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 »

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 »

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 »

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
Filed under: 日本社会・文化研究 | No Comments »

さて熊野三山の最後は熊野速玉大社なのですが、実際に熊野川河口の社には特段の感慨を持つことはなかった。ごく一般的な境内風景であり、特異性は感じられない。
しかし、事前に調査していてこの速玉大社の「摂社」神倉神社の存在を知っていた。一番上の写真は同社のHPからのもの。２枚目はわたしが撮影した参道の様子。かなり急坂の538段の石段を登らなければ到達できないことで有名な神社。熊野三所の大神が最初に降臨した場所とされており、平安時代以降には多くの修験者が集う場所にもなっていたようです。神武東征譚でも、この霊地に来られたとされている。
こういう修験スポットは日本人の自然崇拝と重なる「特異な」パワースポット性がある。
この印象的な岩石露頭に神聖性が強い印象でこころにストレートに迫ってくる。・・・ということでなんとか参道を上がろうと100段くらいは上ったのですが、訪問当日朝には楯ヶ崎でシカと遭遇するような自然道探査もしていて体力の消耗を招き、途中で断念せざるを得ませんでした（泣）。金比羅さんの785段では体力を温存していてしっかり登り切ったのですが、安土城とここには心理的に降参させられました（笑）。
っていうか、階段途中で早々に断念していた台湾からの観光のみなさん一団と、言葉が通じないのに話が盛り上がって、「これムリだよね」と国際親善交流していたのです（笑）。話せばわかる。

同社では「御燈祭〜火祭り」という神事が知られている。安部龍太郎の「半島をゆく」著作シリーズ・熊野編でその奇祭の存在を知った、まことに野性的な神事。和歌山県指定無形民俗文化財に指定される、世界遺産「紀伊山地の霊場と参詣道」の一部である神倉神社で毎年2月6日に行われる勇壮な火祭り。
白装束に荒縄を締めた約2000人の「上り子(のぼりこ)」と呼ばれる男子が御神火を移した松明を持ち、神倉山の山頂から、わたしが上るのを断念させられた538段の急峻な石段を駆け下るのだ。上るのもやっとのこの階段をたいまつを持って足下も見ずに駆け下るのだ、怖ろしい・・・。
県外者や観光客でも参加できるのが特徴だが、女人禁制なので女性は上り子としては参加できない。熊野神の来臨を再現し、家々に神の火を戴くという神事で、古くは祭礼で分けられた火が届くまで、各家で灯明を挙げるのを禁じていたことから、新年における「火の更新」を意味する祭りとして旧暦の正月6日に行われていたという。
この神倉神社の祭神は天照大神と高倉下命。高倉下（たかくらじ）は神武帝が熊野に上陸したときに鹿島神宮の祭神・タケミカズチからの神命を受けて神武帝に神剣を捧げて臣下になったと言う人物。
しかしどうもわたしには、この奇祭は花の窟神社の祭神でイザナミの産んだ「火の神」カグツチのことが想起される。きわめて始原的な火山列島地形での「カミ」のありようが示されていると思えてならない。

English version⬇

Kamikura Shrine and Gotobikiwa “Fire Festival” Shinto Ceremony Imperial Mythology and Kumano Journey-26]
This fire festival has been held since ancient times, evoking Kagutsuchi, the “god of fire” born of Izanami. It may be an expression of the simple religious beliefs of the people living in the volcanic archipelago. …

Now, the last of the Kumano Sanzan is Kumano Hayatama-taisha, but I was not particularly moved by the actual shrine at the mouth of the Kumano River. It is a very common precinct scenery, and no peculiarity can be felt.
However, I knew of the existence of this “auxiliary” shrine of Hayatama-taisha, Kamikura Shrine, from my prior research. The top photo is from their website, and the second photo is a view I took of the approach to the shrine. The second photo shows the approach to the shrine, which is famous for its steep 538 stone steps that must be climbed to reach the shrine. It is said to be the place where the great deity of Kumano Sanjo first descended, and it was also a gathering place for many ascetic practitioners from the Heian period onward. It is said that even the tale of the Jimmu expedition to the east came to this sacred place.
These shugenja spots have a “peculiar” power spot nature that overlaps with the nature worship of the Japanese people.
This impressive rock outcropping gives a strong impression of the sacredness of the place, and it is straight to the heart. I tried to go up the approach to the temple and climbed about 100 steps, but on the morning of our visit, we had a nature trail exploration that led to an encounter with deer at Tategasaki, which exhausted my stamina and I had to give up halfway up the path (tears). I had saved my strength for the 785 steps of Kompira-san and made it to the top, but Azuchi Castle and this place made me give up psychologically (laugh).
I mean, I was having a friendly international exchange with a group of tourists from Taiwan who had given up on the stairway early, and even though we didn’t speak the same language, we got into a lively conversation and said, “This is impossible” (laugh). If you talk, you will understand.

The company is known for its ritual called “Goto Matsuri – Fire Festival. This is a truly wild ritual that I learned of its existence from the Kumano section of Ryutaro Abe’s “Peninsula on the Way” book series, and is a truly unique ritual. Designated as an Intangible Folk Cultural Asset by Wakayama Prefecture, this heroic fire festival is held every February 6 at Kamikura Shrine, which is part of the World Heritage Site “Sacred Sites and Pilgrimage Routes in the Kii Mountain Range.
About 2,000 men called noboriko, dressed in white and tied with a rope, carry torches carrying the sacred fire and run down the steep 538 stone steps from the top of the shrine to the top of Mt. It was scary to run down these steps, which I could barely climb, with the torch in my hand, without looking down at my feet.
The festival is open to visitors from outside of the prefecture and tourists, but women are not allowed to participate as climbers because women are prohibited. It is a Shinto ritual to reenact the coming of the Kumano God and to crown houses with divine fire. In the old days, it was forbidden to light a lamp in each house until the fire divided in the festival arrived, and the festival was held on the sixth day of the first lunar month as a festival signifying the “renewal of fire” in the New Year.
The deities of this shrine are Amaterasu and Takakura-shita no Mikoto. Takakuraji is said to have been a person who offered a sacred sword to Emperor Jinmu and became his vassal, receiving a divine command from Takemikazuchi, the deity of Kashima Shrine, when Emperor Jinmu landed in Kumano.
However, to me, this strange festival reminds me of Kagutsuchi, the “fire god” born of Izanami, who is the deity of the Hana-no-Kutsu Shrine. I can’t help but think that this festival shows how the “kami” are in the very primitive topography of the volcanic archipelago.

Posted on 1月 30th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »