著者

北条 勝貴

出版者

国立歴史民俗博物館

雑誌

国立歴史民俗博物館研究報告 (ISSN:02867400)

巻号頁・発行日

no.72, pp.41-80, 1997-03

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古代最大の規模を有する氏族の1つである秦氏については,現在,各集団における在地的特徴・個別的性格の解明が要請されている。そのための方法として,氏族の有する歴史性――文化全般の蓄積が顕著に反映される,種々の氏神に対する信仰形態の検討が重要視される。山背国葛野郡を本拠とする秦氏の集団は,古来同氏族の族長的地位を保持してきた。その勢力範囲には幾つかの神社が存在するが,中でも松尾大社は隣接する愛宕郡の賀茂社に並ぶ巨大勢力を築いており,その創祀や信仰の展開には注意を要する。同社の祭神には2柱あり,大山咋神と市杵嶋姫命という男女の神とされている。前者は秦氏渡来以前より同地に奉祀されていた農業神らしいが,後者は筑前国宗像郡に鎮座する胸肩君の氏神――宗像三女神の1神で,元来沖ノ島にあって渡来人や海人集団から特別な崇拝を受けた海洋神であった。松尾大社の周辺に立地する葛野坐月読神社や木嶋坐天照御魂神社も,それぞれ玄界灘に由来し,海人系の壱岐氏・対馬氏によって奉祀されていた神格である。その分祀は,渡来人や海人集団の移動に伴うものと考えざるをえない。海岸部から内陸部へ,北九州地域から畿内諸国への海人集団の東遷は,考古学的にもある程度立証されている。それは彼らの主体的行動に基づく場合もあるが,多く5世紀後半以降は,半島との交通権・制海権を掌握・独占しようとするヤマト王権によって促進された。半島よりの秦氏の渡来も,そのような社会状況を背景に移動と停留を繰り返しつつ,海人集団との繋がりを持って行われたものと推測される。松尾大社に鎮座する市杵嶋姫命も,胸肩氏と血縁的・文化的に接触した秦氏の1集団により,玄界灘より分祀されてきたものと想定される。元来松尾山には大山咋神と一対の普遍的女性神(神霊の依代たるタマヨリヒメ)が祀られており,市杵嶋姫命はその神格に重複し限定を加える形で鎮座したものであろう。The Hata clan (uji) was one of the largest clans in the ancient period. In order to deepen our comprehension of the clan, it is necessary to elucidate the local features and particular characteristics of each of its constituent groups. An important part of this approach is to examine the forms of spiritual practices and beliefs associated with the various deities worshipped by the clan(ujigami), since these practices and beliefs clearly reflect the historical character and ac-cumulated cultural heritage of the clan.The Hata clan based in Kadono-gun in Yamashiro Province maintained their position as the heads of the Hata clans throughout the ancient period. Their sphere of influence extended throughout most of shrines; in particular, the Matsuo Shrine developed as a major power comparable to that of the Kamo Shrine in neighboring Otagi-gun. The initiation of rites and the development of beliefs and practices at the Matsuo Shrine thus merits close attention. Two main deities are worshipped at the shrine : Ōyamakui-no-kami, a male deity, and Ichikishimahime-no-mikoto, a female. Ōyamakui-no-kami appears to have been an agricultural deity worshipped in the region before the arrival of the Hata clan. In contrast, Ichikishimahime-no-mikoto was the ujigami of the Munakata-kimi clan enshrined in Munakata-gun in Chikuzen Province ; one of the three female Munakata deites, she was an ocean deity originallylocated in Okinoshima, and was the object of particular worship by the people that had crossed over from the continent and by the clans who had features as a navigator and a diver (kaijin-kei shizoku). The Kadono-ni-imasu Tsukuyomi Shrine and the Konoshima-ni-imasu Amateru-mitama Shrine, both situated near the Matsuo Shrine, took their origins from Genkainada, and enshrined deities worshipped by the Iki clan and Tsushima clan, which were formed by groups of navigators and divers. The development of branch sites of worship (bunshi) of these deities must be understood as the result of the movements of the people originating on the contient and of the clans who had features as a navigator and a diver.Archeologists have to a certain extent established that the clans who had features as a navigator and a diver moved progressively eastward, from coastal sites in the northern Kyushu to inland sites in the various provinces of the Kinai region. Although these movements were in some instances based on their own initiatives, in many cases they were pro-moted by the Yamato court from the late fifth century forward as part of its efforts to monopolize control of the seas and traffic with the Korean peninsula. Under these conditions, the crossing of the Hata clan from the peninsula, which involved a series of movements and stops, can also be seen to be connected to the movements of the clans who had features as a navigator and a diver.One can therefore surmise that the Ichikishimahime-no-mikoto enshrined in the Matsuo Shrine was carried over from Genkainada by a group of the Hata clan members who had developed blood and cultural relations with the Munakata clan. Originally, a universal female deity (Tamayorihime, a receptacle for divine spirits) had been worshipped at Mt. Matsuo as a counterpart to Ōyamakui-no-kami. The enshrinement of Ichikishimahime-no-mikoto thus no doubt involved an overlapping with a limitation of the divine characteristics of this deity.