平城京を国家中心とするというのはやはり「中華思想」。
中国に於いて唐という強大な国家が成立してその中核的制度として
律令体制と仏教文化が普遍的なるものとされた。
この東アジア世界情勢に対応し日本も統一国家の確立が進んだ。
飛鳥京の時代はローカルな「王」の時代だったけれど、
天武帝が創始した「天皇号」と国号としての日本の確定と同時に
律令制度と国分寺・国分尼寺の全国への波及が実現していったのでしょう。
このように中央集権国家体制を確立していくときに
中国の王朝との関係で日本は「別の中華」であると方向を定めた。
聖徳太子が外交的に宣命した「日出ずる国」姿勢こそが基本外交方針。
この宣言で朝鮮半島の国家群とは違う体制を目指したのだと思える。
百済救援の白村江敗戦以降の日本外交は素晴らしかったのではないか。
今日的に考えて見るとそのすごさがよくわかる。
戦争には負けたのに外交的には勝利したと思える。
日本の王権が永く存続してきたひとつの根拠がこの時期の外交手腕。
一方で、それとは別次元の選択として、唐の進化した国家体制は受容した。
多様性のある日本国内各地域に対して「和を以て貴し」となしながら、
天皇王権はより強化して中華としての実質確立を目指した。
この平城京の中核である平城宮の建築思想は唐の王朝建築と同様の設計思想。
この大極殿は平城京の最北方に位置させて、そこから朱雀門、
さらにその最南端に「羅生門」を造営して首都都市計画としている。
「大極」とは古代中国思想の核心である天文思想で北極星。
そこで最重要な国家儀式を執り行うことで「中華」たる実質を具現化した。


上の写真群は復元建築の様子の記録写真とのこと。
相当の建築史研究に基づいて技術作法も検証されて復元されたことがわかる。
個人的には飛鳥京「大極殿」と見なせるエビノコ郭正殿は掘っ立て柱建築であるのに
この平城宮第１次太極殿では基壇上に築かれていることが目を引いた。
エビノコ郭正殿は「飛鳥浄御原宮・大極殿」と考えれば創建は681年推定。
この平城宮太極殿創建は710年と推定されるので、
建築史的には30年程度で最上級威信建築で大きく設計思想が変わったと思える。
中国王権に対しては独立姿勢を強めながらその建築技術は受容したのか。
ちなみに現代に残る京都紫宸殿建築では基壇の外形は認められない。
この平城宮段階でどのような設計意図があり、また建築技術者が
どういった素性の人々であったのか、もっと探索してみたいと思います。
白村江敗戦以降、百済の避難民が大量に帰化したことと関連するようにも思う。

この平城宮大極殿の施工は竹中工務店とのこと。
きのう見た「大極門」は清水建設だったので、この両社、
相当の「つばぜり合い」がこの間、あったのだろうなとムダな推測（笑）。
永く残る国家の歴史的威信建築と考えると無理もないでしょうか。

English version⬇

The Idea of the Space-Centered Chuuka “Daigoku-den” (Great Pole Hall): Exploration of Heijo-kyo, Nara – 18
The central building of the nation until the Asuka Palace was a dugout structure, but the Heijo-kyo Palace adopted a “basement” structure. The difference in time is more than 30 years. Why the difference in design philosophy? Heijo-kyo Palace

The idea of Heijo-kyo as the center of the nation is still the “Chuuka idea”.
In China, the Tang Dynasty was established as a powerful state, and the Ritsuryo system and Buddhist culture were considered universal as its core institutions.
The Ritsuryo system and Buddhist culture were considered universal.
In response to this world situation in East Asia, Japan also made progress in establishing a unified state.
The Asuka-kyo period was the era of local “kings.
Emperor Temmu established the “Emperor Name” and Japan as a country name, and at the same time
the Ritsuryo system and the spread of Kokubunji and Kokubuninji temples throughout the country must have been realized.
When establishing the national system in this way
Japan was oriented to be “another China” in relation to the Chinese dynasties.
The “Land of the Rising Sun” posture that Prince Shotoku diplomatically proclaimed is the basic foreign policy.
It seems that with this declaration, Japan aimed to establish a system different from the group of states on the Korean peninsula.
The diplomacy of the Japanese nation after the defeat at the Hakuchon River must have been excellent.
The greatness of Japan’s diplomacy after the defeat at the Paekchon River can be clearly seen when we look at it today.
It seems that Japan lost the war, but won the war diplomatically.
One of the roots of the longevity of Japanese kingship is the diplomatic skill of this period.
On the other hand, as a choice of a different dimension, the Tang Dynasty’s evolving state system was acceptable.
While “harmony is the best way to be noble” toward the diverse regions of Japan, the Emperor’s royal authority was further strengthened by the Chinese.
The emperor’s royal authority was further strengthened in order to establish a substantial Chinese state.
The architectural concept of Heijo-kyo Palace, the core of Heijo-kyo Capital, was similar to that of the Tang Dynasty.
The Daigoku-den was located in the northernmost part of Heijo-kyo, and the Suzaku-mon Gate was built from there.The capital city was planned by building the Suzaku Gate at the northernmost part of Heijo-kyo and the Rashomon Gate at the southernmost part of the palace.
The “Great Pole” is the North Star in ancient Chinese astronomical thought, the core of ancient Chinese thought.
By performing the most important national ceremonies there, the substance of “China” was embodied.

The above group of photos is a record of the restoration of the building.
It can be seen that the restoration was based on considerable research on architectural history and verification of technical methods.
Personally, I think that the Ebinoko-kaku Shoden, which can be regarded as the “Daigoku-den” of Asuka-kyo, is a dugout pillar building, but the restored building is a “dugout pillar” building.
The first Taigoku-den, which can be regarded as the “Daigoku-den” of Asuka-kyo, is built on a platform, which is what caught my attention.
If the Ebinoko-gaku Shoden is considered to be the “Daigoku-den of Asuka Jomihara Palace,” it is estimated to have been built in 681.
Since the Taigoku-den of Heijo Palace is estimated to have been built in 710, it is estimated to have been built in 681.
In terms of architectural history, the design concept of the highest level of prestige architecture seems to have changed significantly over the past 30 years or so.
Did the architects accept the architectural techniques of the Chinese royalty while strengthening their independent stance toward them?
Incidentally, the modern Shikikinden in Kyoto does not have the external form of a platform.
What was the design intent at the Heijo Palace stage, and who were the architectural engineers?
I would like to explore more about the design intent and the background of the architectural engineers at this stage of the Heijo Palace.I think it may be related to the large number of Baekje refugees who were naturalized after the defeat of the Baekchon River.

Takenaka Corporation is the contractor for the Daigoku-den, the main building of Heijo-kyo Palace.
The Daigokumon, which we saw yesterday, was constructed by Shimizu Corporation.
I guessed needlessly that there must have been a considerable “sparring match” between the two companies (laugh).
It is not unreasonable to think that this is a historical prestige building of the nation that will remain for a long time.

Posted on 5月 4th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

このブログでは基本的にシリーズ構成で現在は「奈良・飛鳥」探訪中。
全15回まで飛鳥とその周辺・奈良県内を探訪中。
15回では御所市の「高鴨神社」のことに触れさせていただいた。
で、わたし自身は道南のサクラ＆遺跡史跡探訪していて
カミさんがその趣味生活のサポートで
「あのさ、北海道最古の神社っていうのがあったよ」
という耳寄りな情報を探し当ててくれた。ツボであります（笑）。
その名は「雷公神社」という一風変わった名前のお社であります。
道南は函館から松前に抜ける知内町にある、ということで立ち寄り探訪。
型どおり参拝させていただいた後、碑文などを確認したところ以下記述。
〜同社に伝わる知内町最古の古文書「大野土佐日記」によれば、
1205年、砂金を求めて甲斐国からこの地に来た荒木大学が1244年、
「大野家の始祖了徳院」に命じて賀茂の上下社を創建したときに始まる伝承。
北海道最古の神社である。古くは上雷（このあたりの地名）にあったが、
大正４年、現在地に遷座した。〜とされていた。＜３番目写真は旧社の様子＞
おお、二重にツボ。
ちょうどこのブログ連載で賀茂社の本宮、高鴨神社のことを
２回に分けて書いたばかり。思わぬ奇縁であります。
高鴨神社から賀茂社の全国への広がりが北海道にも鎌倉期に伝わっていた。
年代的に1244年でその開基にかかわる開拓者として甲斐の縁者の名。
1205年この地にやってきた当時の状況を考えると鎌倉初期。
ちょうど奥州藤原氏の北海道交易拠点として苫小牧隣接の厚真町から
経塚とおぼしき常滑焼が出土し北海道との交易拠点が推測されている。
北海道の考古研究者たちからは産金との強い関係が指摘されている。
その藤原氏を滅ぼして利権掌握を目指した鎌倉幕府軍団は
北海道での砂金採掘を意図したとする蓋然性は高い。
そして甲斐国はその後の信玄の事跡を見れば高い鉱山技術を推測できる。
その甲斐の地域権力から「大学」という呼び名を命名された人物、
ふつうに考えれば専門的鉱山技術者がこの道南の地に派遣されたことになる。

というようなことだったので宮司さんに消息をお尋ねした。
お答えとしては「この鉱山開発、砂金採掘命令は頼朝政権からのもの」
という口伝情報を教えていただけた。
頼朝自身は1199年の没年なので自身の命令か、幕府政権の意思であったか、
しかし少なくとも命を受けた地方勢力としては「頼朝から」と
受け取っていたことが明示されている。
神社としての系統、賀茂社系統であることについて。
この有力な氏子総代的な人物からの依頼で神社開設に当たった人物が
「たまたま」そういう系統の神社開設権を持っていたことによるのか、
それとも賀茂社にはそういう鉱山関係の霊力があると信じられていたのか、
宮司さんのお話からはそういうあたりにつながるお話しは聞けなかった。
いずれにせよ、奈良県・高鴨神社からのはるかなスピンアウト。
こういう「縁」を強く感じた、また要探索です（笑）。う〜む。・・・

English version⬇

From Takagamo to Raikou Shrine, the oldest shrine in Hokkaido, Nara, Asuka, Nara – 16
A super spin-out from the Takagamo Shrine in Nara Prefecture. Suddenly, we are in Chouchi-machi, Hokkaido. Is it a clue to the fact of ethnohistory, or a riddle of confusion? The search for the shrine of

This blog basically consists of a series of articles and is currently exploring “Asuka, Nara”.
The series of 15 articles is about Asuka and its surroundings in Nara Prefecture.
In the 15th installment, I mentioned “Takagamo Shrine” in Gosho City.
I myself have been visiting cherry blossoms and historical sites in the southern part of Hokkaido.
My wife, in support of my hobby life, said to me, “You know, this is the oldest shrine in Hokkaido.
“You know, there is the oldest shrine in Hokkaido.
She found out some useful information about the oldest shrine in Hokkaido. It was a hit (laugh).
The name of the shrine is “Raikou Shrine,” which has an unusual name.
It is located in Chonai-cho, which runs from Hakodate to Matsumae in southern Hokkaido.
After visiting the shrine, I checked the inscription and found the following
〜According to “Ono Tosa Nikki (Diary of Tosa Ono),” the oldest document in Chonai-cho, which has been handed down in the company, the following is written in 1205
In 1205, Araki Daigaku came to this area from Kai Province in search of gold sand.
According to the legend, Araki Daigaku, who came to the area from Kai Province in 1205 in search of gold sand, ordered Ryotokuin, the founder of the Ono family, to build Kamo no Jujo-sha in 1244.
It is the oldest shrine in Hokkaido. It was originally located in Kamigarai (the name of a place around here), but was moved to its current location in 1915.
It was relocated to its current location in 1915. 〜The shrine was believed to have been located in the same area as the current location. ＜The third photo shows the old shrine.
Oh, a double pressure point.

I just wrote about the main shrine of Kamosha, Takagamo Shrine, in this blog series.
I just wrote about Takagamo Shrine, the main shrine of Kamosha, in two articles in this blog series. It is an unexpected coincidence.
The Kamo-sha spread from Takagamo-jinja to the rest of Japan and was introduced to Hokkaido in the Kamakura period.
The name of the pioneer involved in the founding of the shrine in 1244 is that of a relative of Kai, who came to this area in 1205.
Considering the circumstances at the time of its arrival in this area in 1205, it was in the early Kamakura period.
The Oshu Fujiwara clan had just moved from Atsuma Town adjacent to Tomakomai as their trading base in Hokkaido.
Tokoname ware, which appears to be a sutra mound, has been excavated from Atsuma Town adjacent to Tomakomai, suggesting a trading base with Hokkaido.
Archaeologists in Hokkaido have pointed out the strong relationship between the Fujiwaras and the gold-producing region.
The Kamakura Shogunate forces, which had destroyed the Fujiwara Clan in an attempt to seize control of the region, were thought to have intended to mine gold sand in Hokkaido.
It is highly probable that the Kamakura Shogunate forces intended to mine gold sand in Hokkaido.
The Kai Province is known for its high level of mining technology, which can be inferred from Shingen’s later activities there.
The person who was named “Daigaku” (university) by the local power in Kai, and the person who was named “Daigaku” (university) by the local power in Kai.
In other words, a professional mining engineer was dispatched to the southern part of Hokkaido.

So, I asked the chief priest about the disappearance.
The answer was, “The order to develop this mine and mine gold sand came from the Yoritomo regime.
Yoritomo himself died in 1199.
Since Yoritomo himself died in 1199, it is difficult to say whether it was his own order or the will of the shogunate administration.
But at least as a local power that received the order, it is clearly stated that it was “from Yoritomo.
The information is clearly indicated to have been received “from Yoritomo” as the local power that received the order.
Regarding the lineage as a shrine, and the fact that it is in the Kamo-sha lineage.
The person who was commissioned to establish the shrine by this influential clan leader
The person who established the shrine at the request of this influential clan leader “happened” to have the right to establish a shrine in that lineage, or
Or was it because Kamosha was believed to have spiritual power related to mining?
I could not hear anything about this from the priest’s talk.
In any case, the shrine is a far cry from the Takagamo Shrine in Nara Prefecture.
I strongly felt this kind of “connection,” and I need to search for it again (laughs). Hmmm… Hmmm…

Posted on 5月 2nd, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

高鴨神社探訪の続篇であります。
私的コレクションとしてこの神社のお札を購入させていただいたのですが、
その折りに神社として発行されている由緒誌も同時に購入した。
読み返してみると、そこにはこんな記述もありました。
「神武・綏靖・安寧の三帝は鴨族の首長の娘を后とされ、
葛城山麓に葛城王朝の基礎を築かれました。」との一条。さらに
「この王朝は大和・河内・紀伊・山城・丹波・吉備の諸国を
支配するまでに発展しました。また、第16代仁徳天皇、17代履中天皇、
18代反正天皇の后も葛城氏から出ております。」
「大和朝廷が成立する以前、大和には倭国と葛城国が存在しており、
当神社は葛城国一の宮でありました。」と朗々と記載されているのです。
「現在でも高鴨神社では秋祭りにクリの木を中心に祭祀を行っております。
このことは青森県の三内丸山遺跡に見られるように団栗（どんぐり）や栗を
（有力な栄養源・主食として）食べていたことを示し、
水稲生活以前の形態であると思われます。」
「当神社の祭祀の起源は詳らかではありませんが、
少なくとも約3,000年前・弥生中期から行われており、
日本最古の神社のひとつであります。」とまで記載されています。
また「修験道の開祖とされる役小角は高賀茂氏の直系」という記述も。
葛城山系の金剛山は行者たちが修行してきた山であることも事実。
古代においてこの一族が一定の歴史に関与していたことはあり得るかと。
いずれにせよ、ひとつの興味深い伝承と思われました。

もちろん大和朝廷草創の神武帝などについては、
その実在も含めて歴史事実と実証されてはいないけれど、
関連した事実痕跡は徐々にあきらかになってもいる。
ただただ荒唐無稽な主張とは言い切れないと思います。
考古と神話、歴史事実のあわい領域でその輪廓がうかがえるものとして
このような推論もひとつの可能性として参考にはなる。
日本の神社信仰には民族的経緯がそこに影響していることは間違いない。
そういった部分のひとつの手掛かりとして
ふとした遭遇ではあったけれど、この高鴨神社との出会いは面白かった。

ちょうど北海道北東北の遺跡群が世界遺産として認定されてから
はじめての本格的連休の時期に当たります。
わたしたち夫婦も、道南地域をあちこちと周遊中。
これまではかなり変わった趣味として考古探究をしてきましたが、
どうやら世界遺産登録が追い風になったのか、
多くの同好のみなさんが散見されるようになってきた。
ちょっとウレシイ気がしてきております（笑）。

English version⬇

Jomon Yayoi – Founding Period and Katsuragi Traditions: The Search for Nara and Asuka – 15
The shrine omens I purchased contain a variety of descriptions. It is a good reference to understand the relationship between archaeology, mythology, and historical facts. Hmmm… …….

This is a continuation of my exploration of Takagamo Shrine.
I was allowed to purchase a bill for this shrine for my personal collection.
At the same time, I also bought a copy of the history magazine published by the shrine.
When I read it over, I found the following description in it.
The three emperors, Jinmu, Suiyasu, and Anei, had as their concubines the daughters of the chiefs of the Kamo tribe.
They laid the foundation of the Katsuragi Dynasty at the foot of Mount Katsuragi. The first article of the book. The first article of the text reads as follows.
“This dynasty developed to the point where it ruled over the provinces of Yamato, Kawachi, Kii, Yamashiro, Tanba, and Kibi.
The 16th Nintoku-Tenno also established a dynasty. The dynasty also ruled over the 16th Emperor Nintoku, the 17th Emperor Nichu, and the 18th Emperor Kosho.
The Empresses of the 16th Emperor Nintoku, the 17th Emperor Rinchu, and the 18th Emperor Nanjo also came from the Katsuragi clan.
Before the establishment of the Yamato Imperial Court, there were two provinces in Yamato: Yamato and Katsuragi.
This shrine was the first palace in Katsuragi Province. This shrine was the first shrine in Katsuragi Province.
Even today, Takakamo-jinja Shrine holds an autumn festival with a ritual centering on a chestnut tree.
This is a reference to the fact that chestnuts, or acorns, were a major source of nutrition and staple food, as seen at the Sannai-Maruyama Ruins in Aomori Prefecture.
（This indicates that people ate chestnuts and acorns (as a major source of nutrition and staple food), as seen at the Sannai-Maruyama site in Aomori Prefecture, and
This is a form of pre-paddy rice life.”
“The origin of the shrine’s rituals is not known.
“Although the origin of the shrine’s rituals is not known, they have been practiced since at least the mid-Yayoi period (about 3,000 years ago).
It is one of the oldest shrines in Japan. It is one of the oldest shrines in Japan.
It also states that “Yakuzumi Shokaku, the founder of Shugendo, is a direct descendant of the Takakamo clan.
It is also true that Mount Kongo in the Katsuragi mountain range is a mountain where ascetic ascetics have practiced asceticism.
It is possible that this family was involved in a certain part of history in ancient times.
In any case, this is an interesting tradition.

Of course, the existence of such a person as Emperor Jinmu, the pioneer of the Yamato Imperial Court, has not been proven as a historical fact.
Although the existence of such a person, including the emperor Jinmu, has not yet been proven to be a historical fact
But traces of related facts are gradually being uncovered.
I do not think it can be said that this is just a wild assertion.
It is possible that the existence of the site is a part of the circle between archaeology, mythology, and historical facts.
This kind of reasoning is one of the possibilities.
There is no doubt that the ethnic background of Japanese shrine worship has an influence on it.
As a clue to such a part of the story
It was an interesting encounter with Takakamo Shrine, even if it was only by chance.

It is the time of the first full-scale consecutive holidays since the archaeological sites in northern and northeastern Hokkaido were recognized as a World Heritage Site.
Since the World Heritage Site in the north-northeastern part of Hokkaido was recognized as a World Heritage Site, this is the first full-scale consecutive holiday period for the region.
My wife and I are also touring around the southern Hokkaido area.
We have been exploring archaeology as a rather unusual hobby, but now it seems that the World Heritage registration has become a tailwind for us.
But the World Heritage registration seems to have given us a tailwind.
I am a little bit happy to see so many like-minded people.
I am starting to feel a little happy about it (laugh).

Posted on 4月 30th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

明日香や奈良地方を巡っていると古墳の多さに驚くのだけれど、
それは印象論で実は古墳の多さでは兵庫県が一番だと言われています。
〜國學院大學メディア「ゼロから学んでおきたい「古墳」③」より抜粋。
＜●古墳の数　文化庁埋蔵文化財関係統計資料の「周知の埋蔵文化財包蔵地数」
（平成28年度版）によると、全国には15万9623基の古墳・横穴が確認される。
都道府県別では、①兵庫県１万8851基②鳥取県１万3486基③京都府１万3016基
④千葉県１万2765基⑤岡山県１万1810基－となっている。
一方、北海道、青森県、沖縄県には古墳・横穴が確認されていない。＞
ただし兵庫県などは６～７世紀の「群集墳」爆発的増加期のものが多いとされ、
この群集墳は小型で一族連鎖的な葬送方法とされ、それまでの古墳被葬者とは
階層自体が大きく違っているとされていました。
やはり、大型で「一世一代」的な建造物である古墳の分布としては実質的に
奈良盆地地方は多いのだろうと思います。

この「一世一代」というコトバは日本の王権古墳文化を象徴するかも。
個人に対するリスペクト表現として古墳「建築物」が作られた。
その基本は「土葬」という日本国土在来的な死生観なのでしょう。
きのう触れたようにそういう時代から仏教の伝来拡散を迎えて
釈迦牟尼自身も葬送されたという「火葬」風習が日本に伝来した。
天武帝の皇后であった持統帝は火葬された上で旦那さんの天武帝のために作った
古墳に自らのお骨も随伴させて葬らせたという。
この飛鳥京最後のふたりの天皇は日本社会の変化を象徴している。
日本人の死生観の変化がこの飛鳥京の最期の時期にスタートした。
写真の３番目は宮廷官人であった太安万侶の「火葬墓」のモデル展示。
橿原考古博物館での展示ですが、この墓からはかれの「墓誌」も納められた。
今日われわれの墓石の付随物としての墓誌の初源かと。
この死生観を巡っての日本社会の有為転変はその後ながく続いてきた。
江戸期には広範に火葬が広がっていたけれど、明治維新で神道翼賛体制で
一時期火葬を禁止するという政令も出されたけれど２年程で撤回された。
それは深刻な「土地問題」に起因していたということです。
やはり土葬では国土の狭い日本社会では早晩破綻する。
たぶん日本社会では土地利用と葬送方法の二律背反が常に生起したと思う。

ただ死んだあとの葬送というのは直接その人の「生き方」にも深く関わる。
古墳という形態で送られた先人たちの魂魄、その思いというものも
はるかな後世のわれわれは、その「精神性」をしっかり受け止めていきたい。
つながっていることを重視したいと思うところです。

English version⬇

Japanese View of Life and Death “Burial and Cremation” Exploration of Asuka, Nara – 13
The burial after death is deeply related to the “way of life. The souls of our predecessors are described in this way. As Japanese, we should take it seriously. …….

When you visit Asuka and Nara area, you may be surprised at the number of ancient tombs, but that is just an impression.
But this is just an impression, and in fact, Hyogo Prefecture is said to have the largest number of kofun tumuli.
〜The following is an excerpt from the Kokugakuin University media article, “Kofun Tumuli: What You Need to Learn from Zero (3)”.
＜According to the “Number of well-known burial sites of cultural properties” (2008 edition) of the Agency for Cultural Affairs’ statistical data related to buried cultural properties, Hyogo Prefecture has the largest number of kofun tumuli.
（According to the “Number of Kofun Tumuli” (FY 2008 edition), 159,623 kofun tumuli and yokoana (burial mounds) have been confirmed throughout Japan.
By prefecture, (1) Hyogo Prefecture 18,851 tombs, (2) Tottori Prefecture 13,486 tombs, (3) Kyoto Prefecture 13,016 tombs
(4) Chiba Prefecture: 12,765 (5) Okayama Prefecture: 11,810
On the other hand, no burial mounds or horizontal holes have been confirmed in Hokkaido, Aomori, or Okinawa Prefectures. ＞(6) Hyogo Pref.
However, many of the burial mounds in Hyogo and other prefectures are said to date from the 6th and 7th centuries, when the number of “cluster burial mounds” exploded.
These cluster burial mounds were small and were considered to be a family-oriented burial method, and the hierarchy itself was considered to be very different from that of burial mound burials up to that time.
The hierarchy itself was considered to be very different from that of the burials in earlier burial mounds.
The distribution of kofun tumuli, which are large, “once in a generation” structures, is substantially larger in the Nara Basin region than in other regions of Japan.
I think that the distribution of kofun tumuli, which are large, “once-in-a-generation” structures, is substantially greater in the Nara Basin region.
The phrase “Issei-ichi” may have origins related to ancient tombs.
Kofun “buildings” were created as an expression of respect for the individual.
The basis for this is probably the traditional Japanese view of life and death, “burial in the ground.
As I mentioned yesterday, the spread of Buddhism from such a time period led to the establishment of the burial mound.
The custom of “cremation,” in which Shakyamuni himself was buried, was introduced to Japan.
Emperor Mochito, who was the empress of Emperor Temmu, was cremated and her own bones were buried in a burial mound that she had built for her husband, Emperor Temmu.
Emperor Mochito, who was the Empress of Emperor Temmu, had her own bones buried in a burial mound that she had built for her husband, Emperor Temmu.
The last two emperors of Asuka-kyo symbolize the changes in Japanese society.
The change in the Japanese view of life and death began during the final days of Asuka-kyo.
The third photo is a model exhibit of the “cremation tomb” of Taian Wanpo, a court official.
The third photo shows a model of the “cremation tomb” of Taian Manpo, a court official.
This may be the origin of the epitaph that accompanies our gravestones today.
The changes in Japanese society regarding this view of life and death continued for a long time.
During the Edo period (1603-1867), cremation was widely practiced in Japan, but the Meiji Restoration (1868-1912) led to the Shintoist movement to ban cremation for a period of time.
A decree banning cremation was issued for a period of time, but was withdrawn after about two years.
This was due to a serious “land problem.
After all, burial in the ground would soon fail in the narrow land area of Japan.
Perhaps the dichotomy between land use and burial methods has always existed in Japanese society.

However, after death, burial is also deeply related to a person’s “way of life.
The souls of our predecessors who were sent in the form of burial mounds, and their thoughts and feelings
We, the future generations, would like to take in the “spirituality” of our ancestors.
I would like to emphasize the importance of the connection between the two.

Posted on 4月 28th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

きのう、タイムカプセルという表現を使ったけれど、
現地を探訪し考古資料、展示などに触れ、
それを整理整頓しつつ分析的に時間を過ごしてきて、
時間をはるかに超えて民族のDNAをなまなましく追体験している印象。
このような飛鳥宮のありようを支え現実にしていた民の生き様が
ありありと浮かんでくるように思えるのです。
この時代はまことに波瀾万丈の世紀。
活発に国土の開発が進展し、列島各地域との交易物流も拡大した。
そして白村江海戦へ軍が大動員された。概要は以下。
661年5月第一派遣軍出発。指揮官は安曇比羅夫、狭井檳榔、朴市秦造田来津。
豊璋王を護送する先遣隊で、船舶170余隻、兵力1万余人だった。
第二派：2万7千主力軍。指揮官は上毛野君稚子、巨勢神前臣譯語、阿倍比羅夫。
第三派：1万余人。指揮官は廬原君臣（いおはらのきみおみ）。
北海道に関係する阿倍比羅夫がこちらにも出兵している。
ちなみにかれの北方・粛慎攻撃は658年4月から660年5月にかけて。
越国守であった比羅夫が蝦夷・粛慎征討を行ったと『日本書紀』に記される。
比羅夫は物証として生きているヒグマ2匹とヒグマの皮70枚を献上している。
生態系に津軽海峡のラインは厳にあるので北海道遠征は事実だったと思う。
この時代、北に西に飛鳥の王権は活発な軍事行動を見せている。
中大兄皇子、後の天智天皇の武断的側面が表出したと言えるのだろうか。
そして、白村江への派遣軍の規模は総勢で４万にせまる規模。
人口規模で考えてまことに冒険的で、まさに国家草創の極限的沸騰期。

派遣軍鼓舞に宮廷官女の額田王が有名な檄文とも思える歌を詠んでいる。
「熟田津(にきたつ)に船乗りせむと月待てば潮もかなひぬ今は漕ぎ出でな！」
きっとジャラジャラのハデハデ装飾をまとっていたに違いない（笑）。
まことに激動の時代のクライマックスか。
そして敗戦、その後の国土防衛のため屋嶋城など全国で旺盛な城郭建築。
そしてさらに天智死後672年には壬申の乱という内戦の勃発。

こうした激動の時代を通じて飛鳥はその主要舞台だった。
当然、国のダイナミックな変の続発は旺盛な経済活動をもたらしただろう。
鉄器の生産活動はフル回転だっただろうし、それを支える
各種の経済活動、物流の状況もかつてないほどに盛り上がったに違いない。
戦後復興期の朝鮮戦争特需のように、戦争は活発な産業勃興をもたらす。
橿原考古博物館でのパネル展示のなかのイラストは
考古的物証に踏まえた想像図なのでしょうが、いかにも生き生きとした表現。
こうした経済社会の旺盛な発展が、天武持統の夫婦の時代に至って
飛鳥の地では面積的にも王権活動に手狭になっていったのでしょう。
結果、藤原京、平城京とより広い王権の宮城が必要となった。
白村江の敗戦以降、旧百済の権力機構の中核人材が日本に帰化して
より強大な王権機構が整ってもいったことも関係しているのか。
国のまほろば、日本統一王権の揺籃地、スタート地点が飛鳥。
時代の探訪ブログとしてはいったんここで休止しますが、
これからもライフワーク的に飛鳥のことは思い続けたい、
まるでぞっこん、恋い焦がれるような心境（笑）であります。

English version⬇

Nara and Asuka: A Period of Economic Upheaval
The dispatch of troops to Hokkaido, the Battle of Hakumurage, and the civil war during the Jinshin Rebellion. It was truly a boiling crucible of the times. The economy must have been booming as well. The economy must have been booming.

Yesterday, I used the expression “time capsule.
I have spent time analytically, organizing and organizing the archaeological materials and exhibits
I have spent time analytically, organizing and organizing them, and I have the impression that I am reliving the DNA of the people far beyond time.
I have the impression that I am vividly reliving the DNA of a people far beyond time.
I feel as if the way of life of the people who supported the Asuka Palace and made it a reality
The people’s way of life that supported and actualized the Asuka Palace seems to float vividly in my mind.
This was a truly tumultuous century.
The development of the country was vigorous, and trade and logistics with the various regions of the archipelago expanded.
Then, the army was mobilized to fight in the Battle of Hakuchon River. A summary is as follows.
In May 661, the first group of Japanese troops departed. The commanders were Azumi Hirao, Sayi Betelang, and Pak Shi Qinzou Tada Raizu.
It was an advance party to escort King Toyohzhang, with over 170 vessels and a force of over 10,000 men.
The second group: 27,000 men. The main force of the army. The commanders were Jomo-no-kun-chiko, Geo-sesagami-mae-sin Tsugyo, and Abenohirao.
Abenohirau, who is related to Hokkaido, also went to war here.
Incidentally, his attack on Sukushin in the northern part of Japan took place from April 658 to May 660.
The Nihon Shoki (Chronicles of Japan) records that Hirao, the governor of Koshi Province, carried out the conquest of the Emishi and Sukushin.
As evidence, Hirao offered two live brown bears and 70 brown bear skins.
Since the line of the Tsugaru Straits is strictly in the ecosystem, I think the expedition to Hokkaido was a fact.
In this period, the royal power of Asuka showed active military activities to the north and west.
Could it be said that the military aspect of Emperor Nakataiohito, later Emperor Tenchi, came to the surface?The size of the army dispatched to the Hakumura River was close to 40,000 in total.
Considering the size of the population, this was a truly adventurous and extreme period of national pioneering.
To inspire the dispatched army, the courtesan Nukata-no-ou recited what might be considered a famous proclamation.
Wait for the moon, wait for the tide, row out now!
He must have been wearing a lot of fancy jewelry (laughs).
The climax of a truly turbulent era.
After the defeat in the war, castle construction was vigorous throughout the country, including Yashima Castle, for the defense of the land.
Then, in 672, after the death of Tenchi, a civil war called the Jinshin Rebellion broke out.
Throughout these turbulent times, Asuka was a major stage.
Naturally, the country’s dynamic succession of changes would have resulted in vigorous economic activity.
The production of ironware would have been in full swing, and the various economic activities and logistics that supported it would have been unprecedentedly active.
The various economic activities and logistics conditions that supported them must have been booming like never before.
Like the Korean War special procurement during the postwar reconstruction period, war brought about a vigorous industrial upsurge.
Illustrations in the panel exhibition at the Archaeological Museum of Kashihara, Nara, Nara Prefecture
The illustrations in the panel exhibit at the Kashihara Museum of Archaeology are probably imaginary drawings based on archaeological evidence, but they are very vivid expressions.
This vigorous development of the economy and society led to the period of the couple, Ammu and Mochito, who were the first kings of Asuka in terms of area.
The Asuka area must have become too small in terms of area for royal activities.
As a result, the Fujiwara-kyo and Heijo-kyo Capital and a more spacious royal palace became necessary.
After the defeat at the Hakumura River, the core personnel of the former Baekje power structure were naturalized in Japan, and
This may have had something to do with the establishment of a more powerful royal authority.
Asuka was the cradle of the unification of Japanese royalty and the starting point for the Mahoroba of the country.
I will pause here for a moment as a blog about the exploration of the period, but I will keep Asuka as my lifework.
I would like to continue to think about Asuka as my lifework.
It is as if I am in love with Asuka and longing for her.

Posted on 4月 26th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »