本日、閑話休題。皇統神話シリーズは小休憩。
高齢者になって来たので休暇の取り方についてはある程度自由度が高まってきております。正月の休暇をやや遅らせ、いま、温暖地をジャーニー中。旅行の訪問先についてはそれぞれ好みが反映されるものでしょう。海外もいいけれどわたしはやはり、日本語と文化的価値感を共有できる日本の温暖地が好きです。歴史など背景理解の深化もあって楽しみの奥行きが増す。同じ民族の昔人の思いというものがDNA的に「伝わってくる」ので海外旅行では得られない共感が、それぞれの地で感受できる。
そうすると必然的にその地域の「冬場の」気候風土に触れることになる。
とにかく建築が寒い（笑）。
最近は温暖地域でも建物の断熱気密の進化が大いに叫ばれてきてはいますが、北海道人が真冬の温暖地に行くと、そのあまりの寒冷対応の認識格差に驚かされた。九州あたりのリゾートホテルで、朝目覚めたら「これでもか」とばかりに開放的な窓面がびっしりと結露してすごい結氷に驚かされた。真冬には九州でも最低気温が零下になることもあるので、単板硝子１枚・アルミサッシ、しかも眺望最優先で巨大な「パノラマビュー」を目指していることが逆に際だってしまう。ふるえて眠る。
夏場の温暖蒸暑の気候条件にすべてがアジャストされていることは理解できるけれど、お正月という休暇時期は動かしにくいので、どうしてもこういうことになってしまう。
で、上の写真の窓辺であります。
コンクリート建築であって暖房は大型のエアコンなので、一定の室温制御はできている。駆体についてはまぁそこそこなのでしょう。で、窓・開口部も巨大開口ということもなく、ほどよい。昼間はそれでよかったのですが、夜間になってきて、硝子窓と障子建具（写真は引き戸の２枚が重なった状態）の間にブラインドが装置されていたので、そのブラインドを下げてみた。
「あれ」であります。
ブラインドが窓の下部までカバーできずに1/5くらいが単板硝子素通し。ブラインドもあったので、一応３層の開口部仕様で温暖地なりに温熱居住性には配慮しているのか、と思っていたわたしが甘かったようです（笑）。そしてよく確認したら、障子建具も上の1/3ほどは障子紙が張られていないで、木枠格子だけのスカスカ仕様。一応見てくれは「３層」の建具仕様ではあるけれど・・・であります。結局、３層の仕様ではあるけれど熱的には単板硝子からの冷気が入り込み放題（泣）。
しかしそれにしても、ブラインド（ひょっとしてハニカムかと期待もしたのですがただの遮光だけのタイプ）の下1/5がカバーされていないのは、とナゾであります。
普通に考えれば建築の側と発注先ブラインドメーカー間の連絡ミスで「まぁしょがないなぁ」ということでヨシとしたものか。しかしそれはいくらなんでもホテル発注側が承諾しないでしょう。
そうすると、障子の1/3が素通しであることとの「関連性」が疑われる。
３層の被覆構造が「やりすぎ」とでも考えて「余白を作る」みたいな設計趣旨だったものか。
どうにも、疑問のタネがふくらんで、建築探偵団的な意欲ムクムクであります（笑）。
あ、でもまぁ、１日だけのエトランゼなので「寝具爆使いと暖房エネMAX化」で対応して、健康を害するには至りませんでした。なんもさ、余裕のユーザーとしての対応。なお、ポリシーとして決してどこどこと特定できるようには表現致しません。あしからず。

English version⬇

A cold-weather resort hotel in a warm-weather area with the nosy eyes of a cold-weather person
I thought it was a triple structure of blinds and shoji screens against a single-pane glass window, but, well…. It’s a very strange finish, and I have my doubts…

Today, a quiet break. A short break in the Imperial Mythology series.
As I am getting older, I have some more freedom in how I take vacations. I have delayed my New Year’s vacation somewhat and am now on a warm-weather journey. I am sure that each person’s preferences will be reflected in the places he or she visits. Overseas is fine, but I prefer the warmer climates of Japan, where I can share the Japanese language and cultural values. The depth of enjoyment is enhanced by a deeper understanding of history and other backgrounds. The feelings of the people of the past of the same ethnic group are “transmitted” to me in a DNA-like way, so I can feel empathy in each place that I cannot get when I travel abroad.
This inevitably brings us into contact with the “winter” climate of the region.
Anyway, the architecture is cold (laughs).
Recently, there has been a great deal of talk about the evolution of building insulation and airtightness even in warmer regions, but when Hokkaido residents go to warmer regions in the middle of winter, they are surprised at the disparity in their perception of the response to cold temperatures. When I woke up in the morning at a resort hotel in Kyushu, I was surprised to see the open windows covered with ice and condensation. In midwinter, even in Kyushu, the minimum temperature can drop below zero, so the single sheet of glass with aluminum sashes and the huge “panoramic view” that is the top priority for the view is a real turn-off. Sleep in a shivering manner.
I understand that everything is adjusted to the warm and humid climate in summer, but it is difficult to move during the vacation season of New Year’s, so this is what I have to do.
So, this is the window in the photo above.
Since this is a concrete building and the heating is by a large air conditioner, the room temperature is under constant control. As for the building’s exterior, well, it must be there. And the windows/openings are moderate, not huge openings. During the daytime, it was fine, but at nighttime, blinds were installed between the glass windows and shoji fittings (two sliding doors are overlapped in the photo), so I lowered the blinds.
It is “that.”
The blinds did not cover the bottom of the window and about 1/5 of the window was bare single-pane glass. Since there were blinds, I was naive to think that the triple-opening specifications would take care of thermal habitability in a warm climate (laugh). (Laughs.) And when I checked carefully, I found that the top 1/3 of the shoji fittings were not covered with shoji paper, but only wooden latticework. Although the fittings were made to look like “triple-layered” fittings, they were not. After all, although it is a three-layered fixture, the cold air from the single-pane glass can enter the room as much as it likes (cries).
But still, it is a puzzle that the bottom 1/5 of the blinds (which I expected to be honeycomb blinds, but they are just light-shielding type) are not covered.
Normally, I would have thought that it was a miscommunication between the architect and the blinds manufacturer, and that it was “just as well. However, the hotel would not agree to that.
If so, the “relevance” of the fact that 1/3 of the shoji screens are bare is questionable.
Was the design intent to “create a blank space” because they thought that the three-layered cladding structure was “too much”?
I am filled with questions, and I am very eager to be an architectural detective (laugh).
But, well, since it was only a one-day etrangement, I was able to cope with it by “using the bedding explosively and maxing out the heating energy,” and it didn’t harm my health. I am a user with plenty of time to spare. As a matter of policy, I will never express the specifics of where I am or where I am going. Please understand.

Posted on 1月 20th, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話 | No Comments »

昨日、素戔嗚尊（スサノオ）のことを書きましたが読者の方からご意見もいただきました。その内容に触発されて「日本語の書き言葉」について少し触れたいと思います。
わたしは「芥川荘」の取材時に自分は日本のコトバ表現にメッチャ思い入れがあることを再認識させられた。芥川荘は千葉県・九十九里の宿館・一宮館に遺される茅葺きの「離れ」。芥川龍之介がそこで妻になった女性に送ったラブレターを書いたことで知られる。そして芥川がその当時（東大卒業したて）恩師の夏目漱石から、日本文学の将来を託されていた諸事情、背景の事実などを掘り起こしてみたのですが、そのとき調査しつつ、わたし自身が文章の世界に強い数寄・こだわりを持っていることを強烈に知らされた。
わたしは司馬遼太郎や埴谷雄高という作家の作品群に惑溺した時間を持っているのですが、自分自身でも気付かないほど強く影響されて生きてきていたことを正面から指摘されたように感じた。そしてその現場・建築が残っていればそこで「空気感」という証拠が感じられることも確信できた。仕事人生に一定の区切りを付けたこともあって、そんなことにライフワーク感も感じています。
そんなわたし自身の今現在に、刺さってきた（笑）。以下最初のテーマへの感想。
古代の「コトバ」それ自身がどのようなものであったのか、まだまったく未解明だと思います。最近、明治初期、現代の言文一致体の日本語を作り上げた子規や夏目漱石などの事跡に触れるのですが、これについての司馬遼太郎の論考のようにそこには非常な格闘、創造があったと思います。
コトバはただ単に自然的に発展してきたのではないでしょう。いわんや、書き言葉が存在しない段階の古代の「原日本語」。後世、中華王朝との外交関係の必要性からまとめられた記紀の執筆時に、どういった人物たちが、どのような判断基準で古語からこの列島社会の人類史を「書き言葉」にしていったのか、あまりにも手掛かりのない深みに落ちてしまう。明治に於いておや、であります。
まずは、民俗としての側面からアプローチするしかないのでしょう。その意味では世界で類例がない深層を持った日本の「神社」信仰・習俗は、非常に重要な傍証人にはなるでしょう。ただ、その記述内容について完全な解釈統一は現状難しいでしょう。
まずはそれが神代の「神話」なのか、実在性のある人物による「事跡」なのかの分化が必要になってくる。やはりアマテラスもスサノオも、もちろんイザナギ・イザナミも「神話」であることは疑いようがないと思います。しかし、そういう神話が広く人びとの精神を規定し続けたのも事実。
むしろ、その「信じられた事実」のほうが列島史としては重要だと考えます。

English version⬇

The Creation of the Japanese Language in the Meiji Era and the Ancient Language “Kiki”: The Myth of the Imperial Lineage and the Kumano Journey-16
The Japanese language was established as a result of a great deal of wisdom and effort. We can relive the struggles of the Meiji period, but the hardships of the compilation of the “Chronicles” are unimaginable. …

Yesterday, I wrote about Susanoo-no-Mikoto (Susanoo-no-Mikoto) and received some comments from readers. Inspired by this comment, I would like to touch on the “written Japanese language.
When I visited Akutagawa-so for the interview, I was reminded of my strong attachment to the Japanese written language. Akutagawa-so is a thatched-roof “detached house” that remains in Ichinomiya-kan, an inn in Kujukuri, Chiba Prefecture. It is known that Ryunosuke Akutagawa wrote a love letter there to the woman who became his wife. I then dug up various circumstances and background facts about Akutagawa, who at that time (having just graduated from the University of Tokyo) had been entrusted by his former teacher Natsume Soseki with the future of Japanese literature.
I have spent a lot of time absorbed in the works of authors such as Ryotaro Shiba and Yutaka Hani, and I felt as if someone had pointed out to me from the front that I had been so strongly influenced by them in my life that even I was unaware of it. I was also convinced that if that site/architecture remained, I could feel the evidence of “atmosphere” there. Having reached a certain point in my working life, I also feel a sense of life’s work in such things.
I am now in the present, and it has stuck in my mind (laugh). Here are my thoughts on the first theme.
I think it is still completely unexplained what kind of “words” were used in ancient times. Recently, I have come into contact with the traces of Shiki and Natsume Soseki, who created the modern Japanese language in the early Meiji period, and I believe that there was a great deal of struggle and creation, as in Ryotaro Shiba’s discussion of this.
Kotoba did not simply develop spontaneously. The ancient “original Japanese” was at a stage when no written language existed. In later times, when the Chronicles were written, compiled out of the necessity of diplomatic relations with the Chinese dynasties, what kind of people and what kind of criteria they used to make the human history of this archipelago society from the ancient language into a “written language” is too deep to have any clue. In the Meiji era, oh, my.
I guess we have to approach it from the aspect of folklore first. In this sense, Japanese “shrine” beliefs and customs, which have a depth unparalleled in the world, would be a very important bystander. However, it is difficult to completely unify the interpretation of the content of the description.
First of all, it is necessary to differentiate whether they are “myths” of the Shinto period or “events” by actual persons. After all, there is no doubt that Amaterasu, Susanoo, and of course Izanagi and Izanami are “myths. However, it is also true that such myths continued to define the psyche of the people at large.
Rather, I believe that the “fact that they were believed” is more important for the history of the archipelago.

Posted on 1月 18th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

熊野三社という存在はそれを歴史などで学習する機会は現代ではほとんどないのではないだろう。
しかし自然神・山岳信仰の集約者ともいえる役行者。そして紀州の山岳地帯・高野山に本拠を持った空海などの日本精神史の重要人物たちは色濃く熊野を意識していたと思える。中世に於いては、念仏踊りの一遍もこの熊野本宮で回生の機縁を持ったとされるなど類例は無数にある。
そのように日本史の中で重要な「精神史」の基盤を為している存在であるのに、現代教育に於いては一顧だにされていないと思う。現にわたし自身もうっすらとその存在を認識していた程度で、それが日本精神史の重要な部分だとまでは考えが及んでいなかった。
中世以降、多くの皇統が熊野詣を繰り返し、また庶民も「伊勢に七度、熊野に三度」詣らなければよき人生と結縁できないという思いに駆られて大挙して参詣を繰り返していた、民衆のこころを固くグリップし続けてきていたこの重要な部分について触れることを避けてきているのだと思う。
たしかに歴史の正史という部分ではないだろうけれど、しかし人びとの内面を大きく規定したこうした側面について、正しい認識は不可欠ではないだろうか。
最近また増加傾向といわれる中国からの観光客の中国共産党独裁国家による「反日教育」の反映された悲しい言動を見聞きするにつれ、良識ある人間教育というものを考えさせられる。他山の石として、神国思想などではなく、本来の素朴な民族性について日本人はもっと知る必要があるだろう。



とくに熊野信仰のコア部分に「蘇り」というハートがあるということは、日本民族にとって非常に重要だと思える。火山列島であり、有史以来、大地震とかカルデラ級大噴火、大津波などの自然災害を繰り返し経験してきた日本。現に今、能登半島では地域の崩壊レベルの大災害に見舞われている。そのときに、粘り強く再生の努力を傾ける精神性は、こうした先人たちの知恵に大きく与っていると強く思う。悲しいことだけれど、135年前に十津川の地から北海道までの移住を決断して、みごとに民族の命の再生を見せてくれた先人たちの深い叡智に打たれていた。1889年当時は北海道の開拓という事柄はそれこそ民族の未来にとって土地の開発、ひいては殖民を通しての国防上の観点からも最重要であり、被災に際して国家的な「誘導策」もあっただろうことは想像できる。
しかし人びとにとって、母村を2,000kmも離れて原野を切り開こうと決意させた心底に、こうした熊野信仰が大きな心理的動因の一端にはなっていたと思える。
ながく日本人のこころに大きな存在であった熊野信仰のコアである、本宮旧社殿があった大斎原にわたし自身はこころを掴まれてしまった。まぁ、空間の磁力とでもいえるようなものでしょうか。
あした以降、そもそもの熊野信仰の祭神について触れていきたい。

English version⬇

The Root Idea of the “Rebirth” Power of the People Imperial Mythology and the Kumano Journey-14
Disaster-stricken islands repeatedly force their people to face difficulties. However, our ancestors have also bequeathed to us the faith to confront them. Passing on wisdom to the next generation. The wisdom of the past is passed on to the next generation.

The existence of the three Kumano shrines is something that few people today have the opportunity to learn about through history or other means.
However, the three Kumano shrines are the focus of the Kumano Sansha, or Kumano Gyoja, who can be said to be the central figure of nature gods and mountain worship. Kukai, who had his headquarters on Mt. Koya in the mountains of Kishu, and other important figures in the history of Japanese spirituality seem to have been deeply aware of Kumano. In the Middle Ages, the Nenbutsu (Buddhist prayer) dancer Ippen is said to have had a chance of rebirth at Kumano Hongu, and there are countless other similar examples.
As such, it is an important part of Japanese history that serves as the foundation of “spiritual history,” yet it is not given a second thought in modern education. In fact, I myself was only vaguely aware of its existence, but I had no idea that it was an important part of Japanese spiritual history.
Since the Middle Ages, many imperial families have made repeated pilgrimages to Kumano, and the common people, driven by the belief that they could not have a good life without making a pilgrimage to Ise seven times and Kumano three times, have also made repeated pilgrimages to Kumano in large numbers. It is true that this is not an authentic part of history.
Although it may not be an authentic part of history, I think it is essential to have a correct understanding of this aspect that has largely defined the inner life of the people.
As I see and hear the sad words and actions of the increasing number of Chinese tourists reflecting the “anti-Japanese education” of the Chinese Communist dictatorship, I am reminded of the importance of educating people with common sense. As a stone from the other side of the mountain, Japanese people need to learn more about their true, simple ethnicity, not about the idea of a divine nation.

In particular, the fact that the core of the Kumano faith has the heart of “resurrection” seems very important for the Japanese people. Being a volcanic island chain, Japan has repeatedly experienced natural disasters such as major earthquakes, caldera-level eruptions, and large tsunamis since the dawn of history. In fact, the Noto Peninsula is currently experiencing a catastrophe of the level of regional collapse. I strongly believe that Japan owes a great deal to the wisdom of its predecessors for its persistent efforts to rebuild at such times. It is sad to say, but I was struck by the deep wisdom of our ancestors who made the decision to migrate from Totsukawa to Hokkaido 135 years ago and showed us the revival of our people’s lives. It is imaginable that there must have been some national “guidance” in the aftermath of the disaster.
However, it is likely that the Kumano beliefs were a major psychological motivating factor in the people’s decision to move 2,000 kilometers away from their home village to clear the wilderness.
I myself was gripped by Osaibara, the core of the Kumano faith, which has been a major presence in the hearts of Japanese people for a long time, and where the old Hongu shrine was located. Well, I guess you could call it the magnetism of space.
From tomorrow onward, I would like to talk about the deities of Kumano faith.

Posted on 1月 16th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

熊野と言えば日本史の精神的背景としての「熊野信仰」が基層であり、その象徴は「熊野三山」と言われる熊野本宮大社、熊野速玉大社、熊野那智大社。現代の「熊野詣」を北海道人として志したワケだけれど、当然のこととしてまずはこの三社に詣ることとして、その最初にこの本宮に向かった。
その程度の予備知識で現地を訪れてはじめて、この現在の本宮社殿は1889年（明治22年）に再建されたものだと言うことを知った。そしてそこではじめて、「それって？」とふと気付いたことがあった。
この熊野本宮とほぼ隣接し同じ河川域である奈良県吉野の十津川を1888年に襲った大水害。連動した土砂崩れによって「土砂ダム」が自然形成されたが、その自然堤防が決壊してそれが下流域にあたる熊野本宮旧社殿を潰滅させたのだ。この熊野本宮大社の旧社殿は現在の熊野川（十津川）川原の「大斎原」にあった。
その起点となった大水害を契機として地域の存続自体が危殆に瀕した奈良県十津川の集落から、多くの被災者が北海道の「新十津川」に集団移住した故実がピッタリつき合わさってしまったのです。
知らなかった。
そうであると知ってからは、この現代の「熊野詣」に一種の熱が発生してしまった。熊野と北海道人に太いいのちの糸が見えてしまったのですね。現在の熊野本宮大社社殿の説明看板類を読み下しながら、一気にこころは現在の「大斎原」、熊野本宮旧社殿所在地の方に向かってしまっていた。135年の歳月を経て、北海道人としてのはるかな「巡礼」という心理が沸き起こってしまった。

この図集は北海道樺戸郡新十津川町のHPからで町の草創起源を示したもの。大水害によって集落が水没して発生した土砂ダムの様子から始まる、壊滅状態の十津川村落からの「再生」を夢見て2,000kmの距離を集団移住してきた北海道先人たちの記録。奈良県十津川と北海道・新十津川を結ぶいのちの絆の説話は、北海道人として広く知られている。わたしは小学校の時に「社会科」授業でその事実を知った記憶がある。
「そんな苦労があったんだ・・・」と子ども心に痛切な感情を持って受け止めていた。
熊野本宮大社は「よみがえりの地」とされている。まさに再生の神。北海道人のはるかな先人の記憶がわたし自身の内側からも「蘇って」きたように思われてならなかった。まさに再生の地。
熊野本宮大社の社殿は、水害からほぼ１年半程度で高台になる隣接の現在地に再建された。一方の「新」十津川地域では現地近くの監獄囚人労働によって建てられていた住宅（１戸に４世帯同居だったという）に移住後、長くキビシイ冬を越えて、翌春からは原野を開拓して行った。・・・
こうした激甚な災害は日本列島で繰り返されてきたし、まさに現在も能登半島を襲っている。そういうなかから日本人はつねに「蘇って」きた。わたしの中でも熊野信仰が芽生えたのかも知れない。

English version⬇

Kumano Hongu Taisha Shrine and Hokkaido “Shin Totsukawa” Imperial Mythology and Kumano Trip-12
A mess with the fact of Hokkaido mass migration and the great disaster of 135 years ago, which we learned by visiting the site. Revival of the shared memory of the people of the disaster archipelago. …

Kumano is the spiritual backdrop of Japanese history, and is based on the Kumano faith, symbolized by the “Kumano Sanzan” (Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha). As a Hokkaido resident, I decided to make a modern-day “Kumano Pilgrimage” to these three shrines, and I headed to Hongu as the first stop.
It was only after visiting the site with that level of prior knowledge that I learned that the current main shrine pavilion was rebuilt in 1889 (Meiji 22). Then, for the first time, I suddenly realized, “What does that mean? I suddenly realized something.
In 1888, a major flood hit the Totsukawa River in Yoshino, Nara Prefecture, which is almost adjacent to Kumano Hongu Shrine and in the same river area. The landslides that resulted in the natural formation of a lagoon, which burst its natural levee and destroyed the former shrine of Kumano Hongu, which was located downstream of the river. The former shrine of Kumano Hongu Taisha was located at “Osaibara” on the banks of the present-day Kumano River (Totsukawa River).
The origin of the shrine was the mass migration of many victims from the community of Totsukawa, Nara Prefecture, to “Shin Totsukawa” in Hokkaido, Japan, where the very survival of the community was threatened by a major flood.
I had no idea.
After I learned that this was the case, I felt a kind of fever for this modern-day “Kumano Pilgrimage. I could see a thick thread of life between Kumano and the people of Hokkaido. After 135 years, I felt the urge to make a pilgrimage to the Kumano area as a Hokkaido native.

This collection of illustrations is from the website of the town of Shintotsukawa, Sakabato-gun, Hokkaido, and shows the pioneer origins of the town. Beginning with the lagoons created by the submergence of the village by the heavy flooding, it records the ancestors of Hokkaido who migrated as a group 2,000 km away from the devastated Totsukawa village, dreaming of “rebirth” from the devastating situation. The story of the bond of life that connects Totsukawa, Nara Prefecture, and Shin-Totsukawa, Hokkaido, is widely known as the story of the Hokkaido people. I remember learning about this fact in my elementary school “social studies” class.
I remember learning about it in social studies class when I was in elementary school, and I remember thinking with painful emotion, “I didn’t know such hardships existed….
Kumano Hongu Taisha Shrine is considered the “place of revival. The very god of rebirth. I could not help but feel that the memories of my distant predecessors in Hokkaido were “coming back” to me from within. It is truly a place of rebirth.
The shrine pavilions of Kumano Hongu Taisha were rebuilt on the adjacent hillside about a year and a half after the flood. In the “new” Totsukawa area, on the other hand, after moving into a house that had been built by prison labor near the site (it is said that four families lived together in one house), the people overcame a long and hard winter and cleared the wilderness from the following spring. The following spring, they began to clear the wilderness.
Such severe disasters have been repeated in the Japanese archipelago, and are currently hitting the Noto Peninsula. Japanese people have always been “reviving” from such disasters. Perhaps it is through this that the Kumano faith has sprouted in me.

Posted on 1月 14th, 2024 by 三木 奎吾
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さてきのうの続編。徐福伝説という物語自体はあらすじは理解できたのですが、わたし的には、有名な「史記」に記述があるとは言え、なぜそのような中国王朝での説話が日本に根付いたのか？という疑問。歴史書に記載があるとは言え、中国社会ですら永く俗説とされてきたことに、なぜ日本社会は一定の存続根拠を維持し続けたのか、ということですね。
普通に科学的に考えれば、紀元前219年の段階の「航海術」では片道1000kmくらいはある意図的遠洋航海が可能だったとは思われない。はるかに時代を下る唐の時代、日本に仏教を伝えるために「国禁」であった渡航を試みた鑑真の数次にわたる難波例を見てもあきらか。安定的・合理的航海術が存在していたはずがない。仮に渡航事例があったとしてもそれは安定的なものではなく、命からがらの末の偶然であろうし、目的的な結果として渡海が可能だったとは思われない。
ただ、日本は歴史的に東アジアの「フロンティア」的な存在としてたくさんの大陸・半島地域のひとびとにとっての対象地域であっただろうことは事実。現実に日本社会の文化発展はそうした「渡来」によって多くがもたらされること自体は連綿と続いていた。
Wikiで検索すると「徐福伝説」を地域のひとつの継承文化としているのは、この稿で探訪した熊野地域のほかに福岡県八女市、佐賀県佐賀市、京都府伊根町、長野県佐久市、鹿児島県出水市・いちき串木野市、宮崎県延岡市、広島県廿日市市、愛知県一宮市・豊川市、東京都八丈町、秋田県男鹿市、青森県中泊町などに伝承が存在する。多くは「海民」文化が基底にある地域、もしくは関連地域。
上の絵図は歌川国芳画ということで江戸期の浮世絵の題材としてまで登場している。そういう古代浪漫に対して日本人は積極的に受け入れる素地があったということなのでしょう。八百万というきわめて新規受容性の高い地神崇拝が民族的な素地を形成していたというようにも考えられる。
アジア世界の文化中心であった中国王朝の史書にせっかく書き込まれている日本に関連するようなことがらを、ムダにはしないという心理素地なのではと考えられるのですね。活かして使えと。
実際の徐福がどうしたこうしたということよりも、こういった日本人社会の側面、真実性の方がわたし的にはたいへん興味深く考えさせられる。
やはり「旺盛な受容性」の表現であると思えるのですね。
多くの移民者を受け入れ続けてきた社会がその根底に培ってきた柔軟性というようにも言える。四周を海に囲まれた列島社会の基本的な性格として、これをわたしたちは共有しているのではないか。熊野地域では一種の地域特性として歴世、この民族性が色濃く遺り続けたということではないでしょうか？

English version⬇

Nippon “Utilizing” the Xufuku Legend: A Journey to Kumano and the Myth of the Imperial Family – 11
The Japanese people have a mindset of “eight million people” who believe that if such a legend exists, they should make full use of it. Japanese society has cultivated a vigorous receptivity. …

Now, the sequel to yesterday’s article. I understood the outline of the Xu Fu legend, but my question is why such a legend from the Chinese dynasties took root in Japan, even though it is written in the famous “Shiji” (Records of Ancient Matters). I am wondering why such a legend from the Chinese dynasties took root in Japan, even though it is mentioned in the famous “Shiji”. Why did Japanese society continue to maintain a certain basis for its existence when even Chinese society had long regarded it as a myth, even though it was mentioned in the history books?
From a normal scientific point of view, it is unlikely that the “art of navigation” as of 219 B.C. would have been capable of intentional oceanic voyages that were about 1,000 km each way. It is clear from the many cases of Kanjin’s attempts to travel to Japan to introduce Buddhism, which was forbidden by the Japanese government, during the Tang Dynasty, which was a long time later. There is no way that stable and rational navigation techniques could have existed. Even if there had been such a case, it would not have been stable, but would have been a coincidence of a desperate attempt to cross the sea, and it is unlikely that it would have been possible to cross the sea as a purposeful result.
However, it is true that Japan has historically been a “frontier” region in East Asia and a target of many continental and peninsular peoples. In fact, the cultural development of Japanese society has been largely due to the “arrival” of people from other parts of the world.
A Wiki search reveals that, in addition to the Kumano region explored in this article, the legend of Xu Fu is also part of the local cultural heritage in Yame City, Fukuoka Prefecture; Saga City, Saga Prefecture; Ine Town, Kyoto Prefecture; Saku City, Nagano Prefecture; Izumi City and Ichiki-Kushikino City, Kagoshima Prefecture; Nobeoka City, Miyazaki Prefecture; Hatsukaichi City, Hiroshima Prefecture; Ichinomiya City and Toyokawa City, Aichi Prefecture; Hachijo Town, Tokyo Prefecture, Oga City, Akita Prefecture, and Nakadomari Town, Aomori Prefecture. Many are areas where the “sea people” culture is based or related to the “sea people” culture.
The above illustration, painted by Utagawa Kuniyoshi, has even appeared as a subject in ukiyoe paintings of the Edo period. The Japanese people were willing to accept this kind of ancient romance. It is also conceivable that the worship of the earth gods, “Ya-million,” which was highly receptive to new ideas, formed the foundation of the Japanese people’s ethnic identity.
It is thought that this is a psychological background that does not want to waste things related to Japan that are written in the history books of the Chinese dynasties, which were the cultural center of the Asian world. Make the best use of it.
This aspect of Japanese society and its truthfulness is more interesting and thought-provoking to me than what Xu Fu actually did.
It seems to me that this is an expression of “vigorous receptivity.
It could be said that it is the flexibility that has been cultivated at the root of a society that has continued to accept many immigrants. We may share this as a basic characteristic of an archipelagic society surrounded by the sea on all sides. In the Kumano region, this ethnicity has remained strong throughout the ages as a kind of regional characteristic.

Posted on 1月 12th, 2024 by 三木 奎吾
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