Changes of appearances of 4th Suijin Belief caused by the Wajin and the Ainu people since the Recent Period.

本文对自然界中祭祀的节日神进行了系统的分类（海、河、泉、池、湖、威尔斯），以阐明水族信仰方式的变迁（沃茨），包括从近畿传来的净化仪式，17世纪左右，北陆地区到松前地区，并比较了各个宗教服务的形态。此外，笔者还对阿伊努人的口头文化传承中出现的Pttolun-Kamui和Wakkaushi-Kamui的河神和水神进行了研究，探讨了和神与阿伊努人文化接触对宗教仪式相互影响的可能性，从而将各个节日神的宗教仪式的起源按时间序列进行划分，在世纪以前，人们崇拜的是河川整治和防洪的祭神，而在17世纪世纪以后，人们崇拜的祭神主要是净化祭神，之后传到松前地区的净化祭神也发生了很大的变化，变成了育婴神。概括为育婴之神，这一神与阿伊努人所崇拜的水神可以说是共通的，但从人们的习俗内容上比较，瓦金人与阿伊努人的节日神并没有相互联系。阿里后松前地区的节日神展示了一种基于净化仪式的分娩和婴儿养育的高福利节日形式。松前地区的朔人祭神既有净化又有养育婴儿的习俗似乎受到了东北地区的唐松信仰或近畿地区的淡岛信仰的影响

In this paper the author classified systematically the worshipped festival gods in the nature (sea, rivers, fountains, ponds, lakes and wells) in southem Hokkaido especially since the Eariy Recent Period in order to clarify the changes of belief styles of the Suijin (God of waters), including purification ceremonies that were conveyed from the Kinki-Hokuriku districts to the Matsumae district by the Kitamaebune ships in about 17th century and compared the morphologies of each reiigious services. In addition the author dealt with the Gods of rivers and water of Pttolun-Kamui and Wakkaushi-Kamui which appear in the transmitted verbal culture of the Ainu people and investigated the possibility of mutual influences of religious services by the cultural contact between the Wajin and the Ainu people.Consequently, viewing the Suijin of southem Hokkaido by dividing the origin of reiigious services of each festival gods in the time-series and, it became clear that the festival gods of river improvement and prevention of flood damages were worshipped before 17th century, and, on the while, most festival gods including purification ceremonies were worshipped after 17th century.Then the festival gods including purification ceremonies which were conveyed to Matsumae district changed greatly into the god of infant rearing. Summarizing it as the god of infant rearing, this god can be said to be common to the one that is worshipped by the Ainu people as water gods.However, comparing the content of peopie's customs, there is no mutual relation in the festival gods of the Wajin and the Ainu people. The festival gods in the Matsumae district aftdr ali show a festivai form of high benefits of delivery and infant rearing, based on the purification oeremonies. Suoh people's custom of festival gods in having both purification and infant rearing in the Matsumae district seem to be influenced by the Karamatsu Belief in the Tohoku district or the Awashima Belief in the Kinki distriot