{"id":39216,"date":"2023-01-05T06:22:06","date_gmt":"2023-01-04T21:22:06","guid":{"rendered":"http:\/\/kochihen.replan.ne.jp\/?p=39216"},"modified":"2023-01-05T09:36:53","modified_gmt":"2023-01-05T00:36:53","slug":"%e3%80%90%e9%b3%a5%e5%b1%85%e3%81%a8%e7%b5%90%e7%95%8c-%e6%97%a5%e6%9c%ac%e4%ba%ba%e3%81%ae%e7%b2%be%e7%a5%9e%e5%8f%b2-%ef%bc%88%e5%88%97%e5%b3%b637000%e5%b9%b4%e5%8f%b2-%e7%ac%ac59%e5%9b%9e%ef%bc%89","status":"publish","type":"post","link":"http:\/\/kochihen.replan.ne.jp\/?p=39216","title":{"rendered":"\u3010\u9ce5\u5c45\u3068\u7d50\u754c \u65e5\u672c\u4eba\u306e\u7cbe\u795e\u53f2 \uff08\u5217\u5cf637,000\u5e74\u53f2 \u7b2c59\u56de\uff09\u3011"},"content":{"rendered":"

\"\"<\/a>
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\n\"\"<\/a>
\n\uff12\u756a\u76ee\u306e\u9ce5\u5c45\u306f\u4e09\u8f2a\u5c71\u3092\u3054\u795e\u4f53\u3068\u3059\u308b\u5927\u795e\uff08\u304a\u304a\u307f\u308f\uff09\u795e\u793e\u306e\u62dd\u6bbf\u306b\u81f3\u308b\u6700\u5f8c\u306e\u9ce5\u5c45\u306a\u3093\u3067\u3059\u304c\u3001\u67f1\u306b\u6ce8\u9023\u7e04\u304c\u6e21\u3055\u308c\u3066\u3044\u308b\u306e\u307f\u306e\u30b7\u30f3\u30d7\u30eb\u306a\u3082\u306e\u3002\u4e09\u8f2a\u5c71\u81ea\u4f53\u306b\u6ce8\u9023\u7e04\u3092\u56de\u3057\u3066\u3044\u308b\u3068\u3044\u3046\u3088\u3046\u306b\u3082\u53d7\u3051\u53d6\u308c\u308b\u3002\u30b9\u30b1\u30fc\u30eb\u306f\u307e\u3063\u305f\u304f\u9055\u3046\u3051\u308c\u3069\u4e0a\u306e\u5199\u771f\u306e\u98db\u9ce5\u5750\u795e\u793e\u53c2\u9053\u8107\u306e\u9ce5\u5c45\u3068\u3082\u901a\u5e95\u3059\u308b\u3002
\n\"\"<\/a>
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\n\u305d\u3046\u3044\u3048\u3070\u592b\u5a66\u5ca9\u306a\u3069\u3067\u3082\u81ea\u7136\u5ca9\u77f3\u306b\u6ce8\u9023\u7e04\u3092\u56de\u3057\u3066\u7d50\u754c\u3068\u3057\u3066\u3044\u308b\u306e\u3067\u3001\u795e\u793e\u4fe1\u4ef0\u306f\u672c\u7136\u3068\u3057\u3066\u306f\u5217\u5cf6\u306b\u7d20\u6734\u306b\u6839\u4ed8\u3044\u305f\u81ea\u7136\u5d07\u62dd\u306e\u6607\u83ef\u5f62\u614b\u3060\u3063\u305f\u306e\u3067\u306f\u306a\u3044\u304b\u3002<\/p>\n

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English version\u2b07<\/p>\n

Torii and the Boundary: A Spiritual History of the Japanese People (The 37,000 Year History of the Archipelago, Vol. 59)
\nKofun tumuli disappeared like a dream by Buddhist temples. They were replaced by Buddhist temples. Shrines based on nature worship did not fight with each other and remained unchanged. …<\/p>\n

Today, I would like to talk about a huge theme in ancient history, the flow from nature worship to religion. The top photo shows a small rock on the approach to Asuka Shrine in Asuka, Nara Prefecture, with a boundary mark like a torii (a Shinto shrine gate), which is interesting because of its primitive appearance. This shrine also has an ordinary torii gate, but the way it stands quietly by the side of the road is surprisingly simple and captivating. The torii gate in the primitive period was probably a simple affair, with a shimenawa (a rope used to tie a boundary) tied to a pillar like this.<\/p>\n

In Japanese history, Emperor Jinmu established a unified government in the Yamato Plain. The anecdotes of Yamatotakeru and the “handover of the land” to Izumo seem to be the “creak” of the establishment of a unified nation. There is no doubt that the political process followed such a path. On the other hand, as for the “mitsuri,” which is not a political process, the “kofun,” or ancient burial mound, has rapidly come to an end after the “front-rear round burial mounds” since the Chopstick Tomb Tumulus swept the nation, and was replaced by the Buddhist temples.
\nAfter Asukadera Temple, where the Great Buddha of Asuka was regarded as the principal image, Shitennoji Temple and Horyuji Temple, both of which were constructed by Prince Shotoku, came to dominate the spiritual history of the Japanese people. The struggle between the Soga and Mononobe clans was fought against this background, and with the victory of the Soga, the era of Buddhist temples came to an all-time high. I wonder if there was a strong social consistency in the fact that so many kofun tombs were created but then abandoned at once as if they were a mirage. Their position was completely replaced by the introduction of Buddhism. In such a situation, it can be said that shrines attracted devotion in a totally unique way.<\/p>\n

The second torii is the last one leading to the hall of worship of the Omiwa Shrine, whose deity is Mt. Miwa, but it is a simple one with only a shimenawa (sacred rope) passed around the pillar. It could be taken as a sign that the shimenawa rope is being passed around the mountain itself. It could be taken as if a shimenawa rope is being passed around Mt. Miwa itself. Although on a completely different scale, this torii is similar to the one on the approach to Asukazaza Shrine in the photo above.<\/p>\n

And the third is a torii gate that is said to be the marker of Hirota Shrine in Nishinomiya. There is also an ordinary torii gate flanking this one, but for some reason, this simple torii gate is built in an impressive manner.
\nCome to think of it, since a shimenawa (sacred rope) is used as a boundary around natural rock formations, such as the married couple rocks, shrine worship may have been a sublimated form of nature worship that took root in the archipelago in a simple and natural manner.<\/p>\n

In contrast to ancient burial mounds and Buddhist temples, Shinto shrines are a different dimension of the Japanese psyche. This type of worship is not found anywhere else in East Asia except in Japan. Shrines seem to maintain a colorless and transparent atmosphere, a culture that does not fight with any religion. I wonder if this is an expression of the Japanese mindset. It seems to me that shrines have acquired this kind of colorlessness because of the actual existence of the imperial family. There is a spirituality before religion. This kind of miraculous, plaintive spirituality is something that I would like to pass on with great care.<\/p>\n","protected":false},"excerpt":{"rendered":"

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