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les ёv6nements se produisent les uns aprё s les autres Les 6v6nements
souvent sont reprё sent6s par l'image de roseaux qtli poussent Cette im‐
age implqlle au JapOn
Ce que trouve Fukuza、 ra, c'est que la relation entre les hommes au
JapOn est uniquement celle du gouvernant et du gouvern6. Par exemple,
parnli les frё res, 1'ainё est le gouvernant, le cadet le gouvern6 Entre
l'honlme etla femme,1'homme gouverne la femme. Cette s6rie forme une
ligne inllnie, L'empereur est aussi gouvern6 d'une facon directe par les
dieux au ciel
Si ces r6nexiOns de Fukuzav″a et de �laruyama sur la Culture iapOnaise
se vOtent d'une nuance pessirniste,c'est parce que chacun d'eux a vё cu pen―
dant et aprё s une p6riode de bouleversement(leS r6fOrmes du �leili-la
IIёme Guerre �londilale)et a cherch6 a expliquer les causes qui les ont
entrain6es aux histoires malheureuses et les cons6qllences qui souvent en
ont r6sult`
(15)『京都産業大学日本文化研究所紀要』第3号・平成10年 (1998)3月
HAYATO:An Austronesian speaking tribein southern Japan
Full1lo Kakubayashi
〔要旨〕 古代の史料に見える隼人 (隼人と熊襲とは基本的に同じ)は ,そ の
出自が大和民族と異なっていたと考えられる。九州中南部に住んでいたことか
ら見て,東南アジアから渡来した人々であろう。断片的に残存する言語資料は,
彼等の言語力ヽオニストロ不シア諸語と深い関係にあったことを示している。日本神話を分析してみると,類話が東南アジア・ポリネシアに分布している
ものと,東南アジアのみに見られるものに分れる。国生み神話,黄泉国訪問,
海幸山幸の物語 (魔法の釣 り針神話)な どは,東南アジアにもポリネシアにも
見られる。が,一方,因幡白兎やかちかち山などの民話は,東南アジアのトリ
ックスター諄に一致し, しかもそれらはポリネシアに見られない。前者は記紀神話の基本的なところに見られ,後者は記紀神話よりももっと広がりを見せ,
民話の中に埋没している。そこには伝承経路の違いがある。前者は東南アジアからポリネシアヘ移民が始った時,そ の一環として一部の
人々が九州南部へ到着して伝えたもの。後者はそれより後の稲作文化の到来の
頃に伝えられたものであろう。前者を伝えたのは隼人の祖先で,彼等は稲作を知らなかった。ポリネシア人も稲作を知らない。つまり彼等は稲作が東南アジアで行われる以前に船出した。
は,紀元前二千年lYEに はじまった。それは土器や黒燿石を用いた石器から成るラピタ文化の広が りによって証明される。従って隼人の九州到来も,紀元前二千年紀であったと考えられる。隼人の
祖先がラピタ文化を携えたポリネシア人であったとすると,何故彼等が九州でラピタ土器を作らなかったかという疑間が生じる。それは次のように説明できる。ポリネシア人は大平洋の無人島へ移住して行
ったから,新 しい移住地でラピタ文化を展開できたが,九州へ来たポリネシア人
(隼人)は,土着の縄文文化の影響を受けて,上器作りなどの分野に黙ヽヽ(ラピタ文化の伝統を根づかせるに至らなかったと考えられる。なお最近,マ ーク・ハ ドソン氏は,隼人は人種的に大和民族となんら異なら
ず,大和朝廷の地方支配の展開に抵抗する過程で独自の部族形成をなしたもの
とする新説を出している。しかしその説は資料的根拠を欠いている。
(キ ーワード波線部分)
(16)
Introduction
The Ar′ ″ο%_s力οカグand the J(″ グルグ,the earliest chronicles of Japan V′ hich
vrere completed in the early 8th century,occasionally refer tO the Hayato
and the Kum`ξ :,who inhabited the central and southern parts of Kyushu
and were ethnically di3erent fronl the mainstream Yamato people After
centuries of independence,they v′ ere complete157 subdued by the central
Yamato kingdom in th:late 8th cent`得.Since then,their cultural identity
has been gradually lost.
This paper attempts to collate material shov/ing the Hayato M′ ere
diferent in their culture from the mainstream Yamato tribe,and then tO
clarify the cultural and ethnic identity of the Hayato. Linguistic and
cultural evidence,including inythological evidence,is intrOduced and analys‐
ed This supports the theorv that they spoke a language of 2ヽ ustronesian
origin and kept the Southeast Asian culture as late as the 8th century
l Linguistic and some cultural evidence
Grammatically speaking,there is no doubt that the」 apanese language
belongs to the continenta1 2ヽ ltaic language group lt has,hoMrever,some
relationship、/ith Austronesian languages in its vocabulary and phonetic
system(MatsumOto 1928,Matsumoto 1942,Izui 1953,Murayama 1974,
Kawamoto 1977) The issue here is not the general comparison of the old
」apanese and the AustrOnesian,but the relationship betvァ een the Hayato
language and the 2ヽ ustronesian. Vヽhile、たe have substantial rnaterial on the
ancient Japanese language,inaterial on the Hayato language is extremely
(17) HAYATO:触 A■strOnesian speaking tribe in southern」 apan
limited. Only tM′ o words were introduced in the Osπ 夕κグ″ο―力z%グ 」F″グοカグas
Hayato words. Oneis Ku‐ shi―ra,which means“ to comb". The otheris Hi
shi‐ri,which means“ the beach"(Fπあたグp526).
It has been established that Hi‐ shi ri(Pi‐ shi‐ri)corresponds with the
�lalay´αs″,meaning beach,sands (The P sound in old Japanese cor‐
responds with the H sound in later Japanese)Ku‐ shi―ra might correspond
with the Malay,JaVanese sお ″,meaning the comb,ら ιるお″combed,π ′η夕お″
to comb
The r√′ヵοπ_s力οカプrecordsthe names ofthe Kumaso chiefs They are At‐
su‐ kaya, Saヽkaya, Ichifu‐ kaya, Ichi kaya,and Toroshi― kaya (Aston 1972,
vol.1,pp.195-196,201).Al1 0f them carry力 のα,which means`chier
Sakiyama maintains this、 /ord shares the same root as theヽ /1alay/1ndOne‐
sian word力 のα,meaning rich,wealthy,ha� ng wealth(Sakiyama's view is
quoted in Mllrayama 1974,p.244).
The Ⅱayato were also called Kumaso Kumaso is a compound v7ord of
%々夕πα and sο . These remain as place names today,but are believed to have
been tribal names. Sο rnight be related to 7ゝ %ο ,a native Taiv′ anese tribe of
Southeast Asian origin �lurayama reconstructS the v′ord as having
developed sο ―rsο _ぉα% In Austronesian languages,“ people"isお zQ rs・α%,
′″α%,sα %, =sα z, ′αz SO of Kumaso is likely to have come from the Mァ ord
meaning“ people"(Murayama 1975,p258-259)
A song in the ancient anthology Mattss力 π refers to Ko″ ,α‐力づめ,Or Koma
people Xo222α appears to be a variation of Kuma of the Kuma― so Accor―
(18)
Excavated、 vooden shield of the Hayato Replica of a Hayato shield
ding to the song,Koma people tied up their hair at the forehead(■ 4α ,7ノοS″Z
song number 2496). 、lthOugh the statement is not clear,it probably in―
dicates the Koma people's hairstyle v′ as difbrent fron■ that of the Yamato
people,M/ho tied their hair at the top of their heads,or on the side. The
song also indicates Koma people used dyed yuhu cloth to tie their hair
(19) HAYATO:An Austronesian speaking tribe in southern Japan
Roth 1968,p 31
(Yuhu is cloth made of mulberry ibre)
According to the Eπ gグ‐sカグカグ(completed in 927)which describes all the
necessary administrative inatters of the Government,a group of Hayato peo‐
ple、zere stationed in Nara,the capital city,to M′ ork as lmperial gtlards,and
(20)
Roth 1968,p 38,p 43
、ァere adnlinistered by the Hayato omce. Among other things,the so― called
HayatЭ � eld made the Hayato gtlards conspicuolls A Hayato sllield vァ as 5 shalal
(152 5 cm)in length,1.8 shaku(54.9cm)in width,0.l shaku(3cm)in
thickness,v′ith a`horse hair decoration'at the top,and a hook‐shaped
design painted、 たith red and、′hite ink GE%gグ‐s″グカグ1965,p 720) A shield
DESIGN BY A KAYAN CHIEF_
魃靱
DESIGN BY A KAYAN CHIEF ON THE UPPER REJANG
(21) HAYATO:All Austronesian speaking tribe in southern Japan
excavated inヽTara in 1964 measures 150 cm in length,54 cnn in width,and 3
cm in thickness.The top ls chevronshaped and the bottom isilt.Both
the top and bottom are decorated Mrith a nOtched design in black and red
The central part of the shield is decorated、 rith an S‐ shaped scroll design in
black and red lt was fOund to have been produced in the 8th century As
the shield clearly matches the description of the Hayato shield in the Eπ gグ‐
sカグカグ,there is no doubt that this is the Hayato shield. These kinds of not―
ches at the edges and the spiral design at the centre renlinds us of the ar―
tifacts of Southeast Asia. `A horse hair decoration'also remind us of tradi
tional Borneo shields、 vhich are Often decorated v′ ith fur on the outer surfa‐
ce(see Roth 1968,pp 14-15).
In」apanese mythology,Ho‐ no―ninigi,the grandson of the founder god‐
dess Amaterasu,descended from heaven to this,7orld. The location where
he descended was called Takachiho,v/hich was in the central area Of
Kyushu From Takachiho he moved to Nagayain the Ata area,v/hich、 ′as
in south K)ushu A」 ter that,the scene of mメ ho108γ Was set in this area
This fact indicates that the myth after Ho‐ no―ninigi's descent is based on
Hayato tradition
ln Ata,Ho― nd―ninigi spent one night M′ ith Kashi‐ tsu― hiine, or the
princess of Kashi,M′ ho、ras a daughter of a local chief As a result of the
alair,she became pregnant. Ho― no‐ninigi v/as suspicious,saying,“ Heaven―
ly Deity though l anl,ho、 7 could l cause anyone to become pregnantin the
space of one night?" On hearing that, Kashi tsu― hime entered a room
vrithout a door or M/indow and said:“ If that、 vhich is in my bosom is not the
olspring of the Heavenly Grandchild,it vrill assuredly be destroyed by ire,
(22)
but if it is really the oOも pring of the Heavenly Grandchild,■ re cannot harm
it"(Aston 1972,p 71-73) She set ire to the room but the children whO
were born from the name were all healthy One of the boys v/ho、 /as born
fronl the■ re became the founder Of the Yamato kingdom This is a state―
ment indicating that there was a custonl of using a ire at childbirth ln this
case,the■ re was used to con■ rm the divine birth of the children An‐
thropological materials also indicate the■ re should have been used to purify
the child to ensure its healthy future.
Anthropologists point out that ire v′ as used at childbirth to protect the
baby from evil spirits in rural areas of」 apan and Okina、 ′a(�linzokugaku
Kenkyuio 1951,p 63,Segawa 1948,pp 58-66).Such a custom was also
found among Taiv/anese aborigines The S%グ s/7笏 a dynastic history book
of the Sui period(581-618),states that among the Taiwanese,after the
baby is born,the mother inakes a■ re and exposes her body to it for ive
days and sweats She then returns to normal life This kind of practice
can be found Mridely in Southeast Asia AInong the】 ′〔alays of the �lalay
Peninsula, “WVhen the child Mras born the mother underv/ent a ceremonial
bathing,and v7ould then be brought out fron■ tiine to time and seated vrith
her back to the flre and kept extravagantly、 ァarn■ ―`roasted',as it M′ as
called"(Skeat&Blagden 1906 vo1 2,p.15).Also among the �lantra tribe,
there v′ as a practice of“roasting"the inother‐ “placing her near the■ re in
order to drive av′ ay the evil spirits M/ho were believed to drink human blood
、′henever they could flnd it"(pp. 17-18). 1ヽ″hen the mother of the Dayak
tribe of North Borneo gave birth to the baby,she sat up,with her back to a
■re,within half an hollr of del� erv(Roth 1968,p 99)
(23) HAYATO:An Austronesian speaking tribe in southern Japan
Fire was believed to havc magical power lヽrith it,people in Southeast
Asia tried to exorcise evil spirits fronl the body of a ne、 たborn baby The
identical custom in Taiwan and Japan was probably brought from SOutheast
Asia The story of Ho‐ no‐ninigi and Kashi‐ tsu‐ hilne,in which babies are
born from ire,is a part of the Hayato mythology lt indicates that the
Hayato shared the custonl of using ire at childbirth,and that is renected in
the myth That means it is likely that this custom was irst brought to
Japan by the ancestors of the Hayato from Southeast Asia
2 N/1ythological evidence
Historians,linguists,cultural anthropologists,and archaeologists agree
in principle that a source of Japanese culture is in Southeast,ヽ sia. There is
confusion,hoM7ever,in their understanding of how and when」 apan wasin‐
■uenced by Southeast Asian culture Generally, scholars believe Japan
received the culturalin■ uence from Southeast Asia、 /hen rice and its cultiva―
tion technology reached Japan.
There is no doubt that v′ hen rice and its cultivation technology were
brought to Japan,the country v7as in■ uenced by the culture of Southeast
Asia Hov′ ever,rice v/as irst introduced to north Kyushu fronl either the
coastal area of China or Korea The point is that the Hayato were living in
central and south Kン ¬ュshu,not north K■■lshu,and that there is no evidence
that the Hayato brought rice. It is clear that the Hayato came to Japan
らのあ″ι the introduction of rice,and that they came to south I(yushu irst,%ο ′
to north Kyushu Therefore,we have to consider the coming of the
Hayato as a completely separate matter fronn the colning of rice. For the
433 (24)
discussion of the issue,Inih010gy gives us interesting information
」apanese m)thology is closely related with those of Southeast Asia and
Polynesia(Matsumoto 1971,Obayashi 1973,Kakubayashi 1996,Kaku―
bayashi 1998).In Japanese mytholo`Ⅳ ,there are two types of m,hs whiCh
have close relationship with those of Southeastュ 生sia and Polynesia The
■rst type comprises thOse which can be foundら ο′λ in SOutheast Asia and
Polynesia,and the second type comprises those v/hich can be found in
Southeastノ sヽia but not in Polynesia The nrst ones include the story of the
magical ishhook,the birth of islands as a result of sexual union Of creator
god and goddess,and theiourney tO the underworld The second ones are
the trickster stories which include the v/hite rabbit of lnaba and some f01k―
tales The frst ones M/ere brought to Japan by the Hayato and the second
ones came to Japan accompanying the culture of rice cultivation (Kaku―
bayashi 1996) The HayatO did not bring rice and rice cultivation techno―
logy to Japan,and the Polynesians also did not knov′ rice Thatis because
they left Southeast Asia before rice production began in the area. The
Polynesians started nligrating to Polynesia in the second millennium B C
E.(Bellwood 1978,Green 1979,Bellwood 1989).HayatO's coming to
」apan alinOst certainly coincided with the Polynesian migration,ie the se―
cond nlillennium B C E.
Trickster stories developed in SOutheastプ sヽia after the area came under
the inttuence of lndian civilization,ie sometimeの 命′/peOple started
migrating to Polynesia. In fact,、 /e cannot ind any evidence of trickster
stories in Polynesia. As rice production v7as introduced in Japan in around
the 5th centuり B.C.E.,the trickster stories should have accompanied it to
(25) HAYATO:An AustrOnesian speaking tribe in southern」 apan
Japan (Kakubayashi 1996:39)
There、/ere at least t、 ァov′ aves of cultural in■ uence from Southeast Asia
to Japan,the nrst one in the second millennium B C E. and the second in
the irst nlillennium B.C E,possibly in the nfth century B.C.E
The myths inherited by the Hayato are found in the important parts of
mytho10gy described in the_Villο π―s力οカグand the Й〔″グカら アヽhereas trickster
tales are insigni■ cant Only the white rabbit of lnaba is inclllded in the Ko‐
′ルグ (The Arグカοπ s″οカグdoes not refer to this myth)They were ap‐
propriated as folk― tales The reason、/hy the Hayato myth is important in
」apanese mythology,v/hile trickster tales are not,can be explained in the
following v′ ay
The■ rst uni■ er of」apan,the legendatt Emperor Jinmu,Came from the
Hayato tribe The myth of the magical ishhook indicates that there、 sヽa
con■ict in the Hayato tribe,and that the group led by Hiko―hohodenli v′as
defeated lt appears likely the Hiko―hohodenli group of the Hayato tribe
vras forced out of their homeland in south Kyl■ shu and reluctantly moved to
north Kl■lshu and then to the lnland Sea(Setonaikai)area. It vzas the late
Yayoi period vzhich was the embryonic time in the formation of the unined
nation. The Hiko― hohodenli group took advantage of the social unrest and
played an important role in the process of establishing the Yamato
kingdom,so that Hiko― hohodemi eventualけ became the irst emperor of the
kingdom.
Although ancient chronicles state that Jinmu was the founder Emperor
431 (26)
Of the Yamato kingdonl,thiS theory has been challenged by Tsuda,、vhO
maintains that Hiko‐ hohodemiis the real founder(Tsuda 1963,pp 552-554)
This theory is accepted for the following reasons Theハ √′λο%‐s71οカグgives a
confusing name to Jinmu. 0伍 Cially it is Kamu‐ yamato‐ iWaare hiko,but the
Aワ/7οπ―s力οたグ also gives IM′aare―hiko― hohodemi as Jinmu's name. Iwaare―
hiko‐hohodemi is obviously a combination of tM/o names,Ivraare‐ hiko and
hohodemi lwaare‐hikO is an indigenous Yamato na継 と,whereas Hohodemi
is a leader of the Hayato tribe The very fact that t、 7o names Of difrerent
tribes、zere combined indicates that the foundation of the uni■ ed kingdom
vras a result of compromise bet、 /een the tv/O tribes WVhile there is no
description of lv′ aare― hiko,the chronicles give a detailed description of
Hohodemi,v/hich indicates that it、ァas Hohodemi v/hO became the nrst
ennperor
The date given by theハ√′力ο″‐sλο力4660B C E,as the time when Jinmu
ascended the throne,is unacceptable. In vie、「of the description of Japan in
Chinese dynastic histOries and archaeological evidence,it iS likely that the
Hayato tribe moved tO Central Japan and played an important rOle in
establishing a uni■ ed nation in the second Century C E,and that Hiko―
hohodelni,their leader,became the■ rst emperor. Because of this,the
m■hS they inherited were placed in the maiOr part of Japanese mytholo[Ⅳ
On the other hand,trickster tales、 rere not associated vrith a specinc tribe,
but spread v/ideけ aS rice cultivation spread and became a part Of folk― tales
3 Archaeological evidence
Attempts have been made to prove that there was a maiOr immigration
(27) HAYATO:All Austronesian speaking tribe in southern Japan 430
from SOutheast Asia to Japan in prehistoric tiines,and that」 apanese culture
、ras in■ uenced by that Archaeological lnaterials,however,provide no
evidence of such movements(Hudson 1998) That iS unsurprising,as
there V′ ere no circumstances conducive to such movements in prehistoric to
ancient tiines Ho、 zever,that does not rnean that there、 vas no lnigration of
people from Southeast Asia to Japan At Urasoko on �liyako island,in
Okinavra, Inore than 100 sites have been excavated where heated stones
were used for cooking. The site is dated 2,500 to l,800 B P (Asato 1993:
236). Such“StOne boiling"has been a widely used cooking technique in
/ヽ1elanesia and Polynesia, but has not been used in Japan There is no
doubt that a group of people lnigrated from the south in the Yayoi period
ln historic tiines,、 re have the、 /ritten evidence of tv7o Southeast 2ヽ sian inen
and two women who accidentally arrived in Japan in 654 C E (Kaku―
bayashi 1981: 517)
A current called the Kuroshio(BlaCk Current)■ ows frOm southeast
Asia to Siberia, past the east of」 apan_ It Carries,among Other things,
coconuts and tropical■sh to the Japanese coast,although Japan's、 ァinter is
too cOld fOr them to survive Therefore,it is logical to assume that the cur‐
rent also carried people from Southeastノ sヽia to」 apan ltヽ″as in the second
lllillennium B C.E,not earlier,that Southeast Asians started tO traverse
the ocean. The Lapita cultural remains prove that they moved to the east,
tO PO� nesia Butitis probable that it was notiust the east that they mov‐
ed to As is v′ e■‐knov/n,native Taiwanese are of Southeast Asian origin.
They did not reach TaiM′ an through mainland China,but came directly from
Southeast Asia. It is therefore reasonable to hypothesise that some people
came as far as Japan 1ヽ″ithin the Japanese islands,the southern part of
429 (28)
K「Ishu v/as the most likely destination for the seagoers fronl the south.
Archacological materials of south K,ushu,where the Hayato lived,do
not show a clear di」 erence from those of other parts of Japan One might
ask why,if the Hayato are of Southeast Asian Origin,they didn't bring the
Lapita cultureP The answer is simple:ヽ Vhen people migrated to Poけ nesia,
they did so to uninhabited islands WVithout being interfered with,or in―
■uenced by,the existing culture,they、 ァere able to deve10p their o、 vη Lapita
culture. Ho、 zever,、vhen Southeast Asians came to K「 ■shu,there v/ere peo―
ple already living there― people v/ith an advanced material culture in―
cluding JOmon pottery and stone tools For this reason, neM/1y arrived
Southeast Asians、 rere unable to keep their rnaterial culture in some areas,
particularly in pottery making. They were assilnilated to the existing
culture Thus,it is not strange that in Kyushu vre cannot ind any remains
of the Lapita culture
Hudson is critical of the theory that the Hayato are of Southeast Asian
Origin According to Hudson,ethnically the Hayato、/ere the same as the
Yamato people,but“ the Yamtto state`created'ethnic identities"(1995:197)
in the process of subjugating the people living in south Kyushu “Ne、た
tribal or ethnic formations resulted fronl peripheral resistance to the attemp‐
ted domination of the core"(Hudson 1995:192). According to Hudson,the
actual evidence for Southeast Asian links of the Hayato“ is not very convinc‐
ing''(Hudson 1995:192),but that does not lead to his conclusion that“ the
Yamato state`created'ethnic identities" Hudson has to prove vrith
evidence that,■ rstly,the Hayato and Yamato people are ethnically the
same originalし ,and,Secondly,the Yamato state`created'an ethnic group
(29) HAYATO:All Austronesian speaking tribe in southern Japan
ca■ed“ Hayato" So far,he has iuSt Stated what he thinks and has yet to
prove that. WVe v/ill consider this theory、 /hen the evidence is presented.
Vヽhen Southeast Asians arrived and tried to settle down in south
Kb■tshu,they inust have confronted the people living there. The very fact
that the Hayato kept their cultural identity in some areas, including
lang■lage,indicates that the Southeast 2ヽ sians played a dominant role in the
struggles in the region Biologicaly speaking,the Hayato、 /ere a lnixture
of the Southeast 2ヽ sians and the original inhabitants of south Kyushu But
politicalサ Speaking,they were more dominantin the area
Conclusion
Although information is extremely liinited,we came to the conclusion
that the Hayato were of Southeast Asian origin Lingtlistic and some other
cultural aspects support the theory. Considering the pre― historic
developments in Southeast Asia and Polynesia,v/e conclude that the
ancestors of the Hayato came to Japan in the second millennium B C.E.
as a part of migratory movement of the Polynesians Therefore,v/e can
say that the Hayato were Polynesians.
Footnote
(1)In the earlier part of the Aリカο″sЙοたらthe tribc is callcd ICllmaso and later called
Hayato Althougllthe tribe had two names,they were the same pcople Kumaso
consists of two、 vords,Kuma and So Both ofthcm have survived as place names
in south Kフ¬ュshu,but they are bclicved tO havc been tribal names initially ln this
paper,the tribal name is standardised as the Hayato
(2)According to the ottcial history book S力ο力″Ⅳ7カοに感 ,reVOltS or unrest of the
(30)
Hayato are recorded in 700,702,713,720 1n800,the Govcrnment carried out a
land survey and re― allocatiOn of the paddy llelds in the Hayato area This fact in―
dicates that the Hayato did not stage any resistancc to the land reform and that
mcans they acccptcd the rule of the Yamato kingdom
(3)This dcscription is bascd on the reconstructed replica of thc Hayato shield
(Nara Kokuritsu Bunkazai Kenkyujo 1989) Then a shield is actually used,
hov′ever,it is usually hcld with the chevron― shaped side at the bottom and the■ at
side at the top,as the picture of thc Borneo shield (Roth 1968,p 31) indicates
The Hayato shield might have been reconstructed upside dov′ n,based on a
misconception
(4)Iwaare‐ hiko means“ a respectablc persOn who emerged(or was borne)from a
rock"(Kakubayashi 1987)In this article,which was published in 1987,I wrote:
``There is no signifcant archaeological evidence that a kingdom in Hirnuka(in
K5nlshu)dominated western Japan Or that a Himuka army(of the Hayato)invad
ed Yamato" I correct my statement as stated above
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THE BULLETIN OF THE INSTITuTE OFJAPANESE CULTURE
KYOTO SANGYO UNIVERSITY
No.3 March 1998
CONTENTS
The ExplanatiOn of“ Amatsu‐ kami‐Moromaro"in K″うた′,
vol.1・・………………………………………………………………………… Seiichi KANAI(1)
The Formation and Change of κα%θπηおα′・………………………………… Isao TOKORO(20)
The Histottcal Records on the Й〔απο Shrine in Kyoto・ ……………・ Shigeru OHMA
Isao TOKORO(70)
A Critical Study of Fabian's Critique of Buddhism, Confucianism
and Shitoism…………………………………………………………Ichizo MURAKAMI(156)
The Theory of Education the Buddhists Conceived to Defend Buddhism
during the Meiii RestOratiOn(I)
A forgotten theory of education in the history of rnodern
education in Japan――……・……・…・・……・……・……・・・…Kakushou KAWAMURA (181)
The Understanding of the Natural World by l%滅 zο y″7ηグλαπ……・Ketti KASAI(217)
Modem Japanese Art:its Encollnter with Ellropean Academism… Httoko SHIOTA(293)
Studies of the Ancient PhilosOphers諸 子学 in Late Qing清 :
The Traditional Classical Learning as a Framework of Reference
.・ ……… Takeshi KOBAYASHI(323)
Les couches anciennes de la conscience histottque chez les Japonais
par ittwο ttηαπα・………………………………………・Takashi HAYASHI(411)
Matsuri in every‐ day Japan・ ………………………………………………・Herbert PLUTSCHOW (425)
HAYATO:An Austronesian speaking tribe in southern Japan
………………………………………・・………………………………… Fumio KAKUBAYASHI(442)
Summary in Foreign Language・ ……………………………………………………………………………………・ (454)
Institute of Japanese culture
Kamigamo,Kita‐ ku,
KYOTO SANGYO UNIVERSITYKyoto 603-8555 JAPAN