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【ひと区切りには「にぎり寿司」 総数180くらいかなぁ】



いろいろとプロジェクトが始動し始めてきています。環境変化の整理整頓段階から新環境での行動半径の様子が「見える化」されてきております。
そういったタイミングなので仕入れてきていたネタを捌いてのにぎり寿司ふるまい。今年初めて、っていうか、２−３年ぶりに腕を振るわせていただきました。ネタはいろいろなので一々の説明は特段ありません。札幌中央卸売市場で購入したり、余市の名物鮮魚店で仕入れたりの各種であります。
リモートワークの人も一部いるのですが、15人程度が結果的には食してくれていたようでした。そのあたりの人数把握も不明だったので、まぁ総数は適当な判断で、タイトルのような「感じ」で握っていました。
昼食としてスタッフにふるまう。時間的には握り作業としては炊飯器が５合炊き限度なので、１回５合分で約1時間×２回の合計２時間程度。女性スタッフも多いので、シャリはできるだけ「小さめ」希望に即して握った。これって時間は掛かる。その前段の「ネタの捌き」におおむね１．５時間程度。合計４−５時間程度といったところ。
作業時間を考えて逆算していくと、早朝からということになります。その日は道庁の住宅諮問会議出席の日程もあり＜こちらは全国でも焦眉の課題になりつつある「住宅性能向上型のリフォーム事業領域活性化・スタートアップさせる方策会議」。追ってその概要などをお知らせいたします。＞、その準備などもあるので握り終わりはおおむね10:30頃。その間で「ブログ執筆〜アップ作業」おおむね２時間も挟むので、なかなかにタイト。
でもまぁ、好きこそなんとかで、にぎり寿司作業を進めながらの平行業務はそれはそれで楽しくもある（笑）。ヘンですが、ゆとりを持って作業進行は進められました。
昼食としては、主食の他にバランスを考えてカミさんが「ひじきの煮物」「きざみ長芋とキュウリの和え物」「枝豆」とかの添え物を作ってくれて栄養バランスを整えてくれた。わたしの方は握りのちょっとした合間に味噌汁も造作。こっちはタマネギ・ゴボウと豆腐という異色の取り合わせでの汁物。多少は味見していたけれど、少しは残るものと考えていたら、きれいさっぱりカラッポになっていた（笑）。おかげで自分ではしっかり味わいを確認しておりませんでした。スタッフに聞いたら「メッチャ美味しかった」との声をいただいた。また、カミさんの「きざみ長芋とキュウリの和え物」の作り方教えて、という声もあったそうで、夫婦揃って甲斐があった次第。
仕事の元気はまずは食べものから、ことしも折に触れて頑張ります。

English version⬇

I think the total number of nigiri-zushi is about 180.
I’m getting up earlier and earlier with age. Completed a total of 4-5 hours of work from early morning to 10:30 am. Restarted Miki Diner. …

Various projects are beginning to get underway. We are beginning to “visualize” the radius of action in the new environment from the organizing stage of the environmental change.
Since the timing was such, we processed the ingredients we had purchased and served Nigiri-zushi. It was the first time this year, or rather the first time in a couple of years, that I was able to show off my skills. I don’t have to explain each and every ingredient, as there are many different kinds of ingredients. We bought some at the Sapporo Central Wholesale Market and some at a famous fresh fish store in Yoichi.
There were some remote workers, but it seemed that about 15 people ate as a result. Since we were not sure how many people we had in that area, well, we judged the total number to be appropriate and held the “feeling” as shown in the title.
It was served to the staff as lunch. In terms of time, the rice cooker is limited to cooking 5 cups of rice as the nigiri work, so it took about 1 hour for 5 cups at a time x 2 times for a total of about 2 hours. Since there were many female staff members, I made the rice as small as possible according to their requests. This takes time. The first step, “processing the ingredients,” takes about 1.5 hours. In total, it takes about 4-5 hours.
If you count backward, considering the time required for the work, it would start early in the morning. On the same day, I also have a schedule to attend a housing advisory meeting of the provincial government (this is the “Meeting on Measures to Activate and Start Up the Housing Performance Improvement Remodeling Business Domain,” which is becoming a pressing issue in Japan). We will provide an outline of the meeting as soon as possible. ＞I will be finishing my work around 10:30 a.m., as I have to prepare for the conference. In between, I had to spend about two hours writing and uploading my blog, so it was quite a tight schedule.
But, well, like is like, and it’s fun to do parallel work while working on nigiri sushi (laughs). (Laughs) Although it was strange, we were able to proceed with the work with a relaxed mind.
For lunch, in addition to the staple food, Kami prepared “hijiki no nimono” (stewed hijiki mushrooms), “kizami yam and cucumber salad,” and “edamame” (green soybeans) to balance out the nutrition. I also made miso soup in between nigiri (rice balls). This soup was a unique combination of onion, burdock root, and tofu. I had tasted some of it, but I thought there would be a little left over, but it was completely empty (laugh). Thanks to this, I did not check the taste myself. When I asked the staff about it, they said, “It was very tasty. Also, my wife asked me to teach her how to make “chopped yam and cucumber salad,” so it was worth it for both of us.
We will continue to do our best from time to time.

Posted on 2月 9th, 2024 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »

【橿原に宮を建て「即位」紀元 皇統神話と熊野の旅-33】




いま奈良県橿原市に広大な敷地をもって建てられている「橿原神宮」は、創建としては明治になってからで1890年4月2日。神武天皇が橿原宮で即位したという「日本書紀」の記述に基づき、畝傍山の東南麓に明治23年(1890) に創建された。祭神は神武天皇と媛蹈韛五十鈴媛皇后（ひめたたらいすずひめこうごう）。この皇后は出雲の大国主の息子の事代主神の娘とされ、その名に「たたら」という製鉄のことだまを響かせている。
天皇という存在は稲作農耕社会秩序を象徴するような役割があると思うけれど、初代天皇にも「農耕鉄器」との所縁が投影されているようにも感じられる。
神武天皇の御陵が、橿原神宮に隣接する現在地に定められたのは幕末の1863年。明治10年代になると橿原宮址を調査し顕彰しようという動きが高まり、民間から宮址碑の建立や橿原神社の創建の出願が相次いだとされる。
こういう流れから考えれば、明治の時代精神として皇統の称揚気運が高まって社地が整備されていったという経緯が表現されている。しかし逆に言うと、国譲りした出雲大社が歴世、荘厳な社殿を維持し続けていたことと比べれば、皇統紀元の「宮建築」は驚くほどのあっけなさで顧みられなかったことになる。日本の建築の歴史でも出雲大社は特異的な規模と承継性を持っている一方、大和政権のさりげなさが特徴的ではないか。
その後の皇統の宮はあらたに天皇が即位するとあらたな宮が作られて、点々と移転し続けるというスタイルを取っていくことになる。東アジア的な「都城」の建設は6-7世紀の飛鳥京まで待たねばならない。そもそも都城を建設するという思想自体、対中国王朝との外交関係が主たる動機となっている。皇統始原の段階ではそのような志向性はなかった、もしくは希薄だったといえるのだろう。そうしたことからそもそも神武天皇が実在したのかどうか、という論議を呼んでいる。「皇統神話」とした由縁だけれど、しかし一方で熊野に触れて、そのこととの関わりで考えれば、いかにも神話と歴史のあわい接点という印象も強く感じられる。

北海道人として熊野という地域についてはほとんど知識もないままに、しかしなにかに惹かれて歩いてみて、そのロマンに深く「鷲づかみ」されてしまった（笑）。言語による表現以前の、話し言葉での伝承段階から、たぶん縄文から弥生への時代変容の痕跡が、熊野には濃厚に残っているのだと思う。
その後の皇統はこのような地域文化を有効活用しながら、自らの祖先神話の世界を盛り上げていった側面があるのだろう。そういう意味で意図的かそうでないかは別にして、日本文化のいろいろな始原にかかわることがらが文化風土として残り続けている。今後も、折に触れて探訪してみたい。

English version⬇

The “Accession” to the Throne” Kashihara, Nara, Japan: The Myth of the Imperial Lineage and the Journey to Kumano – 33]
The Jimmu Expedition to Kumano. This is an exploration of an area that is not clear as to whether it is myth or history. After all, is it a way to “transmit” the social transformation from the Jomon to the Yayoi period through expressions that transcend language? by …

The Kashihara Shrine, now built on a vast site in Kashihara City, Nara Prefecture, was founded on April 2, 1890, in the Meiji era (1890-1912). The shrine was built in 1890 at the southeast foot of Mt. Unebi, based on the account in the “Chronicles of Japan” that Emperor Jinmu ascended to the throne at Kashihara Palace. The deities are Emperor Jinmu and Empress Ehime Tadasu Isuzu Kogo. This empress is said to be the daughter of Kotoshironushi, the son of Okuninushi of Izumo, and her name echoes the iron-making word “tatara.
The existence of an emperor is symbolic of the social order of rice cultivation and agriculture, and it seems that the first emperor also has a projected connection with “agricultural ironware.
It was in 1863, at the end of the Edo period, that Emperor Jinmu’s mausoleum was located at the present site adjacent to the Kashihara Shrine. In the 10th year of the Meiji Period, there was a growing movement to investigate and honor the site of the Kashihara Palace, which led to a series of applications from the private sector for the erection of a monument at the palace site and the establishment of the Kashihara Shrine.
This trend suggests that the Meiji period’s spirit of honoring the imperial lineage led to the development of the shrine site. Conversely, however, compared to the fact that Izumo-taisha, which had been handed over to the state, continued to maintain its majestic shrine pavilions for generations, the “palace architecture” of the imperial era was surprisingly neglected. In the history of Japanese architecture, Izumo-taisha is unique in its scale and succession, while the casualness of the Yamato regime is characteristic.
The subsequent palaces of the imperial lineage were built when a new emperor ascended to the throne, and were continually relocated from place to place. The construction of a capital city in the East Asian style had to wait until the Asuka-kyo capital in the 6th-7th century. The idea of building a capital city was primarily motivated by diplomatic relations with the Chinese dynasties. At the beginning of the imperial lineage, there was no such orientation, or it could be said that such an orientation was weak. This has led to a debate over whether Emperor Jinmu really existed in the first place. This is the reason why the book is called “the myth of the imperial lineage,” but on the other hand, if you think about it in relation to Kumano, you can get the strong impression that it is a crossroads between myth and history.

As a Hokkaido native, I knew little about the Kumano region, but something about it drew me to walk there, and I was deeply “gripped” by its romance (laughs). I believe that Kumano retains traces of the transformation from the Jomon to the Yayoi period, probably from the stage of spoken tradition before language expression.
The subsequent imperial lineage may have made effective use of this local culture to enhance the world of its own ancestral mythology. In this sense, whether intentionally or unintentionally, things related to the origins of Japanese culture continue to remain as part of the cultural climate. I would like to continue to visit these places from time to time in the future.

Posted on 2月 8th, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話 | No Comments »

【大和平定・長髄彦との戦い 皇統神話と熊野の旅-32】



熊野を出立して八咫烏に先導されながら、神武帝の軍は大和平野の南端の吉野にいたる。そこから軍はいったん「東遷」する。大和平野全域を支配する敵対勢力・長髄彦との戦いの基本戦略として「日を背にして戦う」という方針が兄・五瀬命の遺言的戦略だったことがあったと思われる。ついでにいえば、その後の三輪山への「信仰」とも思える拝跪の底流にも、こうした側面を感じる。その後の崇神帝による「纏向（巻向）」遷都の動機にもこのことは通じていたのではないか。
話を元に戻して、神武帝の軍は山間に位置する大和平野東南端の宇陀に進出して、地元勢力を制圧することになる。「兄猾（エウカシ）・弟猾（オトウカシ）」の兄弟の勢力。＜文章参照は橿原神宮発行の「由緒略記」＞
ここで神話のなかでも有名なエピソードが語られる。エウカシがはかりごとを巡らして、神武帝をある御殿に入ることを勧めたという故実。しかしその建物はワナで、入ると屋根が押し潰れてなかの人が害されるというものだったとされる。ようやく「建築」ということが神話に登場してくるシーン。
この内容については後の世の「宇都宮吊り天井」逸話が連想される。日本建築と悪謀の象徴として、このふたつの話題に興味が湧く。いったいどんな「構造」であったのか、神代の時代から神話で語られるということは、一定の建築的共通認識があったと思われる。今後のひとつの探究テーマかと。
で、その悪謀は服従を選んだオトウカシの告白であきらかになり、「兄猾（エウカシ）、御殿を作ったおまえが、まず入って見ろ」と追い込んで、兄猾（エウカシ）は自業自得の最期を迎えたのだとされる。
絵伝は橿原神宮発行の「由緒略記」からのものだけれど、その後、長髄彦軍との戦いは熾烈を極めたのだとされている。その象徴的なクライマックスシーン。以下、文章転載。
〜長髄彦軍はあまりにも強くてかなり苦戦していました。すると急に黒雲が空を覆い、あたりも暗くなり、叩き付けるようにヒョウが降ってきました。そのとき暗い大空の彼方から、さあっとひと筋の光が差したかと思うと、金色のトビが神武帝の弓の先に止まり、燦然と光り輝きました。賊軍の兵達は稲光によって目を射られました。まぶしくて目を開けられず、ついに長髄彦軍は降参してしまいました。〜

こうした戦いの終結後、神武帝は畝傍山のほとりに全軍を集結させる。目の前には良質な「建築素材」である樫の森が広がっていた。そこで帝は「橿原」奠都のみことのりを高らかに宣言する。そしてこの橿原で、神武帝は初代の帝として即位する。日本の朝廷はこの「即位」を持って紀元とする。
他国では神代の権力者の多くの場合、その人物の出生をもって紀元とすることと、この点が大きく違っている。いま現代に至っても朝廷が存続し続けていることの由縁として、このことは留意される。＜あすに続く＞

English version⬇

The Pacification of Yamato and the Battle with Nagasuhiko: Imperial Mythology and the Kumano Journey-32
The Jinmu army left Kumano and moved east from Yoshino to fight with the “sun on their backs” strategy. Is the legend of the golden Tobi a symbol of this strategy? …

Departing from Kumano and led by Yatagarasu, Emperor Jinmu’s army reached Yoshino at the southern end of the Yamato Plain. From there, the army moved eastward. It is thought that the policy of “fighting with the sun on our backs” was the basic strategy of the war against Nagasuhiko, a hostile force controlling the entire Yamato Plain, and was the testamentary strategy of his elder brother, Gose-no-Mikoto. In addition, we can sense this aspect in the underlying principle of subsequent “faith” in the worship of Mt. This may have been the motivation for the subsequent relocation of the capital to “Mukomukai” (Makimukai) by Emperor Shinmu.
Returning to the original story, Emperor Jinmu’s army advanced into the mountainous region of Uda at the southeastern edge of the Yamato Plain to subdue the local forces. The forces of the brothers “Eu-kashi and Oto-kashi. ＜(The reference is to the “History of Kashihara Shrine” published by the Kashihara Jingu Shrine.
Here is one of the most famous episodes in Kashihara mythology. It is said that Eukashi played a trick on the Emperor Jinmu, persuading him to enter a certain palace. However, it is said that the building was a trap, and that if he entered, the roof would be crushed and the people inside would be harmed. This is the scene where “architecture” finally appears in the myth.
The content of this story is reminiscent of the “Utsunomiya Suspended Ceiling” anecdote from later times. As symbols of Japanese architecture and intrigue, I am interested in these two topics. The fact that the “structure” has been mentioned in myths since the time of the Gods suggests that there was a certain common architectural understanding of the structure. I think this is one of the themes to be explored in the future.
The story goes that the evil scheme was revealed in the confession of Otoukashi, who chose obedience, and that Otoukashi was driven into a corner, saying, “You who built the palace, Eukashi, go in there first, and see.
The story is based on the “Yueokibuki” published by the Kashihara Jingu Shrine, but it is said that the battle with the army of Nagasuhiko became fierce. This is the symbolic climax of the battle. The following is a reprint of the text.
〜The Chomyohiko army was so strong that they were having a hard time. Suddenly, black clouds covered the sky and it became dark. A golden kite perched on the tip of Emperor Jinmu’s bow and shone brilliantly. The soldiers of the rebel army were shot in the eyes by the lightning. Too dazzled to open their eyes, Chomyohiko’s army finally surrendered. ~~

After the conclusion of these battles, Emperor Jinmu gathered his entire army on the banks of Mount Unebi. A forest of oak trees, a high-quality “building material,” spread out before his eyes. There, the emperor announced in high spirits that he would build the capital city of Kashihara, Kashihara. In Kashihara, the Emperor Kanmu ascended the throne as the first emperor of Japan. This “accession” is considered by the Japanese Imperial Court to be the beginning of the era.
This is in sharp contrast to the fact that in most other countries, the birth of a person in power during the divine era is the time of his/her accession to the throne. This is one of the reasons why the Imperial Court continues to exist even today. ＜To be continued tomorrow.

Posted on 2月 7th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【熊野から大和・吉野へ 皇統神話と熊野の旅-31】



さて神武帝の「大和入り」についての上陸地・熊野からの道探訪篇の最後のルート。神話としては八咫烏に先導させるという神意がもたらされて、三千六百峰といわれる紀伊山地を踏破することになっている。その道筋についてはあまり神話でも触れられていない。以下のような記述が橿原神宮由緒略記にある。
〜磐余彦尊（神武天皇）の兵たちは山をいくつも超えたところで道がわからなくなってしまいました。その時、アマテラス大神が磐余彦の夢にあらわれて申されました。「今、天から八咫烏を道案内として差し向けます。その八咫烏の飛んでいく方向に進みなさい」と教え諭されました。そして八咫烏の力をもって、土着のたくさんの勢力を征し、ようやく吉野川の川上に行き着くことができました。〜
いちばん上の写真は、新宮のガソリンスタンドで「熊野から奈良の方向に行くにはどういうルートなの？」と問うたところ言われたのが「あ、いつも京都にまっすぐ向かう道を地元民は使いますよ（笑）」と教えられて山並みを超えていった頂上付近にあった池原貯水池ダムの水源地地形。


列島地形の中で古来から人間は移動を繰り返していただろうから、八咫烏という道先案内者も、そういった道に沿って導いただろうことがふつうに想像できる。複雑な山岳地形のなかで比較的に安全で合理性の高い「道」が存在し、それが「人が歩けば道になる」道理で、開けていったのだろう。はるかな後世、北海道開拓の150年ほど前には本願寺道路のように人跡未踏の開拓があったけれど、古代から多くの人間が住み，暮らし続けた地域ではそういう「経験知」が伝承されていただろう。
現代にこの国道を走破して、まことに印象的な池原貯水池の様子が視界に飛び込んできたとき、その陶然とした神々しい景観に深く打たれてしまった。内心でこの道に違いないとひそかに確信させられた。橿原神宮由緒略記の地図表記にも、ほぼこの地形位置が表記されている。
現代では「吉野熊野源流文化圏」という名称で図のような三自治体、三重県と和歌山県にまたがる北山村・上北山村・下北山村が同一文化圏として認識されている。この水源地域から「吉野川」が大和平野に向かって流れていくけれど、皇統神話としての神武帝の一団も、この吉野川に沿って大和地方に下っていったと推定できる。やがて吉野に至り、そしてやや東進して宇陀に入っていくことになる。亡き兄、五瀬命の建てた「日を背にして戦う」という戦略方針に沿って大和平野に向かったのだろう。
そしてやがて大和平野の東端になる三輪山を背にして長髄彦の勢力と死闘を繰り広げて勝利し、そのまま平野をよぎって、宮を造作するための豊かな森林資源、橿が生い茂っていた橿原に宮を造営した。
橿原はわたしの古代史研究のもっともお世話になっている地域。あした、橿原神宮の様子を記述して、このツアー記録の最終章としたい。

English version⬇

From Kumano to Yamato and Yoshino: The Myth of the Imperial Lineage and the Kumano Journey-31
Although Kumano is a myth, it is quite plausible if you follow the path. You can also encounter some very divine landscapes. The Imperial lineage and Kumano are in harmony with each other. The Imperial Lineage and Kumano are inextricably linked.

Now, the last route of the Road Exploration Arc from Kumano, the landing place about Emperor Jinmu’s “entry into Yamato”. According to the myth, the emperor was supposed to have Yatagarasu lead him through the Kii mountain range, which is said to have 3,600 peaks. The route is not mentioned much in the myth. The following description is found in the Kashihara Jingu Shrine Historical Record.
〜The soldiers of the deity Iwayohiko (Emperor Jinmu) lost their way after crossing a number of mountains. At that time, Amaterasu appeared to him in a dream and said, “Now, Yatagataha (three-legged stature) is coming from the heavens. Now, I will send Yatagarasu from the heavens to guide you along the way. Go in the direction in which the yatagarasu flies. With the power of Yatagarasu, he was able to conquer the many native forces and finally reach the top of the Yoshino River. 〜The top photo shows Shingu’s first landing on the Yoshino River.
The top photo was taken at a gas station in Shingu, where I asked the driver, “What is the route to take from Kumano to Nara? The photo above is a natural dam-like water source terrain near the top of the mountain range we crossed.

Since humans have been repeatedly moving in the archipelago’s topography since ancient times, it is common to imagine that Yatagarasu, a guide, would have led people along such a path. In the complex mountainous terrain, there existed “paths” that were relatively safe and rational, and they must have been opened up based on the principle that “if a person walks, it becomes a path. In the far future, about 150 years before the development of Hokkaido, there were pioneer settlements like the Honganji Road that had never been explored by humans, but in areas where many people had lived and continued to live since ancient times, such “empirical knowledge” must have been handed down.
When I traveled this national road in modern times and saw a truly impressive natural dam, I was deeply impressed by the ebullient and divine scenery, and was secretly convinced that this must be the road. The map in the Kashihara Jingu Shuyo Kashihara Shikki also shows this topographical location.
Today, the Yoshino-Kumano Headwaters Cultural Circle is recognized as the same cultural area that includes the three municipalities shown in the figure, Kitayama, Kamikitayama, and Shimokitayama, which straddle Mie and Wakayama Prefectures. From this water source area, the “Yoshino River” flows toward the Yamato Plain, but it can be assumed that the group of the Emperor Jinmu in the imperial mythology also descended along this Yoshino River to the Yamato region. Eventually, they reached Yoshino and then moved slightly eastward into Uda. They probably headed for the Yamato Plain in accordance with the strategic policy of “fighting with the sun on their backs” established by their late elder brother, Gose-no-Mikoto.
He eventually won the battle to the death against the forces of Nagamayuhiko against the eastern edge of the Yamato Plain, Mount Miwa, and built a palace in Kashihara, a place with abundant forest resources for building palaces.
Kashihara is the area that I am most indebted to for my research on ancient history. Tomorrow, I would like to conclude this tour with a description of the Kashihara Shrine.

Posted on 2月 6th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【１週間の出張から帰還、暖房ボイラーの不調？】


先週は月曜日から土曜日の日程で東北出張。久しぶりの遠征出張でしたのでカラダは疲れているハズだけれど、心理的には久しぶりの「準地元」行脚で爽快感がありました。
で、土曜日夕方５時過ぎには自宅に帰還。ふと気付いたら、お隣さんでは写真のような雪像を造作されていた（笑）。まことに見事な作品。なんでも最近流行の子ども向けキャラなんだそうで、道行く多くのみなさんがスマホを向けていたそうです。かくいうわたしも思わずシャッターを押してしまっていた。
といった真冬の北海道風景でありますが、わたしのデスク回りではやや低温気味。カミさんに聞いたら「不在だったから、暖房レベル下げていた」とのこと。わが家は今現在は石油ボイラーによる蓄熱型の床暖房であります。これまでの30年以上の間、何度か暖房システムは実験的に変更してきていたのですが、いまは元々のこのシステムに復帰している。面積が広く地下を入れれば４階建てなのでエアコンを補助暖房に使用。ベーシックな暖房方式は温水循環床暖房で、各所での体感にあわせての運転を行っている。事務所建築でもあるので大量の事務機器、とくに北海道でも数カ所というDTP用のプリンターなども設置されている関係から「冷房」も必須なのですね。集中と分散の暖冷房・組み合わせ対応。
なんですが、さすがに出張の疲労感があるので、簡単にデータ類を片付けたあとすぐにベッドに直行してひたすら体力の復元に努めていました。で、昨日日曜日に早朝目覚めてあらためて確認したら、けっこうな室温低下ぶりで16度前後。通常21度前後は確保しているのでこれでは、ちょっと仕事のデスク環境としてはキビシイ。そこでボイラーの床暖房の運転状況を確認したら、どうも１週間以上、運転されていないような管理状況。実際には他の室温レベルが高く推移していたので、体感的に暖房運転の必要性を感じなかったそうでした。

で、コントローラーを使って床暖房レベルを上げるべく燃焼運転させようとしたのですが、なぜか起動しない。燃焼サインを表すランプが赤く点滅を繰り返している。・・・まったくはじめて遭遇する反応。
あいにくの日曜日なのでどこも相談対応が難しく、やむなく自力対応。
そうしたらカミさんが「試しに・・・」ということでボイラーの電源コンセントを確認して、いったん抜いて、そのあと再度接続させてみたところ、運転再開して燃焼が始まった。
コントローラーの表示でも正常運転が示されはじめていた。
今回の障害としてコントローラーは操作すればふつうに反応はしている。ところがその運転指令がボイラーには伝達されない、ということは・・・という推理で一番初源的な電気信号の受発信がされていないことに着目した。ボイラー本体には電源スイッチは装置されていない。その機能は遠隔コントローラー（わが家の場合ボイラーは１階の機械室、コントローラーは２階の壁面設置）でだけ行える。この間の信号伝達に問題があるのではと冷静に考えてみたということ。まことに正解、頭が下がる。
まずはボイラーメーカーや建築施工者への連絡対応を優先したわたしですが、整理整頓して現状把握、問題点チェック対応を進めたカミさんに脱帽、感謝でありました。よきユーザーの鑑。
「老いては妻に従え」っていう人生訓は聞きませんが、言ってみれば「灯台もと暗し」「急がば回れ」という教訓でありました。ふ〜、よかった。ひと安心ですが、冬場の暖房問題は放置すればいのちや健康にかかわる。注意を怠ってはならないですね。
さて本日朝はそこそこの積雪。雪かき出動であります。

English version⬇

Returned from a week-long business trip, heating boiler malfunction?
The indoor climate in Hokkaido is generally above 20 degrees Celsius in almost all rooms. Problems occurred in the operation operation of the base heating oil boiler storage-type floor heating system. Lesson learned. …

Last week, I went on a business trip to Tohoku from Monday to Saturday. It had been a long time since I had been on a business trip, so my body was tired, but psychologically, I felt refreshed after a long absence from my “semi-local” area.
I returned home after 5:00 p.m. on Saturday evening. Suddenly I noticed that my neighbor had made a snow sculpture like the one in the photo (laugh). A truly magnificent work of art. I heard that it was a character for children, which is very popular these days, and many people on the street were pointing their smartphones at it. I couldn’t help but press the shutter button myself.
It was a midwinter scene in Hokkaido, but the temperature around my desk was a little low. When I asked my wife about it, she said, “I was away, so I turned down the heating level. Our house is currently heated by a storage-type floor heating system using an oil boiler. Over the past 30 years, the heating system has been changed several times on an experimental basis, but now we are back to this original system. Air conditioning is used for supplemental heating because of the large area and four floors if the basement is included. The basic heating system is hot water circulating floor heating, which is operated according to the experience in each area. Since this is also an office building, a large amount of office equipment, especially printers for DTP (desktop publishing), which are only a few places in Hokkaido, are installed, so “cooling” is also essential. The combination of centralized and dispersed heating and cooling.
I was feeling tired from the business trip, so I went straight to bed after cleaning up some data and worked hard to regain my strength. Yesterday, Sunday, I woke up early in the morning and found that the room temperature had dropped considerably to around 16 degrees Celsius. Since I usually keep the room temperature at around 21 degrees Celsius, this was not a good environment for my work desk. I then checked the operation status of the floor heating system in the boiler, and found that it had not been in operation for more than a week. In fact, the other room temperature levels had remained high, so he did not feel the need to operate the heating system.

So, I tried to use the controller to run the combustion to increase the floor heating level, but for some reason it would not start. The light indicating the combustion sign is repeatedly blinking red. … a reaction I am encountering for the first time at all.
Unfortunately, it was a Sunday, so it was difficult for us to consult with anyone, and we were forced to take care of the problem ourselves.
Then, my wife said, “Let’s give it a try…” I checked the boiler’s power outlet, unplugged it, and then reconnected it, and it resumed operation and started burning.
The controller display also began to show normal operation.
The controller responded normally when operated, but the boiler did not respond to the operation commands. However, the operation command is not transmitted to the boiler, which means that…we realized that the most fundamental electrical signal was not being received or transmitted. The boiler itself is not equipped with a power switch. That function can only be performed by a remote controller (in our case, the boiler is located in the machine room on the first floor, and the controller is installed on the wall on the second floor). I thought calmly that there might be a problem with the signal transmission between the two. You are absolutely right, and I bow down to you.
I gave priority to contacting the boiler manufacturer and the building contractor first, but I am grateful to Kami for her organized efforts to understand the current situation and to check the problem. She is a good user.
I never heard the life lesson, “Follow your wife when you are old,” but it was a lesson of “it’s dark under the lighthouse” and “if you hurry, it will turn out fine. I am glad to hear that. I am relieved, but the heating problem in winter can be life-threatening and health-threatening if left unchecked. We must not neglect caution.
Well, there was a good amount of snow this morning. I had to go out to shovel snow.

Posted on 2月 5th, 2024 by 三木 奎吾
Filed under: 住宅性能・設備 | No Comments »

【神武帝の二木島上陸と神剣 皇統神話と熊野の旅-30】




熊野地域という存在には北海道人であるわたしはほとんど知識がなかったのですが、実際に探訪してみてふとその「再生の地」という側面に触れて驚かされ続けておりました。実際に訪れたことで、その地域景観・民俗を知れば知るほどに奥行きが広がっていく思い。
しかし本来このブログシリーズはタイトル「皇統神話と熊野の旅」通り、いわば「通り道」探索という動機だったのです。たぶんふたたび熊野をめぐる旅に出るだろうと思っていますが、神話の霧に包まれた「神武東征」再起動の上陸地域としての熊野というスタートラインに一度、戻りたい。
資料としては熊野地域探訪後に訪れた橿原で触入手した、神武天皇を祀る橿原神宮が発行する「由緒略記」と、日本古代史と古典の第一人者とされる保田輿重郎氏による書籍「神武天皇」。神話と歴史の境界部分なのですが皇統神話の側に立った見方と承知した上で、参考にしたいと考えた次第です。
上の写真は、皇統が熊野地域に上陸地点の目印にした楯ヶ崎と、神武帝の兄２人が嵐に遭遇して海上で命を落として鎮魂された２つの神社の遠望位置と最有力とされる上陸地「二木島港」。
皇統の兄たち３人を失った神武帝一行は、この二木島に上陸して地元の勢力「丹敷戸畔〜にしきとべ」を討ち取って拠点を確保した。「丹敷」は二木島とも通じる地名。長躯の海上移動と大嵐遭遇で一行は疲労困憊していた。あたりで休んでいるとふいに大きな熊が現れ、その熊の毒気にみんなが気を失ってしまった。

そこに熊野地域の豪族・高倉下〜たかくらじ〜があらわれて「天神のお使いで高倉下が大刀を持って馳せ参じました」と大刀を献上したところ神武帝は「ああ、どうしたことだろう、ずいぶん長く寝ていたことだわい」と目覚めて、この大刀を受け取ったという。
大刀を受け取っただけなのに、熊野の山にいた悪い神たちはばたばたと倒れていった。そして東征軍全体は目覚め、立ち上がったのだという。神武帝は高倉下にこの神剣の由来を問うた。
「昨夜不思議な夢を見ました。夢の中でアマテラス大神が国譲りで功のあったタケミカヅチ（武御雷神〜鹿島神宮の祭神）を呼んで、そなたは一度平定したことがあるのだから天上から下って天孫を助けるようにと言った。それに対してタケミカヅチは自分がわざわざ行かなくともその時の大刀があるから地上に降ろしましょう、と言って高倉下の倉の屋根を貫いて落とした。そして、明日の朝目覚めたら、これを天孫の御子に奉れと言われ、目覚めたら本当に大刀があったので、そこで献上に参ったのです。」
この奇譚は神武帝の上陸に際しての消息を伝える伝説。高倉下という人物は尾張連の遠祖とされて朝廷に仕えることになる。祭神として祀る神社も熱田神宮境外摂社の高座結御子神社や、三重県伊賀市の高倉神社が知られている。熊野と伊勢国は海上交通で近接する地域であり、尾張もそのように考えられる。古代の海上交通勢力だったのではというのは自然な解釈だろう。
この奇譚には最初期の朝臣がどのようなものであったのか、が示唆されているのかも知れない。神話はこのあと大和進出の道先案内として「八咫烏」伝承に触れていく流れだが、こういう説話は神武東遷の協力者たちを直接に象徴化させていったのだろうか。

English version⬇

The Landing of Emperor Jinmu on Nigijima and the Divine Sword: Imperial Mythology and Kumano Journey-30
There is a probability that a landmark, Tategasaki, and shrines dedicated to his brothers who lost their lives in a sea accident exist at opposite angles to the point of the landing of Jinmu. What is the authenticity of the myths and legends after the landing? …

As a Hokkaido native, I had little knowledge of the Kumano area, but I was continually surprised when I actually visited the area and came into contact with its aspect as a “place of rebirth. The more I learned about the local landscape and folk customs, the more I was surprised by the depth of the area.
However, that was originally my motive to explore “the path” so to speak, as the title of this blog series, “A Journey to Kumano and the Myth of the Imperial Lineage,” suggests. I will probably go on a trip to Kumano again, but I would like to return to the starting point of Kumano as the landing area of the “Jinmu Tohei” (the eastern expedition to the east), which was shrouded in the mists of mythology.
As reference materials, I obtained by touch in Kashihara, which I visited after exploring the Kumano area, the “Brief History of the History” published by Kashihara Shrine, which enshrines Emperor Jinmu, and the book “Emperor Jinmu” by Koshijuro Yasuda, who is considered a leading expert on Japanese ancient history and classics. I would like to refer to these books, knowing that they are the boundary between myth and history, but taking the side of the myth of the imperial lineage.
The photo above shows Tategasaki, which was a landmark of the landing site of the Imperial lineage in the Kumano area, and the distant position of the two shrines where two of Emperor Jinmu’s elder brothers lost their lives at sea in a storm and were reposed, as well as the most likely landing site “Futakishima Port”.
After the loss of three of his imperial elder brothers, the Jinmu emperor and his party landed on this Nigijima and secured a base by defeating the local force “Tanshiki Toge – Nishikitobe. Tanshiki” is the name of a place also known as Niki Island. The group was exhausted from the long journey by sea and the encounter with the storm. While resting in the area, a large bear suddenly appeared, and the bear’s venom caused everyone to faint.

The Emperor Jinmu woke up and said, “Oh, what is the matter, I have been asleep for a long time.
The bad gods in the mountains of Kumano fell down in a flurry, even though he had only received the great sword. The entire eastern expeditionary force then awoke and rose up. Emperor Jinmu asked Takakurakashita about the origin of this divine sword.
I had a strange dream last night. In the dream, Amaterasu called Takemikazuchi (Takemikazuchi – the god of thunder – the deity of Kashima Shrine), who had done so much to conquer the land, and told him to come down from the heavens and help his grandchildren, since you had once conquered the land. Takemikazuchi, on the other hand, said that he did not have to go all the way, but that he had the great sword from that time and that he would bring it down to earth, and dropped it through the roof of the storehouse under the Takakura. Then he told me to dedicate it to the Son of Heaven when I awoke tomorrow morning, and when I awoke, I indeed found the great sword, so I went there to dedicate it.”
This strange tale is a legend that tells of the disappearance of Emperor Jinmu on the occasion of his landing. A man named Takagurashita was regarded as a distant ancestor of the Owari-ren and served the Imperial Court. Known shrines dedicated to him include Takazakayuko Shrine, a regency shrine outside the precincts of Atsuta Jingu Shrine, and Takakura Shrine in Iga City, Mie Prefecture. Kumano and Ise Province are in close proximity to each other in terms of maritime traffic, and Owari is also considered to be such a region. It would be a natural interpretation to suggest that they may have been an ancient maritime transportation power.
This tale may suggest the nature of the earliest imperial subjects. The myth then goes on to mention the legend of “Yatagarasu” as a guide to the advance to Yamato, and one wonders if this kind of tale directly symbolized the collaborators in the eastward migration of Jinmu.

Posted on 2月 4th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【空と水平線・地平線をたゆとう旅路】



わたしは仕事人生で新規開拓型の「営業」を主たる行動スタイルにしてきました。
いまは、そういう仕事的スタンスから少し自由度が加わってきたのですが、しかし同様に「取材」というスタイルで各地で「ひとを訪ねる」ことも必要性が高まってきている。
旅をするというのはたぶん人間の本然のいちばん底辺にその動機部分が潜在しているように思う。考えて見れば当たり前で、人類は「グレートジャーナー」という地球上の全大陸に進出した唯一の動物種。それがどういった「動機」に由来しているのかはまだ、解明されていないけれど、人類、そしてそれ以前からの進化の過程そのものにDNA組み込みされているに違いない。まったく抵抗不能な能動性を人間は間違いなく持っているのだろう。
写真は最近あちこち行脚している途中でついシャッターを切っていた光景。
地球環境というのは、実にさまざまな表情で人間の感受性を刺激してくる。空の雲は常に千変万化して、太陽や星たちの運行に沿って多彩な画像を人間の感受性に「ふりそそいで」くる。こういう「目に見える地球」の映像は、はるかな広がりを焼き付けてくる。
あの空の先にはどんな光景が広がっているのか、見てみたい，感じてみたい。
たぶん始原的な感性の部分で、それを「神の手」と言っても問題ない部分で、人間は強く影響を受けて導かれているのだろう。

日本史で言うと、西行という人物に惹かれています。1118年生まれ1190年死亡。平均的にはより短命だった時代に70才を超えていた。現在のわたしの年齢ほどでなくなっている。若くして王城を守護する北面の武士になり、鳥羽院にその歌人としての才を認められたのだという。同時期の北面の武士に平清盛がいる。
「後鳥羽院御口伝」に「西行はおもしろくてしかも心ことに深く、ありがたく出できがたきかたもともにあひかねて見ゆ。生得の歌人と覚ゆ。おぼろげの人、まねびなどすべき歌にあらず。不可説の上手なり」とあるごとく、藤原俊成とともに新古今の新風形成に大きな影響を与えた歌人とされている。日本の皇統は文化面での主導者であり、そういう才を愛でられて生涯を過ごした人物なのだと思われる。
そういう才を活かすためにか、求められてか、たぶんその両方なのだろうけれど生涯を旅に過ごしている。実際にこの時代に四国讃岐とか、奥州藤原氏の平泉とか、鎌倉・源頼朝など全国各地を「歩いて」訪ね歩いている。歌人という文化サロンの人物であり、一種の「外交調整者」としてメッセンジャー機能を期待もされていたのだろう。
現代人は西行の時代の比ではないほどに遠行が可能であり、また旅の手段も進化している。そして社会の複雑化もはるかに進行し、文化も多様化してきている。
しかし人間の生きる「彩り」としての部分では共通するものはあるだろう。別に歌を書きたいワケではありませんが、はるかなる生き方を示してくれている先人という思いを持っています。

English version⬇

The sky, the horizon, and the horizon.
My mind is gradually moving toward simplicity (laughs). When Kukai attained liberation, there was only “the sky and the sea. Is this a Japanese mentality that is also connected to the poet Saigyo? I am not sure.

In my professional life, my main activity style has been “sales” in the form of new business development.
Now I have a little more freedom from such a work stance, but there is a growing need for me to “visit people” in various places in the form of “interviews” as well.
I think that the motivation to travel is probably latent at the very bottom of human nature. It is only natural to think about it. Humans are the only “great travelers,” the only animal species to have made it to every continent on the planet. What kind of “motive” this is derived from has yet to be elucidated, but it must be embedded in the DNA of the human species and in the evolutionary process itself from before. Humans definitely possess a completely irresistible active nature.
The photo is a scene I snapped a few times during my recent travels around the world.
The global environment stimulates human sensitivity in a variety of ways. The clouds in the sky are constantly changing and “sprinkling” various images onto our senses in accordance with the movements of the sun and stars. These images of the “visible earth” burn a far-reaching expanse into the mind.
We want to see and feel what kind of scene spreads out beyond that sky.
Perhaps it is the primitive sensitivity, which we can call “the hand of God,” that is strongly influenced and guided by human beings.

In Japanese history, I am drawn to a man named Saigyo, born in 1118 and died in 1190. He was over 70 years old at a time when life on average was shorter. He is no longer as old as I am today. At a young age, he became a warrior of the northern front guarding the royal castle, and his talent as a poet was recognized by the Toba Inin. He was recognized as a talented poet by Toba-in at the same time.
In the “Go-Toba-in Gokuden,” it is written, “Saigyo is interesting and has a deep heart. He is a poet by nature. He is not a poet to be imitated by those who are ignorant. He is a poet who, along with Fujiwara no Toshinari, had a great influence on the formation of the new style of the new Kon-Ten style. The Japanese imperial lineage was led by him in terms of culture, and it is thought that he was a man who spent his life being loved for such talents.
He spent his life traveling, perhaps to make use of his talents, perhaps in response to demand, perhaps both. In fact, during this period, he “walked” around the country visiting places such as Sanuki in Shikoku, Hiraizumi under the Oshu Fujiwara clan, and Minamoto no Yoritomo in Kamakura. He was a poet, a cultural salon figure, and was probably expected to function as a kind of “diplomatic coordinator” and messenger.
Today, people can travel much further than in Saigyo’s time, and the means of travel have also evolved. Society has become far more complex, and cultures have become more diverse.
However, there are some things in common in terms of the “color” of human life. I do not wish to write a song, but I have the feeling that our ancestors are showing us a far more advanced way of life.

Posted on 2月 3rd, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【海と川の要衝・速玉大社 皇統神話と熊野の旅-29】



日本史の中の経済的・軍事的勢力として「水軍」という存在は大きい。東アジアの漢字文化圏における伝統的な水上兵力の呼称。西洋・近代の軍事における海軍に相当するが東洋の水軍においては河川や湖沼における水上兵力の比重も大きい。水師、船師、舟師ともいう。海上・水上交通を支配してさまざまな経済利権について掌握する機能性を持った組織体といえるだろう。
紀州方面に於いては別当氏に代表される「熊野水軍」が代表格であり、治承・寿永の乱に於いては湛増などが壇ノ浦などで活躍している。湛増は平安時代末期から鎌倉時代初期にかけて活躍した熊野三山の社僧で21代熊野別当。別当とはそもそも律令制度で「官司」の職務全体を統括・監督する地位に就いた時に補任される地位とされる。その職制がやがて「苗字」として名乗られるようにもなる。宗教勢力による軍事力であり、陸戦での「僧兵」と対比される。これらは後には「九鬼水軍」へと引き継がれていく。
上の「熊野速玉大社参詣曼荼羅」は境内にあった板画ですが、活発な「海上・水上交易」の様子が描かれていて、それによって地域の独自勢力として日本史の中で存在感を示し続けていたことがわかる。
紀ノ川は現在の和歌山市周辺で大阪・堺との関係性、強く中央と結びついた存在だが、この熊野は紀伊半島の熊野灘地域全域を支配する非常に独立性の高い地域だったことが容易に想像できる。宗教的権威として朝廷の尊崇が篤く、そして社僧自身が海上軍事戦力の首領を担うという独立権力の姿が浮かび上がってくる。
戦国期、こういった熊野の独立性の高さに対して天下布武・中央集権体制を志向した信長も軍事侵攻し、秀吉の代では実弟・秀長の家臣筆頭、藤堂高虎が1589年（天正17年）頃、一揆鎮圧拠点として「赤木城」を築いている。これは紀州の豊富な森林資源を管理しつつ、熊野の宗教勢力を鎮圧しようとしたもの。
江戸期には紀州の豊富な木材資源での投機的交易で紀伊國屋が財を成すけれど、そもそも木材出荷こそが熊野地域の経済力の源泉なのだともいえる。その「水運」がいかに重要かは自明だろう。
一枚の絵から、さまざまな情報が喚起されてくる。



わたしの家系伝承のなかに「往昔紀州にて仕官したるところ」という記述をしてくれたご先祖様がいて、そのかすかな手掛かりから、なんとかこの地方のことを調べてみたくなったのだけれど、北海道とは2000kmを超える非常な遠隔地で困難に直面していたけれど、それが今回の熊野探索の強い動機になっている。
日本民俗としても非常に存在感が大きな地域であるということがわかって、日本史の理解に奥行きが広がってきたように思えて感謝している。明日からはふたたび神武東征の跡をたどってみたい。

English version⬇

Hayatama-taisha, the Keystone of the Sea and Rivers: A Journey to Kumano and the Myth of the Imperial Family – 29
The location of Kumano Hayatama-taisha, which suppresses the mouth of the Kumano River to the Pacific Ocean. A religious force with naval and military power in contrast to the land-based “priestly army”. …

The “navy” is a significant economic and military force in Japanese history. This is the traditional name for waterborne forces in the Kanji cultural sphere of East Asia. It corresponds to the navy in Western and modern military affairs, but in the Eastern navy, the waterborne forces on rivers and lakes also play a significant role. Also called water masters, ship masters, and boat masters. It can be said to be an organization with the function of controlling maritime and waterway traffic and seizing various economic interests.
In the Kishu area, the Kumano Suigun, represented by the Betsudo clan, is a representative example, and Tanmaso and others were active at Dannoura and other locations during the Jisho and Juei Disturbances. Tanmasu was the 21st Betsudo of Kumano, a priest of Kumano Sanzan who was active from the end of the Heian Period to the beginning of the Kamakura Period. Betsudo is a position that is considered to be a supplementary position when a “kanshi” (government official) assumes the position of overseeing and supervising the overall duties of a “kanshi” under the Ritsuryo (law) system. This position eventually became known as “surname. The “kuuki” were the military forces of the religious powers, and were contrasted with the “priests” of the land warfare. These were later succeeded by the “Kuki Suigun” (navy).
The “Kumano Hayatama-taisha Pilgrimage Mandala” above is a board painting that was found in the precincts of the shrine. It depicts active “maritime and waterborne trade,” which shows that they continued to show their presence in Japanese history as a unique regional power.
While the Kino River has a relationship with Osaka and Sakai in the area around present-day Wakayama City and is strongly connected to the center of the country, it is easy to imagine that this Kumano was a very independent region that controlled the entire Kumano-nada region of the Kii Peninsula. The Kumano shrine was revered by the imperial court as a religious authority, and the priests themselves were the heads of the maritime military force, which reveals an independent power.
In the Warring States period, Nobunaga, who was aiming for a centralized power system under the Emperor, made a military invasion against Kumano’s high level of independence, and around 1589, Hideyoshi’s brother, Takatora Todo, the first vassal of Hideyoshi, built Akagi Castle as a base for suppressing revolts. This was an attempt to suppress religious forces in Kumano while managing the abundant forest resources of Kishu.
During the Edo period, Kinokuniya made a fortune through speculative trading in Kishu’s abundant timber resources, but it can be said that timber shipments were the source of the economic power of the Kumano region in the first place. The importance of “water transportation” should be obvious.
A single picture evokes a variety of information.

I have an ancestor who wrote in my family tradition that he served in Kishu in ancient times, and from this faint clue, I wanted to do some research on this region, but I was facing difficulties because it is very remote, over 2000 km from Hokkaido, but this was a strong motivation for this Kumano This was a strong motivation for my exploration of Kumano.
I am grateful to have learned that Kumano is a region with a large presence in Japanese folklore, which has broadened the depth of my understanding of Japanese history. Starting tomorrow, I would like to trace the trail of the Jinmu expedition once again.

Posted on 2月 2nd, 2024 by 三木 奎吾
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【神倉に対する新宮「速玉大社」 皇統神話と熊野の旅-28】




わたし自身の環境変化があってはじめて徐々に惹かれてきた流れがあったのですが、北海道に住む人間からすると「熊野」というのは本当に縁遠い。昨日も住宅関係の専門研究者で北海道出身のご高齢の方とお目にかかっていたのですが、「熊野・・・はぁ？」という反応。まぁそれが一般的な反応だろうと思います。
しかし、こうして熊野という地域文化、京都文化圏のなかでの位置付けなどを知るほどに、その主要な信仰ポイント「蘇（よみがえ）りの地」ということが近しく感じられる。高齢化を迎える年代の人間として、あらたな生き様を自分に問うような心理に向かわせていただける。人生のよみがえりと考えると、まことにありがたい日本の故事・故地だと心理が重なってくる。

さて、きのうまで２日間、熊野速玉大社の祖神「ゴトビキ」岩を祀る神倉神社について触れてきました。大社の由緒でも「神代の頃に、神倉山の磐座であるゴトビキ岩に熊野速玉大神と熊野夫須美大神が降り立ち、そこで祀られることとなった。 」と記されている。
祭神の熊野速玉大神は伊邪那岐神（イザナギ）とされ、熊野本宮大社では同じ神名で日本書紀に登場する速玉之男（はやたまのを）とされる。熊野夫須美大神は伊邪那美神（イザナミ）とされる。イザナギ・イザナミとすれば、国生み由来の祭神となる。
速玉之男については『日本書紀』の神話に登場する「唾」の神ともいわれる。〜絶命して黄泉国へ去った伊奘冉(イザナミ)を連れ戻しにいった伊奘諾は「見ないでくれ」といわれた彼女を見てしまい喧嘩して妻と別れることになった。その別れ際に唾を吐いた。その唾を吐く神をハヤタマノオとある。これに通じる話には失った釣り針を求めて海宮へいった山幸が、口に含んだ首飾りの玉とともに唾を容器の中に吐き入れると玉は容器から離れなくなった『古事記』の海幸山幸の神話。〜
これらは,唾を吐くことが契約を強固にするという発想を反映するものと考えられている。誓約の際に唾、爪などを相手に渡す習俗が海外にあることが知られるが、唾がわざわざハヤタマノオという名を与えられているのは、日本でこの習俗が強固だったことを示すという説。
・・・やはり人間と社会の始原的な動作・心理がその底流に存在して、ある種哲学的な示唆がそこにはあるのだと思える。神話という霧の中に示されていることがらだけれど、幾世代にもわたって「口承」として遺されてきた先人達の「叡智」がそこには秘められているのだと思う。
日本列島社会では、そういった人類知のようなものが、この熊野のように現代にまで建築的空間としてまで「つたわって」いることがわかる。
もちろん科学的・理性的に日常を処することは基本だけれど、やさしさのような部分ではこうした寛容につながる精神性を重視したいと思っています。

English version⬇

Shingu “Hayatama-taisha” Shrine for Kamikura – A Journey to Kumano and the Myth of the Imperial Family – 28
The name “Shingu” is derived from the architecture of this grand shrine. The traditions of the deities of the shrine are imbued with human knowledge and wisdom that transcend history. …….

I have been gradually attracted to Kumano only after a change in my own environment, but for those of us who live in Hokkaido, “Kumano” is a very remote place. Yesterday, I met an elderly researcher specializing in housing who is from Hokkaido, and his response was, “Kumano…what? I was meeting with an elderly housing researcher from Hokkaido yesterday, and his response was, “Kumano…huh? Well, I guess that is a common reaction.
However, the more I learn about the local culture of Kumano and its position within the Kyoto cultural sphere, the closer I feel to its main point of belief, “the place of revival. As a person of advancing age, the more I learn about Kumano and its place within the Kyoto cultural sphere, the more I feel closer to Kumano as a place of “revival,” a major point of faith in Kyoto. When I think of it as the revival of my life, I feel a sense of gratitude for this place, which is a very important historical event and place in Japan.

Until yesterday, I have been talking about Kamikura Shrine, which enshrines “Gotobiki” Rock, the ancestral deity of Kumano Hayatama-taisha Shrine. The shrine’s history also states, “During the Kami period, Kumano Hayatama and Kumano Husumi descended to Gotobiki Rock, a rock formation on Mount Kamikura, and were enshrined there. The shrine is described as “a place of worship for the god Kumano Hayatama.
Kumano Hayatama-O-no-kami, the deity of Kumano, is said to be Izanagi (Izanagi), while at Kumano Hongu Taisha, the deity is Hayatama no Ou, who appears in the Nihon Shoki (Chronicles of Japan) under the same name. Kumano-Osami-no-Okami is considered to be Izanami. If Izanagi Izanami is the deity of Kumano-Osumi, it would be the deity of the national birth.
Hayatama no Otoko is also said to be the god of “spit” in the myths of “Nihon shoki” (Chronicles of Japan). 〜When he went to bring back Izanami, who had died and left for Hades, he saw her, who told him not to look at her, and they quarreled and ended up separating. When they parted, he spat at her. The spitting god is said to be Hayatamanoo. In a similar story, Yamasachi went to the sea palace in search of his lost hook, and spit the spit into a container along with the ball of a necklace he had in his mouth. ~.
These are thought to reflect the idea that spitting strengthens the covenant. The fact that spit is given the name Hayatamanoo (spit is a symbol of the strength of the Japanese custom of giving spit, nails, etc. to the other party when making a covenant) is known from other countries.
… It seems to me that the primitive behavior and psychology of human beings and society exist at the bottom of the myth, and that there are certain philosophical implications. These things are shown in the mist of myths, but I believe that they contain the “wisdom” of our ancestors, which has been handed down orally for generations.
In the Japanese archipelago, we can see that such human knowledge has been “transmitted” to the present day as architectural spaces like this Kumano.
Of course, it is fundamental to deal with everyday life scientifically and rationally, but I would like to emphasize the spirituality that leads to such tolerance in areas such as gentleness.

Posted on 2月 1st, 2024 by 三木 奎吾
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【火祭りで駆け下る「火の神」 皇統神話と熊野の旅-27】




日本の祭りでは、各地で「神奈備」のひとつとしてまことに勇壮な神事が執り行われる。そういったひとつとも思えるけれど、この新宮・神倉神社の奇祭の危険度は非常に高い。これら火祭りの画像は一般社団法人 共同通信社が配信しているKYODO NEWSの動画から静止画としたもの。
カミと一体化するために多くの人びとは身を清め、相当の覚悟を持って神事に参加する。毎年２月６日に行われるということで、花の窟神社の御綱祭事が２月２日であることと関係するように思える。実際にこの奇祭の趣旨として、旧暦での新しい年の新しい「火」を里人の家に送り届けるというような共同体社会としての意味があるのだという。
花の窟神社で祭神として祀られた軻遇突智（カグツチ）は「火の神」としてイザナミが産んだけれど、その時の火傷でイザナミが命を落とした。そのときにカグツチも花の窟神社に葬られたとされるけれど、しかし火は人間社会にとって絶対必要欠くべからざる存在。そこで花の窟神社の神体と類似したこのゴトビキ岩から火の神が駆け下りるという神意をまつりごととして実現させたように想像できる。
神事に当たって参加者たちは海辺で神体を清め、神主さんに御祓いをして貰い、白装束に身を固めて固く決意をもって急峻な参道を上ってゴトビキ岩に向かう。

北海道ではこういった伝統的神事はあまりない。明治以降、全国から分散的に移住してきた人びとが無縁性の高い社会を作り始めてからまだ150年ほどであり、こうした神奈備風習は多くない。対比的に熊野のような地域社会では習俗が連綿と繰り返され、それが地域のアイデンティティとして成立し続けている。
列島社会としてはこうしたものが継続され続ける社会の精神性基盤があるということ。地域の生き方に強く関わっていて、個人を超える「公共」という意識を強く涵養し続けたことだろう。
こういった神奈備へのリスペクトを基盤とした社会というものはどのような精神を育んでいくか。なりわいを中心にして形成される地域毎の「ムラ」社会が、こういった機縁を共同体のおおきな結束根拠として活用していくことは自然だったことだろう。
そういった強い共同体意識はムラ同士の間では、ある緊張関係をもたらして、非常に分権的な社会構造が出来上がっていくことが容易に想像できる。島嶼地域アジアで強い王権や政体が出現しにくかったことと、やや北方に位置するこの日本列島社会の底流とは、類縁性が高いと思われる。
そういったなかにも関わらず、いわばゆるやかな王権を確立させた日本の皇統は、各地に残るさまざまな地域的統合説話と丹念に向き合って、説話レベルでの「統合」を図っていったのではないだろうか。天武帝と舎人親王は地道な各地域の説話に整合性を与えていく困難な作業を厭わず、日本書紀・古事記を成立させて世界最長の皇統の歴史を築いていったように思われる。

English version⬇

The “God of Fire” who runs down in the Fire Festival: The Myth of the Imperial Lineage and the Kumano Journey-27
A decentralized society unified by the “matsuri goto” culture of the Mura unification. The cultural policy of the Japanese imperial lineage, which made efforts to be consistent with such a reality. …

In Japan, many festivals are held in various places to perform truly heroic rituals as one of the “kannabis”. Although it seems to be one of those, this strange festival at Kamikura Shrine in Shingu is very dangerous. These images of the fire festival are stills from the KYODO NEWS video distributed by Kyodo News.
In order to become one with Kami, many people purify themselves and participate in the ritual with considerable determination. The fact that the festival is held every year on February 6 seems to be related to the fact that the Gozuna ritual at Hana-no-Kutsu Shrine is held on February 2. In fact, the purpose of this strange festival is to send a new “fire” for the new year in the lunar calendar to the homes of the villagers as a communal society.
Kagutsuchi, the Kagutsuchi enshrined at the Hana no Kutsu shrine, was the “fire god” and was born to Izanami, but Izanami lost her life due to a burn at that time. Kagutsuchi is said to have been buried at the shrine of Hana-no-Kutsu Shrine, but fire is an absolute necessity for human society. It can be imagined that the divine intention of the god of fire running down from Gotobiki Rock, which is similar to the sacred body of the Hana-no-Kutsu Shrine, was realized in the form of a festival.
Participants in the ritual purify the body of the god on the beach, have it purified by the priest, and then, dressed in white, walk up the steep path to Gotobiki Rock with firm determination.

There are not many of these traditional Shinto rituals in Hokkaido. It has only been about 150 years since the Meiji period (1868-1912), when people dispersedly immigrated from all over Japan and began to create a highly unrelated society, and there are not many such kannabi-style customs in Hokkaido. In contrast, in local communities such as Kumano, customs have been continuously repeated and have continued to be established as a local identity.
This means that the archipelagic society has a social spiritual foundation that continues to sustain these customs. They are strongly related to the local way of life and continue to cultivate a strong sense of “publicness” that transcends the individual.
What kind of spirit will be fostered in a society based on this kind of respect for Kannabi? It would have been natural for the local “mura” society, which is formed around the community’s “nari-wari,” to utilize this kind of opportunity as a basis for community cohesion.
Such a strong sense of community would have brought about a certain tension between the mura, and it is easy to imagine that a very decentralized social structure would have been created. The fact that strong kingships and political systems were difficult to create in island Asia and the underlying currents of society in the Japanese archipelago, which is located slightly to the north, seem to have a strong similarity.
The Japanese imperial lineage, which established a loose royal authority in spite of such circumstances, may have worked to “unify” at the level of legend by carefully examining the various regional unification legends that remained in various regions. Emperor Temmu and Prince Shonin seem to have established the history of the world’s longest imperial lineage by establishing the Nihonshoki and Kojiki through their willingness to go through the difficult task of bringing consistency to the various regional legends.

Posted on 1月 31st, 2024 by 三木 奎吾
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