Abstract
Cult-groups, called Miyaza, were constituted so that specified protégés of a tutelary deity might take part in religious services as diviners in the feudal age (12-19 Cent.). In rural communities they had held an important position. Miyaza is not merely the object of such studies as religion, politics, or sociology, but also of cultural history, social education, economics, and geography of Japan.
Viewed in the whole country, the Miyaza cult-groups show a geographical distribution centering around Kinki region in rural villages of western Japan. Especially, in the Izumi district, Kinki, these groups are even now distributed extensively in the cities, towns, and villages. According to findings that investigated in detail by using records and carrying out surveys of habitual practices, these cultgroups have some local groups for the convenience of religious services of shrines in each village; the management of cult-groups is called Miyaza. Families affiliated with these groups are under the rule of the Miyaza at the village shrine belonging to the subordinate structure, and besides the villagers together with some other neighbouring villagers form a “Miyaza” area. Superstructure was composed of every individual villages (Miyaza villages), cult-groups called Miyaza formed dual structure. And then the district shrine was made up of villages of this kind.
How did the combining of a village with other villages called Miyaza come to be formed? Historical records concerning the question are limited. When a pilgrimage to the Kumano was being made, about 10 to 12 Cent., tradition says that the people there rendered service, patrol, pelicing, and guarding to its visit from the villages along the Oguri Roads; such organized groups were called Miyaza. The area of Miyaza is about the same as villages under a clan community where, about 5 to 7 Cent., a powerful clan had established their own patron deity of the place, and performed religious services in those days; for example: the “Go”, administrative division unit in ancient times, district in the era of Ritsuryo institution codes of laws and ethics from 7 to 11 Cent.; the district in the period of manor system from 12 to 15 Cent., and the village area, in the era of the Go village system, from 15 to 17 Cent. In the Shoen manor institution period, a district shrine was set up. People in the manor villages got Miyaza cult-groups together from district shrines, and carried on a religious service. After that, some shrines were gradually built up in the manor villages, and each of them had other smaller Miyaza cult-groups. Such being the case, in Miyaza, the existence of double structure is recognized and as a result of the circumstances the Miyaza cult-group system is kept still in partnership with neighbouring villages. Even villages in 17 to 19 Cent., clearly subsisted on these traditional practices. Through the cult-group system called Miyaza, the religious combination of villages was brought forth as an area under a single authority for a long time, and a community consciousness that the natives were the protégés of a tutelary deity in the same shrine had grown up.
