著者

山口 えり

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

vol.148, pp.41-60, 2008-12

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広瀬大忌祭と龍田風神祭は、神祇令で定められた恒例の祭祀のうち、風雨の順調を祈るものとして、孟夏と孟秋に行われる祭祀である。すでにこの二つの祭祀については、先行研究も多くあるが、両社は大和川を挟み別々の地にあるのに、なぜその二つの地が選ばれたのか、なぜその祭祀が同時一対で行われ続けるのかについては説明されていない。本稿では、まず『日本書紀』にみられる広瀬大忌祭と龍田風神祭の記事を整理し、次の七点を指摘した。①天武四年以降、広瀬・龍田の祭りは基本的に毎年四月と七月に行われ、特に持統四年以後は欠けることない。②天武四年四月癸未条の初見記事にのみ、龍田社と広瀬社の立地が記載される。③初見記事にのみ、派遣された使者が記載される。④龍田では風神、広瀬では大忌神が祭られる。⑤天武八年四月己未条より、記載の順番が「龍田・広瀬」から「広瀬・龍田」になる。⑥持統紀からは「遣使者」という定型の語が入る。⑦持統六年四月より、「祭」が「祀」に変わる。それぞれの点について検討を加えた結果、広瀬・龍田の両社が国家の意図により整備されていった過程が明らかとなった。敏達天皇の広瀬殯宮が置かれた広瀬は、龍田に比べると早く敏達天皇家王族と関わりを持つ地であった。その河川交通の利便性が重視され、六御県神と山口神を合祭する国家祭祀の場となった。一方の龍田は、天武・持統王権の記憶の中ではなかなか制し難い地域であった。龍田は、大和と河内を結ぶ交通上の要所でありながら通過には困難が伴い、延喜祝詞式によれば悪風をなす神が所在する地であった。龍田道の整備や国家主体の祭祀を広瀬と共に行うことは、そのような龍田の異質な性格の克服を意味していた。二つの地域は農耕や地理的要衝という古代国家の基盤に大きく関わる要素を有していた。そのために一つに括ることが重要であり、その組み合わせは存続したのである。この二つの祭祀を同時一対で行うことは、律令制定過程期における飛鳥を中心とした大和盆地から、河内へと続く大和川流域全体の掌握を象徴していたのである。The Hirose -Ooimi festival and the Tatsuta-Fuujin festival are both annual festivals prescribed by the Jingiryo(laws concerning kami). They were held in April and July in lunar calendar, in which prayers were offered for favorable weather. A considerable amount of research has already been conducted on these two festivals. However, such research does not explain why the two shrines are located on different sides of the Yamato River, why these two locations were chosen, or why the festivals have continued to be held simultaneously as a pair.A study of records concerning the Hirose -Ooimi festival and the Tatsuta-Fuujin festival in the Nihon Shoki revealed the following seven points: 1) from 675 CE the Hirose and Tatsuta festivals were basically held annually in April and July according to the lunar calendar, and from 690 they were held every year without fail; 2) the locations of Tatsuta and Hirose shrines are written only in April 675, the first record; 3) the officials who were dispatched is mentioned only in the first record also; 4) the Fuujin (kami of wind) was worshipped at Tatsuta and the Ooimi- no- kami at Hirose, and they were never mixed up; 5) the order in which the two names appeared changed from Tatsuta and Hirose to Hirose and Tatsuta in April 679; 6) the standard term "court-dispatched official" appears from the" Records of Jito"; and 7) a different Chinese character was used for the word" festival" from April 692.An examination of these points found that these two shrines did not necessarily arise spontaneously, but were established by the state. Hirose had come under state control at an earlier stage than Tatsuta. Due to its convenient river transportation, state festivals came to be held in Hirose that enshrined the kami of the "six districts of Yamato"and the yamanokuchi-no-kami (kami of mountain entrance) altogether. On the other hand, not much was known about the Tatsuta district. Even though Tatsuta was a strategic point between Yamato and Kawachi region, it was a difficult place to pass. Also according to Engi-Noritoshiki, it was thought that in Tatsuta, there was a kami that causes bad wind for agriculture. The building of Tatsuta Road and the holding of state festivals here with Hirose together, signifies an attempt to control the heterogeneous cultural heritage of Tatsuta. Both places possessed elements such as agricultural and geographical importance that greatly affected the foundation of the ancient state. This was the significant reason to combine the two, which has continued. The holding of these two festivals as a pair symbolized the completion of centralization across Japan, to say concretely, it meant the power of the ancient state has completely expanded from the Yamato Basin to the Yamato Valley.