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【日本の安全の危機。安倍元首相白昼の惨殺劇】

なんとも怒りのやり場のない白昼の惨劇。
選挙という民主主義国家の根幹にかかわる場において
いくら「自由で開かれた社会」とはいえ、
妄想に凝り固まった狂人の仕業と見なせるテロに対して
日本の現代社会は、それを易々と許してしまった。
なんともいえない、無常感に襲われています。

まだ67才だったのだという。
今日の社会常識から言えばまだ十分に活躍される年代。
もちろんわたしは安倍さんとの面識はまったくない一般人ですが
ただ、為政者としてのその肉声にはメディアなどで長く接してきた。
その程度ではあっても、やはりこういう死には強い脱力感を抱く。
日本の歴史に強い興味を持つ人間としては、
菅原道真とか、義経、千利休のような不条理の死という印象をもった。
多くの日本人が「接してきた」人物が道半ばで斃れた、みたいな。
政治家のいのちというのは、きっとそのような意味を持つのだろう。

さて日本人はこの虚脱感から、
どのように行動していくことになるのか。
国連という虚構が完全にその無力をさらけ出す現実が一方にある。
「常任理事国」核保有独裁国家の隣国侵略という怖ろしい現実と同時に
平和国家日本での、こんな白昼の惨殺劇を目の当たりにして、
危機の認識を高めていく必要があると思わされます。
こういう平和ボケ、安全への無防備こそ本当の危機なのではないか。
安倍さんには、ただただ、ご冥福をお祈りしたい。合掌。

English version⬇

Japan’s Security Crisis. Former Prime Minister Abe’s slaughter in broad daylight.
A daydream. A sudden burst of reality that no one would have expected. An absurd terrorist attack on a principled conservative politician. Japan is now weakened. …

What an outrageous tragedy in broad daylight.
No matter how “free and open” a society may be
No matter how “free and open” a society may be
Japan’s modern society has easily allowed terrorism that can be seen as the work of a delusional madman to continue.
Japanese modern society has easily allowed this to happen.
I am struck with a sense of indescribable impermanence.

He was only 67 years old.
By today’s social standards, he was still of an active age.
Of course, I am an ordinary person who has no acquaintance with Mr. Abe.
However, I have been in contact with his voice as a politician for a long time through the media.
Even to that extent, I still feel a strong sense of weakness at such a death.
As someone who has a strong interest in Japanese history, I am not surprised to hear of the deaths of such men as
I have the impression that the deaths of Sugawara no Michizane, Yoshitsune, and Sen no Rikyu were absurd.
It is as if someone that many Japanese have “come in contact with” died in the middle of his life.
The life of a politician must have such a meaning.

Now, how will the Japanese people act out of this sense of emptiness?
How will the Japanese people act out of this sense of emptiness?
On the one hand, there is the reality that the fiction of the United Nations is completely exposed for what it is.
On the other hand, there is the frightening reality of the invasion of a neighboring country by a nuclear-armed dictatorship with a “permanent seat on the UN Security Council.
Witnessing such a slaughter in broad daylight in the peaceful nation of Japan, we need to raise our awareness of the crisis.
We need to raise our awareness of the crisis.
This kind of peace-mindedness and defenselessness toward safety is the real crisis.
I would just like to offer my best wishes to Mr. Abe. My prayers go out to him.

Posted on 7月 9th, 2022 by 三木 奎吾
Filed under: 状況・政治への発言 | No Comments »

【日本の王権と「工業力」経済振興 大和歴史証言-16】




さて今週末には参議院選挙がある。
権力には「宰をふるう」という始原的な役割がある。
為政者とはまずなによりも人々が食べていけるように「宰領」する存在であり
そのためにみんなが食べる肉を切り分けるという語源的意味。
現代で言えば、まさに生きた経済をどう振興させるのか、が最重要。
だれが為政者になっても主要な役割はまさにこれだと思う。

大和地域、奈良県の始原の日本国家生成の場と思える
纏向遺跡を見学し、さまざまな発掘考古資料、解明に接していると
この権力の始原的役割についての痕跡を見つめることになる。
本日は、鉄器や銅製品などの金属加工、いわば「工業」振興。
その成功が日本国家の正統性をながく担保してきたというポイントです。
もちろん人々のいのちを支える食糧問題が社会のすべての基本ですが、
日本の国ではそれはそのまま水田のための農業土木技術、
そして「水を管理する」システムの技術開発を統御し発展させること。
それがおおむね正着であっただろうことが、
長く続いた王権の正統性そのものだったのだろうと思います。
基本的な農業土木についてはまず最重要なのは金属器加工生産技術。
土地を「稲穂がみのる」ように改良することがこの列島国土では
もっとも基本的な必須技術要素となっていた。
土地の生産効率を飛躍的に高めることが最優先された。
それには金属加工による土地改良の道具の生産革新優位性が求められた。
飛鳥でも王宮にきわめて近接して「池工房」があって
さまざまな金属加工痕跡が残されているけれど、
この纏向遺跡でもまったく同様に金属加工のさまざまな遺物が発掘される。
銅製品から鉄製品に主役が交代したことが、
出雲とヤマトの「国譲り」に大きな力学として働いたように推量もできる。
ヤマト政権は半島との繋がりなどで、この技術への優位性があったのだろう。
国土の土木改良のための鉄器生産が一元コントロールされていたように思う。
このテクノロジーを握った上で、あとは自然の季節運行について
天体観測や気候調整祈祷・対応などの「科学的解明」に基づき農事指導した。
そして最後は「民のために祈る」ことが日本的王権の意義だった。・・・

この纏向の時代にはその鉄の原材料は朝鮮半島から輸入されていた。
それを使って鉄器に加工生産していた痕跡とされる。
東アジアのフロンティアとしての日本列島社会ではこの経済の基本物資は
朝鮮半島地域に依存していた。だから後の世の白村江出兵があった。
もっとも安定的な輸入窓口だった「百済」がまさに生命線だった。
こういう金属加工の技術拡散がその後の列島社会発展の実相だったように思う。
どうも「経済振興・民の暮らし」一択が日本の「国」という気がします。

English version⬇

Japanese Kingship and “Industrial Power” Economic Promotion Yamato Historical Testimony-16
The beginning of Japanese kingship. Metalworking workshops associated with the royal court existed both in Asuka and in Makimuku. The people’s true intention was to promote the economy. …

Now, this weekend we have an election for the House of Councillors.
Power has the primordial role of “presiding.
The first and foremost role of a politician is to “govern” so that the people can eat.
The etymological meaning of the word is to carve out a piece of meat for everyone to eat.
In modern times, the most important thing is how to promote a living economy.
This is the main role of any government, no matter who is in power.

The Yamato area, Nara Prefecture, seems to be the place where the original Japanese nation was born.
Visiting the Makimuku ruins and being exposed to various excavated archaeological materials and clarifications, I was able to understand the role of this primordial power.
I see traces of the primordial role of this power.
Today, the promotion of “industry,” so to speak, in the form of metalworking, such as ironware and copperware.
The point is that its success has long ensured the legitimacy of the Japanese nation.
Of course, the issue of food, which sustains people’s lives, is fundamental to all aspects of society.
In Japan, this is directly related to agricultural engineering technology for rice paddies, and the technology of the “water management” system.
In Japan, however, it is the responsibility of the government to control and develop agricultural engineering technology for paddy fields and the technological development of “water management” systems.
This would have been the main focus of the long-lasting legitimacy of the kingship.
I believe that this was the very legitimacy of the long-lasting royal authority.
In terms of basic agricultural engineering, the most important technology was metalworking and production.
The most basic and indispensable technological element in the archipelago was to improve the land so that it would “produce ears of rice”.
The most basic and indispensable technological element in this archipelago is to improve the land so that “ears of rice can grow.
The first priority was to dramatically increase the production efficiency of the land.
This required the innovative advantage of metalworking in the production of tools for land improvement.
In Asuka, the “Pond Workshop” was located very close to the royal palace, and various traces of metalworking were left behind.
and various traces of metalworking have been left behind.
In the same way, various metalworking artifacts have been unearthed at the Makimuku site.
The shift in the main role from copper products to iron products is evident.
The shift from copper to iron products can be inferred to have played a major role in the “handover of the land” between Izumo and Yamato.
The Yamato regime probably had an advantage in this technology due to its ties to the peninsula.
It seems that the production of iron tools for civil engineering improvements in the land was centrally controlled.
With this technology in hand, the rest is about the seasonal operation of nature.
The agricultural guidance was based on “scientific clarification” of astronomical observations, climate control prayers and responses, etc.
And finally, “praying for the people” was the significance of Japanese kingship. …

During this period of Makimuku, the raw material for iron was imported from the Korean peninsula.
It is believed that traces of the processing and production of ironware using this raw material were found.
Japanese society, as the frontier of East Asia, depended on the Korean Peninsula for the basic commodities of its economy.
The Japanese society as a frontier in East Asia depended on the Korean Peninsula for the basic commodities of its economy. This is why the later Japanese invasion of the Hakuchon River was so important.
Baekje,” which was the most stable import window, was a lifeline.
The diffusion of metalworking technology seems to have been the reality of the subsequent development of society in the archipelago.
I feel that Japan’s “country” is only about “economic promotion and people’s livelihood.

Posted on 7月 8th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【1800年前・日本社会の「マツリ」 大和歴史証言-15】



奈良県北東部、奈良盆地の東裾・纏向遺跡出土の遺物。
日本の王権根拠地として「マツリ」の状況をうかがえる出土品がある。
そのなかで強く興味を惹かれたのがこの木製仮面。
似たような仮面は北海道の遺跡でも発掘されているので、
始原的な「文化」のありようとして普遍性があるものと思える。
ここではその製造過程までが推量可能な解明がされていた。

以下、桜井市立埋蔵文化財センター展示説明文より要旨抜粋。
〜纏向遺跡の（王権建築と見なされる）居館域周辺の北西側に
「辻河道」と呼ばれる旧河道跡が見つかっている。＜河道とは流水が流れ下る部分。
通常は堤防又は河岸と河床で囲まれた部分を言う＞この南側岸では
多くの祭祀土杭＜祭祀用具を埋めた穴＞が集中して確認された。
これらの土杭はいずれも湧水点まで深く掘り下げられていることや、
穴の中には土器の他、多様な木製品や種子が多量に投棄されている特徴がある。
また木製品には焼け焦げたものも多く含まれていることから、
「水と火を用いた祭祀が行われていた」ものと考えられている。
そのなかに国内最古の「木製仮面」があった。・・・
纏向遺跡ではこれまでに数多くの木製品が出土していますが、
建築部材や農具など実用的なものの他、祭祀的意味合いのものも含まれる。
そのなかで３世紀前半期とされる土杭から土器類や籠状製品、朱塗りの楯破片、
鎌の柄などとともにこれが出土した。
この木製仮面は長さ26cm、幅約21.5cmでちょうど人間の顔を覆う大きさ。
赤樫類の木製で、以前は広鍬（クワ）を転用して作られたもの。
（説明図面参照のこと）口の部分はクワの柄の穴をそのままに利用。
両目の部分はあらたに穴を開けていて、高く削り残した鼻の部分には
鼻腔の表現も見られている。またまゆ毛は線刻で表現され、その周辺には
わずかに赤色顔料が付着していました。
紐を通す穴などは見られず、手に持って使用したと推測できる。
祭祀の象徴的な道具として素性があきらかに農具のクワを転用ということから
祭祀自体が農業に深く関わるものであった可能性がある。〜

なにか深く感動させられるものがある（笑）・・・。
祭祀にあたって仮面をかぶって人間が動作するというのは、
後の世にも「仮面劇」というような文化形式が生まれてくる。
仮面劇は中国から伝承してきたとされるけれど、
東アジア一帯で、このような祭祀儀礼が普遍的だったのだろうか。
この仮面を着けてなにかに憑依したように舞う所作は
たぶんそれを見物する一般大衆にも深い同意と理解が通じただろう。
「おお、ありゃあ、こないだまで使っていた鍬じゃねえか（笑）」
という憑依劇シーンが容易に想像できる。
たぶん爆笑するようなシーンだったのではないか。
どうもわたしには「演劇文化」の初源のような想像が湧いてくる。
神的な憑依のまま自由闊達に「舞台」空間を踊り回る妄想が止まらない。

English version⬇

Masks in Japanese Society 1,800 Years Ago: Yamato Historical Testimony-15
A symbol of agriculture, an ingenious mask was created by converting an oak stag beetle. Possessed by these masks, the Hatsugen “theater” rushed across the stage space at the foot of Miwa Mountain. Theatrical performance…

Artifacts excavated from the Mato Mukai site at the eastern foot of the Nara Basin in northeastern Nara Prefecture.
Some of the excavated artifacts suggest the situation of “MATSUMATAI” as the basis of Japanese kingship.
Among them, this wooden mask attracted my strong interest.
Similar masks have been excavated at ruins in Hokkaido.
It seems to have universality as a form of primitive “culture”.
Here, even the manufacturing process of the masks has been elucidated.

The following is a summary excerpt from the explanation of the exhibition at the Sakurai Municipal Center for Archaeological and Cultural Properties.
〜On the northwest side of the area around the residence area of the Momamukai site (considered to be a royal building), there is a road called “Tsuji Kawamichi.
The remains of an old river channel called “Tsuji River Road” was found on the northwest side of the area around the residence area of the ~Momamukai site (considered to be a royal building). ＜A river channel is the part of a river where the water flows down.
Usually, it refers to the area enclosed by a levee or riverbank and the riverbed.
On the south bank of the river, a large number of ritual piles (holes in which ritual implements were buried) were found concentrated.
All of these piles were dug deep down to the water surface, and the holes were filled with earthenware and other diverse artifacts.
In addition to earthenware, a variety of wood products and seeds were dumped into the pits in large quantities.
The fact that many of the wooden artifacts were burnt and charred suggests the possibility of a ritual using water and fire.
The wooden objects are thought to have been used in rituals that used water and fire.
Among them was the oldest wooden mask in Japan. The Mukai site has been the site of many rituals and ceremonies.
Numerous wooden artifacts have been excavated at the Miamukai site.
In addition to practical items such as building components and farming tools, the site also contains items of ritual significance.
Among them, earthenware, basket-like products, vermilion-lacquered shield fragments, and a sickle handle were excavated from a clay pile dated to the first half of the 3rd century.
The wooden mask was excavated from a clay pile dated to the first half of the 3rd century.
This wooden mask is 26 cm long and 21.5 cm wide, just large enough to cover a human face.
It is made of red oak, and was formerly made by converting a broad hoe (see drawing).
（The mouth is made from a hole in the handle of a mulberry tree.
The eyes were drilled with new holes, and the nose, which was left high and hollow, has an expression of a nasal cavity.
The nose, which has been left high and uncut, also shows the nasal cavity. The eyebrows were carved in lines, and the area around the eyebrows was slightly covered with red pigment.
slight red pigment was adhered to the area around them.
There were no holes for strings, and it can be assumed that the object was used by holding it in the hand.
The fact that it is a symbolic tool used in rituals, and that it is clearly a conversion of a farming implement, suggests that the ritual itself is deeply related to agriculture.
It is possible that the ritual itself was deeply related to agriculture. 〜The fact that the ritual itself may have been deeply related to agriculture.

There is something deeply moving about this (laughs)….
The fact that people wore masks and performed rituals is a sign of the “masked drama” that would come to be known in later times.
In later generations, a cultural form called “masked drama” was born.
Masked theater is said to have come from China.
I wonder if such rituals were universal throughout East Asia.
The masked dancers wear masks and dance as if they are possessed by something.
The way they wore masks and danced as if they were possessed by something would probably have been deeply agreed upon and understood by the general public who witnessed the ritual.
The scene of the possession drama would have been like this: “Oh, isn’t that the hoe we used to use until the other day?
(laugh)” It is easy to imagine a scene of a possession play.
It was probably a laugh-out-loud kind of scene.
I can imagine the origin of “theater culture.
I can’t stop imagining myself dancing around the “stage” space freely and energetically with a divine possession.

Posted on 7月 7th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【箸墓古墳被葬者と魏志倭人伝「外交」 大和歴史証言-14】



きのうのブログ記事を契機に「ムクムクと妄想が沸き立った」みたいなご意見投稿。
なので少しノリ気味に本日はそういう妄想の現段階を書いておこうと思います。

纏向遺跡の発掘進展によって古代史の手掛かりが増えてきている。
箸墓古墳はいわゆる古墳時代の最初を告げる前方後円墳。
実在の確かな天皇としての10代崇神帝の娘・巫女としての役割を果たしていた
倭迹迹日百襲姫命の墳墓とされるけれど、
最近は邪馬台国大和説の象徴として女王・卑弥呼と擬せられてきている。
この纏向遺跡の年代は100年代末から200年代初期の開始とされる。
考古的発掘からの年代特定。記紀での表記とは別に崇神帝はこの時期の人物だろう。
その娘とされる女性が前方後円墳の創始として葬られた必然性はなにか？

現地を見てみてわたし的には箸墓古墳と三輪山山頂の位置関係が気に掛かった。
で、こころみにその延長線を伊勢神宮まで延ばして考えて見たのが
上のGoogle Map地図になります。
東西南北の配置関係ではほぼ直線に位置が並ぶ。
古代王権とはなによりも農作業の指針を示す役割が第一だと思うので
暦や天体観測、測量的な部分は古代最高の「科学」として
ひとびとに正統性の根拠と認識されていた。その推測からすると
この箸墓古墳〜三輪山〜伊勢の方位的一致には根拠がありそうに思う。
古代の前方後円墳とはその頂きに王が立つことによって
人々に正統性認識を植え付けていく儀式の場であったとされる。
箸墓古墳の先に三輪山の山頂があり、さらに太陽がその背景として昇るとすれば、
古代の王権正統性刷り込みイベントとしては最適解だったように思うのです。
日の運行支配者という古代科学的正統性訴求。
そのような王権にとって、巫女的な役割の重要性も理解できる。
280-294年の時期に発行とされる魏志倭人伝に記された対邪馬台国外交訪問者の
中国人の目に、このような巫女女性が「女王」と認識されるのも理解できるし、
そういう認識に対し、古代王権としては否定する必要性もなかっただろう。
たぶん中国側の訪問者に対しては外交的最高レベルの安全保障の動機で接する。
＜卑弥呼＞による占術などの儀式を見せつける蓋然性も高い。
かれらに対して侵略は難しい強国であると認識させることが目的。
纏向遺跡の考古発掘からはこうした状況が年代的に合致してくる。

きのう触れたように、崇神帝期に伊勢神宮の初源的な社が纏向で創始され、
やがてそれが崇神帝の次代の垂仁帝期に伊勢に移転していった説が強い。
その移転に当たって当時の「科学知見」に基づいて方位をたどって
伊勢の地に勧請されていったものと推論できると思うのです。
いまのところ、根拠が明確ではない妄想・推論ではありますが、
歴史数寄としては現代科学に基づいた今後の解明に、大いに期待したい。

English version⬇

The Burial Site of Kofun’s Tomb of Chopstick Tomb and “Diplomacy” in Wei Wei’s Biography: Yamato Historical Testimony-14
Himiko is a “Miko of the Sun”? Intentional imprinting of the perception of a powerful “queen nation” motivated by diplomatic security operations against China. …

Yesterday’s blog post triggered a comment from someone who said, “I’m starting to get paranoid.
So I’m going to write about the current stage of my imagination today.

The progress of the excavation of the Sumimukai site has provided more and more clues to ancient history.
The Chopstick Tomb Tumulus is the first forward-rear round burial mound that marks the beginning of the so-called Kofun Period.
She served as the daughter and maiden of the 10th emperor of the Sun Goddess of the Sun Goddess as a real and certain emperor.
The tomb is believed to be the tomb of “Yamatotsuki Yamato,” the daughter and priestess of the 10th Emperor Takamatsu, who served as the actual emperor.
The tomb of the Queen Himiko has recently been likened to the Queen Himiko as a symbol of the Yamato theory of the Yamato kingdom of Yamataikoku.
The Makimuku site is dated to the late 100s or early 200s.
Dating from archaeological excavations. The emperor Chosin must have been a personage of this period, apart from the notation in the Chronicles.
What is the inevitability that a woman, who is believed to be his daughter, was buried as the founder of a forward-rear round burial mound?

After visiting the site, I was curious about the relationship between the Chopstick Tomb Tumulus and the summit of Mt.
I was curious about the location of the tombs and the summit of Mt.
The map is shown on the top of the Google Map.
The locations of the ancient kingships are almost aligned in a straight line in terms of east-west, north-south, and south-south.
I think that the ancient royal authority had the primary role of guiding agricultural work above all else, so it is not surprising that the Ise Shrines are located in a straight line.
The calendar, astronomical observation, and surveying are the best “science” of ancient times.
and surveying were recognized by the people as the basis of legitimacy. From this inference
I think there is a basis for the coincidence of the directions of the tombs of Chopstick Tomb, Mount Miwa, and Ise.
Ancient front-recessed circular tombs were designed to instill a sense of legitimacy in people by having a king standing at the top of them.
The ancient forward-rear burial mound is said to have been a ceremonial site where a king stood at the top to instill a sense of legitimacy in the people.
If the summit of Mt. Miwa is located beyond the tomb mound, and the sun rises in the background
It seems to me that this was the best solution for an ancient royal legitimacy imprinting event.
The ancient scientific legitimacy appeal of the ruler of the sun’s movement.
The importance of the priestess role for such a royal authority is also understandable.
of a diplomatic visitor to Yabataikoku, as recorded in the Wei Shihwaden, which is said to have been issued in the period 280-294.
It is also understandable that such a miko woman would be recognized as a “queen” in the eyes of the Chinese.
The ancient kingship would have had no need to deny such recognition.
Perhaps the Chinese would treat their visitors with the highest level of diplomatic security motivation.
＜There is a high probability that they would show them rituals such as divination by Himiko.
The goal is to make them realize that they are a powerful nation that would be difficult to invade.
The archaeological excavations at the Makimuku ruins are chronologically consistent with this situation.

As I mentioned yesterday, the first shrine of the Ise Jingu Shrine was founded in Miamukai during the reign of Emperor Sujin.
It is strongly believed that the shrine was moved to Ise during the reign of the next Emperor Taruhito.
In the process of relocation, it is believed that the shrine was recommended to Ise by following the direction based on the “scientific knowledge” of the time.
I think it can be inferred that the shrine was moved to Ise by following the direction based on the “scientific knowledge” of the time.
Although it is a delusion and inference with no clear basis at this point
As a historian, I have great expectations for further clarification based on modern science.

Posted on 7月 6th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【纏向居館は伊勢神宮のルーツ 大和歴史証言-13】



「三木さん、なぜか奈良にスピンアウトしてる」と北海道内の方からご意見。
一方で奈良・橿原在住の方からは、貴重な建築資料も送付いただいた。
北海道人からすると奈良ははるかな遠隔地、
また奈良県人からすると北海道は縁もゆかりもなさそう。
っていうことですが、わたし的には建築探訪としては原初と現代。
どっちも深くとらわれる対象であります。

さて奈良県内でもややフェッチっぽい纏向遺跡。
WEBで調査してみたら、2014年9月20日に東京新聞フォーラム
「よみがえる古代の大和神社建築の源流
－纒向（まきむく）から飛鳥の宮殿まで－」催事の記録記事発掘。
東京新聞と奈良県立橿原考古学研究所主催の東京新聞フォーラムが
8月30日東京都墨田区の江戸東京博物館で開かれたということ。
時系列としてはわたしははるかな後追い、追っかけをしている（笑）。
で、その記事中で神戸大学の黒田龍二教授による「纒向遺跡の王宮と
その後の神社・居館・宮殿」と題した基調講演の記録があった。
以下、要旨の引用であります。
〜奈良県の纒向遺跡は3世紀の遺跡で邪馬台国との関連が議論されるが、
後の日本の歴史を考えるとヤマト王権発祥の地と考えられることが最も重要。
纒向遺跡で発見された建物群は初期ヤマト王権の王宮といえる。
纒向遺跡は現代まで続く日本国家の誕生の地であり、2009年の王宮の発掘は
わが国の歴史上最大級の価値を持つ発見である。
全体の配置に明らかな設計意図が見られる点で王権にふさわしい建物群。
纒向遺跡の建物を考察すると「神社と宮殿」の原型が見いだせる。
つまり遺跡と日本書紀、古事記の記述から伊勢神宮との関係が推定される。〜
ということが提起されています。
わたしがこの復元模型・棟持ち柱建築（下の写真）を見たとき、
「伊勢そっくり」（写真上は伊勢外宮殿舎）と思ったのはごく自然だった。
〜日本書紀をみると、王宮では崇神天皇が天照大神の御霊代を祀っていた。
天皇は御殿で「同床共殿」祭祀を行っていたが神の霊威を怖れ、宮内の大庭に
ホコラを建て大神ご神体である宝鏡をお納めした。これが建物Ｃ（下写真）。
それでもまだ怖れ多いので垂仁天皇の時代に伊勢に社を造り宝鏡をお移しした。
それが伊勢神宮であり建物Ｃの復元形態は神宮の正殿と極めてよく似ている。
神明造の形が倉庫と近いのは建物Ｃが王宮での宝庫だったことによる。
纒向遺跡の建物Ｃは伊勢神宮の直接の起源。〜という解説。

おお、でありますね。
伊勢ではこの社を式年遷宮で建て替え続けてきたけれど、
その初源はこの纏向遺跡にあったと結論づけられている。
わたし的にはこうした考古発掘事実と重ねれば客観的事実と考え得る。
２世紀末〜３世紀が神話から「歴史」化してくると思えますね。

English version⬇

The Mata Makimuku is the root of the Ise Jingu Shrine.
The Geku temple building with mune-hattori pillars to be relocated during the Ise Jingu Shikinen. The roots of the temple building are the residence buildings at the site of the Makimuku. The archaeological excavation facts and the Kikki tradition are clearly consistent. The origin of the building is the Makimuku site.

A person in Hokkaido commented, “Mr. Miki, for some reason you are spinning out to Nara.
On the other hand, a resident of Kashihara, Nara, sent us some valuable architectural materials.
From the point of view of a person from Hokkaido, Nara is a far remote place.
And from the point of view of people from Nara Prefecture, Hokkaido seems to have no connection with Nara.
But for me, architectural exploration is about the primitive and the modern.
I am deeply fascinated by both.

The Sumamukai ruins seem to be a bit of a fetish even within Nara Prefecture.
I found a web-based article on the Tokyo Shimbun Forum on September 20, 2014.
Reviving the Origins of Ancient Yamato Shrine Architecture
-The Tokyo Shimbun Forum “Reviving the Origins of Ancient Yamato Shrine Architecture: From Makimuku to Asuka’s Palace” was held on September 20, 2014.
The Tokyo Shimbun Forum, sponsored by the Tokyo Shimbun and the Archaeological Institute of Kashihara, Nara Prefecture, was held on
The Tokyo Shimbun Forum was held at the Edo-Tokyo Museum in Sumida-ku, Tokyo, on August 30.
I have been following the event as far as the timeline is concerned (laugh).
In the article, Professor Ryuji Kuroda of Kobe University wrote “The Royal Palace of the Garatsuki Ruins and Its Subsequent Shrines, Residences, and Palaces.
The following is a quotation from the abstract.
The following is a quote from the abstract.
〜The 3rd century ruins of the Garumukai site in Nara Prefecture have been discussed in relation to the Yamataikoku Kingdom.
However, the most important thing is that it is considered to be the birthplace of the Yamato kingdom, considering the later history of Japan.
The buildings discovered at the Makimuku site can be considered the royal palace of the early Yamato kingdom.
The 2009 excavation of the royal palace is one of the largest and most valuable excavations in our country’s history.
The 2009 discovery of the palace is one of the most valuable discoveries in the history of Japan.
The buildings are appropriate for royalty in that their overall layout shows clear design intent.
The buildings at the Makimuku site are the prototype of “shrines and palaces”.
In other words, the relationship between the ruins and the Ise Shrine can be inferred from the descriptions in the Nihonshoki and Kojiki. 〜˜
This is what is being proposed.
When I saw the restored model of the mune-haruhashibashira structure (photo below), I thought it looked “just like Ise” (photo above).
When I saw this model, I naturally thought that it looked just like Ise (the upper photo is the outer palace building of Ise).
〜According to the Chronicles of Japan, Emperor Sojin enshrined the Imperial reign of Amaterasu at the Oomiya Palace.
The emperor was performing the “Doyokotoden” ritual in the palace, but he was afraid of the deity’s authority, so he built a hokorah in the palace’s main courtyard.
The emperor was afraid of the divine authority, so he built a hokorah in the palace’s main garden to house a mirror, which was the sacred object of the deity. This is Building C (photo below).
Still, the people were still afraid of the god, so a shrine was built in Ise during the reign of Emperor Taruhito, and the mirror was moved to the shrine.
This was the Ise Jingu Shrine, and the restored form of Building C is very similar to the Shoden of the Jingu Shrine.
The reason why the Shinmei-zukuri is similar to a warehouse is that Building C was a storehouse of treasures in the royal palace.
Building C at the Makimuku site is the direct origin of Ise Jingu. 〜The explanation is as follows.

Oh, yes.
Ise has been continuously rebuilding this shrine during the annual shikinen-sengu ceremony.
Ise has continued to rebuild this shrine during the annual relocation ceremonies, and it has been concluded that the origin of the shrine was this Makimuku site.
In my opinion, this is an objective fact when combined with such archaeological excavation facts.
I think that the end of the 2nd century to the 3rd century will be the beginning of the transition from myth to history.

Posted on 7月 5th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

【おお、４回目接種の案内到着】


丸３年近く続く状況ですが、また予防接種案内が手許に到着。
しばらくの間、感染者数は低下傾向でしたがまた漸増気味。
人類と感染症との付き合いというのは太古から続いているものでしょうが、
その「対応」については歴史的にずいぶんと違いがある。
ちょうど大和三輪山の麓の纏向遺跡シリーズを書いていて
実在の明らかな崇神天皇が、民の感染症蔓延を契機として
大神神社を勧請した説話を掘り起こしていた。
この２世紀末−３世紀初頭の時期でも記紀の記録によれば、
天皇がそういう宗教的「癒し」を図って数年後に、
神社を創始した頃に感染症も無事治まった、というような記録。
「天皇が身を清めて祈り」と衛生思想を生活レベルで徹底したことで
徐々に収まっていった、ということなのでしょうが、
「神のおかげ」というように思想宣伝していったのでしょう。
批判するのは容易だけれど、そういう為政者の心の砕き方は好感を持つ。
今回の感染症については、独裁政治体制によって感染病の原因特定が
普遍的人類知としてまだ解明されていないので、
この科学技術の発達した現代において、まだ苦難が続いている。
いまのオミクロンからの変異株では発症率や症状の重篤度は低減化傾向。
現代社会では経済運営と社会規制のバランスが非常に難しい。
為政者・官僚機構側は「大騒ぎ」派マスコミなどに注意しながらで
いかにも綱渡り的な対応方針にならざるを得ない。
ついこの間までのように「ゼロコロナ」と騒擾だけする傾向は疑問。
中国ですら異常な「ゼロコロナ」政策への民の反感は高まっているとされる。

過去の政治権力の場合、現代ほどに直接感染症が影響することは
より少なかったのではないでしょうか。
そういうなかで日本の過去の王権の場合は「民意」というものに
世界でも稀なほどに「心を砕いている」ように見られる。
そういう民族的な「伝統」のようなものがあるのか、
今回も相当「手厚い」対応策が行われてきていると思う。

・・・で、４回目接種であります。
今回はわたしの場合、参議院選挙の時期と重なっているので
「予約」は集団会場では「７月いっぱい」不可ということ。
近隣の医療機関の名前が羅列されていて、そこに連絡して
個別で予約を入れていくシステムとなっていました。
で、その医療機関名を見ているのですが、どれも馴染みのない病院名。
日頃からのかかりつけ医の内科医院の名前、前回はあったが今回はない。
う〜む、住所を調べて知らない医院に予約を入れて・・・
という負担感がどうもちょっと、というところです。
集団会場で「予約の必要無し」という状況になるまで待つべきか、
でもそうすると「ついうっかり」忘れてしまう可能性も高いかと。
思案のしどころかなぁ、と思っております。・・・

English version⬇

Oh, the information for the fourth inoculation has arrived.
There is a legend that at the beginning of the Yamato regime, Emperor Sojin prayed to “purify himself” and built the Ookami Shrine to pray for the calming of infectious diseases. Is such concern a mental image that appeals to the people? …

The situation has continued for almost three full years, but the vaccination information has arrived again.
For a while, the number of infections had been on the decline, but now it is on the rise again.
Although the relationship between mankind and infectious diseases has continued since time immemorial, the “response” to such diseases has varied considerably throughout history.
However, the “response” to infectious diseases has historically differed considerably.
I was just writing a series of articles on the Sumamukai ruins at the foot of the Yamato Miwasan.
Emperor Sublime, who apparently actually existed, was prompted by the spread of infectious diseases among his people.
The story of the Emperor Sojin’s invocation of the Daikami Shrine in the wake of the spread of infectious diseases among the people was unearthed.
Even in this late 2nd-early 3rd century period, according to the Chronicles of Japan
The emperor was several years away from such religious “healing”.
The record of the Chronicles says that the infection was successfully cured around the time of the founding of the shrine.
The emperor’s purifying himself and praying,” and his sanitary philosophy
The infection gradually subsided.
However, it was propagated as “thanks to God”.
It is easy to criticize, but I like to see such a mindfulness of the government.
As for the current infectious disease, the cause of the infectious disease has not yet been identified by the dictatorial political system.
The cause of the infectious disease has not yet been identified by the dictatorial regime as a matter of universal human knowledge.
In this day and age of advanced science and technology, we are still suffering.
The current mutant strain from Omicron is showing a decreasing trend in incidence and severity of symptoms.
In modern society, the balance between economic management and social regulation is extremely difficult.
The government and bureaucracy are always on the lookout for “big fuss” from the mass media and other groups.
The government and bureaucracy have no choice but to walk a tightrope in their response policy.
I doubt that the tendency will be to just make a “zero corona” disturbance, as was the case until recently.
Even in China, it is said that the people’s antipathy toward the unusual “zero-corona” policy is growing.

In the past, political power was not as directly affected by infectious diseases as it is today.
It is likely that it was less so.
In such a situation, in the case of Japan’s past kingship, the “will of the people” was
In the case of Japan’s past royal power, it seems to have been “mindful” of the “will of the people” to a degree rarely seen in the world.
I wonder if there is some kind of national “tradition” like that.
I believe that the Japanese people have taken a very “generous” measure this time as well.

So, this is the fourth inoculation.
This time, in my case, it coincides with the Upper House election.
I was told that “reservations” are not possible at group venues “until the end of July”.
The names of nearby medical institutions were listed, and I had to contact them and make an appointment individually.
The system was to make individual appointments.
So, I am looking at the names of these medical institutions, but none of them are familiar to me.
The name of my regular physician’s office, the name of my family doctor’s office, was there last time, but not this time.
Hmmm… I felt a little burdened to look up the address and make an appointment at a clinic I didn’t know.
I was a little bit burdened by the idea of having to look up the address and make an appointment at a clinic I don’t know.
Should I wait until there is no need to make an appointment at the group venue?
But if I do that, there is a high possibility that I will “accidentally” forget to make an appointment.
I am wondering if this is something to think about. …

Posted on 7月 4th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 状況・政治への発言 | No Comments »

【三輪山麓「纏向」にやって来た王権 大和歴史証言-12】



桜井市立埋蔵文化財センターでの展示パネルの一文要旨。
〜＜マキムクの時代＞
弥生時代を通じて活発な活動が繰り広げられていた拠点集落では、
２世紀末から３世紀初頭になると環濠が埋め立てられ、
集落の規模も小さくハッキリしなくなることがわかっています。
このような集落構造の変化は、それまでの弥生社会の枠組みが崩れたことを
あらわすとともに、新たな古墳時代の幕開けを告げると考えられています。
●弥生集落が衰退・廃絶に向かうちょうどその頃、
これらと入れ替わりに出現するのが纏向遺跡です。●
土器の形式では庄内０式期（３世紀初頭）と呼ばれる時期に当たり、
弥生時代には集落が無かった場所に突如として径約１kmという
巨大な「マチ」が出現したのです。
それはそれまでの農耕的色彩の強い弥生時代集落のような自然発生的な
ものではなく、きわめて強い政治的な意図のもとに作り上げられた
「マチ」であると考えられています。〜

おお、であります。
少なくとも考古的発掘事実からはこのような推論が確定している、と。
そしてそうした事跡は記紀の記述では10代崇神帝に擬せられるという。
以下、Wikiの「崇神天皇」の条から要旨引用。
〜即位3年、三輪山西麓の瑞籬宮（みずかきのみや）に都を移した。
即位5年、疫病が流行し人口の半ばが失われた。祭祀で疫病を治めようとした天皇は
翌年に天照大神と倭大国魂神を宮中の外に出すことにした。
天照大神は豊鍬入姫命に託し（現在の三輪山麓の）檜原神社に祀らせた。
即位7年「朕の世になり災害が多い。亀卜にて見極めよう」と詔して、
八百万神を集めて占った。すると倭迹迹日百襲姫命に大物主神が乗り移って
自分を祀るよう託宣した。そのままに祭祀を行ったが霊験がなかった。
そこで天皇は沐浴斎戒し「願わくば夢に教えて神恩を示してほしい」
と祈った。するとその夜の夢に一人の貴人が現れ自ら大物主神と称して
「もし我が子の大田田根子を以って我を祭れば平安となる」と告げた。
そこで大物主神の子孫・大田田根子が探し出され大物主神を祭る神主となった。
三輪山を神体とする大神神社の創始。すると疫病は終息し五穀豊穣となった。〜


２世紀末から３世紀初頭という年代は飛鳥時代からは200年以上前。
また文中にある「倭迹迹日百襲姫命」とは箸墓古墳の被葬者。
また、大物主神とは出雲系の国造りの神・大国主神の異称とされる。
このような記紀の記述と考古的発掘成果を踏まえれば、
この纏向遺跡は、飛鳥以前の王都の痕跡であると考えられて不思議ではない。
住宅をライフワークにしてきた人間としては日本の「マチ」始原説は、響く。
飛鳥宮ですら深い迷宮のように思えていたことからすると
その底深さに慄くばかりではありますが、いまのところ
こうした推論について否定しうる根拠を見いだせないでいます。
歴史のひとつの興味深い推論だと思わせられますね。・・・

English version⬇

Kingship that came to “Makimuku” at the foot of Mt. Miwa, Yamato Historical Testimony-12
In the 10th Emperor Sujin’s relics, he “moved the capital to the western foot of Miwa Mountain. He founded the Izumo-derived Ookami Shrine in hopes of remedying plague and disease. Fusion of myth and archaeological excavation. The fusion of mythology and archaeological excavation.

Abstract of a sentence from an exhibition panel at the Sakurai Municipal Center for Archaeological and Cultural Properties.
~The Makimuku Period
The base village, which had been active throughout the Yayoi period, was filled up with a moat encircling the village from the late 2nd to the early 3rd century.
In the late 2nd to early 3rd century, the moat encircling the village was filled in, and the size of the settlement became smaller and less clearly defined.
In the late 2nd to early 3rd century, the moat encircling the settlement was filled in, and the settlement scale became small and indistinct.
Such a change in settlement structure indicates that the framework of Yayoi society had collapsed.
This change in settlement structure is thought to indicate the collapse of the previous framework of Yayoi society and the beginning of a new Kofun period.
Just as the Yayoi settlements were beginning to decline and die out, the Kofun period was beginning to emerge in their place.
The Makimuku ruins appeared in place of the Yayoi settlements that were declining and dying out. The pottery type is Shonai 0.
The pottery forms of the site correspond to the Shonai 0-period (early 3rd century), which is considered to mark the beginning of the Yayoi period.
A huge “Machi” of about 1 km in diameter suddenly appeared in a place where there had been no settlements in the Yayoi period.
A huge “Machi” of about 1 km in diameter suddenly appeared in a place where there had been no settlements in the Yayoi period.
It was not a spontaneous emergence like the settlements of the Yayoi period, which had a strong agricultural flavor, but rather an extremely strong political intention.
but rather a “Machi” that was created with a very strong political agenda.
It is believed to be a “Machi” created with a very strong political agenda. 〜Oh.

Oh, yes.
At least, such an inference is confirmed by archaeological excavations.
And the Chronicler’s description of such an event is said to be the 10th emperor of the Chronicles.
The following is a summary quote from the article “Emperor Sojin” in Wiki.
〜In the third year of his reign, he moved his capital to the palace of Mizukakinomiya at the western foot of Miwa Mountain.
In the 5th year of his accession, an epidemic caused the loss of half of the population. The emperor tried to cure the plague with rituals.
The following year, he decided to remove the deities Amaterasu and Wakatonokotama from the palace.
He entrusted Amaterasu to Toyohuenirihime no Mikoto and had her enshrined at Hinohara Shrine (at the foot of present-day Miwa Mountain).
In the 7th year of his accession to the throne, he said, “In my reign, there have been many disasters. I shall use kameutsu (divination by tortoises) to determine the cause.
He gathered the eight million gods and divined their fortunes. Then, the deity Omononushi took over and enshrined himself in the deity.
and commanded that he be worshipped. He performed the ritual as it was, but it did not produce any miraculous results.
The emperor then bathed and prayed, “I wish you would teach me in my dreams and show me the favor of the gods.
The emperor bathed and prayed, “I wish you would show me your divine favor in my dreams. Then, in a dream that night, a nobleman appeared to him, calling himself the deity Omotonushi.
If you worship me with my son Otadaneko, you will be at peace.
Ootadeneko, a descendant of Omotonushi, was found and became the deity who worshipped Omotonushi.
He became the founder of Ogami-no-sha Shrine, with Mount Miwa as its sacred body. The plague ended and the harvest was bountiful. 〜From the end of the 2nd to the beginning of the 3rd century

The late 2nd to early 3rd century is more than 200 years before the Asuka period.
The “Wajaku-no-Hyakuso no Mikoto” in the text refers to a person buried in the tomb of Chopstick Tomb.
Also, “Ohmononushi” is said to be a variant of “Okuninushi,” the god of nation-building of the Izumo lineage.
Based on the descriptions in the Chronicles and the archaeological findings, the
It is not surprising that the Makimuku site is thought to be a trace of a pre-Asuka royal capital.
As a person who has made housing his life’s work, the theory of the origin of “Machi” in Japan resonates with me.
Given the fact that even the Asuka Palace seemed like a deep labyrinth
I can only shudder at the depths of the labyrinth, but at the moment I have no
I have not been able to find any evidence to deny this theory.
It is an interesting theory of history. The fusion of mythology and archaeological excavation.

Posted on 7月 3rd, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

【纏向王権の象徴建築 大和歴史証言-11】




飛鳥の探訪から始めたブログ連載ですが、纏向にスピンアウトしてきたので、
「大和歴史証言」とこっそりタイトルを遷移させました（笑）。
こちらの方は飛鳥の時代よりもさらに遡った時代相ということになる。
橿原考古研究所による考古発掘の活発化から、
この三輪山の麓の桜井市には桜井市立埋蔵文化財センターが設立され
さらに桜井市纒向学研究センターという研究組織まで作られている。
〜＜日本国家と日本文化の原像を解明するためのキーワード＞
桜井市とその周辺に広がる、磯城、山辺、磐余の地域は、飛鳥に繋がる
日本国家誕生の舞台です。とくに纒向遺跡はヤマト王権の大王都が最初に置かれた場所とされ、
まさにその出発点にあたります。
纒向遺跡とその周辺地域の調査と研究を充実させ、そこからこの国の成り立ちや
歴史、文化の原像を解明するための横断的な｢学｣それが「纒向学」の骨子です。〜
というように高らかに宣言される趣旨がHPに書かれている。
そのような宣言の契機になったのが、模型のような建築遺構の発掘。

昭和46年に始まる纏向遺跡調査でも全国に驚きを持って報道された建築群。
展示で模型復元されているのはBCDという３つの建築。
写真のいちばん左手のBは東西２間南北３間。柱穴は遠景と隅丸方形で直系50-60cm。
柱の痕跡が残っていたものもあり直系20cmの木材利用か。
写真真ん中のCは東西１間南北３間。柱穴は円形と楕円形で径70-80cm。
「近接棟持柱」と呼ばれる柱が壁よりも外側にあった。
伊勢神宮などにこの都合６本の柱構造建物は類似例が見られる。
そしてもっとも大きなDは想像復元では入母屋が採用されている。
東西４間南北４間だけれど長さに違いがあって、
東西12.4m 南北19.2mという大型建築になっている。
見た瞬間に既視体験に襲われ、飛鳥浄御原宮の「エビノコ郭」を類推した。

こちらの写真は橿原考古博物館展示の復元模型。
入母屋構造で、建築に「縁」が回されていて手すりが据えられている。
そして束柱によって建物は地上から浮き上がったようにデザインされている。
その縁に向かって３つの階段が装置されている。
いかにも日本的王権威信建築といえる佇まい。

考古的発掘調査に基づいて復元が試みられて
古代建築の知見なども集中されてこういう形態の建築とされた。
そうするとこの王権とはなんであったのか、というテーマが浮上してくる。
飛鳥の宮に先行する王権の所在地域としての纏向の証拠とされる。
そうですね、ナゾの古代史の時代にわれわれを導いていってくれる。

English version⬇

Symbolic Architecture of the Makimuku Kingship Yamato Historical Testimony-11
The Yamato Kingdom of Japan preceded Asuka. The remains of its prestige architecture existed at the Makimuku site. The site is expected to bring us closer to the riddle of ancient history. …

I started this blog series with an exploration of Asuka, but since it has spun out into a coherent series
I secretly transitioned the title to “Yamato Historical Testimony” (laugh).
This one is a period phase that goes back even further than the Asuka period.
Since the Kashihara Archaeological Institute of Kashihara has been active in archaeological excavation, we have been able to find
Sakurai Municipal Center for Archaeological Properties was established in Sakurai City at the foot of this Miwasan Mountain, and
The Sakurai Municipal Center for Buried Cultural Properties was established in Sakurai City at the foot of Mt.
〜＜The key word to elucidate the original image of the Japanese nation and Japanese culture.
Sakurai City and the surrounding areas of Isogi, Yamabe, and Panyo are the birthplace of the Japanese nation
The area surrounding Sakurai City is the stage of the birth of the Japanese nation, which is connected to Asuka. In particular, the site of the Makimuku Ruins is believed to be the first location of the great capital of the Yamato Kingdom, and is the very starting point of the Yamato Kingdom.
It is the very starting point of the Yamato Kingdom.
We will continue to research and study the site and the surrounding area, and
The framework of “Garakko-gaku” is a cross-disciplinary “study” to elucidate the origins, history, and culture of the country from there. 〜The “study of the ancient ruins” is the essence of the “study of the ancient ruins.
The website of the museum states the purpose of this declaration in such a high manner.
What triggered such a declaration was the excavation of architectural remains like a model.

The architectural group was reported with surprise throughout the country during the investigation of the Makimuku ruins that began in 1971.
The three architectural models in the exhibition are the BCD.
B, on the leftmost side of the photo, measures 2 ken (east-west) by 2 ken (north-south) by 3 ken. Pillar holes are 50-60 cm straight in the distant view and rounded corner square.
Some traces of pillars remained in the holes, suggesting that they were made of wood measuring 20 cm in the straight direction.
Photo C in the middle is 1 east-west to 3 north-south to 1 west-east to 3 north-south. The pillar holes are circular or elliptical and 70-80 cm in diameter.
The columns, called “proximity munemochibashira,” were located outside the walls.
Similar examples of this six-pillar structure can be seen at the Ise Jingu Shrine and other shrines.
The largest D in the reconstructed building is an irimoya, or a gabled roof.
The length of the building is different, though it is 4 ken (east-west 4 ken, north-south 4 ken).
It is a large building, measuring 12.4 m east to west and 19.2 m north to south.
The moment I saw it, I had a déjà vu experience and thought of the “Ebinoko-kaku” of the Asuka Jomihara Palace.

The photo here is a restored model exhibited at the Archaeological Museum of Kashihara, Nara Prefecture.
It has an irimoya (gabled) structure, with an “edge” around the building and a railing.
The building is designed to rise above the ground by means of the support pillars.
Three staircases are set toward the edge of the building.
The appearance of the building is very Japanese in its prestige and prestige of royal authority.

The restoration of the building was attempted based on archaeological excavations.
The restoration was attempted based on archaeological excavations, and the knowledge of ancient architecture was concentrated to create this type of architecture.
This raises the theme of what this royal authority was.
It is said that this is evidence of the Makimuku area as the location of the royal authority that preceded Asuka’s palace.
Yes, it leads us to the age of mysterious ancient history.

Posted on 7月 2nd, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究, 歴史探訪 | No Comments »

【纏向〜まきむく遺跡スピンアウト 飛鳥歴史証言-10】



奈良盆地での歴史探検というのはまるで迷宮。
そこここで奥行きの深い事跡が発見されて深くとらわれる。
たぶん今後の最大の楽しみになっていくことは間違いがない。
そういう先達、飛鳥の万葉館のボランティアの方に遭遇。
つたない歴史探検ですがいろいろな現地での最新情報をお教え戴いた。

大神神社の麓の箸墓古墳は、宮内庁から「大市墓」として
第7代孝霊天皇皇女の倭迹迹日百襲姫命の墓に治定されている。
また笠井新也氏の研究以来、邪馬台国の女王卑弥呼の墓とする学説がある。
百襲姫の陰部に箸が突き刺さり絶命したことが名前の由来。〜以上Wiki引用。
そしてこの周辺の「纏向遺跡群」からは飛鳥よりも古い時代の発掘が
相次いできているというご案内をいただいたのです。


地図や航空写真で示すような位置関係にあるのが三輪山・大神神社と箸墓古墳。
飛鳥宮からは北東へ9.7kmの距離という位置関係。
飛鳥の都、乙巳の変を考えれば645年前後。
一方で箸墓古墳は、宮内庁発表を踏まえると孝霊天皇死亡年が紀元前215年。
そして三輪山の大神神社の伝承もそういった時期と重なる。
なにしろ、大神神社は出雲系の祭神伝説を持ち自然崇拝として
いまでも三輪山本体をご神体としている神社。
まぁこういった神話の類はそのまま信じるわけにはいかないけれど
しかし社会としてのある事情を伝えている部分があるのだと思います。
現代はそれを考古的に丹念に「掘り出す」ことが可能にもなってきている。
先述のご案内は、そうした考古発掘がこの遺跡で相次いできて
飛鳥の地との相関関係で興味深い展開になってきているという次第。

遠く北海道にいると歴史とは考古と一体のものが常識。
明治以前の言葉を持たない人間痕跡と丹念に向き合う中で
生々しいいのちの痕跡が出現していくというダイナミズム。
そういう現代的合理主義によって歴史が採掘されていくことは喜ばしい。
ひたすら物証を求めていくことで想像力を深めて
現実の「モノ」と真摯に向き合って事実を解明していく。
そういう手法で飛鳥の地、奈良盆地にスポットを当てていく。
どちらかというと「文献主義」が歴史学の基本とされてきたけれど、
やはり考古的発掘は紛れもない事実をあきらかにしていく。
北海道人にもわかりやすい考古事実解明はすばらしいと思っています。
ということで、桜井市立埋蔵文化財センターでの纏向遺跡探究。
どっぷりと浸りきっておりました。まだその余韻の中にいます（笑）。
たぶんこういった興奮ってDNA的な部分での刺激のような気がする。

English version⬇

Asuka Historical Testimony – 10] Spin out of Makimuku Ruins
The reality of the Nara Basin in the period even older than Asuka. Deep into the area around Oomiwa Shrine and Chopstick Tomb, where a series of archaeological discoveries have been made. …

Historical exploration in the Nara Basin is like a labyrinth.
Here and there, deep traces of history are discovered, and we are deeply caught up in the mystery.
I am sure that this will probably be my greatest pleasure in the future.
I met a volunteer from the Manyokan Museum in Asuka.
He gave me the latest information about the area, despite my poor historical exploration.

The Chopstick Tomb Tumulus at the foot of the Ojinja Shrine has been designated by the Imperial Household Agency as the “Oichi Tomb” by the 7th Emperor Koryo.
The tomb is designated by the Imperial Household Agency as the tomb of the 7th Emperor Koryo’s daughter, Wajaku-no-Hyakuso-mikoto.
Since the research of Mr. Shinya Kasai, there is a theory that it is the tomb of Himiko, the Queen of Yamataikoku.
The name comes from the fact that a chopstick pierced Princess Hyakusohime’s pubic region, causing her to die. 〜The above is a quote from Wiki.
And, there have been a series of excavations from the “Mukai ruins” in the vicinity of the site that date back to a period older than that of Asuka.
The “Makimuku ruins” in this area have been excavated one after another in the period older than Asuka.
As shown in the map and aerial photographs, the Miwasan-Okami Shrine and the Chopstick Tomb Tumulus are located in the same position.
The location is 9.7 km northeast of Asuka Palace.
Asuka’s capital, around the year 645 considering the Otsumi Incident.
On the other hand, according to the announcement by the Imperial Household Agency, Emperor Koryo died in 215 B.C. The tomb is located 9.7 km northeast of the Asuka Palace.
The legend of the Ogami Shrine on Mount Miwa also coincides with such a period.
The legend of Ookami Shrine is based on the Izumo lineage, which is a form of nature worship.
The shrine is still a Shinto shrine with the main body of Miwa as its deity.
Well, we cannot believe in these myths as they are.
But I believe that they convey a certain situation as a society.
Today, it is possible to archaeologically and painstakingly “dig out” such information.
The aforementioned information is based on the fact that such archaeological excavations have been carried out one after another at this site.
The above-mentioned information is based on the fact that such archaeological excavations have been carried out one after another at this site, and that interesting developments are taking place in correlation with Asuka.

When you are far away in Hokkaido, it is common knowledge that history is an integral part of archaeology.
In the course of painstakingly confronting the traces of human beings who did not have words before the Meiji period
The dynamism of the emergence of fresh traces of life.
I am glad that history is being mined by such modern rationalism.
We deepen our imagination by relentlessly seeking for physical evidence.
We are sincerely confronting the real “things” to clarify the facts.
This is how we spotlight the Asuka area and the Nara Basin.
Although “literalism” has been considered the basis of historical studies, archaeological excavations are still an indisputable part of it.
However, archaeological excavation reveals undeniable facts.
I think it is wonderful that archaeological facts are revealed in a way that can be easily understood by the people of Hokkaido.
So, I explored the Sumamukai Ruins at the Sakurai Municipal Archaeological Center.
I was fully immersed in the experience. I am still in the aftermath of that (laugh).
I think this kind of excitement is probably stimulated by our DNA.

Posted on 7月 1st, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【史跡「飛鳥宮跡（板蓋宮）」 飛鳥歴史証言-9】



昭和47年に「史跡・伝飛鳥板蓋宮跡」として史跡指定された地域は
平成28年10月に名称が史跡「飛鳥宮跡」と変更された。
日本書紀などでは推古天皇から持統天皇に至る７世紀の約100年間、
歴代天皇の宮が次々と飛鳥の地に造営されたと記されている。
昭和34年以来、橿原考古学研究所の発掘調査が続けられてきた。
宮の中心部分は東西約158m、南北約197mの長方形区画（内郭）で
区画の内側では大規模な掘立柱建物や石敷き広場などを発見。
この銘板の置かれた位置のすぐ左手に内郭北東側の建物の柱配置・井戸を
復元しているものです。
この内郭を囲むように建物や柱列、石組み溝などが営まれていて、
それらを「外郭」と呼んでいます。
内郭の東南側にはエビノコ大殿とされる大規模な掘立柱建物を中心にする
区画が存在することも確認されています。
これらの遺構は斉明天皇の「後飛鳥岡本宮」および天武持統天皇の
「飛鳥浄御原宮」などに相当するものと考えられている。〜以上、銘文より。

のちの藤原京や平城京などは東アジア世界との交流、相克が
激しさを増していった国際情勢を踏まえて、
いかにも都城にふさわしい「都市建設」が意図されていったけれど、
それ以前の王宮とは、天皇の居館を中心にした必要十分な構成。
これまで紹介してきた池工房や飛鳥寺とも指呼の間で数百メートルの位置。
現在、この宮跡に来て見ると周辺は水田地帯が広がっていて
また、当初は石敷きと区割りの石が史跡指定当時は明確だったのが
やがて草深くなってきていると見受けられる。
印象で言えば、非常に素朴な権力機構の遺構と感じられる。
仁徳帝が民の家から煙が上がっていない様子を見て節約に励んだという故事が
素直に受け止め可能なようにも思える。
石で踏み固めた権力痕跡がやがて田んぼになり草に覆われて
いかにも牧歌的な風景に還元されている平和な様子。

こういう風景に佇んでいると、
日本の原初の王権は本来この程度であったものが、
東アジアの超大国・唐が出現したことでそれへの外交対応、独立維持が
この国の権力機構の進展に非常に大きな要因だったとわかる。
現実に半島の動乱の政治・軍事情勢〜白村江戦争の結果、
百済の遺民が大挙日本に帰化して、唐の強大を身を以て知ったかれらが
亡命したこの日本の王権を強化することに必死だった。
そういった歴史の見方に強く同意したくなる。
中国の強権はつねに半島地域に対して剥き出しの暴力性を示し
列島社会はその脅威に備えた対応をしてきたのだと。
その安全保障的行動原理から律令と仏教を積極的に受け入れたという展開。
日本史の底流にこういう国際関係論があったことがわかる。
海を挟んでいることから幸いにして大陸的男系DNA根絶やし大量殺戮からは
歴史的に逃れられてきたとのが歴史の実相なのでしょう。
日本人の「平和意識」というものの原点なのかも知れませんね。

English version⬇

Asuka Palace Site (Itabukinomiya)” Asuka Historical Testimony-9
A land with vigorous natural resilience. The central area of power is quickly reduced to a landscape of rice paddies and grass. It is a landscape of the origin of Japan’s pacifism. …

The area designated as a historic site in 1972 as “Historic Site, Den Asuka Itabukinomiya-gū Ato” was
The name was changed to “Asuka Palace Site” in October, 2008.
According to the Nihon Shoki (Chronicles of Japan) and other records, the palaces of successive emperors were located one after another for about 100 years in the 7th century from Emperor Suiko to Emperor Jito.
The Chronicles of Japan and other documents state that the palaces of successive emperors were built one after another in Asuka during the 100 years of the 7th century from Emperor Suiko to Emperor Jito.
Since 1959, the Archaeological Institute of Kashihara has continued excavations.
The central part of the palace is a rectangular section (inner wall) measuring approximately 158 m east to west and 197 m north to south.
A large dugout pillar building and a stone-paved plaza were found inside the inner wall.
The pillar layout of the building on the northeast side of the inner wall and the well are restored to the immediate left of the location where this nameplate is placed.
This is a restoration of the well and the pillar layout of the building on the northeast side of the inner wall.
The buildings, rows of pillars, and masonry ditches surrounding the inner wall are called the “outer wall.
These are called the “outer wall.
On the southeast side of the inner wall, there is a large hottate-bashira building, which is believed to be the Ebinoko-daiden.
These remains are the remains of the Saimei Tenmangu Shrine.
These remains are related to the “Go-Asuka Okamoto Palace” of Emperor Saimei and the “Asuka Kiyomihara Palace” of Emperor Temmu Mochito.
These remains are thought to correspond to the “Asuka Jomihara Palace” of Emperor Saimei and the “Asuka Jomihara Palace” of Emperor Temmu Jito. 〜The above is from the inscription.

The Fujiwara-kyo and Heijo-kyo Capital later became the center of international
The Fujiwara-kyo and Heijo-kyo Capital were built as “cities” that were suitable for a capital city in light of the international situation
The later Fujiwara-kyo and Heijo-kyo were intended to be “city-builders” that would be suitable for a capital city, but
The royal palaces of the earlier period were composed of a necessary and sufficient structure with the emperor’s residence at the center.
It is located within a few hundred meters from Ikegakobo and Asukadera, which we have introduced so far.
When we come to this palace site today, we see that the surrounding area is covered with rice paddies.
In addition, the stone pavement and ward stones were clear at the time of the initial designation as a historic site.
It can be seen that the grass is eventually becoming deeper and deeper.
In terms of impression, it seems to be the remains of a very simple power structure.
The legend that Emperor Nintoku saw no smoke rising from the houses of his people and encouraged them to save money seems to me to be a story that can be accepted honestly.
The traces of power stamped out with stones are still there.
The traces of power trampled with stones eventually turned into rice paddies and covered with grass.
The peaceful scene is reduced to a pastoral landscape.

Standing in such a landscape
I am reminded that Japan’s original kingship was originally only this small, and that the Tang Dynasty, the superpower of East Asia, was a great power.
The emergence of the Tang Dynasty, the superpower of East Asia, and its diplomatic response to the Tang Dynasty, as well as the maintenance of independence, were very important in the development of the country’s power structure.
The emergence of the Tang Dynasty, the superpower of East Asia, was an extremely important factor in the development of the country’s power structure.
In reality, the political and military situation on the peninsula was in turmoil, and as a result of the Baekchon River War
The Baekje people were naturalized in Japan in great numbers, and they learned firsthand of the might of the Tang Dynasty.
They were desperate to strengthen their royal power in exile in Japan.
I am inclined to strongly agree with this view of history.
Chinese power has always shown itself to be openly violent toward the peninsular region, and island societies were prepared for the threat.
The archipelagic societies have responded to this threat.
The security principle of the Japanese government led to its active acceptance of the Ritsuryo Code and Buddhism.
It is clear that this kind of theory of international relations was at the bottom of Japanese history.
Fortunately, the fact that Japan is located on the other side of the sea has historically allowed it to escape the continental eradication of its male DNA and the genocide of its people.
The reality of history is that Japan has historically escaped genocide by eradicating continental male DNA.
This may be the origin of the Japanese sense of peace.

Posted on 6月 30th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

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