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【キッチュな元禄建築「拝殿」・香取神宮④ 東国三社探訪-18】



楼門を抜けると、香取神宮の拝殿がまっすぐ参詣者の眼前に現れる。三角形の破風と、さらにその下にはまろやかなカーブを見せる唐破風がわたしたちを引き寄せてくれる。香取神宮の前に鹿島神宮を参拝しているわたしからすると、鹿島神宮の古格な「奥宮」の簡素な深遠さとは異質なデザイン感覚。
いかにも江戸期（元禄13）1700年建築という時代相がそのまま表れたような空気感に包まれる。どうしてこのような表現が隆盛したか、神さまには申し訳ないが自分的にはちょっと違和感が募ってくる。

これが２−３年前に建て替えられる前の鹿島神宮・奥宮。コケのエッジもいかにもゆかしさを強調している。ちなみにこれは家康時代に寄進された建築。
一方の上の写真の香取神宮拝殿・本殿は５代徳川将軍が寄進した建築なので、幕府の「威光を示す」的な表現意図から、いかにも江戸期文化爛熟期の感覚が投影されたものなのでしょう。この香取にも奥宮はあってあとで紹介しますが、それはそれでいい（笑）のですが・・・。
多様な感受性を通史的に体験できる現代日本人としては、こちらの鹿島・奥宮の方がデザイン表現としては親和性を感じる。しかし徳川初期とは、たぶん参詣者の数もうなぎ上りになってそれなりの拝殿として巨大さが求められコケ脅かし的な要素も必要になったのか。江戸期の一般大衆への訴求として、奥宮の時代とは人心も変化した時代には、こういう表現が求められたのでしょう。

こちらの写真は「本殿」建築の「蟇股〜かえるまた」のキッチュデザイン。こういった木造建築の構造補強材には日本的なデザイン感覚集積の推移がある。
蟇股は仏教伝来のとき、寺院建築の建築様式として入ってきたもので屋根荷重を受ける補強材。建築構造上必要部材の一つでしたが、やがて日本人好みで装飾化。もちろん中国や韓国の寺院建築にもある部材ながら、ここまで装飾化していくのは日本独自の発展とされる。以下に時代変化ぶり。
奈良時代：とにかく分厚くがっちり
平安時代：ちょっと飾り的な要素が出てくる
鎌倉時代：透かし彫りなどの加工がされる
室町・安土桃山：彫りと曲線が特徴
江戸時代前期：きらびやかな彩色と彫刻
江戸時代後期：彫刻技術が飛び抜ける
現在：どれも曖昧・融合・良いとこ取り
どうも時代を経る毎にゴテゴテになっていくのは、日本人大衆の気分の趨勢を表すのだろうか？

しかし日本建築にはこういった日本人の精神性の推移というものが証言者のように表現されている。それはコトバによる表現とか，観念とかではなく、より直接的な感受性をわたしたちに伝えてくる。木造の匠たち、建築表現者たちは、その過程でデザインを構想し、そのための装飾要素の美的鍛錬も繰り返し継続してきたということ。
現代人としては、謹んで拝させていただく次第。

English version⬇

Katori Jingu Shrine, a kitschy Genroku-style building (4)
The world has changed since the early Edo period, and perhaps the building was intended to show the prestige of the shogunate. The building’s inclination toward showiness is astonishing. The building’s design is a bit of an eccentricity.

After passing through the gate, the worship hall of the Katori Jingu Shrine appears straight before the eyes of visitors. The triangular gable and the gently curving karahafu (Chinese gable) below it draw us in. As someone who has visited Kashima Jingu Shrine before Katori Jingu Shrine, I find the simplicity and profundity of the ancient “Okumiya” of Kashima Jingu Shrine to be quite different from the sense of design.
It is wrapped in an air of being built in 1700 during the Edo period (13th year of the Genroku era), as if it were a direct expression of its historical phase. I am sorry to say that I feel a little uncomfortable about why this kind of expression has flourished.

This is the Kashima Jingu Shrine Okumiya before it was rebuilt 2-3 years ago. The moss edges also emphasize its yukashisa (gracefulness). Incidentally, this is a building donated during the Ieyasu era.
On the other hand, the Katori Jingu worship and main shrines in the photo above were donated by the 5th Tokugawa Shogun, so the intention of the Shogunate was to “show its prestige,” which is a projection of the sense of the full maturity of Edo period culture. There is also an inner shrine in Katori, which I will introduce later, but that is fine (laughs)….
As a modern Japanese who can experience diverse sensitivities in a diachronic manner, I feel more affinity with this Kashima Okumiya as a design expression. However, in the early Tokugawa period, the number of visitors to the shrine was probably on the rise, and the shrine was required to be large enough to scare people away with its mossy appearance. This kind of expression was probably required to appeal to the general public in the Edo period, when people’s minds had changed from the time of the Okumiya shrine.

This photo shows the kitsch design of the “toadstools (kaerumata)” of the “main shrine” building. This kind of structural reinforcement material for wooden buildings has a transition of Japanese design sense accumulation.
Toadstools were introduced as an architectural style for temple buildings when Buddhism was introduced to Japan, and were used as reinforcements to take the load of the roof. It was one of the necessary structural members of a building, but it eventually became a decorative element for Japanese taste. While toadstools are of course also found in Chinese and Korean temple architecture, the development of toadstools to this extent is said to be a uniquely Japanese development. The following is a brief description of the changes over time.
Nara Period: Thick and solid
Heian period (794-1192): A little decorative element appears.
Kamakura period (1185-1333): Openworking and other decorative processes began to be used.
Muromachi and Azuchi-Momoyama Periods: Carvings and curves became a feature.
Early Edo period: Lavish coloring and carving
Late Edo period: Carving techniques jump out
Present: Vague, fusion, or a combination of the best of both worlds
Is it an indication of the trend of the Japanese public’s mood that the Japanese artwork has become more and more elaborate with each passing era?

Japanese architecture, however, is a witness to the transition of the Japanese mentality. It conveys to us a more direct sensitivity than verbal expressions or ideas. The wooden craftsmen and architectural expressionists conceived of the design process, and repeatedly trained the aesthetic of the decorative elements for it.
As a modern human being, I would like to respectfully acknowledge this.

Posted on 8月 23rd, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

【楼門と朝臣像の仁王門・香取神宮③ 東国三社探訪-17】



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

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

English version⬇

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

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

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

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

【総門と勅使門・香取神宮② 東国三社探訪-16】




日本の歴史を見ていると、宗教と政治状況というものは密接に絡み合いながら歴史プロセスが紡がれてきていたことがありありと伝わってくる。この関東シリーズでも龍角寺を探訪したけれど、地域権力の正統性を担保する「宗教的」施設として古墳の造営が盛んに行われたものが、仏教という新たに導入された世界宗教が王権によって積極的に普及促進された結果、古墳から仏教寺院造営に権力のシルシ、目に見える権威表現が変換していったその端境期の様子が見えてくると思う。
八百万の各地域毎の正統性訴求としての神社なども、このような流れのひとつだったのだろう。
中央王権はその正統性訴求の大きな目標として「征夷」という中国式の国家観を導入した。アジア世界の中で中国に成立した「華夷・中華思想」にならって、攻撃すべき外敵として異民族を挙げて国家の集権性を高めようとしたものだろう。それが当時の最先端の近代国家思想だった。
日本の王権はその征夷ターゲットとして東北地域を据えた。『日本書紀』景行天皇二七年二月条（２世紀代と仮定される）に東国視察後ヤマトに帰還した武内宿祢（たけうちのすくね）が「東夷の中に日高見国有り。其の国の人、男女並に椎結文身（入れ墨の風習）し為人勇悍なり。是総べて蝦夷と曰ふ。亦土地（くに）沃壌にして曠（ひろ）し。撃ちて取るべし」との記述。
いきなり「撃ちて取るべし」と過激な侵略宣言を行っている。
こういう中央王権が東国支配を進めていく過程で、それまで独自発展していた地域権力の中で勢力の変化が起こっていった。関東ではより武権的な勢力が地域を把握していったと思える。地域権力と中央王権との間でのさまざまな思惑と人事などが交叉していった経緯をうかがわせる。ヤマトタケルの説話などはそうした経緯を寓話的に表現したものだったのだろう。
鹿島神宮にしろ香取神宮にしろ、武神として性格が描かれるのは、こういう背景事情だったのではと思われる。日本全体の中で香取の海を挟んで鹿島と香取は、「東海道」の交通の最重要地点として認識されていった。神格としてこの２社が伊勢とも同格扱いだった理由と思える。
そのように香取神宮の社域を見ると門が２箇所にあり、一種の「城郭」風。写真は「総門」で社域の結界をあらわし、その隣には「勅使門」（３番目の写真）がある。この塀の中には香取神宮の最上位の神官が住居して、王権の使者を迎賓していたのだという。
古代では神官という存在はそのままに神官だとは思えない。人びとに対して「神である」と宣命することがいちばんてっとり早く服従させる、正統性根拠になったに違いない。
北海道で出版という事業を始めてその後東北に進出して、この王権による「征夷」について多くの学びがあった。いま、関東地域に再度接してみると、いろいろな見方に気付かされる思いがしている。

English version⬇

So-mon Gate and Imperial Envoy Gate, Katori Jingu Shrine (2) Exploration of Three Shrines in Eastern Japan-16
The Imperial Gate, which represents the high status of Katori Jingu Shrine. Katori Jingu is located on both banks of the Katori Sea, an important transportation hub on the Tokaido Highway, in Kashima and Katori. Domestic governance was also important and was controlled by the “military authority”?

Looking at the history of Japan, we can clearly see that religion and political situations were closely intertwined in the historical process. As we visited Ryukaku-ji Temple in this Kanto series, the construction of kofun (burial mounds) was actively practiced as a “religious” facility to ensure the legitimacy of local power, but as Buddhism, a newly introduced world religion, was actively promoted by the royal power, the sills of power and visible expressions of authority shifted from kofun to the construction of Buddhist temples. As a result, the sills of power and visible expressions of authority were transformed from ancient burial mounds to the construction of Buddhist temples.
Shrines and other forms of worship that appealed to the legitimacy of each of the 8 million regions were probably a part of this trend.
The central kingship introduced the Chinese concept of “conquering the barbarians” as a major goal of its legitimacy appeal. Following the “Huayi/Chinese ideology” established in China in the Asian world, the central kingship probably tried to enhance the centralized power of the state by identifying foreign peoples as external enemies to be attacked. This was the most advanced modern state ideology of the time.
The Japanese royal power set the northeastern region as the target of its barbarian conquests. In the second month of the 27th year of Emperor Keiko’s reign (assumed to be in the 2nd century), Takeuchi no Sukune, who returned to Yamato after visiting the eastern provinces, wrote in the Nihon Shoki (Chronicles of Japan), “Among the eastern barbarians, there is Hitakami province. The people of this land, both men and women, are fearless because of their tattooed bodies. They are all called Emishi. The land is fertile and spacious. We must shoot them and take them.
This is a radical declaration of aggression.
In the process of the centralized royal power’s domination of the eastern provinces, a change of power took place in the regional powers that had developed independently until then. In the Kanto region, it seems that a more militaristic power gained control over the region. This suggests the history of the interplay of various agendas and personnel matters between the regional powers and the central royal authority. The legend of Yamatotakeru may have been an allegorical expression of this process.
The reason why Katori Jingu, whether Kashima Jingu or Katori Jingu, is portrayed as a warrior god may be due to these background circumstances. In the whole of Japan, Kashima and Katori, across the sea from Katori, became recognized as the most important point of traffic on the “Tokaido” highway. This seems to be the reason why these two shrines were treated as equal to Ise in terms of divine status.
Looking at the shrine area of Katori Jingu, there are two gates, which give it a kind of “castle-like” appearance. The photo shows the “So-mon Gate” (the main gate), which marks the boundary of the shrine area, and the “Teshimon Gate” (the third photo) is next to it. Inside this wall, the highest-ranking priest of the Katori Jingu resided and welcomed the emissaries of the royal authority.
In ancient times, priests were not considered to be priests as they were. The most immediate and legitimate means of commanding people to obey him was to proclaim that he was a god.
I have learned a lot about the “conquest of the barbarians” by this royal authority when I started my publishing business in Hokkaido and later expanded to the Tohoku region. Now that I have come into contact with the Kanto region again, I am reminded of many different ways of looking at it.

Posted on 8月 21st, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【香取の海から津宮に上陸・香取神宮① 東国三社探訪-15】




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

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

English version⬇

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

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

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

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

【季節の「水入り」 のどかな水郷景観】



さてしばらくブログでは東国三社シリーズ、スピンアウトで龍角寺と古建築探訪。
本日はちょっとテーマ休止で「水入り」であります。写真は龍角寺を離れた途端に目に飛び込んできた名前もよくわからなかった景観。よく見てみたら「亀の子池」という名札を発見できました。
関東の利根川が東遷されていってその太平洋への注ぎ口の周辺、歴史年代では「香取の海」というような、瀬戸内海とも対比されるような内海地域が広がっていたとされるのですね。
そういう古代の歴史年代の風景の残滓が、こういった水郷の風景には残されている。
地球史の時代区分として最近は「人新世」、ようするに地球環境全体の変容に人類の活動が大きな要因としてカウントされるようになってきている。そのなかでも日本というの列島社会は、それがたぶん景観として目に見えて認識可能なのではないかと思います。
気候的には米作適地であり、そういうなかで多様な暴れ川などが洪水を繰り返す環境。一方で写真のような起伏景観形状が水郷的地帯にはたくさん広がっていた。
縄文海進のころにはこういう地形の場所に海が広がり、それこそ「海の幸・山の幸」によって縄文人の牧歌的な暮らし方を支えていたのでしょう。
そのあと海進が徐々に後退して陸地化が進み、活発に人間たちによる「自然改造」が展開されていって、広大な農耕適地が姿を現していったのでしょう。
江戸初期という特定された時期に利根川東遷という大自然改造が果たされて、まさに「人新世」的に国土改造がされて人間に暮らしやすいように自然改変されたのだ。まさに人新世の縮図かも知れない。
人為的自然改造の結果、江戸・東京という人類規模でも相当巨大な都市地域が誕生していったことも、きわめて特徴的なこととして抑えておくべきなのでしょう。
いったん改造されていけば過去は忘却されていくけれど、歴史を丹念にたどれば、そういう実相も浮かび上がってくる。そういう大きな人間活動の底流を抑えていくと、歴史事実の背景理解にも自然に波及していく切り口になるのでしょう。歴史はいろいろなことを教えてくれますね。
海辺の人間環境として房総半島南端の勝浦は、比較的に涼しい夏を楽しめるという。縄文の人びとの方が、酷暑に打ちのめされる現代人よりも快適な生き方だったのかもしれないと、この亀の子池の風景を見ていてこころに染みておりました。
ことしの猛暑、さてどこまで続くのか、北海道では少しはクールダウンしていると思いますが、本州以南各地のみなさん、ご自愛ください。

English version⬇

Seasonal “Mizuiri” – idyllic water town scenery
Remnants of the Jomon sea advance. The landscape of the water village reminds us of the “Sea of Katori”, which is similar to the Seto Inland Sea. The Japanese archipelago of Kanto may be a symbolic zone of the “Anthropocene. Japan and Kanto may be a symbolic zone of the “new human age.

For a while now, I have been blogging about the three shrines in the eastern part of Japan and spinning out to visit Ryukakuji Temple and other ancient architectural sites.
Today, we will pause for a moment on the theme of “Mizuiri” (entering the water). The photo is of a landscape that caught my eye as soon as I left Ryukaku-ji Temple, and whose name I could not quite make out. I took a closer look and found a nameplate that read “Kame-no-ko ike” (turtle pond).
The Tone River in Kanto was shifted to the east, and around its outlet to the Pacific Ocean, there was an inland sea area called “Katori no Umi” in historical times, which is said to be in contrast with the Inland Sea of Seto Inland Sea.
The landscape of these water villages retains remnants of the landscape of the ancient historical period.
Recently, human activities have come to be counted as a major factor in the “Anthropocene,” or the transformation of the global environment as a whole. Among these, Japan, as an archipelagic society, can probably be visibly recognized as a landscape.
Climatically, it is a suitable place for rice cultivation, and in such an environment, various rivers repeatedly flood the land. On the other hand, there were many undulating landscapes like the one in the photo in the suigo-like area.
At the time of the Jomon sea advance, the sea spread across these landforms, and the “delicacies of the sea and mountains” must have supported the pastoral way of life of the Jomon people.
Later, as the advance of the sea gradually receded and the land became more and more terrestrial, humans began to actively “transform nature” and vast areas suitable for farming emerged.
In the early Edo period (early 20th century), the Tone River was moved eastward, a major natural transformation was accomplished, and the land was modified in the manner of the “Anthropocene” to make it easier for people to live in the country. This may be the epitome of the Anthropocene.
The fact that Edo/Tokyo, an urban area of considerable size even on a human scale, was born as a result of the artificial natural transformation should also be kept in mind as a very characteristic fact.
Once a city is remodeled, the past is forgotten, but if history is carefully traced, such a reality will emerge. If we can suppress the underlying currents of human activity, it will naturally lead to a better understanding of the background of historical facts. History teaches us many things.
As a seaside human environment, Katsuura at the southern tip of the Boso Peninsula is said to enjoy comparatively cool summers. Looking at the scenery of Kame-no-ko Pond, I was deeply impressed by the fact that the Jomon people may have had a more comfortable way of life than modern people who are beaten down by the extreme heat.
I wonder how long the heat wave will last this year. I think it has cooled down a bit in Hokkaido, but I hope everyone south of Honshu will take care of themselves.

Posted on 8月 19th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【二荒社と校倉、建築の輪廻転生・龍角寺⑦ 東国三社探訪-14】



東国三社探訪での「スピンアウト」だけれど、今回、成田空港の近傍の龍角寺を深掘りしてみた。当初の興味はその創建時の状況から、中央の古代氏族・蘇我氏との関係性に導かれたのだけれど、現地の様子を写真に収め、いくつかの物証、本尊や研究者のみなさんの探究に触れて、リアリティが自分のなかで形成されていった次第であります。古建築探索の醍醐味なのだと思います。
さてこの古刹・龍角寺境内敷地には「摂社」的な建築が２つ建っている。
ひとつは写真の「二荒〜ふたら〜神社」。この旧二荒神社本殿は、平成２年（1990）に現在の社殿に造替されたが、旧社殿は寛文８年（1668）の建立と解体部材の墨書から判明しているとのこと。下の写真は建て替えられる前の1668年当時からの旧社殿を撮影したもの。参照引用資料は、早稲田大学での龍角寺関連展示での発表資料：早稲田大学理工学術院・小岩正樹先生の「龍角寺の近世建築」より。
二荒山神社は宇都宮にあって日光信仰のルーツとも言われる。家康が「東照大権現」となって江戸城を守護する位置・日光に神となって眠るワケだけれど、そういった歴史変動がこの龍角寺境内にも及んで、摂社として建てられたのではないかと想像できる。資料によると、建築年代を示す墨書から考えれば建築年代は1668年である可能性が高いとされている。同時にこの建築に関わった工匠たちの個人名・属性もわかるとされた。
〜建立年と工匠名が記された部材の墨書きから大工・増渕伊兵衛守勝のほか「小工」「木引」の名が確認でき、いずれも常陸国下館市野辺村出身という。増渕伊兵衛はすぐ近くの安食村に居を構えており移住大工と言えよう。ほかに墨書に登場する人物には、龍角寺村領主であった佐倉藩主松平乗久や「龍角寺弟子玄榮」「大門善十郎よりきしん（寄進）」などとある〜＜以上前掲資料より要旨抜粋＞
こういう建築記録からは300年以上の時空を超えて伝わってくる感慨がある。

さらに、こちらの校倉建築は、明治初年の資料庫建築で、成田空港建設にともなってこの境内に移築保存されたものとされている。三里塚にあった宮内庁下総御料牧場から空港建設に伴って移築された。御料牧場自体は国有資産としてその敷地は成田空港に変貌していくことになる。
御料牧場は栃木県高根沢町に移転されたが、なぜその一部の校倉がこの地に移転されたのかの経緯は今のところ、不明。わたしたちの青春期の「成田空港反対闘争」という時代の「うずき」が、突然眼前に姿を現わす思い。やがて自分たちの生も歴史の中に眠っていく。輪廻転生・諸行無常と感慨深い。
建築と歴史状況を重ね合わせて先人の思いを掘り起こしていくという作業には、尽きぬ深みがある。一種のライフワークとして、今後とも取り組んでいきたいと思います。

English version⬇

Futaara Shrine, Koukura, and Ryukakuji Temple, the reincarnation of architecture (7) Exploring the Three Shrines of Eastern Japan – 14
From the calligraphy of Edo period architecture to the disappearance of artisans, and the lingering light of the Showa period and the lingering shadow of the Narita struggle. The cry of the architectural group that repose the souls of the times. The cry of the buildings that repose the souls of the times.

As a “spin-out” from my exploration of the three shrines in the eastern part of Japan, I decided to delve deeper into the Ryukakuji Temple near Narita Airport. My initial interest in the temple was guided by its relationship with the Soga clan, an ancient clan in the center of Japan, based on the conditions at the time of its founding, but after taking photographs of the site, and being exposed to several pieces of physical evidence, the principal image, and the research of researchers, a sense of reality was formed in my mind. I think this is the best part of exploring ancient architecture.
There are two “regent” buildings on the grounds of Ryukakuji Temple, an ancient temple.
One is the Futara Shrine in the photo. The main building of the former Futara Shrine was replaced with the current one in 1990, but it is known from the ink writing on the dismantled parts that the former shrine was built in 1668. The photo below shows the old shrine building from 1668, before it was rebuilt. Reference citation material is from a presentation material at an exhibition related to Ryukakuji Temple at Waseda University: “Early Modern Architecture of Ryukakuji Temple” by Dr. Masaki Koiwa, School of Science and Engineering, Waseda University.
Futaarayama Shrine is located in Utsunomiya and is said to be the root of Nikko worship. Ieyasu Ieyasu became “Tosateru Daigongen” and rested as a god in Nikko, the location that protects Edo Castle, and we can imagine that such historical changes must have extended to the precincts of Ryukakkakuji Temple, where the shrine was built as a regent shrine. According to the documents, the date of construction is highly likely to be 1668, based on the ink signatures that indicate the date of construction. At the same time, the names and attributes of the craftsmen involved in the construction are also known.
〜The year of construction and the ink inscriptions on the building materials show the name of the carpenter Ihee Masubuchi Morikatsu, as well as the names of “Kouko” and “Kibiki,” all of whom were from Nobe-mura, Shimodate City, Hitachinaka Province. Ihee Masubuchi is said to be an immigrant carpenter who settled in the nearby village of Ajiki. Other people who appear in the inked documents include Norihisa Matsudaira, lord of the Sakura domain, who was the lord of Ryukakuji Village, “Ryukakuji disciple Gensei,” and “Daimon Zenjuro, who donated the building to the temple.
These architectural records convey a sense of excitement that transcends the time and space of more than 300 years.

Furthermore, it is believed that this schoolhouse was built in the early Meiji period (early 1868) and was moved and preserved in the precincts of this building in conjunction with the construction of Narita Airport. It was moved from the Imperial Imperial Household Agency’s Shimofusa Imperial Farm in Sanrizuka to this location in conjunction with the construction of the airport. The Imperial ranch itself became a national property, and the site was transformed into Narita Airport.
The Imperial ranch was moved to Takanezawa-cho, Tochigi Prefecture, but the circumstances as to why a portion of the schoolhouse was moved to this location are currently unknown. The “tingle” of the “struggle against Narita Airport” of our youth suddenly appeared before our eyes. Eventually, our own lives will also fall asleep in history. I was deeply moved by the reincarnation of life and the impermanence of all things.
There is never a dull moment in the process of unearthing the thoughts of our predecessors through the superimposition of architecture and historical circumstances. I would like to continue working on this project as a kind of lifework.

Posted on 8月 18th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【東北征夷拠点の豪族育成策・龍角寺⑥ 東国三社探訪-13】




さて龍角寺についての探索、いろいろな資料を参照しながら進めてみて、やはり気になるのはほかの関東地域の豪族の遺跡と比較して中央王権としても仏教導入始原期にもかかわらず、なぜこの地に本格的仏教寺院が開設されたのか、ということ。
また、この印波国造の支配地域のなかでも龍角寺周辺の古墳群と、それに先行する古墳群とは明確にその主体者の性格に差異が見られるという専門的所見があること。
こうした疑問は大きなナゾとして、ドンドン深まってきていた。
そういうなかでこの龍角寺のすぐ近くの「房総のむら」の「主任上席研究員」の白井久美子先生の発表文の一節に強く惹かれています。氏はとくに軍事機能を表徴する「毛彫り馬具」に注目されている。
〜６世紀以降の馬具製作には、鞍作りと仏師がともに関わったと考えられている。鞍作止利に代表される「止利派」は、推古朝における中心的な仏像製作者集団として飛鳥寺・法隆寺本尊を造像した点が知られているが、金銅薄板造りの馬装には彼らの関与が推定されている。特に、仏教色が強まった７世紀の金銅製毛彫馬具は、仏教美術の担い手によって製作された可能性の高い製品であり、新たな時代の息吹を映した馬具といえる。（中略）毛彫馬具の分布は、東日本に偏っているのが特徴（図１）で、特に、古代の東山道と東海道に集中し、群馬県（上毛野）と、静岡県（駿河）から茨城県（常陸）の分布が他を圧倒している。これらは、東北へ向かう内陸道、海道の要衝で、新式の道上型毛彫馬具は、東北
進出を図る王権の政策に応じて、活躍した東国軍団への勲章だったのかも知れない。〜
房総のむらは関東でも屈指の「民俗村」としてすばらしく、わたしも探索させていただき、ことし１月には全13回のブログシリーズでも紹介させていただいた。（連載１回目にリンクしたので辿ってみてください）

そういうことなので個人的体験としても親近感があり、そちらの主任上席研究員としての探究結果には強く刮目させられる。こうした物証に踏まえての論説には非常に説得力があります。王権は京都に遷都した桓武帝以降、東北地域への進出、征夷を活発化させるけれど、関東はその武力涵養地域として意図的に勢力を育成していったという説。それも600年代中期ころから意図していたということ。そういった意図からこの地域の勢力を武力の涵養地域権力として育てていった。
後の時代の武家の棟梁・源義家は、勿来の関という福島県太平洋側から東北に進出していくのだけれど、その根拠地・出撃準備地域として下総・印波の地域で、この龍角寺を営んだ勢力が役割を果たしたというのは非常に蓋然性が高いと思います。
日本史と建築の探究、点と線が繋がってくるような楽しさであります。

English version⬇

Ryukaku-ji Temple, a strategy for fostering powerful warriors as a base for the “conquest of the barbarians” in the Tohoku region (6): Exploration of Three Shrines in the East – 13
The royal power eventually began full-fledged conquest of the northeastern part of Japan, but it also fostered the power of Inba and other areas as a base for training military forces and nurturing Kanto samurai. The Inba forces and other organizations were fostered as a base for training the warriors of the Kanto region.

In my search for Ryuzaku-ji Temple, I consulted a variety of sources and found that, in comparison with the remains of other great families in other areas, the central royal authority was in the early stages of introducing Buddhism, so why was a full-scale Buddhist temple established in this area?
In addition, there is a specialized finding that there is a clear difference between the tombs around Ryukakuji Temple and those that preceded it in the area ruled by the Inba-no-Kokuzo, in terms of the character of the subjects of the tombs.
These questions were becoming more and more puzzling.
In this context, I was strongly attracted by a passage in the presentation by Ms. Kumiko Shirai, the “chief senior researcher” of “Boso no Mura” near Ryukakuji Temple. She is particularly interested in “hair-carved harnesses” that represent military functions.
〜It is thought that saddle makers and Buddhist priests were both involved in the production of harnesses from the 6th century onward. The “Toryi School,” represented by Kurazaki-Toryi, is known as the main group of Buddhist statue makers in the Suiko period who created the main statues of Asukadera and Horyuji temples, and their involvement in the production of gilt bronze thin plate horse mounts is also presumed. In particular, the gilt-bronze horse tack of the 7th century, when Buddhist colors became stronger, is highly likely to have been produced by the leaders of Buddhist art, and it can be said that it reflects the breath of a new age. （The distribution of carved bridles is characterized by a bias toward eastern Japan (Fig. 1), particularly concentrated along the ancient Higashiyama and Tokaido highways, with Gunma (Kamimono) and Shizuoka (Suruga) to Ibaraki (Hitachiniku) prefectures dominating the rest of the country. These were the key points on the inland and maritime highways leading to the Tohoku region, and the new style of roadside carved horse tack was used in the Tohoku region.
The new style of Doujo-style carved horse mounts may have been a medal of honor for the Eastern army corps that responded to the policy of the royal government to advance into the Tohoku region. ~.
The villages of Boso are some of the finest “folk villages” in the Kanto region, and I have explored them myself, introducing them in a 13-part blog series in January of this year. (Please follow the link in the first article of the series.)
As such, I feel a sense of familiarity with his personal experience, and I am strongly impressed by the results of his research as the chief senior researcher of the project. Your editorial based on such physical evidence is very persuasive. The theory is that the royal power intentionally fostered its power in the Kanto region as a place to cultivate its military strength, although it became more active in advancing into the Tohoku region and conquering the barbarians after the Emperor Kanmu moved the capital to Kyoto. This was the intention from the mid-600s. With this intention, the power in this region was nurtured as a regional power to cultivate military strength.
Minamoto no Yoshiie, the leader of the warrior class in the later period, advanced into the Tohoku region from the Pacific Ocean side of Fukushima Prefecture called Nakosunoseki, and it is highly probable that the forces that operated the Ryukakuji Temple in the Shimousa/Inba area played a role as a base and preparation area for his advance.
It is a pleasure to connect the dots and lines between Japanese history and architectural exploration.

Posted on 8月 17th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【基壇が残る「金堂」跡・龍角寺⑤ 東国三社探訪-12】



龍角寺の発掘研究については早稲田大学が積極的に関与して、その成果を資料として公開してきている。2022年10月開催の早稲田文化芸術週間2022において「下総龍角寺展関連シンポジウム」が開かれ、その発表がまとめられて公開されている。
この龍角寺の建立、そしてそれに先立つ古墳群氏族が繁栄していた地域名として古代の「印波」という地名が資料に見える。（千葉県立房総のむらの研究者・白井久美子氏論文より）
氏の論考では龍角寺古墳群の歴史時期は「飛鳥に宮殿が置かれた「飛鳥時代」前期、国を挙げて中国隋・唐王朝の律令制度にならった新たな体制に転換する時代にあたる。また、異国の宗教であった
仏教を本格的に取り入れた時期でもあった。」とされている。
法隆寺の創建が607年とされる。一方この龍角寺は寺伝では創建年は709年とされるが、650年から660年頃に創建されたとの説を唱える研究者もいる。本尊の頭部制作年もその時期とされる。
この「印波」という地名からその氏族名を仮定すれば、印波氏というのは、関東の地方豪族として群馬県上野（こうづけ）の上毛野（かみつけの）氏とも比肩できるような氏族だったと思える。上毛野氏は歴史年代での浅間山火山噴火で大打撃を受けて地域崩壊したと想像できるけれど、この仮称・印波氏もあまり資料に見られない。印波国造時代からこの地域有力豪族と思えるが資料が少ない。
この龍角寺の創建には地域豪族としてスポンサーとなったことが推定できるが、寺伝にも龍の頭蓋骨のようなお伽噺はあっても、氏族名を証するものはないようだ。
想像すれば、古代の国名特定（令制国）のときにこの一帯地域は国名として「下総」という地名になっていったけれど、その国名が一般化するなかで氏族名も衰退していったのだろうか。令制国の成立時期は早ければ大化元年（645年）遅くとも大宝元年（701年）とされるので、どうもこの龍角寺の創建年代とも符合してくる。中央と鄙の関係性も関わってくるか。


上の写真のように江戸期に建築された金堂の古写真（昭和７年当時）が早稲田大学でのシンポ記録では公開されていた。同シンポでの早稲田大学理工学術院・小岩正樹氏の分析記事。現在の龍角寺境内に置かれた復元図に表された金堂と相似した建築。この古写真の金堂は元禄５年（1692）に罹災したことを受け元禄11年（1698）に建立されたと。昭和25年（1950）に倒壊の危険のため解体された。
1692年以前の龍角寺金堂は、寺伝の709年創建時からのものだったのか不明だけれど、今に残る基壇礎石など、きのう見た塔の礎石のように創建時の設計趣旨に忠実に従うのが日本の匠の伝統と考えられるので、古写真とよく似た建築が歴世、この地にあり続けたと想像できる。
いろいろ想像力が導いてくれる木造の歴史的建築の探訪であります。

English version⬇

The site of “Kondo,” where the platform still remains, Ryukakuji Temple (5): Exploring the Three Shrines of the Eastern Provinces – 12
Research results were presented at the Waseda Symposium. Traces of local powerful families from the Kunizukuri period. The name of the country was changed from “Inba” to “Shimousa” during the establishment of the state under the Order of the Emperor. The name was changed from “Inba” to “Shimousa” in the country under the Order of State.

Waseda University has been actively involved in the excavation and research of Ryukakuji Temple, and the results have been made public in the form of documents, including a symposium related to the Shimousa Ryukakuji Temple Exhibition held during the Waseda Culture and Arts Week 2022 in October 2022.
The ancient place name “Inba” can be seen in the documents as the name of the area where the Ryukaku-ji Temple was built and the preceding tumulus clan flourished. (From an article by Kumiko Shirai, a researcher at Chiba Prefectural Boso no Mura.)
In her discussion, Ms. Shirai states that the historical period of the Ryuzumadera Kofun Tumulus Group was the early Asuka Period, when palaces were established in Asuka and the entire country was converted to a new system based on the Ritsuryo system of the Sui and Tang Dynasties in China. It was also the period when Buddhism, a foreign religion, was introduced in earnest.
It was also the time when Buddhism, which was a foreign religion, was introduced into the country in earnest. The founding of Horyu-ji Temple was in 606.
Horyu-ji Temple is said to have been founded in 607. According to temple tradition, Ryukaku-ji Temple was founded in 709, but some researchers believe that it was built between 650 and 660. Some researchers believe that the temple was founded between 650 and 660, the year when the head of the main image was created.
If we assume the name of the clan from the place name “Inba,” it is likely that the Inba clan was a local clan in the Kanto region, comparable to the Kamitsuno clan of Kozuke in Gunma Prefecture. While the Kamimeno clan was hit hard by the volcanic eruption of Mt. Asama in the historical period and the region collapsed, the Inba clan, as it is tentatively called, is also not well documented. The Inba clan seems to have been a powerful family in this area since the Inba Kunizou period, but there are few data on them.
It can be presumed that they sponsored the construction of Ryukakuji Temple as a local powerful family, but there is no evidence of their clan name in the temple legend, even though there is a fairy tale of a dragon skull.
It is imaginable that the name of this area was changed to “Shimousa” when the ancient name of the country was specified (Reisei Kuni), but as the name of the country became common, the clan names also declined. The date of establishment of the country as a state under the ritsuryo system is said to be the first year of Taika (645) at the earliest, and the first year of Taiho (701) at the latest, so it seems to coincide with the founding date of Ryukakuji Temple. The relationship between the central and remote areas may also have something to do with it.

As shown in the photo above, an old photo of Kondo built in the Edo period (as of 1932) was available in the symposium record at Waseda University. An analytical article by Masaki Koiwa, School of Science and Engineering, Waseda University, at the same symposium. The architecture is similar to the Kondo shown in the restored map placed in the precincts of the present Ryukakuji Temple. The Kondo shown in this old photo was built in 1698 after the temple was damaged in 1692. It was dismantled in 1950 due to the danger of collapse.
It is unclear whether the Ryukakuji Kondo was built before 1692 or in 709, according to the temple’s legend. However, it is considered to be a tradition of Japanese craftsmen to faithfully follow the design intent of the original construction, as seen in the foundation stones of the pagoda we saw yesterday, including the foundation stones of the platform that remain today.
This is an exploration of historical wooden architecture guided by various imaginations.

Posted on 8月 16th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【塔心柱の礎石「不増不減石」・龍角寺④ 東国三社探訪-11】




龍角寺本堂（現本堂跡）の東約13間（約23.4m）にこの不思議の石、不増不減の石はある。これは龍角寺縁起が伝える三重とも七重とも言われる「塔」の心礎石とされている。なお「不増不減」は般若心経の一節で仏教思想の根幹にかかわるキーワード。ネーミングからも仏教教化の思惑が偲ばれる。
この心礎は長径249cm、短径203cmの花崗岩の表面を削って平らにして、中央に直径81.8cm、内径66.6cm、深さ12.1cmの円孔を穿っている。その両端には水気抜きの小溝を刻んでいる。この心礎石の大きさから推定して、塔の高さは33mほどと推定されている。法隆寺・五重塔では基壇からの高さ31.5mとされているので、ほぼ同程度の塔だったことになる。
また、この穿った柱穴は雨が降っても日照りになっても中に蓄えられた水は増えもせず、減少することもないとされて、龍角寺の七不思議のひとつに数えられているとのこと。この七不思議という説話も面白いのだけれど、あまりにも日本昔話的横道なので自制（笑）。興味ある方はリンク先・千葉県栄町HPでお楽しみください。
その七不思議はどうも水とか、沼とかのこの地域特有の説話だと感じさせる。いやそもそも、龍角寺自体、和銅2年（709年）に竜女化来し一夜のうちに諸堂（金堂、塔）を建立したと伝えられて、さらに寺宝として命名に関わる「竜伝説」の小龍の頭部のミイラが保有されていることでも有名。
〜天平3年（731年）の夏はことのほか暑く水不足となり、時の聖武天皇の命により、龍角寺の釈命上人が雨乞いの祈祷を行うと、印旛沼の主の小竜が大竜に殺されることを承知でその願いを聞き入れ、七日七晩雨を降らせてくれた。雨が上がった後、沼のほとり3ヶ所で分断された竜の死体が見つかり、上人は竜との約束どおり頭を龍閣寺に葬り寺の名を龍角寺と改めました。〜
オイオイ、でありますがそういった伝説の霞に深く包まれている。
この不増不減の石は国指定史跡の重要な構成要素であり、本尊の銅造薬師如来座像は国指定重要文化財としても登録されている。戦前期には国宝にも指定されていたのだ。
北海道人としては、本州地域での地域史の深遠さを深く思い知らされる気分。史実としては蘇我氏由来の国家的なプロジェクトとしてこの地に龍角寺は創建されたことは間違いないけれど、鄙の人びとに宗教性の「ありがたさ」を伝えていくときに、龍だとか、奇跡・不思議譚などのオブラートでくるんで伝えた方がわかりやすかったのではないかとも推測できる。
この龍角寺の創建譚のなかに、はじめて仏教という思想に触れた人びとへのそのような「教化」の思惑が隠されていると思えてくる。
おっと、こちらもついつい想像力の魅力的なワナに落っこちそうであります（笑）。

English version⬇

The foundation stone of the central pillar of the pagoda, “Non-increasing and Non-decreasing Stone”, Ryukaku-ji Temple 4: Exploration of Three Shrines in Eastern Japan – 11
The foundation stone of the pagoda’s central pillar, the “nonincreasing and non-reducing stone,” is the foundation stone of the pagoda’s central pillar, the “nonincreasing and non-reducing stone. …

This mysterious stone is located approximately 13 ken (23.4 m) east of the main hall of Ryukakuji Temple (the current site of the main hall). It is believed to be the cornerstone of a three- or seven-story “pagoda,” according to the legend of Ryukakuji Temple. The phrase “nonincrease/non-decrease” is a key word in the Heart Sutra, which is the foundation of Buddhist thought. The naming of the pagoda also suggests a desire for Buddhist indoctrination.
The cornerstone is made of granite with a long diameter of 249 cm and a short diameter of 203 cm, with a flattened surface and a circular hole in the center with a diameter of 81.8 cm, an inside diameter of 66.6 cm, and a depth of 12.1 cm. Small grooves for drainage were carved at both ends. Based on the size of this central foundation stone, the tower is estimated to be about 33 meters high. The five-story pagoda at Horyu-ji Temple is estimated to have been 31.5 m high from the base, which means that the pagoda was about the same height.
It is also said that the water stored in this hole neither increases nor decreases even in rain or shine, and is considered one of the Seven Wonders of Ryukakuji Temple. This is one of the Seven Wonders of Ryukakuji Temple. The story of the Seven Wonders is interesting, but it is too much like a Japanese folktale, so I restrain myself (laugh). If you are interested, please visit the website of Sakae Town, Chiba Prefecture.
The Seven Wonders of Sakae are apparently unique to this area, with its water, swamps, and such. To begin with, Ryukakuji Temple itself is said to have been visited by a dragoness in 709 and built various halls (Kondo and Pagoda) in a single night, and is also famous for holding a mummy head of a small dragon, which is related to the “dragon legend” of its naming, as a temple treasure.
〜In the summer of 731 (Tempyo 3), it was extremely hot and there was a shortage of water. After the rain had stopped, the corpse of the dragon was found split up in three places along the banks of the swamp. As promised to the dragon, the shonin buried the head in Ryukaku-ji Temple and renamed the temple Ryukaku-ji Temple. The head of the dragon was buried at Ryukaku-ji Temple and the temple was renamed Ryukaku-ji Temple. ~.
It is deeply shrouded in a haze of legends.
This stone of non-increase and non-reduction is an important component of the nationally designated historic site, and the main statue of Yakushi Nyorai, a bronze statue of Yakushi Nyorai, is also registered as a national important cultural property. It was also designated as a national treasure in the prewar period.
As a Hokkaido native, I am deeply reminded of the profundity of local history in the Honshu region. Although the historical fact is that Ryukakuji Temple was built here as a national project of the Soga clan, it may have been easier to convey the “gratitude” of religiosity to the local people by wrapping it in the language of dragons, miracles, and mysterious stories.
In this tale of the founding of Ryukaku-ji Temple, it seems that this kind of “indoctrination” of people who first came into contact with the idea of Buddhism is hidden.
I am about to fall into the fascinating trap of imagination (laugh).

Posted on 8月 15th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【古墳から仏教寺院建築へ・龍角寺③ 東国三社探訪-10】



この龍角寺のある周辺は関東でも有数の古墳集積地域。古墳時代後期（6世紀）から終末期（7世紀）の古墳群。現在確認されている古墳の総数は115基。関東では上野（こうづけ）を拠点とした上毛野氏勢力が有力とされるけれど、この龍角寺周辺もその集積ぶりでは圧倒的な大規模古墳群。印旛沼に面する台地縁辺部に6世紀の円墳や前方後円墳が並んでいる。
関東有数の古民家園・千葉県立「房総のむら」敷地内にあって多くの古墳が良好に保存されている。指定範囲内には93基の古墳が含まれるとのこと。
この古墳群は、近傍に所在する白鳳期創建の龍角寺との密接な関連が想定される。この古墳群と周辺遺跡の背景には、印旛沼北岸から香取海南岸に本拠を置いた一豪族が、大和王権の東国支配が確立されていく過程で中央王権の代行者としての地位を獲得し、律令国家成立後も国家機構の一翼を担う在地勢力となったことが考えられるのですね。
写真は2022年10月の早稲田大学會津八一記念博物館での「下総龍角寺再考」シンポ資料より。古墳は龍角寺古墳群101号の外観。
全国で古墳文化はある段階から急減していくけれど、それは多く「寺院建築」に置き換わっていった王権勢力の権威文化の移り変わりを表しているのだと思える。それは同時に八百万の神が、神宿る自然を依り代としてきたのに対して、対比的だと思える。
列島の自然環境に帰依する自然崇拝系の「宗教」といえる八百万の「威信建築」としては自然改造の古墳づくりとその形状を権力象徴としたのだろうが、その次の新時代として仏教寺院とその建築伽藍様式が権威の象徴に変化していったと言える。
そういう権威付けのシンボルとしては、本尊の仏像とその表情ぶりはそれまでの古墳の形状以上にわかりやすく権威の裏付けを「見える化」させたものと推定できる。そしてそれまでの自然崇拝という宗教性から、仏教思想という人間化された宗教が導入された。

具体的な表情を持った「神性」というものに縄文由来の人びとがどのように反応して、それを受容していったのか、想像力が刺激される。それまでは地域王権の具体的な表徴としては古墳を見せていたものが、ある時期から突然、仏教伽藍にそれが変わり、さらに具体的な人間の表情を持った「みほとけ」が出現してきたワケだ。
現実の日本史で展開していったのは、八百万と仏教は共生的に併存していったということ。大陸的な傾向では二者択一的に偏っていくものが、日本では併存していった。この関東東部では、鹿島神宮や香取神宮と古墳群、そして龍角寺という宗教性がそれぞれで併存していった。後の世の成田山新勝寺もしかり。
王権権力と宗教性との絡み合いが、複雑な過程を辿ったということなのでしょうね。

English version⬇

From Kofun Tumulus to Buddhist Temple Architecture, Ryukakuji Temple (3): Exploring the Three Shrines of Eastern Japan – 10
The form of manifestation of power changed from ancient burial mounds to Buddhist temples. The area around Ryukakuji Temple is a pinnacle of this ancient period. The temple is located in the vicinity of Ryukaku-ji Temple.

The area around the Ryukakuji Temple is one of the most concentrated areas of kofun tumuli in the Kanto region. The tombs date from the late Kofun period (6th century) to the end of the Kofun period (7th century). The total number of confirmed kofun tumuli is currently 115. In the Kanto region, the Kamimono clan, based in Kozuke, is the dominant force, but the area around Ryukakuji Temple is also by far the largest tumulus cluster in the Kanto region. On the edge of the plateau facing Obanuma, there is a row of 6th-century round mounds and posterior-rectangular mounds.
Many of the tombs are well preserved within the grounds of the Chiba Prefectural “Boso no Mura,” one of the largest old private gardens in the Kanto region. The designated area includes 93 burial mounds.
It is assumed that this tumulus group is closely related to the nearby Ryukakuji Temple, which was founded in the Hakuho Period. So the background of this kofun tumulus group and the surrounding ruins suggests that a powerful tribe based on the northern coast of the Inba Marsh to the southern coast of the Katori Sea acquired a position as an agent of the central royal power in the process of establishing the Yamato royal power’s rule in the East, and became a local power that played a part in the state structure after the Ritsuryo state was established.
The photo is from the “Reconsidering Shimousa Ryukakuji Temple” symposium held at the Aizu Yaichi Memorial Museum of Waseda University in October 2022. The tumulus is the exterior of the Ryukakuji Tumulus Group 101.
The tumulus culture declined sharply after a certain stage in the history of Japan, but I believe that this represents a shift in the culture of authority of the royal power, which was replaced by “temple architecture” in many cases. At the same time, this is in contrast to the 8 million deities who have taken refuge in the nature in which they dwell.
The “prestige architecture” of the eight million nature-worshipping “religions” that took refuge in the natural environment of the archipelago may have been the mound structures modified by nature and their shapes as symbols of authority, but in the next new era, Buddhist temples and their architectural temple styles became symbols of authority.
As such symbols of authority, the main Buddha image and its facial expression are more easily understood than the shape of the kofun tumulus, and it can be assumed that they “visualized” the support of authority. The religious nature of nature worship that had existed up to that point was replaced by the humanized religion of Buddhist thought.

It is stimulating to the imagination to see how people of Jomon origin reacted to and accepted the “divinity” that had a concrete expression. The Jomon had previously displayed kofun as a concrete expression of local kingship, but at some point in history, this was suddenly replaced by Buddhist monasteries, and “mihotoke” appeared with a more concrete human expression.
What has developed in actual Japanese history is the symbiotic coexistence of the eight millions and Buddhism. What would have been a continental trend toward a bias toward one or the other, in Japan they coexisted. In the eastern part of the Kanto region, the Kashima Shrine, the Katori Shrine, the ancient burial mounds, and the Ryukakuji Temple were all religious entities that coexisted with each other. The same is true of the later Naritasan Shinsho-ji Temple.
It must be said that the intertwining of royal power and religiosity was a complicated process.

Posted on 8月 14th, 2023 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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