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【ファストフード全盛「めしや」 江戸期・房総町家の賑わい-1】


さてしばらく先史時代〜国家創成期の歴史ネタに没頭していましたが歴史から建築系にカムバック（笑）。基本スタンスの「古民家」系。仕事でも関東に広がりも出てきたこともあってその土地の「由縁」を知る意味合いからも関東各地域の住宅文化を探っていきたい。北海道でも「開拓の村」という100年前後と比較的新しい古民家の集合施設があります。過去の住宅からはそこに暮らしてきた先人の「息づかい」を体感することができる。現代住宅の祖型として学ぶべきポイントが大きいと言える。また全国で増えてきたこういう古民家文化展示について、それを体系的に整理整頓して現代的意味を構築するという動きも必要ではないかとも思っている。ということで今回は千葉県・房総の古民家探訪。「房総のむら」というすばらしい「民俗野外展示」施設があって探訪。そこでの古民家住宅体験より。

こちらには「商家」ゾーンが造作されていて江戸期の都市の庶民の生き様が活写される。
商家には、現代の基本条件とも思える「都市生活」ライフスタイルが凝縮されている。江戸の町人文化と地方らしい暮らし方の地域文化の両方の側面が房総にはあるでしょう。きょう見るのは江戸期の町人文化で芽生えた「ファストフード」文化。江戸は最盛期100万人を超える人口だったとされているけれど、そこには全国の農村からの人口移動があって、農家の次男三男層が都市に移住していった。

そういった人びとの食の用を満たす意味から、かけそばとか、めしやという業態が出現した。上の写真では「立ち食い」というスタイルの食事場所が提供されている。現代でこういったスタイルは都市圏生活に普遍的だけれど、やはり江戸期がその生成期だったに違いない。いわゆる「お行儀」というようなそれまでの行動規範とは違う食スタイルだったことでしょう。田舎から都市に出てきた人たちはこういう食事スタイルを見て、相当驚いたと想像できる。

立ち食いスタイルの横には「小上がり」スペースが用意され、客層の多様性に応答した客席構成。さらにこのめしやでは２階があってより落ち着いた接客ゾーンも用意されていた。正面の木格子はガラスショーケース的に通りに対してアピールすると同時に店内からその往来の賑わいを借景させてくれる。都市生活の「活気」を感じさせる。


さらに日本のPOP広告・ディスプレイのスタイルの側面からも興味深い。めしや、といういかにも「食べたいなぁ」と人に印象を与えるキャッチについて、文字の表現の仕方とか、それを訴求するカタチについて店主層は工夫を凝らしたに違いない。都市という激しい競争社会のなかで日本社会での優勝劣敗のガラガラポンが日常的に繰り返されて、このような表現が優勢になっていったのだろう。日本人が好み、惹かれるデザインという淘汰が起こっていった。

English version⬇

[Fast food flourishing “Meshiya”, the bustling townhouse of Bossou in the Edo period -1
New lifestyles created by cities that welcomed surplus population from all over Japan. The first form of modern fast food is seen in the culture of merchant houses in the Edo period. …

Well, I have been immersed in historical topics from prehistory to the founding of the nation for a while, but I am now making a comeback from history to architecture (laugh). My basic stance is to focus on “old private houses. As my work has expanded to the Kanto region, I would like to explore the housing culture of each region of Kanto from the perspective of learning about the local “history” of the area. In Hokkaido, there is a relatively new collection of old private homes, called “Kaitakunomura,” which are around 100 years old. From the houses of the past, we can experience the “breath” of our ancestors who lived there. It can be said that there are significant points to be learned from them as the ancestors of modern houses. I also believe that there is a need for a movement to systematically organize and organize these old private house cultural exhibitions that are increasing in number throughout Japan, and to construct a modern meaning for them. This time, I visited an old private house in Boso, Chiba Prefecture. I visited Boso no Mura, a wonderful “folk outdoor exhibition” facility. Here is an excerpt from my experience of an old minka house there.

The “merchant house” zone was created to show the way of life of common people in the city during the Edo period.
The merchant house is a condensed version of the “urban lifestyle,” which seems to be a basic requirement for the modern age. Boso will have aspects of both the Edo period townspeople’s culture and the local culture of the provincial way of life. What we see today is the “fast food” culture that sprouted in the Edo period merchant culture. At its peak, Edo had a population of over 1 million people, and this was due to the migration of people from rural areas across the country, with the second and third sons of farmers migrating to the cities.

The kakesoba (buckwheat noodle) and meshiya (rice restaurant) businesses emerged to meet the dietary needs of these people. In the photo above, a “tachi-yoku” style eating place is being offered. This style of eating is universal in urban life today, but the Edo period must have been the period of its birth. It must have been a different style of eating from the conventional code of behavior known as “manners. One can imagine that people who came to the city from the countryside were quite surprised to see this style of eating.

A “small dining space” is provided next to the standing style, and the seating configuration responds to the diversity of the clientele. In addition, this meshiya has a second floor that provides a more relaxed customer service zone. The wooden latticework on the front of the restaurant is like a glass showcase for the street, and at the same time, it provides a view of the bustling traffic from inside the restaurant. It gives a sense of the “liveliness” of urban life.

It is also interesting from the perspective of Japanese POP advertising and display styles. The store owners must have been creative in the way they expressed the word “meshiya,” a catch phrase that gives people the impression of wanting to eat, and in the form in which they presented it. In the fiercely competitive society of urban areas, the rattle-pong of victory and defeat in Japanese society was repeated on a daily basis, and this type of expression must have prevailed. A selection of designs that the Japanese people liked and were attracted to occurred.

Posted on 1月 7th, 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 | 1 Comment »

【古墳「土木」から仏教「建築」へ大転換 （列島37,000年史 第60回）】



国立歴史民俗博物館での旧石器・縄文・弥生・古代までの展示大革新。
その興奮の余韻冷めやらず都合60回もブログを書き連ねてきた。通常の「住宅ブログ」テーマからはかなり飛躍かも知れませんが、住宅取材していると必然的に現代人の「生き方・暮らし方」という根源的テーマから目を背けるわけに行かない。いわば「こころのありよう」という領域では歴史が教えてくれる人びとの生き様にルーツを辿りたくなる。ということですが、途中何回か建築の根源的テーマにも触れてきた。本日は日本列島史のなかで画期になった仏教伝来と、寺院建築文化ということを探ってみたい。

上の写真は大阪四天王寺の南大門から、正面に仁王門・五重塔を見た外観と、五重塔裏手に静かに建っている「番匠堂」のなかに端座されている聖徳太子のお姿像。太子はなんと差し金・曲げ尺を手に持たれている。番匠というのは大工職という意味であり聖徳太子は日本の大工職にとっての最高の守護神とでもいえる存在なのだ。
そういう伝承をいまも大切に守って四天王寺創建に当たって半島から先進木工技術を伝えた日本最古の「工務店組織」金剛組が幟にその名を記している。それまで農業土木技術の進化形ということで古墳造営が最大の「宗教的象徴」であったものが、仏教という新宗教にすべて置換されて、四天王寺・飛鳥寺・法隆寺と国家プロジェクト仏教建築が世を覆っていく。


古墳の造営はいろいろに推理されるけれど、しかしある時期にまったく造営されなくなるということにむしろ強い必然性を感じる。仏教導入と同時に寺院建築という当時の社会に取ってみたら驚天動地の「建築的技術革新」が一気に舶来してきたということなのでしょう。もちろん藤原京などの王宮建築は先端的に出現したけれど、それ以上に宗教施設として衆生にも開放される建築空間、その文化に庶民は度肝を抜かれたに違いない。古墳には衆生救済というような側面はなくたぶん支配権力の象徴という側面が強い強制的「宗教」だったと思える。それに対して仏教は来世に向かって救済されるという福音的な香りを感じさせたに違いない。そして建築では見たこともない五重塔のような高層建築もあって日本人にわかりやすく現世救済思想を可視化してくれた。

曲げ尺を持った聖徳太子というのは、まことに象徴的。というのは最新の建築工学・技術が四天王寺などで全面開花して日本の建築技術は飛躍的な発展を見せたに違いないのだ。ときの最高為政者が自らこの最先端技術の先導者でもあったのだろう。現在で言えばIT産業の育成者・未来先導者が政治改革も引っ張っていた、みたいに思われる。
この四天王寺・法隆寺で実質が始まった日本の先端的木造建築技術は、今日、東アジア世界の中核を形成している。繰り返し独裁権力による排仏運動が起こった大陸国家では伝統的木造技術が文化破壊され、木造技術者たちは日本に支援を求め日本もそれに応えてきている。太子の産業育成の努力が今日に至る日本の技術基盤を形成したと言えるだろう。

長かったブログ連載「列島37,000年史」シリーズは今回で中締め。でもまだ書き残しもあるので、ゲリラ的にやるかも知れません。それまでしばし連載小休止。悪しからず。あ、ブログは年中無休で継続します、よろしく。

English version⬇

The Great Religious Transformation from Kofun “Civil Engineering” to Buddhist “Architecture” (The 37,000 Year History of the Archipelago, Vol. 60)
The construction of Shitennoji Temple and Horyuji Temple was a national project that allowed the people of Asuka and Hakuho to visualize the world of cutting-edge technology. …

The exhibition at the National Museum of Japanese History was a great innovation, covering Paleolithic, Jomon, Yayoi, and Ancient times.
I have conveniently written 60 blogs in the aftermath of that excitement. This may be quite a leap from the usual theme of a “housing blog,” but when you are covering housing, you inevitably cannot turn your eyes away from the fundamental theme of the “way of life and living” of modern people. In the area of “the state of mind,” as it were, we are tempted to trace our roots back to what history has taught us about people’s way of life. This means that I have touched on the fundamental theme of architecture several times along the way. Today, I would like to explore the introduction of Buddhism and temple architecture culture, which was a landmark period in the history of the Japanese archipelago.

The photo above shows the exterior of Shitennoji Temple, Osaka, from the Nandaimon gate looking toward the Nioimon gate and the five-story pagoda, and a statue of Prince Shotoku seated in the “Banshodo” quietly standing behind the five-story pagoda. The statue of Prince Shotoku is seated in the Banshakudo, which stands quietly behind the five-story pagoda. The word “bansho” means “carpenter,” and Prince Shotoku is the supreme guardian deity of carpentry in Japan.
The Kongo-gumi, Japan’s oldest “construction company” that introduced advanced woodworking techniques from the Peninsula to build Shitennoji Temple, still holds this tradition in high regard, and its name is written on a banner. The construction of ancient tombs, which until then had been the greatest “religious symbol” as an evolution of agricultural and civil engineering technology, was replaced by the new religion of Buddhism, and the world was covered with state projects of Buddhist architecture such as Shitennoji, Asuka, and Horyu-ji temples.

The construction of kofun tumuli has been theorized in various ways, but the fact that they ceased to be built at all at a certain point in time seems rather strong and inevitable. This may be due to the introduction of Buddhism and the simultaneous importation of temple architecture, an astonishing “architectural innovation” for the society of the time. Of course, the royal palace architecture of the Fujiwara-kyo Capital was at the forefront, but the common people must have been even more astonished by the architectural space and culture that was open to sentient beings as a religious facility. Kofun tombs did not have the aspect of salvation for sentient beings, but were probably a forced “religion” with a strong symbolic aspect of ruling power. Buddhism, on the other hand, must have had the evangelical flavor of salvation toward the next life. In terms of architecture, Buddhism, with its five-story pagodas and other skyscrapers that the Japanese had never seen before, made the idea of salvation in this life visible and easy for the Japanese people to understand.

Prince Shotoku with a bending scale is truly symbolic. The latest architectural engineering and technology must have flourished at the Shitennoji Temple and other such structures, and Japanese architectural technology must have made great strides forward. It is likely that the highest political leader of the time was himself a pioneer of this cutting-edge technology. In today’s terms, it would be as if the IT industry’s nurturers and future leaders were also leading the way in political reforms.
Japan’s cutting-edge wooden architectural technology, which began with the Shitennoji and Horyuji temples, today forms the core of the East Asian world. As traditional wooden construction techniques were repeatedly destroyed in continental countries by dictatorial movements to eliminate Buddhist monuments, woodworkers turned to Japan for assistance, and Japan responded. It can be said that Taishi’s efforts to foster the industry formed the technological foundation of Japan up to the present day.

Posted on 1月 6th, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

【鳥居と結界 日本人の精神史 （列島37,000年史 第59回）】


さて本日は古代史の巨大なテーマである自然崇拝から宗教への流れについてであります。いちばん上の写真は奈良県・明日香の「飛鳥坐（あすかにいます）神社」参道の小さな岩にまるで鳥居のような結界マークが施されていて、いかにも始原的な姿を見せて興味深かったもの。この神社にはふつうの鳥居もあるのですが、道脇にひっそりと佇む様子は、意表を突かれる素朴さでこころ奪われる。たぶん始原期の鳥居って、こういう柱に対して結界をあらわす注連縄を回すようなシンプルなものだったのだろう。

日本の歴史では大和平野に成立した神武天皇の皇統が統一政権を樹立する。ヤマトタケルの逸話とか、出雲との「国譲り」などは統一国家成立の「きしみ」のようにも思える。政治的にはそのようなプロセスを辿っていったのは間違いがない。しかし一方で祭政の政ではないマツリの方については「古墳」という形式が箸墓古墳以来の「前方後円墳」が全国を席巻したあと、それが急速に終焉していって、仏教寺院にそれが取って代わられることになる。
きのう飛鳥大仏のことを書いたけれどそれが本尊とされた飛鳥寺以降、四天王寺・法隆寺という聖徳太子が建立に関わる本格的仏教寺院が日本人の精神史の主流を占めることになる。蘇我氏と物部氏の闘争はこういう背景を持って戦われ、蘇我氏の勝利によって一気に仏教寺院全盛の時代を迎えることになる。古墳はあれだけたくさん作られたのにまるで夢幻のように一気に放棄されていくのに、強い社会的整合性があったのだろうか。仏教の導入によって完全にその位置が置換されてしまった。そういう中にあって、神社はまったく独特に信仰心を集めていたといえる。

２番目の鳥居は三輪山をご神体とする大神（おおみわ）神社の拝殿に至る最後の鳥居なんですが、柱に注連縄が渡されているのみのシンプルなもの。三輪山自体に注連縄を回しているというようにも受け取れる。スケールはまったく違うけれど上の写真の飛鳥坐神社参道脇の鳥居とも通底する。

そして３番目は西宮の廣田神社の標柱とされる鳥居。ふつうの鳥居もこの鳥居を挟むようにあるのですが、なぜかこのシンプルな鳥居が印象的に建てられている。
そういえば夫婦岩などでも自然岩石に注連縄を回して結界としているので、神社信仰は本然としては列島に素朴に根付いた自然崇拝の昇華形態だったのではないか。

古墳とか仏教寺院に対して神社は日本的精神では次元を異にする存在なのでしょうね。こういうありようというのは東アジアでは日本以外にはあまりない形式。どうも神社は無色透明のような雰囲気でどんな宗教ともケンカしない文化を保持しているように思う。そういうのが日本人的な心の持ちようを表しているのか。皇室という現実の存在があることで神社はこういった無色性を得たものとも思える。宗教と言うよりそれ以前の精神性がある。こういう奇跡のような平明な精神性は大切に受け継いでいきたいと思う。

English version⬇

Torii and the Boundary: A Spiritual History of the Japanese People (The 37,000 Year History of the Archipelago, Vol. 59)
Kofun tumuli disappeared like a dream by Buddhist temples. They were replaced by Buddhist temples. Shrines based on nature worship did not fight with each other and remained unchanged. …

Today, I would like to talk about a huge theme in ancient history, the flow from nature worship to religion. The top photo shows a small rock on the approach to Asuka Shrine in Asuka, Nara Prefecture, with a boundary mark like a torii (a Shinto shrine gate), which is interesting because of its primitive appearance. This shrine also has an ordinary torii gate, but the way it stands quietly by the side of the road is surprisingly simple and captivating. The torii gate in the primitive period was probably a simple affair, with a shimenawa (a rope used to tie a boundary) tied to a pillar like this.

In Japanese history, Emperor Jinmu established a unified government in the Yamato Plain. The anecdotes of Yamatotakeru and the “handover of the land” to Izumo seem to be the “creak” of the establishment of a unified nation. There is no doubt that the political process followed such a path. On the other hand, as for the “mitsuri,” which is not a political process, the “kofun,” or ancient burial mound, has rapidly come to an end after the “front-rear round burial mounds” since the Chopstick Tomb Tumulus swept the nation, and was replaced by the Buddhist temples.
After Asukadera Temple, where the Great Buddha of Asuka was regarded as the principal image, Shitennoji Temple and Horyuji Temple, both of which were constructed by Prince Shotoku, came to dominate the spiritual history of the Japanese people. The struggle between the Soga and Mononobe clans was fought against this background, and with the victory of the Soga, the era of Buddhist temples came to an all-time high. I wonder if there was a strong social consistency in the fact that so many kofun tombs were created but then abandoned at once as if they were a mirage. Their position was completely replaced by the introduction of Buddhism. In such a situation, it can be said that shrines attracted devotion in a totally unique way.

The second torii is the last one leading to the hall of worship of the Omiwa Shrine, whose deity is Mt. Miwa, but it is a simple one with only a shimenawa (sacred rope) passed around the pillar. It could be taken as a sign that the shimenawa rope is being passed around the mountain itself. It could be taken as if a shimenawa rope is being passed around Mt. Miwa itself. Although on a completely different scale, this torii is similar to the one on the approach to Asukazaza Shrine in the photo above.

And the third is a torii gate that is said to be the marker of Hirota Shrine in Nishinomiya. There is also an ordinary torii gate flanking this one, but for some reason, this simple torii gate is built in an impressive manner.
Come to think of it, since a shimenawa (sacred rope) is used as a boundary around natural rock formations, such as the married couple rocks, shrine worship may have been a sublimated form of nature worship that took root in the archipelago in a simple and natural manner.

In contrast to ancient burial mounds and Buddhist temples, Shinto shrines are a different dimension of the Japanese psyche. This type of worship is not found anywhere else in East Asia except in Japan. Shrines seem to maintain a colorless and transparent atmosphere, a culture that does not fight with any religion. I wonder if this is an expression of the Japanese mindset. It seems to me that shrines have acquired this kind of colorlessness because of the actual existence of the imperial family. There is a spirituality before religion. This kind of miraculous, plaintive spirituality is something that I would like to pass on with great care.

Posted on 1月 5th, 2023 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【薄化粧も香しい飛鳥白鳳の仏像たち （列島37,000年史 第58回）】



仏像に興味を持ち始めるというのは高齢化の進展なのでしょうか（笑）。
歴史の古道を訪ね歩くようになると徐々にその魅力に引き込まれるのかなぁ。
写真の石像と銅造はそれぞれ奈良県桜井市・石位寺の「薬師三尊石仏」と、奈良県明日香の「飛鳥大仏」。どうもこの２体の仏像の表情に完全にトリコにされている。
２枚目の飛鳥大仏は日本最初の仏教寺院とされる飛鳥寺の本尊で、産経新聞にはこんな紹介。「飛鳥大仏は609年には完成し、鋳造年が絞れる仏像としては日本で最古級。面長の顔やアーモンドのような形をした目は大陸の影響が色濃く、江戸時代に飛鳥大仏と対面した国学者、本居宣長（もとおりのりなが）は「菅笠日記」に「げにいとふるめかしく、たふとく見ゆ」との一文を残している。」
わたしが歴史に興味を持ち始めた小学校の社会科の授業で、いちばん最初に覚えた美術家の名は「止利仏師」だった記憶が鮮明にある。はるかに時間を超えてその作家の実物と間近く接して、作り手やそのモデルとなった人物の表情の豊かさに完全にノックアウトされた。最古級であるのに国宝には指定されていない。それは幾度か火災にあって補修されてきていることが原因とか。しかしそれは同時に歴史的に多くの人びとの尊崇を集め続けてきたことをも如実に語っていると思う。・・・まぁ国宝であるかどうかそんなことはどうでもいいけれど。

一方、最近拝見した１枚目の写真の「薬師三尊石仏」。こちらは無住寺「石位寺」にあり、今は桜井市忍阪区の住民が交代で維持管理していてWEB申込みして拝観することができる。白鳳時代(644年〜710年)に製作された薬師三尊石仏でわが国最古の石仏として国の重要文化財指定。写真は拝観したときに購入させていただいたプリント写真。この石仏さんは天武天皇の妃であった額田王が願主として伝わっている。2020年初頭にはじめて「東京国立博物館」で展示公開されてスターダムに押し上げられた（笑）という。

わたしは最近その存在を知り石位寺で参観させていただいた。お寺に行くのに狭い道に迷ってしまった苦い記憶もある（泣）。しかしこのご尊顔を拝見して、一気にゾッコンにさせられてしまった。なんといっても「美しい」。石仏ということで正面写真と紹介文を読んでいただけの印象では「ふーん」と思っていたものが、現物をじっくり見て前後左右からその美顔を拝ませていただいて完全KO（笑）。
よくみると唇にはうすい紅までほどこされた残照があって、ふくよかな肌の優美さまでが伝わってくる。白村江に海外派遣された兵士たちを鼓舞する彼女の歌が万葉に残されている。「熟田津に船乗りせむと月待てば潮もかなひぬ今は漕ぎ出でな」。月明かりのなか朗々と歌い上げる美女の姿に、多くの兵士が奮い立ったとされる。その歴史美女の印象がこの石仏からリアリティを持って伝わってきた。

高齢化のせいで仏像趣味が・・・と思われたけれど、むしろ逆で石や金属という物質に乗り移った魂魄のようなものに気付けるようになった、そんな豊かさを深く感じさせられている。

English version⬇

Asuka Hakuho’s Buddhist Statues with Light Lipstick and Fragrance (The 37,000 Year History of the Archipelago, Vol. 58)
The ancient beauty who sang “I want to go sailing to Mukidazu,” is a reality with a faint lipstick. A girl who transcends time. A girl who transcends time.

I wonder if it is the aging of the population that begins to take an interest in Buddhist statues (laughs).
I wonder if I am gradually drawn to their charms as I begin to visit and walk along the ancient paths of history.
The stone and bronze statues in the photo are “Yakushi Sanzon Ishibutsu” at Ishiiji Temple in Sakurai City, Nara Prefecture, and “Asuka Daibutsu” in Asuka, Nara Prefecture, respectively. Apparently, I am completely tricked by the expressions of these two Buddhist statues.
The second one, Asuka Daibutsu, is the principal image of Asukadera Temple, which is considered to be the first Buddhist temple in Japan. Asuka Daibutsu was completed in 609 and is one of the oldest Buddhist statues in Japan for which the year of casting can be narrowed down. The long face and almond-shaped eyes are strongly influenced by the continent, and the national scholar Motoori Norinaga, who met the Great Asuka Buddha in the Edo period, wrote in his “Sugakasa Nikki” (Diary of Sugakasa), “It is a very beautiful and beautiful statue.
I have a vivid memory that the name of the first artist I memorized in my elementary school social studies class, when I first became interested in history, was the “Buddhist priest Toryo” (止利仏師). Having come into close contact with the artist’s actual works of art far beyond time, I was completely knocked out by the richness of the expressions on the faces of the creators and their models. Although it is one of the oldest, it is not designated as a national treasure. This is due to the fact that it has been repaired after several fires. However, I think it also shows that it has been historically revered and respected by many people. Well, I don’t care whether it is a national treasure or not.

On the other hand, I recently saw the “Yakushi Sanzon Ishibutsu” in the first photo. This one is located in “Ishiiji,” a non-resident temple, and is now maintained by the residents of Oshizaka-ku, Sakurai City, who take turns maintaining it, and you can apply on the web to view it. It is the oldest stone statue of Yakushi Sanzon (three images of Buddha) in Japan, and is designated as a national important cultural property. The photo is a print that I purchased when I visited the temple. The stone Buddha is said to have been the wish-fulfilling deity of King Nukata, the Empress of Emperor Temmu, and was elevated to stardom when it was exhibited for the first time at the Tokyo National Museum in early 2020 (laugh).

I recently learned of its existence and was able to visit it at Ishiiji Temple. I have a bitter memory of getting lost on a narrow road to the temple (tears). However, when I saw his face, I was instantly attracted to him. After all, it is beautiful. I had only read the introduction and seen the front photo of the stone Buddha and thought, “Hmmm,” but after seeing the actual statue and admiring its beautiful face from the front, back, left and right, I was completely smitten (laugh).
Upon closer inspection, one can see that her lips are covered with a light crimson color, and even the gracefulness of her plump skin can be felt. Her poem, which was written to inspire the soldiers who were dispatched overseas to the Hakumura River, is preserved in Manyo. The poem is a poem written in Manyo to inspire the soldiers who were sent overseas to the Hakumura River: “Wait for the moon to come and sail to Kyu-ta-tsu, the tide is coming in. It is said that many soldiers were inspired by the sight of this beautiful woman singing in the moonlight. This stone Buddha conveys the impression of this historical beauty with reality.

Although it was thought that the aging of the population had made people less interested in Buddhist statues, I was deeply impressed by the richness of the spirit of the Buddha, which has been transferred to the material of stone and metal.

Posted on 1月 4th, 2023 by 三木 奎吾
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【天照大神、纏向遺跡「日読み」痕跡 （列島37,000年史 第57回）】




列島37,000年史は国立歴史民俗博物館展示からの刺激で開始しましたが、昨日までの「神武東征」譚で古代史の大きな流れという側面はほぼ終了。そこから考古的な発掘が進んできている纏向遺跡の段階に至って確実な資料的裏付けのある世界に至ってくる。天皇で言うと第10代の崇神天皇がその存在確実性が高いとされてくるのですね。
崇神天皇の御代というのは、250年代頃という推定が強くなっている。遺跡が所在する桜井市ではこうした考古発掘・研究に力を入れて「纏向学」という古代史研究の公的センターまで作っている。
で、崇神帝の御代では大きな祭祀の革新が行われたといわれる。それまでの大王権力の「祭政」についてそれを分離する志向性が高まったとされるのですね。神武以来、軍事・政治の中心権力が同時に祭祀についても執り行うという体制から、国民の半数が疫病に倒れたという事態を受けて、祭祀を仕分けしようと考えたといわれている。その間の経緯として三輪山の大神神社の祭神からのご託宣として専用の祭祀者を定めよ、されば疫病は退散するであろう、というものだったとされる。そして現在の堺周辺にいた「大田田根子」という出雲出自系列の人物を大神神社神主として任命せよという天意を受けた。
〜崇神天皇の時、疫病の流行で人民が多く死に、崇神天皇の夢枕に大物主大神が現れ「意富多々泥古（おおたたねこ）という人に自分を祭らせれば、祟りも収まり、国も平安になるであろう」と神託を述べた。天皇はその人物を捜し出し、意富多々泥古命（大田田根子）に三輪山の神を祭らせ、伊迦賀色許男命（いかがしこをのみこと）に天（あめ）の八十（やそ）びらかを作らせて、天神地祇（あまつかみくにつかみ）を定め祭らせた。」と記紀にあるという。この「政策」はうまくいって疫病は収まったし、その後さらにアマテラスの遷座場所として、伊勢に祭祀の中心も移動していったとされているのです。

この遷座について、「太陽の道」という太陽神信仰が根っこにあるとも言われる。北緯34度32分の軸線に添ってヤマト王権の祭祀が移動したとする説。纏向遺跡の神殿から三輪山の方向は同軸線上にあり、さらにその延長線上に伊勢の斎宮跡が存在するとされているのですね。
写真は纏向遺跡のすぐ近く、ほんの2-300mほどのほぼ同一地点にある「他田坐天照御魂神社」という社。奇怪な形を見せる樹木や石に刻み込まれた「天照」の文字。とくに鳥居もなく、周囲は樹木に覆われている。
〜境内地は弥生時代からの纏向遺跡中枢部で大和王権の発祥地。太陽祭祀遺跡が集中する北緯34度32分の太陽の道の中心地でもあり鎮座地の太田から見ると立春・立冬には太陽が三輪山から昇り、春分・秋分には巻向山から昇る、日読みの地。神社西側の石塚古墳からは太陽祭祀に用いられたと考えられる朱塗の鳥形板や 弧文円板も発掘されている。弧紋円板や鳥形板を高棒に飾り付けて日読みの祭祀を行っていた。鶏は太古から暁に時を告げる鳥として神聖視され、弧紋円板を通して映し出される太陽の影は神秘的。〜
＜歴史探究ブログ エナガ先生の講義メモより抜粋＞
この年代前後の大和平野の遺跡について、解明が大いに進むことを期待したいと思う。

English version⬇

[Amaterasu, “Nichiyomi” Traces at the Mukomukai Site (The 37,000 Year History of the Archipelago, Vol. 57)
From the traces of the Jimmu expedition to the traces of rituals around 250 at Mimamukai. The excavation of historical facts is proceeding almost as an archaeological excavation. …

The 37,000 Year History of the Archipelago began with the stimulus from the National Museum of Japanese History exhibit, but the “Jimmu Tojo” tale up to yesterday almost ended the aspect of the major flow of ancient history. From there, we come to the stage of the Sumimukai ruins, where archaeological excavations have been progressing, and we come to the world with solid material support. In terms of emperors, the 10th Emperor Sojin is considered to have a high degree of certainty of existence.
It is strongly estimated that Emperor Sojin’s reign was around the 250s. Sakurai City, where the ruins are located, has put much effort into archaeological excavation and research, and has even established an official center for ancient history research called “Sumi Mukai Gaku.
In the reign of Emperor Sojin, a major change in rituals is said to have taken place. So it is said that there was an increased orientation toward separating the “ritual administration” of the great kings’ power from that of the king up to that time. It is said that the idea was to sort out the rituals from the system in which the central military and political power had been simultaneously performing the rituals since the time of the Jinmu, in response to the situation in which half of the nation had fallen ill with a plague. The oracle from the god of the Ogami Shrine on Miwasan was to appoint a special person to perform rituals, and the plague would be dispelled. The god also ordered that a man from the Izumo-Deji lineage named Ota Taneko, who lived in the area around present-day Sakai, be appointed as the chief priest of Ookami Shrine.
〜During the reign of Emperor Takamatsu, an epidemic killed many of the people, and Ohmononushi appeared to him in his dream and said, “If you let a man named Otataneko worship you, the curse will stop and the country will be at peace. The emperor sought out this person and had Otataneko worship the deity of Mt. Miwa, and had Ikagashikono-no-mikoto create the eighty pillars of heaven and establish and worship the heavenly gods, the Ama-no-Mikuni. The Chronicles of Japan says, “He made them build the eighty heavenly shrines and established and worshiped the heavenly gods. This “policy” was successful and the plague was stopped, and it is said that the center of rituals was also moved to Ise as the site of Amaterasu’s relocation.

Regarding this relocation, it is said that the belief in the sun god, “the way of the sun,” has its roots in this relocation. This theory states that the rituals of the Yamato kingdom moved along the axis line of 34°32′ north latitude. So the direction of Mt. Miwa from the temple at the Mimamukai site is on the same axis line, and furthermore, the Saiku site at Ise is said to exist on the extended line.
The photo shows a shrine called “Amateru Amateru Shrine” located at the same point, just 2-300 meters away from the Momamukai Ruins. The word “Amateru” is carved into the oddly shaped trees and stones. There is no particular torii gate, and the surrounding area is covered with trees.
〜The shrine is located at the center of the Mimamukai site from the Yayoi period, the birthplace of the Yamato kingdom. It is also the center of the Path of the Sun at 34°32′ north latitude, where the remains of sun rituals are concentrated, and from Ota, where the shrine is located, the sun rises from Mt. A vermilion-lacquered bird-shaped tablet and an arc-marked circular tablet, which are thought to have been used in sun rituals, have also been excavated from the Ishizuka burial mound on the west side of the shrine. The arc-crested disk and bird-shaped board were decorated on a high pole to perform the sun-reading ritual. The chicken has been considered sacred since ancient times as a bird that tells the time at dawn, and the shadow of the sun reflected through the arc-shaped disk is mysterious. ~ (Japanese only)
＜(Excerpt from Dr. Enaga’s lecture notes on the History Inquiry blog)
I hope that the remains of the Yamato Plain around this period will be greatly elucidated.

Posted on 1月 3rd, 2023 by 三木 奎吾
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【ヤタガラスは「高鴨族」の逆・擬人化？ （列島37,000年史 第56回）】



神話と建国経緯事実とが混在する日本書紀・古事記の記紀の世界。
この個人的な歴史探訪「列島37,000年史」でその時代に差し掛かるのが、年末年始という特別な時期なのは天佑かもしれない。今回は少し妄想を膨らむ内容となっているが、「初夢」ということでご容赦いただきたい。

神話から「日本史」という歴史の世界へ移行したのは、おおむね10代崇神天皇以降とされる。かれが遷都したとされる纏向遺跡（まきむくいせき）が発掘されたことでほぼ確定されつつある。（纏向遺跡については第45回目の「卑弥呼＝日の巫女「アマテラス」論 日本列島37,000年史-45」にて。
しかしそれ以前の古代の大和平野の痕跡も、現地を歩くと紡ぎ出されてくる。
いわゆる「神武東征」としてまとめられている大和平野地域の制圧は人物特定は別にしても事実痕跡に満ちている。飛鳥や藤原京、纏向のある桜井市などのゾーンは世界遺産としての登録申請作業が進む。ナゾはナゾとして時間をかけて解明していくというのがあるべきスタンスだろうと思う。
そんなことから北海道人ながら時間を見ては時折訪ね歩いている。

今回注目したいのは神武東征で登場する「ヤタガラス」。行軍の道案内をしたという伝説の存在。
後の神武天皇である磐余彦尊が難波の津に上陸し敗退し、その後熊野水軍先導とおぼしき海路行軍で熊野に上陸。そこから長躯、大和平野を目指す。この山岳路を「道案内」したのがヤタガラス。
このヤタガラス、存在するととすれば当然、逆擬人化されていると思われる。その対象として考えられているのが「高鴨族」。
～鴨族はある種の霊的集団であったと言われますが、その背景には葛城の山で培った高い技術力がありました。平地ではなく山を支配した一族ですから天体観測や薬学の知識が深く、製鉄技術、農耕技術、交通手段である馬術にも長けていました。～「始まりの地、葛城と鴨族」より引用
その後全国に展開していく「賀茂」社の起源になる神社が大和平野を囲む山地の南西側にある。相当の高地にあるけれど、湧き水の湖水がたたえられその水面に浮かぶように鳥居が建っていた。その美しさに強く導かれてその後数回訪問している。鴨一族というのは弥生時代からの「歴史」を持っていると伝承が書かれている。

神社境内敷地は多数の鉱山物質が埋蔵されていることで「気」が発散しているとされた。上の写真の一部に不思議な「光のスジ」が写っているけれど、社伝がなんとなく納得できる雰囲気。

記紀の記述にあるヤタガラスとこの鴨一族の関連性を指摘する論がある。
神武東征軍は熊野から山中を北上して吉野に至り、そこから宇陀・八ツ房杉方面に移動しさらに山間の「進軍路」と伝承される道をたどって大和平野部に進出したとされる。このような山間部の道を古代にたどるとすれば、先導者が不可欠だっただろうことは明らか。
それが鴨一族で擬化を経てヤタガラスという存在に昇華したのではないか。
初夢として東征進路の分析と伝承からこんな推論、妄想を抱いている。さて。

English version⬇

Is the Yatagarasu a Reverse or Anthropomorphic Form of the “High Duck Tribe”? (The 37,000-Year History of the Archipelago, Vol. 56)
The founding myths have a reverse/anthropomorphic storytelling with symbolism. The riddle of Yatagarasu, a guide who dared to conduct a campaign to conquer Yamato by breaking through the mountains. …

The world of the Chronicles of Japan, the Chronicles of the Chronicles of Japan and the Kojiki, where myths and facts of the founding of the nation are mixed together.
It may be a blessing in disguise that this personal historical exploration of the “37,000-year history of the Japanese archipelago” comes at a special time of year, the year-end and New Year holidays. The contents of this article are a bit delusional, but I hope you will forgive me for calling it my “first dream.

The transition from mythology to the historical world of “Japanese history” is generally considered to have occurred after the 10th Emperor Sojin. This is now being confirmed by the excavation of the Makimukai Site, where the capital was said to have been relocated. (For more information on the Makimuki-Seki site, please refer to the article “Himiko = Amaterasu, the Miko of the Sun” in “The 37,000-Year History of the Japanese Archipelago: 45.
However, traces of the ancient Yamato Plain before that time are also being spun out as we walk around the site.
The conquest of the Yamato Plain area, summarized as the so-called “Jinmu expedition,” is full of traces of facts, even if we do not specify the personages. Asuka, Fujiwara-kyo, and the city of Sakurai, where Mimamukai is located, are in the process of applying for registration as World Heritage sites. I think the proper stance is to take the time to clarify riddles as riddles.
For this reason, even though I am from Hokkaido, I occasionally visit the area when I have time.

This time, I would like to focus on “Yatagarasu,” a legendary bird that appeared in the Shinmu expedition. Legend has it that the Yatagarasu guided the marching army.
After the defeat of the later Emperor Jinmu, who landed at Naniwa-no-tsu, he landed at Kumano in a march by sea, apparently led by the Kumano Suigun (navy). From there, they headed for Nagasada and the Yamato Plain. Yatagarasu “guided” them along this mountainous route.
This yatagarasu, if it exists, is naturally thought to be a reverse anthropomorph. The “high duck tribe” is thought to be the target.
～It is said that the ~amo tribe was a kind of spiritual group, and their background was the high technology they had developed in the mountains of Katsuragi. Because they ruled over the mountains rather than the plains, they had a deep knowledge of astronomical observation and pharmacology, and were also skilled in iron manufacturing, agriculture, and horsemanship as a means of transportation. ~Quoted from “Katsuragi, the Place of Beginnings, and the Kamo Tribe
The shrine that became the origin of the “Kamo” shrine, which later developed throughout the country, is located on the southwest side of the mountain range surrounding the Yamato Plain. It is located at a considerable elevation, but it is filled with spring water and the torii gate stands as if it were floating on the surface of the water. The beauty of the shrine led me to visit it several times. The Kamo clan has a “history” dating back to the Yayoi period, according to the legend.

It was said that the shrine grounds emanated “chi” due to the large number of mining materials buried in the ground. The atmosphere is somewhat convincing of the shrine’s legend, though some of the photos above show mysterious “light threads”.

There is an argument that points out the connection between the Yatagarasu and this Kamo clan in the description of Kiki.
It is said that the Kamu expeditionary force moved northward from Kumano through the mountains to Yoshino, and from there to Uda and Yatsubosugi, and then to the Yamato plain by following what is said to be a “marching road” through the mountains. It is clear that a leader would have been indispensable if they were to follow such a mountainous route in ancient times.
This may have been the Yatagarasu, which was sublimated into existence through mimicry in the Kamo clan.
This is my first dream, and based on the analysis and tradition of the eastern expedition path, I have this kind of inference and delusion. Now.

Posted on 1月 2nd, 2023 by 三木 奎吾
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【2023年 カメとツルに健康長寿の願掛け 謹賀新年】



2023年、あけましておめでとうございます。
社会の情報交流ダイナミズムが感染症によって停滞を余儀なくされて丸３年。
人生でこういう時間を過ごすことになるとはまったく予期していませんでしたが、多くのみなさんもそういう気持ちが強いだろうと思います。年賀状代わりにWEB＆SNS「つながり」でのご挨拶。
写真は大阪四天王寺の池のカメさん軍団と、北海道鶴居村のツルさんたち。

わたしは高断熱高気密・住宅性能革新の発祥地、北海道と寒冷地域・東北で住宅メディアを発信し続けてきています。視点はユーザーの「いい家が欲しい」という素朴な願い。北海道という積雪寒冷地が基盤なので当然、あたたかくいごこちのいい家の追究が原点。明治開拓期以来、北海道ではこの大テーマに挑戦する家づくりが大前提。開拓使という明治の先人たちが作った「期限付き中央官庁」の使命はまさに寒冷気候の中で人びとの暮らしを守っていくこと。この使命感から、後継の地方自治体・北海道も旺盛に追究してきました。
それこそ「官学民」の総力を挙げての取り組み。北欧・北米の高断熱技術からそのコアを導入し、日本の木造工法を進化させた。その最前線でいま「北方型住宅ZERO」というあらたな目標設定が行われました。わたし自身もその制度設計諮問会議に参加させていただき、ユーザー視点での意見も発言させていただいてきました。
幸いにして基本的な制度骨格も整い、この１月には社会的なアナウンス拡散が開始される予定。
ゼロエネルギーという社会の大目標に向かって寒冷地・北海道はあらたな挑戦を開始します。

一方で関東以南地域でも、高断熱高気密の住文化は大きく進化を見せています。全国各地の優良な作り手はそれぞれの地域の中で「地域一番店」的な位置を獲得するようになってきた。住宅における省エネ技術はいまやユーザーがもっとも肝要とみなす基礎技術といえるでしょう。
こういった趨勢を踏まえReplanではさらにユーザーの住情報接触の革新を企画しています。住宅情報は雑誌を基盤としつつ、WEBでの情報交流が基本になってきています。わたしどもの事業でもWEB領域での発信が中核になってきています。この状況に革新的に対応する基盤開発を経産省の「事業再構築」補助事業として推進してきました。開発段階を終了し、2023年度からは事業化フェーズにいよいよ発進。

ブログでは最近は「歴史ネタ」が増加傾向ではありますが（笑）、この新事業が開発段階であって守秘的な局面であったこともそのひとつの要素でした。現実に進めている事業内容をオープンにはしにくいというプレッシャーもあった次第。
住環境がより一層健康長寿社会の基盤技術となって行くことを願い、よりわかりやすい情報発信に努めていきたいと思いますので、よろしくお願いします。
みなさんの本年のご多幸を祈念いたします。

English version⬇

2023 Turtles and Cranes Wish for Health and Longevity Happy New Year!
The “New Year’s greeting card” web site. We are pursuing the evolution of housing information itself and will start commercialization this year. We are now pursuing the evolution of housing information itself and will start commercialization this year.

Happy New Year 2023!
It has been three full years since the information exchange dynamism of our society was forced to stagnate by an infectious disease.
I never expected to spend this kind of time in my life, and I am sure many of you feel the same way. Instead of New Year’s greeting cards, I greet you through the social networking service “Tsunagari.
The photo shows a group of turtles at a pond in Shitennoji, Osaka, and cranes in Tsurui Village, Hokkaido.

I have been providing housing media in Hokkaido, the birthplace of high thermal insulation, high airtightness, and housing performance innovation, as well as in the cold region of Tohoku. My perspective is based on the user’s simple wish for a good house. Since Hokkaido is a snowy and cold region, the pursuit of warm and comfortable homes is a natural starting point. Since the Meiji pioneering period, the basic premise of house building in Hokkaido has been to create houses that challenge this major theme. The mission of the Kaitakushi, the “central government agency with a fixed term” created by our Meiji predecessors, was to protect people’s lives in the cold climate. With this sense of mission, the succeeding local government, Hokkaido, has also been vigorously pursuing this mission.
This is exactly what the “government, academia, and the private sector” have been working on. The core of the highly insulating technology from Northern Europe and North America was introduced to evolve the Japanese wooden construction method. At the forefront of this effort, a new goal, “Northern-style housing ZERO,” has now been set. I myself have participated in the System Design Advisory Council and have been able to voice my opinions from the user’s point of view.
Fortunately, the basic framework of the system is in place, and social announcements are scheduled to begin in January.
Hokkaido, a cold region of Japan, will begin a new challenge toward the great social goal of “zero energy.

Meanwhile, in the Kanto region and southward, the culture of highly insulated and airtight housing is also making great strides. Excellent builders from all over the country have come to acquire the position of “local No.1 store” in their respective regions. Energy-saving technology in housing is now considered the most important basic technology by users.
In light of these trends, Replan is planning further innovations in the way users come into contact with housing information. While magazines are the foundation of housing information, information exchange on the Internet is becoming the basic method of information exchange. The web has become the core of our business as well. We have been promoting the development of an innovative infrastructure to respond to this situation as a subsidized project for “business restructuring” by the Ministry of Economy, Trade and Industry (METI). We have completed the development phase and will finally launch the commercialization phase in FY2023.

One of the factors behind this was that this new project was in the development phase, which is a confidential phase. There was also pressure to keep the details of the project in the open.
I hope that the living environment will become a fundamental technology for a healthier and longer-lived society, and I will make every effort to provide information that is easier to understand.
I wish you all a happy new year.

Posted on 1月 1st, 2023 by 三木 奎吾
Filed under: 未分類 | No Comments »

【八ツ房杉はヤマタノオロチ！？神武東征最初の勝利（列島37,000年史 第55回）】




さて本日はついに大みそかであります。
「住宅探訪」をメインテーマとしている当ブログで書き始めた「日本列島史」についてのシリーズ記事も今回で55回目となりました。
わたしは住宅が専門のメディア情報人ではありますが、家と人を考えるとき「日本人性」というテーマも同時並行で考えさせられます。

家には当たり前のように神棚や仏壇があることが日本の家の共通項。
北海道から各地域に「取材」が広がっていくと同時に歴史や古民家のありようなど精神史のようなものに興味が広がらざるをえない。
自分的には必然的なテーマの拡張ぶりですが、千葉県にある国立歴史民俗博物館の古代の展示大変革参観がきっかけで激しく刺激され列島史の扉を開けてしまった（笑）。

大みそかを超えてまだまだ続きそうですが、本日は一種のクライマックス。
磐余彦尊がはじめて天皇の位に着いた一連の説話、「神武東征（じんむとうせい）」神話の断面検証です。
上の写真は奈良県宇陀にある「桜実神社」境内にある「八ツ房杉」の様子。宇陀は、大和平野の東側の山岳地域にある。
日本書紀の重要部である神武東征説話にとって枢要の場所。
この八ツ房杉は神武天皇が大和平定のためにこの地に陣を張っていた時に植えられたものと伝えられる。
書紀の記述などではこの前後の事跡については以下のよう。

〜宇陀にはエウカシ（兄宇迦斯）とオトウカシ（弟宇迦斯）の二人の兄弟が住んでいた。
兄のエウカシは、お仕え申しましょうと偽って大殿を作りその御殿の中に
押罠を仕掛けて待っていたとき弟のオトウカシが密告したので、
ミチノオミ（道臣：大伴連の祖先）とオホクメ（大久米：久米直らの祖先）の二人が、
エウカシを自分で作った押罠で殺してしまった。〜
この八ツ房杉、見た感じではやはり「八岐大蛇〜ヤマタノオロチ」っぽい印象を持つ。
記紀の世界は正確な史実よりもその権力の正統性をその成立の頃の民の理解力に合わせてわかりやすい表現形式を取っている、と考えられ王権の草創神話として作為された可能性もある。
こうして写真を撮影にも行ったので、わたしとしてはあるがまま平明に受け取って再認識してみたいと思っています。

東征の出発地は経済的見方から間違いなく九州北部だろうと思います。
水田農耕によって富を蓄えていったこの地域のクニの「先進的支配層」のなかから、日本列島全体の「地政学」を広く研究した人びとが畿内地域の優位性に気づき、そこを占拠する作戦を遂行していった。
玄界灘〜瀬戸内海地域を移動するがそういう海民の交通ネットワークを早くから確保していたことが明白。

一度難波津に上陸するけれど奈良盆地を支配していたナガスネビコ（長髄彦）が軍勢を起こし撃退させられる。主将である神武の兄は矢を受けてのちに絶命する。
そこから紀伊熊野に迂回して奈良盆地の敵対勢力の東側に出て背後から襲って勝利する。
瀬戸内海に続いて「熊野水軍」とも思える海民ネットワークが大きく絡んでいると思えてならない。またこのことが「熊野信仰」の始原になったと思われる。
この宇陀の地は最初の征服戦での勝利。

現地に行って見ると宇陀は山間の土地で神武軍は隠密行動で敵の虚を突く作戦を展開したと思える。
ということで、ブログテーマは大和平野の古代に分け入っていく流れであります。

English version⬇

The Yatsubusa cedar is a Yamata-no-orochi! The First Victory of the Jinmu Expedition (The 37,000 Year History of the Japanese Archipelago, Vol. 55)
Almost every Japanese house has a Shinto altar. The spiritual history is strongly projected. The series of the history of the Japanese Islands finally reaches its climax (laughs). …

Today is finally the big day of the year.
This is the 55th in a series of articles on the “History of the Japanese Islands” that I have started writing on this blog, which has “Exploring Housing” as its main theme.
Although I am a media informant specializing in housing, when I think of houses and people, the theme of “Japaneseness” also makes me think about it at the same time.

A common denominator of Japanese houses is the presence of a Shinto altar and a Buddhist altar as a matter of course.
As my “coverage” spreads from Hokkaido to various regions, at the same time my interest in things like spiritual history, such as history and the state of old houses, cannot help but expand.
It is an inevitable extension of the theme for me, but the visit to the National Museum of Japanese History and Folklore in Chiba Prefecture for a major reform of the ancient exhibition stimulated me intensely and opened the door to the history of the archipelago (laugh).

It will continue beyond the big day, but today is a kind of climax.
Today is a kind of climax. It is a cross-sectional examination of the myth of “Jinmu Tojo,” a series of stories about the first time that Ianyohiko-no-mikoto assumed the position of Emperor of Japan.
The photo above is a view of the “Yatsufusa cedar” in the precincts of the “Sakurazane Shrine” in Uda, Nara Prefecture. Uda is located in the mountainous region to the east of the Yamato Plain.
It is a pivotal location for the legend of Jimmu’s eastern expedition, an important part of the Nihonshoki (Chronicles of Japan).
This Yatsufusa cedar is said to have been planted by Emperor Jinmu when he encamped here for his campaign to pacify Yamato.
The following is a description of the events before and after this time in the Shoki (Chronicles of Japan).

There were two brothers living in Uda, Eukashi (elder brother Ukashi) and Otoukashi (younger brother Ukashi).
The elder brother, Eukashi, built a large palace under the pretense of offering his services.
And when he had set a trap inside the palace and was waiting, the younger brother Otoukashi snitched.
Michinoomi (an ancestor of Otomo-ren) and Ohokume (an ancestor of Kume Naoshi and others), who had made the trap for themselves.
Eukashi was killed with a trap of their own making.
This Yatsubosugi, as one can see, gives the impression of an “eight-forked serpent – Yamata-no-orochi”.
The world of Kiki is thought to have taken an easy-to-understand form of expressing the legitimacy of its power according to the understanding of the people at the time of its establishment, rather than the exact historical facts, so it is possible that it was contrived as a pioneer myth of royal authority.
Since I went there to take pictures, I would like to receive and reacquaint myself with it, at least as it is, plainly.

From an economic viewpoint, the starting point of the Eastern Expedition was undoubtedly northern Kyushu.
From among the “advanced ruling class” of the Kuni in this region, who had accumulated wealth through rice paddy farming, people who had extensively studied the “geopolitics” of the entire Japanese archipelago realized the superiority of the Kinai region and carried out a strategy to occupy it.
It is obvious that they had secured the transportation network of such sea people from early on, although they moved between the Genkainada Sea and the Seto Inland Sea region.

Once they landed at Naniwazu, but Nagasunebiko, who ruled the Nara Basin, was able to raise an army and repel them. The leader of the army, Jinmu’s elder brother, was hit by an arrow and later died.
From there, he diverted to Kii Kumano, and went out to the east of the hostile forces in the Nara Basin and attacked them from the rear, winning the battle.
It is hard not to think that the “Kumano Suigun,” a network of sea people following the Seto Inland Sea, was heavily involved in the battle. This is also thought to have been the origin of the Kumano faith.
The land of Uda was the site of the first victory in the war of conquest.

When I visited there, I found that Uda was a mountainous area, and it seems that the Jinmu army deployed a covert strategy to exploit the enemy’s weakness.
So, the theme of this blog is to go into the ancient history of the Yamato Plain.

Posted on 12月 31st, 2022 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【地政学で大和を都に選択 by神武帝 （列島37,000年史 第54回）】


きのうは日本国家成立の頃の海の交通路を再探訪。
古代史を考えるようになっていつも不思議だったのはどうして倭国はあんなにも朝鮮半島にこだわっていたのか、ということ。
半島最南端の多島海地域に任那という「衛星国家」も存在していた。当然経済的な強い利権関係がそこにあって、その確保に強い執着を持っていたのだろう。
やはり水田農耕経済を発展させる鉄などの経済利器の伝播の道だったことがこうした執着の原因とみなせる。
国土の気候風土性もあって農業耕作地としては韓半島地域よりも数段適地だった。耕作適地を所有できるという欲望・強い憧憬からアジア大陸からの移住者もニューフロンティアとして列島を目指したのだろう。
やがて山陰地方を嚆矢として鉄鉱石の国内生産が可能になり、北九州地域からの鉄器などの文化流入に依存する社会ではなくなっていく。

『出雲国風土記』には、飯石郡の条に”波多小川。鉄あり”仁多郡の条には”以上の諸郷より出す所の鉄、堅くして、もっとも雑具造るに堪ふ”とある。「鉄あり」とは川から砂鉄を採ったこと「諸郷より出す所の鉄」とは各郷で鉄生産が行われていたことを示しています。平安時代の『政事要略』の記載によると、地子雑物（地代）として鉄や鍬が定められていたのは出雲、伯耆、備後、備中であることから、これらの地域が古代における鉄の産地として知られていたと考えられます。〜引用「出雲国たたら風土記」より要旨。

国内政治的には大和地域に「東征」したという伝承を強く持つヤマト王権が徐々に全国支配を強めて行くことになる。半島地域は統一がなかなか進展しなかったのに、どうして日本列島ではヤマト王権の支配強化が進んだのか、対比的で面白い。たぶん魏志倭人伝に書かれた「国」乱立気味の北部九州、桃太郎伝説を持つ岡山・吉備の王権、出雲を中心とする環日本海王権などなど小国分立はある時期までは韓半島と同様の状態だったように思える。


写真は日本各地の首長墳墓古墳を飾った埴輪と大和平野にある蘇我氏の墳墓と伝わる石舞台。

北部九州などは玄界灘の対岸の任那地域同様、各地で権力分散傾向。韓半島国家は中国の大陸王朝権力との複雑極まりない権謀術数があって、分裂が常態化していた。対して日本社会では「東征後」のヤマト王権の支配権の確立が進んだのは、この中国の王朝との遠さが統一を進める方向に働いたのだと想像できる。その後の東アジア外交でこの統一国家日本という存在感は大いに外交的効果があったと思う。また、そのことがヤマト王権の国内支配にとって強いパワーにもなったと思える。
ヤマト王権の中心人物たちにとって当初基盤であった北部九州では列島の「統一国家」形成は不可能であり、その王権中心地域として地政学的・戦略的に大和平野を強く狙った結果なのだろう。その戦略の正しさにやがて出雲などの他の王権は服従して行くことになった。

English version⬇

Yamato Chosen as Capital Based on Geopolitics by Emperor Jinmu (The 37,000 Year History of the Japanese Archipelago, Vol. 54)
Japan continued to intervene in the peninsula in search of iron. Eventually, Japan produced its own iron. This enabled Japan to conduct independent diplomacy with China. …

Yesterday, we re-explored the sea transportation routes around the time of the establishment of the Japanese nation.
When I began to think about ancient history, I always wondered why the Japanese were so obsessed with the Korean peninsula.
There was also a “satellite state” called Rinna in the southernmost peninsula in the Archipelago region. Naturally, there was a strong economic interest there, and Japan must have been obsessed with securing it.
This obsession can be attributed to the fact that Nana was the route for the spread of iron and other economic tools that developed the paddy field and agricultural economies.
The climate of the region was more suitable than that of the Korean peninsula for agricultural cultivation. The desire to own land suitable for cultivation and the strong yearning for such land may have led migrants from the Asian continent to the archipelago as a new frontier.
The San’in region became the first to produce iron ore domestically, and the society was no longer dependent on the influx of iron tools and other cultural products from the Kitakyushu region.

The Izumo no Kuni Fudoki (Izumo Province Climate Record) mentions in an article on Iishi County, “Hata Ogawa. In the “Izumo no kuni fudoki” (Izumo Province Fudoki), an article from Iishi County states, “There is iron in Hata Ogawa,” and an article from Nita County states, “Iron from the above villages is hard and most suitable for making miscellaneous tools. The phrase “iron is available” indicates that iron sand was extracted from the river, and “iron from various villages” indicates that iron production was carried out in each village. According to the Heian-period “Seijo Yosaku,” iron and hoes were stipulated as jiko zoshimono (land rent) in Izumo, Hoki, Bingo, and Bichu, suggesting that these areas were known as iron-producing regions in ancient times. 〜The summary from “Izumo-no-kuni Tatara-fudoki” quoted above.

In terms of domestic politics, the Yamato royal power, which is strongly believed to have “conquered” the Yamato region, gradually strengthened its control over the whole country. It is interesting to contrast why the unification of the peninsula region did not make much progress, while the Yamato kingdom strengthened its rule in the Japanese archipelago. It seems that until a certain point in time, the division of small states, such as Northern Kyushu, where the “kingdoms” described in the Wei-Shi-Wa-jin-Den are in disarray, the royalty of Okayama and Kibi, which have the Momotaro legend, and the Japan Sea Rim royalty centering on Izumo, were in a similar state to that of the Korean peninsula.

The photo shows haniwa terra-cotta tombs decorating the tombs of chiefs throughout Japan and a stone stage in the Yamato Plain, which is believed to be the tomb of the Soga clan.

The northern part of Kyushu, as well as the Nina region on the other side of the Genkai Sea, tends to decentralize power in various parts of Japan. The Korean peninsula had an extremely complicated power struggle with the dynastic power of the Chinese mainland, and division was the norm. In contrast, in Japanese society, the establishment of the Yamato kingdom’s dominance “after the Eastern expedition” progressed, and we can imagine that this remoteness from the Chinese dynasties worked in the direction of advancing unification. I believe that this presence of a unified Japan had a great diplomatic effect in subsequent East Asian diplomacy. It also seems to have been a powerful force for the Yamato dynasty’s dominance in Japan.

Posted on 12月 30th, 2022 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【玄海灘と瀬戸内を越える櫓櫂船（日本列島37,000年史 第53回）】




今回は古代日本と朝鮮半島を結ぶ重要な交通手段であった「櫓櫂船（ろかいせん）」について。
画像1枚目は国立歴史民俗博物館で展示されていたおおむね3世紀頃と思われる古代の移動の様子。
この画像からは魏志倭人伝が表現した倭国と朝鮮半島地域との交通状況が察せられる。ここで活躍していた移動手段が櫓櫂船だ。
櫓櫂船とは、読んで字のごとく艪（ろ）と櫂（かい）を使って人力でこぎ進む形式の船のこと。2枚目のパネル写真のように多人数で艪を櫂でこぎ進む。

人力の船というと現代では馴染みの無いもののように思えるが、実はそうでもない。
櫓櫂船にまつわるエピソードを持つ現代の有名人として、旧西鉄ライオンズの大投手・稲尾和久がいる。
「神さま・仏様・稲尾様」と讃えられた稲尾選手はこの櫓櫂で体力ととくに手首のパワーを付けたと言われる。

〜1937年に大分県別府市北浜に7人兄弟の末っ子に生まれる。父・久作は漁師で、
母・カメノは久作が釣った魚を売り歩き生計を立てていたが、行商中に産気づいて
和久を産んだという。漁師を継がせたいと考えていた父親の意向で1944年に
北国民小学校に入学すると稲尾は父に連れられて伝馬船に乗り、艪を仕込まれた。
稲尾は幼少時代について「薄い板一枚隔てて、下は海。いつ命を落とすか分からない
小舟に乗る毎日だったが、おかげでマウンドでも動じない度胸がついた」と語っている。
また、強靭な下半身はこの漁の手伝いによって培われた。〜（Wikipediaより引用）

上記の逸話からはなにか、古代の櫓櫂に通じるものを感じる。
とくに九州の海の男らしい、玄界灘の荒々しい波濤に挑む様子が匂い立ってくるようだ。

魏志倭人伝では伝聞として倭国への交通路が記述されているが、この玄界灘の波濤を超える船便は地域の生活伝統としてさらに古い時代からあったことだろう。
とくに半島側の出発地域は古代「任那」という倭国の勢力範囲もあった。
対馬から釜山までの最短距離49.5km、朝鮮半島は九州に比べ半分以下の近距離。
航海の様子のパネル写真は現代での実験航海のように思えるが、このように12人ほどでの櫓櫂で50km-100kmの外洋を渡ることがあっただろう。
そういった海の男の生き様伝統が九州北部にはあったことが想像できる。
古代、朝鮮半島の白村江（現在の錦江河口付近）で行われた日本・百済遺民の連合軍と唐・新羅連合軍との間の戦争である「白村江の戦い」で異国の海にて戦死した同胞もこうして渡海しただろう。

こうしてはるか昔の朝鮮半島と日本との海を越える交通事情について思いを馳せていると、過去に旅した韓国釜山の夜のことを思い出す。はるかな現代、韓国釜山のカラオケ店で海峡にまつわる演歌を歌いまくった（笑）。
その音色、リズム感がいかにも日本人の原点を想起させてくれた。

そういう海峡を越えての海の交通が瀬戸内海に入っていく。韓半島もそうだけれど、瀬戸内海もまた多島海そのもの。
さまざまな海流をたくみに利用しながら、難波津を目指した交通が日本人の生活文化のある基本旋律を構成したようにも思える。
やっぱり北島三郎的な海の男の演歌リズムが似合うのではないか。
韓半島から瀬戸内海という日本文化の主要なハイウェーそのものがかなり強い心情的基底を作ったというのは間違ってはいまい。
古い昭和人間には、まだこういう肉体的感覚が残っている（笑）。

English version⬇

Oar-boat over the Genkainada Sea and the Seto Inland Sea. 37,000 Years of Japanese Archipelago History-53
The culture of sea men in Kitakyushu, which nurtured the great pitcher Kazuhisa Inao. The base of the enka is the sentiment of the men who were responsible for the route from the Genkainada Sea to the Seto Inland Sea. …

In this issue, I would like to talk about “oar boats,” which were an important means of transportation between ancient Japan and the Korean Peninsula.
The first image shows the ancient movement of oared boats, which were exhibited at the National Museum of Japanese History and Culture, and are thought to date back to roughly the 3rd century.
This image shows the traffic situation between Japan and the Korean peninsula as described in the Wei-Shi-Wa-jin-Den. The means of transportation used here was the oared oar boat.
As shown in the second panel, a oar boat was rowed by a group of people using oars and oars.

Although the word “oar boat” may sound unfamiliar today, it is actually not so.
One modern-day celebrity with an episode related to oarboats is Kazuhisa Inao, the great pitcher for the Nishitetsu Lions.
Inao, who was praised as “God, Buddha, and Inao-sama,” is said to have used this oar to develop his physical strength and especially his wrist power.

〜Inao was born in 1937 in Kitahama, Beppu City, Oita Prefecture, the youngest of seven children. His father, Hisasaku, was a fisherman.
His father, Hisasaku, was a fisherman, and his mother, Kameno, earned her living by selling fish caught by Hisasaku.
She gave birth to Kazuhisa when she realized she had given birth while peddling. His father wanted him to take over as a fisherman, and in 1944, he enrolled at Kita Kumin Elementary School.
When he entered Kitakumin Elementary School in 1944, his father took him on a boat and trained him to use a Japanese oar (oroku).
Inao recalls his childhood, “A thin board separated us, and the sea was below us. You never know when you might lose your life.
I was in a small boat every day, but it gave me the courage not to be fazed when I was on the mound.
He also developed his strong lower body by helping with the fishing. ~ (quoted from Wikipedia)

The above anecdote reminds me of the oar oars of ancient times.
In particular, we can smell the way he was a man of the sea in Kyushu, challenging the wild waves of the Genkai Sea.

The Wei-Shi-Wa-jin Biography describes the transportation route to Japan as a hearsay, but the boat service over the waves of the Genkai Sea must have existed from an even older time as a regional lifestyle tradition.
In particular, the departure area on the peninsula side was also the area of influence of the ancient Japanese state of “Nina”.
The shortest distance from Tsushima to Pusan is 49.5 km, and the Korean peninsula is less than half the distance of Kyushu.
The panel photo of the voyage seems like an experimental voyage in modern times, but there must have been times like this when oarsmen with about a dozen oarsmen crossed the open sea at 50-100 km.
We can imagine that such a tradition of life of sea men existed in northern Kyushu.
In ancient times, the “Battle of the Paekchon River,” a war between the allied forces of Japan and Baekje and the allied forces of Tang and Silla in the Paekchon River (near the mouth of the present-day Geum River) on the Korean peninsula, would have been fought on foreign seas, and their compatriots would have crossed the sea in this way.

Thinking about the long-ago transportation between the Korean Peninsula and Japan, I was reminded of a night I spent in Busan, South Korea, in the past. In the far-off present day, I sang enka songs related to the straits at a karaoke bar in Pusan, Korea (laugh).
The tone and rhythm of the song reminded me of the origin of the Japanese people.

The sea traffic across such straits entered the Seto Inland Sea. Like the Korean Peninsula, the Seto Inland Sea is an archipelago itself.
It seems to me that the traffic that aimed at Naniwazu, while skillfully utilizing various ocean currents, constituted the basic melody of the Japanese way of life and culture.
The enka rhythm of a man of the sea, in the style of Saburo Kitajima, would be a good fit for this piece.
It is not wrong to say that the main highway of Japanese culture from the Korean peninsula to the Seto Inland Sea itself created a very strong emotional basis.
Old Showa people still have this kind of physical feeling (laughs).

Posted on 12月 29th, 2022 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

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