(14)

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

Reference:

Asato,Shijun 1993 FV7カ 0″ ″ο κο」αグお′カグーー0カ 777α″α,OSaka,Hoikusha

AstOn,WG 1972 MLο″gケ C力"″

た″sび jnψα″力 %′た Eα 71グ s′ T′ποsあ 4D θθろ

Tokyo,Tuttle

Bellwood,P 1978 Л&π t Cο″?zω′グ J/1′ Pαι″らAuckland,Collins

Bellwood,P 1989 “The Colonization of the Pacillc:Somc Current Hソ っotheses''in

Adrian V S Hill et al(eds)T/1ο Cο わ″ルα′あ″ゲ′″′RZε

“

ε:五 Gι″θ″′rγαグみox_

ford,Clarendon Press

Eπ g′‐sカ メ々ブ 1965(ed)kurOita,Katsumi,“ Kokushi Taikei"edition,Tokyo,

Yoshikawa Kobunkan

F1/」οたグ 1958 (ed)AkimOto,Kichiro,“ Nihon Koten Bungaku Taikei"edition,

Tokyo,Iwanami Shoten

Grccn,R 1979 “Lapita"in J D Jennings(ed)P7o力 おあη ゲル タ″ωた,Canbcrra,

ANU Press

Hudson,Mark 1995 R%ル sび〃θ″″ケ Ettπ ο多″●75‐ 勿 ルσ bα″ゐ′お″″お,イθθ BC

(31) HAYATO:An Austronesian speaking tribe in southern Japan

ゎ 4,コイθθ,PhD dissertation,Canberra,Australian National University

HudSOn,�lark 1998 “Japanese and AustrOnesian:An Archaeological Perspective

on the Proposed Linguistic Links"in K Omoto(ed)タ ル″α′あ″α′C′″′″メ9″

し物クα″ωο Sr1/グル,fllル物α′あ″α′シ″ ω′″2219/あ

Izui, HiSanosuke 1953 “AustrOnesian Elements vrithin the Formation of thc

」apanese Language"in』イ′″2ο力″多力″Kc″ ッ々%vol 17,no 2

Kakubayashi,Fumio 1981 ``」 apanese Drift Records and the Sharp Hypothesis"in

T力′ル″物α′び″′Fbク″ら物π Sθ′ο″,v0190,no 4

Kalttlbayashi,Fumio 1996 ``Japanese and Polynesian M,h010gies:A Comparativc

Study"in Kiyohalt1 0no et al(cds)Pap′ 冬勿Eα s′∠s滋″S/7rグルS,Dcpartment of

East Asian Studies,�lassey University,Palmerston North

Kakubayashi,Fumio 1998 Fν 7カ ο″s″οカグS71グ 71Jα グ‐%ο 夕″α々′Ze″ C力zs力αた″,Tokyo,

Hanawa Shobo(in press)

Kawamoto,Takao 1977 “Toward a COmparat� e」 apanese‐ Austronesian I"in,Vフ η

ζ夕οルZ Dαなα力Zκクο,VO1 26,n01

Matsumoto,Nobuhiro 1928 五 」α,οZα′s′′ルsル″ggποs α″s″Oα sグα′グ9%οs,Paris,

Librairie Orientaliste

�latsumOtO,Nobuhiro 1942 f″ ″ο‐sカプ/7α ″ο』イグ″′ο力″わ B″ 71カα, Tokyo,Iwanami

Shoten

MatsumOtO,Nobuhiro 1971 Nttο ″ S力 ″ ″α ″ο κ ο″り ″,TOkyo,Heibonsha

�linzokugau Kcnkyl,io(ed)]イ′夕2ο力z多 ″々Jlルπ,Tokyo,Tokyodo Shuppan

lvlurayama,Shichiro 1974 Niλ ο″go″ο Gομ″,Tokyo,1[obundo

Nara Kokuritsu Bunkazai Kenち 両。(ed)1989 拓θ″ノο″ο雲′″,OSaka,Asahi Shim―

bunsha

Obayashi,Tatto 1973 MLο π S/1″ωα″οκ ″妙″,Tol平 0,Kadokawa Shoten

Roth,Hcnry Ling 1968 T力 Fνフ″υs`/Sαπιυα力α″グB″′おλ Ara″r/t Bο″οQ Kllala

Lumpur,University of lν lalaya Prcss

Segawa, Kiyoko 1948 ``Ubuya ni tsuite" in,V7″ οπ』石″2ο力zg●力″ 71ο た,π′″′no 9

Sλο力z A7カ ο″g, 1968 “Kokushi Taikei"edition,To対 o,Yoshikawa Kobunkan

Skeat,Ⅵ″Ⅵ″ &C O Blagden 1906 Pcgα ″Rα″sゲ 乃 Mαルγ Pθ″グ″s″ル,vO1 2,

London,�lacmillan

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