A RELIGOUS ANTHROPOLOGICAL RESEARCH FOR THE SUCCESSION TO THE PRIESTESS "NORO" IN RYUKYU ISLANDS (ISHIGAKI AND KUME ISLS.)

名为“八山Houruza”的Noro与“Sanyo-Uji”有关，是由母亲传给女儿的，除非在17世纪以后的紧急情况下。已故的Houruza被从不同的角度进行了评判。这取决于他们欣赏哪种价值，她的成就还是她的不当继承。我认为，公众对她令人困惑的批评是因为她被完全剥夺了头衔附带的政治和经济特权。这和现在的Houruza是一样的，所以她的行为就像是一个萨满‘Yuta’，尽管她属于正确的‘ie’-line，Choei-Uji。考虑到库美岛已故的“中国杯”。得到了村里当局的大力支持，而现在的钦北得到的支持较少，可以说，呼鲁扎的情况可能说明了公众对她的混乱批评的原因。我找到了金贝；诺罗的酋长，只是牧师，她没有必要获得被附身的能力，然后继承是在一个特定的IE线的条件下进行的，尽管其中有一些上帝意志的元素。在库梅，有十个诺罗，目前有三个，古诗川，吉马，古诗库。在Noro有过各种各样的继承，例如，通过父系继承在Gushiku Noro。中线继承的思想被认为是重要的，但这种按照上帝的意志继承的思想比在秦北更清楚地揭示出来。在有Ie-line继承原则的情况下，人们或多或少会有一种感觉，就是他们请求上帝的批准。在石垣，这种感觉要强烈得多，似乎导致了萨满现象。

The Noro titled 'Yaeyama-Houruza' has been handed down from mother to daughter in relation to 'Sanyo-Uji', except in an emergency situation after the 17th century. The late Houruza has been judged from various points of view. It depends on which value they appreciate, her achievements or her improper succession. I think the confusing public criticism about her has been brought about as a result of the situation where she was completely deprived of political and economical privileges appendant to the title. It is the same of the present Houruza, so she behaves as if she is a shaman 'Yuta', though she belongs to the proper 'Ie' -line, Choei-Uji. Considering that the late 'Chinbei' in Kume isl. got strong support from the village authority, and the present Chinbei has less support, as it is, the situation of Houruza may show the reason of the confusion public criticism about her.In Kume isl. I found Chinbei ; the chief of Noro, is just the priest, and it is not necessary for her to get ability to be possessed and then the succession is made on condition of a particular Ie-line, though in it there is something of the elements of the will of god. In Kume, there were ten Noros, at present three, Gushikawa, Gima, Gushiku. There have been various kinds of succession in Noro, for example, by patrilineal inheritance in Gushiku Noro. The idea of succession by Ie-line is regarded as important, but the idea of that accoding to the will of god is revealed more clearly than that in Chinbei. On condition of a principle of succession by Ie-line, there is a feeling, more or less, that they ask for god's approval for it. In Ishigaki, that feeling is much stronger, and seems to cause shamanistic phenomenan.