和祭品形状进行详细的现场调查和听证会的结果，包括shiribes县（223个样本）、大岛县（239个样本）和Iburi县（54个样本），共提供了516个宗教服务样本。这些关于北海道明治初期神社的调查文献，笔者并没有将其视为单纯的文献描述，而仅仅是为了达到政治目的，而是将其视为民间调查的报告，它显示了该地区的神社是如何被崇拜的，并通过提取与Shiribeshi， Iburi和大岛县的神社崇拜有关的例子，对每种宗教仪式进行了比较。前人对神社崇拜的比较研究，把例子按地区和年代分开，只对日本神社中统计上占大部分的稻成、光岛、惠比寿、Konpira、龙津的神社和神祗进行了分析，只是指出这些神社数量较多，在鲱鱼渔业盛行的地区具有特色。然而，通过目前对北海道西部和西南部三个地区信仰风格的比较调查，可以清楚地看出，神社的崇拜对象不仅是一个，而且可以理解为它们是复杂的神化，并在每个地区多层次地积累和固定。通过排除大量的信仰，也可以清楚地看到，在北海道上述三个地区，祭品最少的神社被神化在特殊的建筑中。少

Accompanying the division of Buddhism and Shintoism in 1872 Land Development Agency of Hokkaido ordered counties to survey shrines and in the same year delegated Shigekata KIKUCHI who was the deputy chief priest of Sapporo Shrine to the counties of Shirbeshi, Iburi and then Oshima in southwestern Hokkaido. This delegation was based on the decree by the Cabinet of "Shinbutsu-Hanzen-Rei (Rule of judgment of Buddhism and Shintoism)" in 1868 and "DaishoJinja-Ujiko Torishirabe Kisoku (Rule of investigation of shrines)" in 1871 and this investigation aimed at conducting arrangements of mixtured statues of Buddhism and Shintoism and reorganization of shrines and enshrinement. This execution was performed in order to unite and reorganize shrines in Hokkaido as governmental policy of dividing Buddhism and Shintoism. This investigation meant in one sence a start of transformation of previous shrine religious services from the Edo period through early Meiji Period. However in other respect as a r … More esult of detailed spot-surveys and hearings by the same investigater about the shrine origin and shapes of worship objects among major shrines including small shrines such as Goshisha, Keidaisha and Massha in wide areas of western and southwestern Hokkaido, this investigation offered total number of 516 examples of religious services including counties of Shiribeshi (223 samples), Oshima (239 samples) and Iburi (54 samples). The author did not regard these investigated documents about shrines of the early Meiji Period in Hokkaido as simple literatures described in order to perform only political aims, but considered them as reports of volk investigations which showed how the regional shrines were worshiped and made a comparison of each style of religious services by extracting examples which are related to shrine worships in the counties of Shiribeshi, Iburi and Oshima. Previous comparative studies on shrine worships by other authors cut the examples separately as different areas and ages and dealt with the shrines and gods of Inari, Itsukushima, Ebisu, Konpira and Ryujin, which statistically occupy a major part of shrines in Japan and merely pointed out that these shrines are found in large number and they are characteristic in the regions where fisheries of herrings are prevailing. However by the present comparative investigation of styles of beliefs of three areas in western and southwestern Hokkaido it became clear thatworship objects of the shrines are not only one, but it was understood that they were deified complicatedly and were accumulated and fixed in each district muli-layeredly. By excluding large number of beliefs it also became clear that the shrines with least worship objects were deified in peculiar construction in the abovmentioned three areas of Hokkaido. Less