浄と不浄 : インド文化の儀礼的汚れの信仰について
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概要
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This paper is to analyse symbolically the beliefs in ritual purity and impurity prevailing in the Indian culture through the ritual behavior of the peasants in the most serious cases such as birth, menstruation and death. We are especially concerned with three degrees of purity in the beliefs : the pure, the medium and the impure. This analysis is based mainly on the instances of ritual behavior of the Havik Brahmins described by E. B. Harper (1964) , and of the Coorgs described by M. N. Srinivas(1952). My data on the Upadhya Brahmans and the Khas in Nepal are added. Though the ritual behavior as instances is illustrated from the Haviks for the analysis, the analysis itself depends on my experiences and observations on the beliefs during my seventeen-month stay in Nepal which is a local area of the Indian culture. My discussions here are as follows : first, the opposition between the pure and the impure in the beliefs is shown. Their symbolic meanings are respectively the culture as an easily polluted factor, like the gods, and nature as a polluting factor, like birth and death. Second, the double dualism in the beliefs is pointed out : the sacred versus the profane, and the pure versus the impure. Third, it is discussed by way of the double dualism in the beliefs that the medium, which is neither pure nor impure, consists of two different qualities : the transitional (marginal) medium between the pure and the impure in the sacred, and the secular medium independent of the transitional medium, namely, the profane itself. Last, it is briefly shown that the purification rituals are the rebirth rituals, and the purifying process of the impure is the rebirth process, thereby a human born of nature (impure) leaves the world (transition) upon death only to be born again as an ancestor and a god (pure) . In other words, the purpose of the beliefs in ritual purity and impurity lies in the translation of death into divinity.
- 日本文化人類学会の論文
- 1975-12-31
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- 浄と不浄 : インド文化の儀礼的汚れの信仰について