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

本文对北海道南部自然界(海、河、泉、塘、湖、井)中的祭祀神灵进行了系统的分类，旨在弄清水神信仰方式的变化，包括17世纪左右北海道船只从北陆地区向松江地区输送的净化仪式，并比较了各种祭祀活动的形态。此外，笔者还考察了阿伊努人所传播的口头文化中出现的普特伦-卡梅和和河市-卡梅的河水之神，并考察了瓦金人与爱奴人之间的文化接触对宗教信仰相互影响的可能性。通过对各祭祀活动的起源进行时间序列的划分来考察北海道南部的绥靖，从而明确了17世纪以前人们崇拜改善河流和防止洪灾的节日神灵，同时，17世纪以后，包括净化仪式在内的大部分节日神灵都被崇拜了，后来，包括净化仪式在内的节日神灵被传到松梅地区，发生了很大的变化，变成了哺育婴儿的神。综上所述，这是一种哺育婴儿的神，可以说是阿伊努人崇拜的水神的共同之处。但从人们的习俗内容来看，瓦金和阿伊努人的节日神并没有相互联系。阿里松江地区的节日神灵在净化婴儿的基础上，表现出一种分娩和养育婴儿的高效益的节日形式。东北地区的Karamatsu信仰和近木地区的Awashima信仰似乎影响了Suoh人在松江地区既净化又养育婴儿的节日神灵的习俗

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