現地の息栖神社では不覚にもこの「碇」の存在に気付かず、説明板のついでに周辺を撮影した写真から今回いちばん上の写真を拡大・編集してみた。よく文章を読んでみたらこの目立たない「碇」が重要な役回りで港（津）であったこの息栖の地の素性を表していたことにあとで気付かされた。
どうも「息栖」という漢字表記の地名は一般的な日本語感覚からは想像しにくい。息という字はまさか地名とは思わず、つい「鳥」と無意識に見間違えて「とりす、かなぁ。ウイスキーみたいだ」というような無用な妄想誤解がアタマのなかに浮かんで収拾がつかない（笑）。
こういうのはわたしだけではなく多くの人がそう思うようです。
一方で「おきすの津」と古代に呼ばれていた地名はよくわかる。ストンと腑に落ちてくる表現。ではどうして「おきす」が「息栖」になったのか、調べてみても情報に巡り会えない。
そういう不条理感から、どうも地名に「海民」的な、原初的日本人言語感が投影されているのではないかと妄想が飛躍したりする。古日本語的な言語感覚があるようにも思えるのですね。この感覚は飛鳥地方とか、徳島県の山岳地域などにも通じるようなもの。その後の日本語は活発な「漢字文化」の導入によってその「音読み」「意味づけ」が主流になっていったのに対して、オリジナルな日本語の感受性を伝えてくれていると思えるのです。
さらに、一説ではこの東国三社とは、ヤマト王権以前に関東〜東北に存在したとされる「日高見〜ひだかみ〜国」の根拠地に相当するのではないかとも言われる。
北海道にいるとアイヌ語由来の地名が非常に多いけれど、そういう言語感覚にも通底しそうな表現の仕方が投影されているとも思えてくる。

いずれにせよ、古関東の内海の港（津）であった息栖に関連して日本列島の国内各地間の太平洋側海上ルートを探ってみるけれど、なかなか明示的研究に突き当たらない。この息栖神社の解説説明板には以下の記述。
「徳川期になると幕府の拠点江戸と東北との交流が盛んになりその水上輸送路は、江戸川・利根川・水郷地帯・銚子河口から北上しての鹿島灘といった航路が選ばれていた。こうした長距離輸送には当然大型船舶が用いられ、往復途上で息栖神社は航海の安全祈願をしたとされる。」（要旨抜粋）
上の図は江戸期に消費都市江戸に20万石ほどの米を提供したといわれる仙台藩の安定的輸送ルートを諮問された先端的事業家・河村瑞賢が開拓した「東回り航路」図。＜こちらは宮城県の公式資料「河村 瑞賢 -東廻り航路を拓く」より引用＞
「これまでの海運では船が難破することが多い。仙台藩から江戸に到着するのに１年かかることすらある。」と相談されたかれが開発した。
しかし、奥州藤原氏の時代には愛知県常滑の磁器が威信材として、遠く北海道・厚真でも発掘されている。たしかに日本海側が国内物流の基本ではあったでしょうが、熊野水軍など太平洋側の物流輸送活動実態もある。海路の日本史、非常に奥行きのある世界だと思います。

English version⬇

Okisu ⇒ Ikisu & Domestic Shipping History, Ikisu Shrine (3): Exploration of Three Shrines in Eastern Japan – 23
Japanese History of Language Sense Transition. Is it a residue of the ancient Yamato language?　What about the development process of domestic sea routes on the Pacific Ocean side from ancient times? The history of domestic maritime transport in Japan

I was unintentionally unaware of the existence of this “anchor” at the local shrine, so I enlarged and edited the top photo from the photos I took of the surrounding area while reading the explanatory board. After reading the text carefully, I realized later that this inconspicuous “anchor” played an important role in the identity of this place, which used to be a port (Tsu).
It is difficult to imagine a place name written in kanji characters as “breath” in the common Japanese sense. I did not think that the character for “breath” was a place name, and I unconsciously mistook it for “bird” and said, “Torisu, I wonder. It sounds like whiskey.
(Laughs.) This is not only me, but many people seem to think so.
On the other hand, I understand the name of the place called “Okisu-no-tsu” in ancient times. It is an expression that falls into place. But when I tried to find out why “Okisu” became “Ikisu,” I could not come across any information.
This sense of absurdity leads me to wonder if the place name might reflect a primitive Japanese linguistic sense like that of the “Kaimin” people. It seems to me that there is an old Japanese linguistic sense. This sense is something like that of the Asuka region or the mountainous areas of Tokushima Prefecture. It seems to me that it conveys an original Japanese sensibility, whereas the Japanese language since then has been dominated by its “sound reading” and “meaning making” with the introduction of an active “kanji culture.
Furthermore, one theory suggests that these three shrines in the eastern part of the country may correspond to the border line with the “Hidakami – Hidakami – Province,” which is said to have existed in the Kanto – Tohoku region before the Yamato Kingship.
In Hokkaido, there are many place names derived from the Ainu language, and I cannot help but think that such a way of expression that seems to be common to such linguistic sensibilities is also projected here.

In any case, I have been searching for maritime routes between the Japanese archipelago and other parts of Japan in relation to the ancient Kanto inland sea port (Tsu) of Suisu, but have been unable to come across any explicit research on the subject. The explanatory board at the shrine reads as follows.
The Edo River, the Tone River, the Suigo area, and the Kashima Sea route northward from the mouth of the Choshi River to the Kashima Sea were chosen for the water transportation routes. Naturally, large vessels were used for such long-distance transportation, and it is said that the shrine prayed for safe voyages on the way there and back. (Abstract excerpt)
The above chart shows the “eastbound route” pioneered by Kawamura Zuiken, a leading entrepreneur who was consulted on a stable transportation route by the Sendai clan, which is said to have supplied the consuming city of Edo with some 200,000 koku of rice during the Edo period. In the past, ships were often shipwrecked in shipping. It sometimes takes a year for a ship to reach Edo from Sendai. Takara, who was consulted by the Oshu Fujiwara clan, developed the map.
However, during the reign of the Oshu Fujiwara clan, porcelain from Tokoname, Aichi Prefecture, was excavated as prestige material, as well as in Atsuma, Hokkaido in the distant past. It is true that the Sea of Japan side was the basis of domestic distribution, but there were also activities on the Pacific side, such as the Kumano Suigun (navy). The history of Japan by sea is a world of great depth.

Posted on 8月 28th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

さて東国三社と呼ばれる鹿島神宮、香取神宮、そして若干スピンアウトして蘇我氏の関係する龍角寺とみてきましたが、このシリーズ最後はナゾに包まれた息栖神社であります。
事前にわかる資料もほとんどなく、歴史好きの興味で「東国三社といわれているし・・・」程度のノリで探訪させていただいたのですが、実際に現地を訪問してその実感を踏まえて再度探索をはじめて見ると、「おお、あの事実はこういった背景から生成したことなのか」と驚かされることばかり。関東との縁がふたたび濃厚になって、この日本最大の平野地帯の地形変容ということについての理解、正確な把握が迫られてきていることに気付かされる次第。
必ずしも大和平野、京都大阪での日本史だけが悠久なのではないということか。
上の図は、いまの息栖神社のマップと縄文期の海進のなかでの古代地形推計。眼前には香取の海、霞ヶ浦、古鬼怒湾といった内海が広がっていた古代風景が見えてくる。息栖神社というのは古代地形からみれば海上交通の要衝地であったことが推測できてくる。とくに太平洋を介して東北地域とヤマト政権支配地域との物流・移動を考えれば、最前線的な位置であると知れてくる。


そういう気付きに踏まえて現地での探訪体験を重ね合わせると、なにげに見ていた「忍潮井(おしおい)」と呼ばれる2つの井戸の記憶が湧き上がってきた。こういった縄文海進の痕跡と重ね合わせれば、古代の海上交通での最大の生命線・必需品、飲料水のことが雷鳴のごとくに納得感として襲ってくる。
この湧き水は伊勢の明星井(忍塩井）、山城(京都・伏見)の直井とともに日本三霊水の一つとされる。神社のHPを見ると以下の記述（要旨）。
〜常陸利根川沿いにある一の鳥居の両脇に小さな鳥居の建てられた二つの四角い井戸「忍潮井（おしおい）」があります。男瓶（おがめ）と女瓶（めがめ）と呼んでいます。忍潮井は194年に造られ2000年近く清水を湧き出し続けてきました。辺り一面が海水におおわれており、真水（淡水）の水脈を発見し噴出させたところ、辺りの海水を押しのけて真水が湧出したことから、忍潮井の名がつけられました。水と人類との関わりの中で最も古いかたちの井戸です。女瓶の水を男性が、男瓶の水を女性が飲むと二人は結ばれるという言い伝えがあり、縁結びのご利益もあるとされます。〜
日本海の航海と違って荒波で知られる太平洋航路でようやく波穏やかな内海に入ってほどなくのこの息栖の地で、この清水にめぐり会った人びとは、大いにこの地のありがたさに感動させられ、この地には「神宿る」とその神性を感受したことだろう。
この列島に生きてきた人間として、そういう自然への原初的帰依は激しく理解できる。

English version⬇

Ancient Landforms and the Riddle of the Sea God, the Ikisu Shrine (1): Exploring the Three Shrines of Eastern Japan – 21
A node of maritime traffic and logistics in an archipelagic society. A strategic point between the Yamato regime-controlled area and Northeastern Japan. A place where fresh water, where the god resides, springs from. The shrine is a place where the gods dwell.

We have already visited the three shrines in the eastern part of Japan, Kashima Jingu Shrine, Katori Jingu Shrine, and, slightly spinning out, Ryukakuji Temple, which is related to the Soga clan.
I visited the shrine with little information beforehand, and with only a casual “it is said to be one of the three shrines in the eastern part of Japan…” out of historical curiosity, but when I actually visited the shrine and began my search again based on that experience, I was surprised to find that “Oh, so this is the background that led to that fact. I was surprised at the fact that it was generated from such a background. As my connection with the Kanto region has grown stronger, I have come to realize that I must now understand and accurately grasp the topographical transformation of Japan’s largest plain area.
It may be that the history of Japan is not necessarily limited to the Yamato Plain and Kyoto-Osaka area.
The above figure shows a map of the present-day Ikosu Shrine and an ancient topographic map of the Jomon period in the midst of the sea advance. In front of our eyes, we can see the ancient landscape of inland seas such as the Katori Sea, Kasumigaura, and Ko-Kinu Bay. The ancient topography of the shrine suggests that it was a strategic point for maritime traffic. In particular, it was a frontline location for the distribution and movement of goods between the Tohoku region and the Yamato regime-controlled areas via the Pacific Ocean.

When I took this realization into account and superimposed it on my exploration experience at the site, memories of two wells called “Oshioi,” which I had casually observed, began to well up. When superimposed on these traces of the Jomon sea advance, the idea of drinking water, the greatest lifeline and necessity of ancient maritime traffic, hit me like a thunderclap of conviction.
This spring water is considered one of the three sacred waters of Japan, along with Meisei well (Oshioi well) in Ise and Naoi well in Yamashiro (Fushimi, Kyoto). The shrine’s website gives the following description (summary).
〜˜There are two square wells called Oshioi (Oshioi) with small torii gates built on either side of the first torii gate along the Hitachi-Tone River. They are called Ogame (male bottle) and Megame (female bottle). Oshioi was built in 194 and has been producing fresh water for nearly 2,000 years. The entire area was covered with seawater, and when a vein of fresh water (freshwater) was discovered and gushed out, the fresh water gushed out, pushing aside the seawater in the area, hence the name Oshioi Well. This is the oldest well in the relationship between water and humankind. According to legend, if a man drinks the water from the woman’s bottle and a woman drinks the water from the man’s bottle, the two will be united, and the well is said to bring good luck in marriage. 〜The water in the male bottle is said to be good for marriage.
Unlike voyages on the Sea of Japan, those who encountered this fresh water in the Pacific Ocean, known for its rough seas, must have been greatly moved by the gratitude of this place, and must have felt the divinity of this place, as if a god resided here.
As a person who has lived on this archipelago, I can understand this primordial devotion to nature.

Posted on 8月 26th, 2023 by 三木 奎吾
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明治以前まで全国の神社の中で「神宮」という名称を託されていたのは、伊勢と香取・鹿島の３社のみ。
神社建築の場合は祀られる神さまが鎮座される建築が「本殿」であり、それに対して参詣する場が「拝殿」ということになる。一般的な神社建築ではこのふたつは一体的だと思う。わたしが毎日のように参拝する北海道神宮でも拝殿の奥に本殿が連続している。この香取神宮でも同様のスタイルで、拝殿の奥に本殿があって建築的には「繋がって」連棟形式で建てられている。鹿島神宮では本殿は令和の建て替え工事中で仮囲いされていたけれど、建築スタイルとしてはこの香取と同様に連棟形式が採用されていた。
デザイン傾向として、どちらも建築時期である江戸期の独特に進化した装飾形式が取られている。鹿皮のような色をした桧皮葺の屋根に黒塗り壁面が特徴。
一方、伊勢神宮では本殿は完全分離して外宮では拝殿という建築はなく、簡素な本殿建築が敷石平面の上に建っているだけでそれを仰ぎながら遙拝する形式。つくりが簡素なだけに式年遷宮という建て替えが歴史年代、一時期の衰退はあったけれど、ほぼ継続されてきた。
勅祭社らしく香取神宮本殿では屋根の飾りとして金細工で菊の紋章があしらわれ、その下の破風飾りにも金細工が施されて黒い本体着色と対比的で目を奪う装飾性を感じさせる。武神ということでもっと武骨なデザインがと思うけれど「目を奪う」という方向に向かっているように感じられる。オシャレに目覚めた武神か。
江戸期の日本社会というのは建前上は武断政治的だけれど、ながく平和が続いたことで武神というもののイメージもそのように変容していったものだろうか。香取神宮の周辺環境もまた変貌している。利根川東遷という大土木事業が成功して「香取の海」が縮小して利根川河川に変貌したのと対応しているとも感じる。

こちらは香取神宮の神宝・国宝海獣葡萄鏡。香取神宮の創建は神武18年とされてそれは確認しようもないが,
この神宝は正倉院にも同様の宝物が全５点あるという。そのなかで正倉院南倉9号収蔵品と同型とのこと。正倉院の創建は西暦756年だから、少なくともその頃にまで香取神宮の来歴は遡れることになる。
「鏡径29.7㎝。界圏は刳り込み形。鈕は伏獣形で鬣と背骨を表現し、口に小鹿を咥える。内区の獣には有角狻猊や獅子が表され、その周囲に小獣13匹が表され、それぞれの様相も様々である。帯圏上に外区の葡萄文が伸びて葡萄紋と柘榴瑞果紋が表され、その間に小禽・昆虫が表現される。外区は8禽8獣が右旋回で表され外縁帯は雲花紋とパルメット紋が混合した唐草文。鏡形が大きくひとつの完成形ともいえる。」
関東を治める神格としてこうした神宝がその格式を表現。ただこの鏡を見てオシャレに目覚めたか。

English version⬇

Katori Jingu Shrine 5: Exploration of Three Shrines in Eastern Japan – 19
The same objects as the Shosoin treasures are the sacred treasures. The Shosoin treasures are the same as the Shosoin treasures, cutting-edge artifacts imported through trade with the Tang Dynasty. The Takejin also cared about the appearance of these treasures (laugh)…

Before the Meiji era, only three Shinto shrines in Japan, Ise, Katori, and Kashima, were entrusted with the name “Jingu” (Shrine).
In the case of shrine architecture, the “hon-den” is the building where the deities are enshrined, and the “haiden” is the place of worship where visitors pay homage. In general shrine architecture, these two are considered to be one and the same. At the Hokkaido Jingu Shrine, which I visit every day, the main hall is located behind the worship hall. The Katori Jingu Shrine has the same style, with the main hall behind the worship hall, and the two are architecturally “connected” and built in a series of buildings. At Kashima Jingu, the main hall was temporarily enclosed during the reconstruction of 2021, but it was built in the same style as this Katori shrine, in a series of linked buildings.
The design trend in both buildings is the uniquely evolved decorative style of the Edo period (1603-1868) when they were built. The roof is cypress bark thatched with a color similar to deer skin, and the walls are painted black.
On the other hand, in Ise Jingu, the main shrine is completely separated from the outer shrine, and there is no worship hall in the outer shrine, but only a simple main shrine built on a paving stone level, which is worshipped while looking up to it. Because of the simplicity of the structure, the shrine has been reconstructed in the form of shikinen sengu (ceremonial relocation of the shrine) for most of its history, although there was a decline for a period of time.
As is typical of an imperial shrine, the main hall of Katori Jingu Shrine has a gold-work chrysanthemum crest as a roof decoration, and the gable below it is also decorated with gold work, which contrasts with the black coloring of the main body, creating an eye-catching decorative effect. The gold work on the gable below the chrysanthemum crest is also gold-plated, contrasting with the black coloring of the main body, and creating a sense of eye-catching ornamentation. Is this a god of war who has awakened to fashion?
Japanese society during the Edo period was, by its very nature, a military-dominated society, but the image of the warrior gods may have changed as peace continued for a long period of time. The environment surrounding the Katori Jingu Shrine has also changed. I feel that this corresponds to the success of the great engineering project of the eastward shift of the Tone River, which caused the “Katori Sea” to shrink and transform into the Tone River.

This is the Katori Jingu Shrine’s sacred treasure, the National Treasure Kaiju Budo Kagami (mirror of sea beasts and grapes). The Katori Jingu Shrine was founded in the 18th year of the Jinmu period, although there is no way to confirm this.
This is the same treasure as five other treasures in the Shosoin Repository. Among them, this treasure is said to be the same type as the one housed in Shosoin’s Nanzang No. 9. The Shosoin was built in 756 A.D., which means that the history of Katori Jingu can be traced back at least to that time.
The mirror is 29.7 cm in diameter. The mirror is 29.7 cm in diameter, with a gouged-in outer circle. The knob is in the shape of a beast with a mane and backbone, and a fawn in its mouth. The inner category of beasts includes an antlered eminence and a lion, surrounded by 13 smaller beasts, each of which has a different aspect. The grapevine pattern on the outer section extends above the band and is surrounded by a grape and boxwood pattern, with small birds and insects between the grape and boxwood patterns. The outer band has an arabesque design with a mixture of cloud and flower patterns and palmetto patterns. The large mirror shape can be said to be one of the most complete forms.
As the deity that ruled the Kanto region, these treasures expressed his prestige. But did this mirror awaken your sense of fashion?

Posted on 8月 24th, 2023 by 三木 奎吾
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香取神宮をめぐってその霞のような上代の様子を眺めると、やはり蝦夷、東北地域の制圧に向けた軍事上の重要拠点だったことが露わになってくる。香取神宮の祭神・経津主大神（ふつぬしのおおかみ）は奈良の春日大社でも祀られるとともに、王権による蝦夷制覇の象徴のように仙台の近くの「鹽竈神社」にも祀られている。
中央王権による東北進出は、幾度かの日本史上の戦乱期、前九年後三年合戦や頼朝による奥州征伐などが想起されるけれど、この香取−鹿島が日本中央の畿内地域から東北に至る交通上の最重要な結節点になっていて、兵員輸送や軍需物資の輸送などの基地になっていたと思える。東北地域での輸送受け入れ先港湾としての塩竃の位置関係も見てみれば、このことは類推しやすい。
現代でも、太平洋航路としてのフェリーでは苫小牧ー仙台ー大洗という物流の大動脈ルートがあるように東北と関東はこういったルートをたどった可能性が高い。
日本書紀記述で武内宿禰が東北・蝦夷の地域を「撃ちて取るべし」と上申した旨を記したけれど、この香取神宮本殿に至る「楼門」を守護する狛犬の位置に、武内宿禰が配置され、相方には，香取と縁の深い春日大社を造営した藤原氏の始祖・中臣鎌足が鎮座している。畿内地域と東北とを繋ぐ交通上の要地としての香取神宮をそのように表現していると見える。
日本の中央王権は、古代に於いて薩摩隼人も制圧したとされ、その拠点として宇佐神宮があり、こちらもその武徳を表すように「八幡神」が祀られている。八幡は鎌倉の鶴岡にも祀られる武神。
事業として北海道から東北に広げ、そこから関東を見晴らすときに、この香取神宮や鹿島神宮に不思議と導かれるように参詣させていただいたのには、そういう縁があるのかも知れません（笑）。北海道人としては、こういうカムバック・ジャパンという道もあるかもと勝手に思う。
祭神としての経津主大神の活躍ぶりは、以下の葦原の中つ国草創神話にも記される。

神話では天照大神が日本国草創を意図したときに、当時日本列島を治めていた出雲大社の神を制圧するのに２度失敗した後、３度目の正直として遣わされたのが香取の経津主大神であったのに、鹿島の武甕槌大神（タケミカヅチ）が激しく自己主張して同道したのだとされる。このイラストでは経津主大神がしっかりと坐っているのに、武甕槌大神は付随しているような描かれ方をしている。また、日本書紀ではそのように書かれているのに、古事記には経津主大神は記述されていないとされている。
この両神間ではどのような相関関係であったか、ちょっと心配にもなる（笑）。しかしその後の歴史ではこうした地域間対立のようなことは記録もない。

English version⬇

Katori Jingu (Katori Jingu Shrine 3), the Gate of the Tower and the Statue of Asaomi [Exploring the Three Shrines of Eastern Japan – 17].
Katori’s strategic location is historically important for the formation of a unified state by the central Japanese monarchy. A strategic strategic point. The god of worship, Kyotsunushi, is enshrined both in Nara and in Yanagama. ・・・・.

When we look at the hazy Upper Period scene surrounding Katori Jingu Shrine, it becomes clear that it was an important military base for the conquest of the Emishi and Northeast regions. The deity of Katori Jingu, Futsunushi no Okami, is also enshrined at Kasuga Taisha Shrine in Nara, as well as at the nearby Shiogama Shrine in Sendai, symbolizing the conquest of the Emishi by the royal power.
The expansion into the Tohoku region by the central royal power is reminiscent of several periods of warfare in Japanese history, such as the Nine Years’ War in the Former Nine Years and Three Years’ War in the Later Three Years, and the conquest of Oshu by Yoritomo (1467-1568). It seems that Kashima was the most important transportation node from the Kinai region in central Japan to the Tohoku region. This is easily analogized by looking at Shiogama’s position as a port for receiving transportation in the Tohoku region.
Even today, the Tohoku and Kanto regions are likely to have followed this route, as in the case of the Pacific Ocean ferry route Tomakomai – Sendai – Oarai, which is a major logistics artery route.
In the Nihon-shoki (Chronicles of Japan), it is written that Takeuchi Sukune (the founder of the Fujiwara Clan) proposed that the Tohoku and Emishi regions “should be taken by shooting”. Takeuchi Sukune is placed in the position of the guardian dogs that guard the “tower gate” leading to the main shrine of Katori Jingu, and on the other side sits Nakatomi Kamatari, founder of the Fujiwara Clan who built the Kasuga Grand Shrine, which is closely related to Katori. The shrine appears to represent Katori Jingu Shrine as such, as a strategic location for transportation between the Kinai region and the Tohoku region.
In ancient times, the Satsuma Hayato also suppressed the central Japanese royal power, and Usa Jingu Shrine is located at the center of this power, where the Hachiman deity is enshrined as a symbol of their military virtue. Hachiman is also a warrior god enshrined at Tsuruoka in Kamakura.
When I expanded my business from Hokkaido to Tohoku and looked out over the Kanto region from there, I may have been mysteriously led to this Katori Jingu Shrine and Kashima Jingu Shrine to pay homage to them (laugh). As a Hokkaido-jin, I selfishly think that there may be such a way of come-back Japan.
The activities of Kyotsunushi no Mikoto as a deity are described in the following myth of the creation of the Land of Reed Plains.

According to mythology, when Amaterasu intended to create Japan, he failed twice to subdue the deity of Izumo-taisha, which ruled the Japanese archipelago at the time, and sent him to Katori as his third attempt. In this illustration, the deity Kyotsunushi is firmly seated, but Takemikazuchi is depicted as if he were an incidental deity. In addition, the Kojiki (Records of Ancient Matters) does not mention Kyotsunushi no Mikami, even though the Nihon Shoki (Chronicles of Japan) does.
It is a little worrisome what kind of correlation there was between these two deities (laughs). However, there is no record of any such interregional conflict in subsequent history.

Posted on 8月 22nd, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

津宮というのは香取神宮「一の鳥居」と称されている。その場所は現在の「利根川」に面して建てられている。水辺から上陸して神さまが渡御されるという故実に即している。
２番目の地図は先般来、このシリーズで紹介してきた古地図で、約1000年前の古地形を表現したもの。香取市がまとめている「第1章 香取市の歴史的風致形成の背景」PDF書類に掲載されている。
地元紙「千葉日報」記事では以下の記述もある。〜内陸部である現在の利根川流域には「香取海」という大きな内海が広がっていた。その範囲は現在の霞ケ浦・印旛沼・手賀沼の辺りが一つにつながった広さ。香取海は縄文時代から水上交通が盛んだった。飛鳥奈良期には香取海の千葉県側に印波国・下海上国（しもつうなかみのくに）茨城県側に筑波国・仲国・茨城国があり、沿岸には多くの古墳が造られた。香取海は朝廷が東国を支配する上で重要な役割があった。日本書紀や常陸国風土記にはヤマトタケル東征の際に香取海を渡ったと思われる記述がある。香取神宮（香取市）と鹿島神宮（鹿嶋市）の二社は香取海入口の対岸にあり、蝦夷の平定神として崇拝され、前社は下総国、後社は常陸国の一宮に位置付けられた。〜
３番目の写真は鹿島神宮と同様に香取神宮でも、このような水上を神さまが渡御されるイベント「式年神幸祭」が12年に一度の午年4月15・16日の両日に掛け行われる。古代地形を踏まえれば、このような渡御式典が、古い「東海道」というメインルートが上総ー下総ー常陸であり、この香取の海が関東の最重要地域だったことを裏付けているのだと思う。だから、対岸同士に香取と鹿島という２社が蟠踞したのだろう。ヤマト王権として伊勢と、この２社を最高神格として祀ってきたことの蓋然性が表れている。
それと、日本の神社信仰ではこのように八百万の神々は非常にアクティブだと目を見張らせられる。この２社がともに武神であることと相関しているのだろうか。やはり対蝦夷への出撃拠点地域として歴史年代を通しての関東地域の役割を象徴もしているだろう。

津宮から香取神宮神域までのルート途次に「神道山古墳群」を遙拝しながらの道が宮道として妥当性を感じる。この道をたどると3.2kmとほぼ常識的。神道山古墳群は前方後円墳1基（全長46ｍ高さ4ｍ）円墳11基からなる古墳時代後期の古墳群で1928（昭和3）年、考古学研究者の吉田文俊により発見された。香取神宮所管地域だという。
一方で香取神宮の東南約7kmに前方後円墳が集中する「城山古墳群」がある。その１号墳（６世紀後半？）からは中国製の三角縁神獣鏡（下総で唯一の出土例。）や環頭太刀４振など大量の副葬品が出土した。このため古墳の主は下海上国造ではとみられている。
どうも龍角寺古墳群とそれ以前の古墳群との対比のようにも思える。ヤマト王権と地域権力の間での葛藤、結果として「新興武力勢力」が支配権を握ったとも推測できる。ヤマト王権の東国支配の実相、興味深い。

English version⬇

Landing at Tsumiya from the Sea of Katori, Katori Jingu Shrine (1): Exploring the Three Shrines of Eastern Japan – 15
The sea of Katori appeared as an important area in Yamatotakeru’s eastern expedition. The most important “sea route” to Kashima on the opposite shore. From Ichino-torii and Tsumiya to Jingu Shrine. The first torii, Tsumiya, to the shrine

Tsumiya is called the “first torii” of Katori Jingu Shrine. It was built facing the present-day Tone River. This is in line with the legend that the gods would come ashore from the water’s edge.
The second map is an old map that I have been introducing in this series, showing the ancient topography of about 1,000 years ago. It is shown in the PDF document “Chapter 1: Background of the Historical Landscape of Katori City” compiled by Katori City.
The local newspaper “Chiba Nippo” article also includes the following description 〜The present Tone River basin, which is the inland area of the city, had a large inland sea called “Katori-kai”. The area is as large as the present Kasumigaura, Inba-numa, and Teganuma swamps. Water traffic on the Katorikai has been active since the Jomon period. In the Asuka-Nara period, there were the provinces of Inba and Shimotsunakami on the Chiba side of the Katori Sea, and Tsukuba, Naka, and Ibaraki on the Ibaraki side, and many ancient tombs were built on the coasts of these provinces. The Katori Sea played an important role in the Imperial Court’s control of the eastern provinces. The Chronicles of Japan and the Fudoki of Hitachinokuni describe the crossing of the Katori Sea during Yamatotakeru’s eastern expedition. The two shrines, Katori Jingu (Katori City) and Kashima Jingu (Kashima City), are located on opposite sides of the entrance to the Katori Sea, and were worshipped as deities for the pacification of the Emishi, with the former shrine positioned in Shimousa Province and the latter shrine in Hitachiniku Province. ~.
The third photo shows Katori Jingu Shrine as well as Kashima Jingu Shrine, where the “Shikinen Shinko Matsuri,” an event in which the deities are ferried across the water, is held once every 12 years on April 15 and 16 in the year of the Noon. Based on the ancient topography, such a procession ceremony confirms that the main route of the old Tokaido Highway was Kamisusa-Shimosusa-Jochiriku, and that the sea in Katori was the most important area in the Kanto region. This is probably why Katori and Kashima were coiled on opposite banks of the sea. This shows the probability that the Yamato royal authority enshrined Ise and these two shrines as the supreme deities.
Also, it is eye-opening to see that in Japanese shrine worship, these eight million gods are very active. Is this correlated with the fact that these two shrines are both warrior deities? The Kanto region’s role throughout history as a base area for launching offensives against the Emishi may also be symbolic of this.

The route from Tsumiya to the Katori Jingu Shrine, with a visit to the “Jindozan tumulus group” at the end of the route, seems reasonable as a palace path. The distance along this path is 3.2 km, which is almost reasonable. The Jindozan tumulus group is a group of tumuli from the late Kofun period, consisting of one 46-meter-long (4-meter-high) round tumulus and 11 circular tumuli. The area is said to be under the jurisdiction of Katori Jingu Shrine.
On the other hand, about 7 km southeast of Katori Jingu is the “Shiroyama Kofun Tumulus Group,” a cluster of posterior frontal round mounds. The first burial mound (late 6th century?) was found to contain a Chinese-made triangular-rimmed The first burial mound (late 6th century?) contains a Chinese triangular-rimmed animal and animal mirror (the only one excavated in Shimousa), four sword blades with ring heads, and other items. The burial mound No. 1 (late 6th century?) has a large number of burial accessories, including a Chinese triangular-rimmed mirror (the only one found in Shimousa) and four ring-headed swords. For this reason, the tomb is thought to have been owned by the Shimo-Kaijo-Kokuzo clan.
This seems to be a contrast between the Ryukakuji tumulus group and earlier tumulus groups. It can be inferred that the conflict between the Yamato Royalty and regional powers resulted in a “newly emerged military power” taking control of the region. The reality of the Yamato kingdom’s control over the eastern part of Japan is interesting.

Posted on 8月 20th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »