著者

山家 浩樹

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.94, no.12, pp.1855-1881, 1993-1994, 1985-12-20

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The most important mechanism for litigation concerning feudal proprietorship during the Kamakura Shogunate was the Hikitsuke (引付), or the court reaching a decision by mutual consent. However, during the Muromachi Shogunate we can see that fief related lawsuits were fundamentally decided at the discretion of the Shoguns themselves. This change in the way of rendering judgement is very important. In this essay the present writer investigates how the Muromachi Shoguns came to render judgement based on their authority and how the court presided over by them came to be established. First, the writer studies Naidangata (内談方), which is known as a court similar to Hikitsuke except for the presence of Ashikaga Tadayoshi (足利直義). The writer then indicates that the second Shognn Yoshiakira (義詮) started a new court called Gozenzata (御前沙汰)... that is, "a trial before Yoshiakira"... which dealt with the same kind of lawsuits as Hikitsuke and gradually surpassed it in authority. Thus, Hikitsuke gradually lost real power and virtually came to an end with the continuing reinforcement of Gozenzata's authority. However, Gozenzata could be overruled under the influence of another court held by the Shogun, namely OnShogata (恩賞方), which dealt with claims for fiefs granted as service rewards and which had existed since the biginning of the Muromachi Shogunate. Since Gozenzata was reduced to be composed of similar members to Onshogata, the secretary to the Shogun (Shitsuji 執事) came to be present at Gozenzata. In Onshogata this secretary controlled the only department, Tokorozukegata (所付方), Which assisted the Shogun on practical affairs. However, because Gozenzatd lacked such a department as Tokorozukegata, the secretary would often find himself at odds with the Shogun. Finally this secretary retired from Gozenzata to reopen and personally direct Hikitsuke. He was soon to retire from Onshogata as well. In this way Gozenzata turned into a court which was composed of Shogun and functionaries (bugyonin 奉行人) and which was fully established during the reign of the third Shogun Yoshimitsu (義満). During this period, too, the court presided over by the shitsuji was formed on the basis of the reopened Hikitsuke. And a similar relation-ship between Onshogata and Tokorozukegata was carried on between these two courts, which enabled them to exist side by side over a long period of time.

著者

東条 由紀彦

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.89, no.9, pp.1388-1417, 1502-1503, 1980-09-20

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This essay attempts to analyze the nature of labor in Japan around the turn of the 20th century. This is done with emphasis on the following : 1)the qualitatively indiscriminate handling of labor as an object. 2)The quantitative adjustments made on the basis of the existence of a relative surplus of labor, in the process of social reproduction. In other words, I will examine the handling of labor in that era and the nature of reproduction in terms of the notion of labor force as a commodity controlled by capital. But I will also show the extreme restrictions placed on the "individual" unit in Japan through capital's handling of labor and clarify the nature of these restrictions. I will analyze the concept of the household (ie) in Japan as a manifestation of the Marxist notion of the "individual." Thus doing, I hope to explain the extreme restrictions placed on the ability of the "individual" to resist or curb the inclusion of labor by capital in modern society in Japan. Chapter 1 examines the layered structure of occupational groups (doshoku shudan), and those social reproduction and handling of labor mainly in heavy industry. Section 1 focuses on the phenomena of the labor contractors (oyakata), the apprentice system and the travelling workers (watari shokko). It investigates the network of interpersonal restrictions which united the oyakata bosses and travelling workers in that era. Section 2 begins with the often mentioned fact that craft guild organization was relatively loose in comparison to the craft guilds of Europe. But section 3 makes the point that even in Japan occupational groups which were fairly exclusive in nature did exist, and that traditional character and mode of expression of their informal regulations must be studied. In summary, Section 4 pulls together these three sections and explains that artisans in indigenous crafts also fell into the category of labor organized into occupational groups. Through this analysis, the extremely restricted traditional Japanese characteristics and particular mode of expression of the "individual" in the process of reproduction, and the handling of labor as a commodity by capital, are made clear. Chapter 2 examines the hierarchical composition of major occupational groups among unskilled laborers and the poor. The informal regulations of occupational groups clarified in Chapter 1 are shown to have existed among major unskilled workers such as coolies at work on the railroads. I point out the existence of several tens of these occupational groups, as subdivisions of major sections of the labor force, arranged in hierarchical order. Also, in Section 2, I look at those workers unable to maintain such a group structure who sunk into the category of the poorest laborers. Chapter 3 examines the category of supplementary income laborers. This group was built upon the existence of branches of the household (ie) system, inextricably linked to the household system in rural villages, a system which served both as a means of reproduction and of handling labor. On the basis of the above analysis, Chapter 4 begins by explaining the unique character of the "individual," "individual property," and modern society built upon these concepts. In Japan these are seen to historically arise from the extreme restrictions placed on the labor force as controlled by capital (or existing as a premise to its formations), in a larger structure of reproduction and handling of labor based on the rural household unit. Section 1 points out that the household (ie) itself, in Japan a unit on one hand existing as the fusion of its members and on the other hand facing the society as the "individual" possessor of property, functioned in fact as an "individual." Further, Section 2 tries to make clear the particular structure in which this household handled the labor it possesed. Chapter 5 sums up my understanding of the particular situation structure and logic of reproduction and the labor force in Japan of this

著者

谷 憲

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.93, no.6, pp.1041-1057,1144-, 1984-06-20 (Released:2017-11-29)

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It is well-known that the nomadic tribes through Central and Northern Asia had the custom of injuring one's body---slashing one's face (〓面), cutting one's ear (割耳・截耳), or cutting off one's hair (剪髪)---, which description we can find in Chinese or Islamic sources, the inscription of ancient Turkey, wall paintings, et al. The custom of injuring one's body has hitherto been regarded as a rite conducted at a funeral as a sign of the self-immolation of an attendant on the death of his lord, and it has its origin in a magical invocation for the resurrection of the dead. It is an accepted opinion that by performing more than two acts of that kind at one time, not one by one, the nomadic tribes in the Inland Areas observed their custom to express their condolences or to pledge loyalty to the dead. All the acts of injuring one's body, however, are not described as concerned with funeral rites in the above-mentioned sources. By close examination of other possibilities, it was found out that the same kind of act was performed for the following purposes : first to pledge loyalty to a livng person, not the dead ; second to wish strongly something ; third to part from someone. The closer examination revealed that each case implicated "swearing an oath". At this point it became clear that when the nomadic people implied "swearing an oath", they slashed their faces and cut their ears, but did not cut off their hair. It is presumed, therefore, that the act of "shedding blood" showed some implication of "swearing an oath". This presumption is corroborated by descriptions of Scythian in "History" by Herodotus and those of "T'u-fan ch'uan (吐蕃 = Tibetans 伝)" in "Chiu T'ang-shu (旧唐書)" and "Hsin T'ang-shu (新唐書)". In consequence it has been supposed that among the nomadic tribes in the central and northern parts of Asia, the act of "shedding blood" by slashing one's face or cutting one's ear did not merely meant the formalization of a magical invocation for the resurrection of the dead, but also included some implication of "swearing an oath", and that the act of cutting off one's hair alone originated directly in the self-immolation of an attendant on the death of his lord. Furthermore with this supposition it became clear that the nomadic tribes such as "T'u-chueh (突厥 = Tur(u)k)" and "Hui-ho (回〓 = Uighur)" also used the custom of injuring one's body as a political means in order to flaunt their own tribal power by forcing foreign tribes to perform the same act.

著者

上田 純子

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.109, no.11, pp.2014-2042, 2000

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This paper explores the decision-making process of the Hagi Domain government during their Bunkyu era reforms, which began in March 1863 and were brought to an end in September 1869 after the bombardment of Shimonoseki and the outbreak of violence in Kyoto. Before the reforms, policy-making functions were carried out by two members of the Karo家老 class, called Ryoshoku両職, who were supported by a small group of lower level officials, the Goyogatachu御用方中. After the reforms, policy-making activities and appeals to the daimyo were both carried out at a newly established Seijido(政事堂;Hall of governance). The officials of the Seijido routinely conducted policy meetings in the presence of the daimyo. These measures aimed at involving a larger range of the warrior class in the consultative process give that process more authority, or potency. The abolition of the Ryoshoku system also aimed at better preparing the domain for war, by emphasising the military role of Karo members and moving the former Goyogatachu officers into military administrative roles.

著者

服部 英雄

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.111, no.9, pp.1470-1499,1589, 2002

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Inu-Oumono 犬追物, the sport of shooting dogs with bow and arrow, was a popular martial art during the Middle Ages in Japan. Its popularity among not only the warrior elite of the shogunate and provincial magistrates (Shugo 守護) but also ordinary samurai during the Muromachi period is attested to by the large number of place names, Inu-no-Baba (the gaming field for the sport), that still exist in Japan. today. Inu-oumono has been mainly studied as a traditional custom among the samurai class but in this paper the author discusses it as a social phenomenon, dealing in particular with the role played by groups of social infe- riors, kawara-no-mono 河原ノ者, who were diseriminated against, in staging inu-oumono events. The task given to kawara-no-mono groups was to supply on the average 200-300 (sometimes as many as a thousand) target dogs for each event, manage the dogs during the game, then dispose of the wounded animals afterwards. They became involved in the sport due to the fact that the samurai promoters could not supply such large amounts of dogs on their own at such short notice. So they turned to kawara-no-mono who worked keeping streets clean and safe, which included capturing stray dogs. During the events, kawara-no-mono were put in charge of surrounding and freezing dogs that jumped out of the roped-off target circle running wild all over the 70 × 70-meter field. Despite that fact that the bamboo sticks that they carried marked them as inferior "dog-catchers" kawara-no-mono were well-paid for 'their services : in one case 350 kan 貫 (equivalent to about 50 million yen today). This was ample recognition of the hard work required to catch and keep enough dogs for muoumono events that could attract as many as ten thousand spectators and make large profits for the samurai who held them.

著者

斉藤 恵太

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.120, no.6, pp.1108-1132, 2011-06-20 (Released:2017-12-01)

著者

瀬野 精一郎

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.89, no.5, pp.603-606, 1980

著者

上田 純子

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.107, no.6, pp.1147-1176,1252-, 1998

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The purpose of this paper is to explore the various meetings held in the decision-making process (kaigi 会議) within the political structure of Hagi-han (present-day Yamaguchi-ken), and to suggest a new method for reconsidering some problems in the political history of last yers of the Tokugawa era.In the first section, the author investigates kaigi convened by the Edo-toyaku (senior retainer in charge of han political affairs), when Yoshichika, the daimyo was residing in Edo. She then foc

著者

池田 勇太

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.115, no.6, pp.1041-1078, 2006

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The present article attempts to clarify the birth of monarchical constitutionalism on the occasion of a debate over a popularly elected parliament in 1874, by focusing on Motoda Nagazane (or Eifu) 元田永孚, who was Emperor Meiji's tutor in Confucianism. The introduction of a constitutional polity in the absence of a government not only displayed the strong character of a modernization measure and was thought to realize a political society supported by the masses and open public opinion, but also a parliament, constitution and separation of the legislative and administrative branches of government were expected to solve real problems that existed in local administration and politics at the time. The article begins with an examination of the actions taken by the Governor of Fukushima Prefecture Yasuba Yasukazu 安場保和 in order to clarify the era's parliamentary movement against the background of local administration and to argue that the fair and just nature (ko 公) of a constitutional polity was thought to be identical to traditional Confucian political ideals. Secondly, the introduction of a constitutional polity at that point in time was not the result of power politics fought along vertical, class lines, but was rather a specific political expression of what the Restoration bureaucracy thought desirable. On the other hand, the introduction of such a polity under well-meaning auspices from above also meant that the bureaucracy did not always seek broad pluralistic opinions on the subject, but rather tended to make policy decisions in a more theoretical manner. The 1874 debate over a popularly elected parliament brought the issue of mass popular political participation to the forefront in terms of "joint rule by king and citizen." It was here that Motoda Eifu suggested that in a monarchical state it was necessary to make a distinction between "public opinion" and "the just argument," arguing that it was the monarch who should employ the latter. Any parliamentary system in which the monarch enjoys ultimate prerogative, moreover, demands that the monarch have the ability to exercise that prerogative properly, which necessitated the development of a system of imperial advisors and educators. At that time there was also the idea that the position of senior political advisor (genro 元老) should be created outside of the cabinet to perform such a function. Motoda, on the other hand, reformed such an idea based on the necessity of a monarch performing his duties with the final say within a constitutional polity. This is why it can be said that both monarchical constitutionalism and the establishment of the emperor's prerogative within it was born out of the 1874 debate over a popularly elected parliament.

著者

古川 隆久

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.99, no.4, pp.457-494, 605-606, 1990-04-20

被引用文献数

1

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From 1935 to 1945 reformist bureaucrats in Japan occupied virtually the center of policy making along with a group of politically and economically concerned military officers. These bureaucrats were not only able to exert influence in the complete bottom-up process of policy formation, but also, despite little formal powers, were also able to effect decision making to a far greater extent than in the era of the political party cabinets. These reformist bureaucrats belonged to a group of government officials who had received their formal university education in the 1920's in the Marxist tradition. They rose up through the ranks in the latter half of the 1930s from personal and professional relationships in the background of building a controlled economy. They philosophically refuted both Marxism and capitalism, which they viewed as degrading the human character by the strong emphasis on materialism. Focussing their views on success in Manchuria, they stressed domestic totalism (planned economy) according to political priorities (presuming of course the existence of the monarchical [Tenno] institution), and insisted on the "East Asian (toa) bloc" as the corresponding state of affairs on the foreign front. This way of thinking was based on German totalistic thought; however, we can also discern their Marxist educational background enabling them to adopt such an ideology. In terms of concrete goals, their totalism was commonly directed towards "reform" plans geared to increasing the military strength of the army. It was for this reason that these reformist bureaucrats joined hands with politically and economically concerned military officers in policy making and political action. The practical behavior of these reformist bureaucrats, being based generally on this kind of ideology, was geared towards carrying out within such integrative offices as the Cabinet Planning Board (Kikaku-in) a radical state reorganization effort (almost impossible in peacetime) as one link in the creation of a wartime system for supporting the war in China and the Pacific War. Their efforts meet with a fair amount of success. The true intentions of the whole "reformist faction", which included these bureaucrats and embraced totalism in the wake of the German victorids on the European front, came to light during the Konoe New Organization movement of 1940 and 1941. However, the "citizens organization" plan that they were most eager to put through was not realized fully due to resistance in the National Diet. In any case, these reformist bureaucrats, as a result of giving up on both Marxist and capitalist solutions, inevitably plunged Japan into the Pacific War and continued to hold this ideology even after the War was over. While we can say on the one hand that their criticism of both Marxism and capitalism was not completely irrelevant in that it can be linked in the end to Japan's postwar high economic growth, on the other hand, it was because of their hastiness in trying to reform the present situation that they brought a great many of human and material damages in the Pacific War. Furthermore, when looking at the problem in terms of comparative history and national system theory, in the sense that it was the army officers and reformist bureaucrats who exerted real political influence through their commitment to totalist ideology, but were able to realize only a part of their goals in very gradual steps, we could call this period in Japanese history "a wartime state regime tending gradually towards totalism".

著者

野田 有紀子

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.107, no.8, pp.1446-1470,1555-, 1998-08-20 (Released:2017-11-30)

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In Ancient Japan, the emperor's Procession was called robo 鹵簿. In China, Lu-bu 鹵簿 meant not only the procession of the emperor, but also those of other royalty and nobility. This paper examines how imperial authority in ancient Japan and Tang 唐 China was displayed robo and related ceremonies. The Code of Processions (Lu-bu-ling 鹵簿令) of the Tang dynasty was characterized by the system and the emperor's large-scale Procession. The former outlined the system of carriages (lu 輅) to transport the Tang emperor and the crown prince which differed according to the type of ceremonies. Other royalty and nobility rode in the same types of carriage in which the emperor rode. The Chinese vehicular system was a symbol of the fact that the Chinese emperor was at the top of the rites (li 礼) order, which included social position. Rites were fundamentally established during the Qin 秦 and Han 漢 dynasties to coordinate land, but became larger and wider in scale with many guards on the right and left sides of the Tang dynasty aiming at centralistic officialism and strengthening the emperor's dictatorship. At the same time, a huge number of guards stood in lines on the court yard where the important national ceremonies was held. The large-scale imperial Procession and a number of lines of guards in its ceremony signified that the emperor monopolized political and military authority in Tang China. In ancient Japan, the system of the Chinese emperor's procession was partly introduced, but the formation of the Japanese emperor's Procession and the vehicular system were unique from those of the Tang dynasty. The emperor was the only male person to ride the sedan chair (koshi 輿), other male royalty and nobility used different types of vehicules Furthermore, in the important national ceremonies at the Daigoku-den 大極殿 hall and in the court yard (dentei 殿庭), the emperor was served mainly by ladies of the court on the hall, while the male court stood on the court yard. The Procession and its ceremonies in ancient Japan expressed that the Japanese emperor was exceptional and transcendental from others, especially male royalty and nobility, indicating that the nature of imperial authority, in ancient Japan was basically different from that of the Tang dynasty.

著者

吉原 弘道

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.111, no.7, pp.35-59,142-143, 2002-07-20 (Released:2017-12-01)

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The conventional research on the position held by Ashikaga Takauji 足利尊氏 within the government formed after the Kenmu 建武 imperial restoration (1334) tends to argue that the warrior leader was excluded from all of its affairs. However, Amino Yoshihiko 網野善彦 has proposed that such a view be reconsidered in the light that the Kenmu government officially gave Takauji charge over Chinzei 鎮西 (Kyushu) military affairs, a subject that is now being pursued by Mori Shigeaki 森茂暁 and Ito Kiyoshi 伊藤喜良. Nevertheless, the conventional skeptical view of Takauji's role has yet to be reconsidered ; and his involvement in the Kenmugovernment has by no means been thoroughly investigated. In the present article, the author conducts a detailed analysis of the time from Takauji's turn against the Kamakura Bakufu in the 4th month of Genko 3 (1333) through the post-coup de'etat settle ment. The research to date has tended to look upon Takauji's involvement in the settlement as anti-government in attitude ; however, it is a fact that 1) Takauji utilized his close relationship with Emperor Go-Daigo to raise troops during the conflict, and 2) petitions for Imperial recognition of deployment (chakuto-jo 着到状) to the battles fought in the Kanto and Chinzei regions were submitted to the Emperor through Takauji. Moreover, Takauji's receipt of these petitions stemmed not from any personal ambition, but rather from his position as an intermediary for the Emperor ; and the authority that Takauji assumed during the incident was not personally usurped, but always based on his relationship to the Emperor, and was finally officially recognized in his appointment as military commander-in-chief of Chinju-fu 鎮守府 on Genko 3/6/5. In addition, his investiture as a minister of state (kugyo 公卿) was an attempt by the Emperor to define his position within the imperial court's organization. The author concludes that rather than being excluded from the affairs of the Kenmu government, Ashikaga Takauji was placed in one of its positions of military responsibility, and from the standpoint of Takauji himself, this role was not the result of some move to expand his own political influence, but rather stemmed from the powers invested in him through his official appointment as commander-in-chief of Chinju-fu.

著者

大塚 紀弘

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.121, no.2, pp.199-226, 2012-02-20 (Released:2017-12-01)

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The present article focuses on changes that were taking place in the routes and forms of trade involving the transport of Chinese goods between the late Heian and late Kamakura period, in an attempt to clarify the character of the China trade in Japan and the involvement in it by the Kamakura Bakufu. During the Heian period, when Japan's foreign trade was managed under the directorship of hakata goshu 博多綱首, Chinese shipowners residing at the Song Dynasty quarters in the port of Hakata, shoen estate proprietors in Kyoto were obtaining Chinese goods through powerful local estate managers for the purpose of gift-giving. During the final years of the period, aristocrats, including imperial regent Taira-no-Kiyomori and cloistered emperor Goshirakawa, began to participate in foreign trade for the purpose of profiting from the import of Chinese copper coins, as connections were established between the shoen estate proprietary elite in Kyoto and the hakata goshu. Then during the early Kamakura period, such influential members of that Kyoto elite as the Saionji and Kujo Families invested such capital goods as lumber in the import of copper coins, etc., thus also forming contract trade relations with the hakata goshu. However, between the middle and late Kamakura period, a change occurred in the character of the China trade from contracting with Chinese shipowners to directly dispatching trade envoys from the Kamakura Bakufu and allied Buddhist temples as passengers on trade ships. The author argues that the reason behind such a transformation was that Japanese shippers were assuming a larger share of the traffic than their Chinese counterparts. Concerning shipping routes during the time in question, at its early stage, the Bakufu would entrust through the agency of the Dazaifu Imperial Headquarters of Kyushu such precious materials as sulphur and gold as capital to the hakata goshu, who would also act as the venture's Chinese interpreter (gobun tsuji 御分通事). Upon transaction of trade, the ship would return to Japan via Hakata headed for Wakaejima, a port island off the coast of Kamakura, with its cargo of copper coins, ceramics and the like. Although the account that the 3rd Shogun Minamoto-no-Sanetomo dispatched an envoy to Mt. Yandang in Zhejiang Province cannot be verified, it is true that by mid-period it became possible to dispatch trading ships directly from Kamakura. As goshu of Japanese descent increased in number from the mid-Kamakura period on, the Bakufu altered its trade arrangements from hiring designated Chinese contractors to entrusting capital to reliable Buddhist priests, who would be dispatched directly to China as importers of copper coins and other necessities of Chinese manufacture. The account alleging that Sanetomo dispatched these clerical merchants for the purpose of obtaining a tooth from the funeral ashes of Gautama Buddha of course embellishes upon this actual transformation that took place in trade policy.

著者

千葉 功

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.105, no.7, pp.38-73,161-162, 1996

著者

赤江 雄一

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.116, no.7, pp.1257-1265, 2007-07-20 (Released:2017-12-01)

著者

沼田 哲

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.85, no.1, pp.75-84, 1976-01-20 (Released:2017-10-05)

著者

井上 勝生

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.101, no.3, pp.448-449, 1992

著者

吉永 隆記

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.122, no.1, 2013-01-20

著者

前田 亮介

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.120, no.9, pp.1560-1569, 2011-09-20 (Released:2017-12-01)

著者

山田 徹

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.123, no.9, pp.1644-1669, 2014

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Goryosho 御料所, which are thought to have been the feudal estates under the direct jurisdiction of the Muromachi Bakufu shoguns, have been the focus of historians interested in medieval affairs beginning from regime of Ashikaga Yoshimasa on and have been characterized as being placed in the charge of the Bakufu's direct military vassals (hokoshu 奉公衆) and managed by its Bureau of Household Affairs (Mandokoro 政所). Due to this rather unbalanced image, it has become difficult to proactively evaluate various important aspects of Goryosho, such as its fiscal revenues. To begin with, if we focus on Goryosho during the Muromachi period as estates entirely prioritized as feudal holdings totally exempt from taxes and duties, the conventional characterization of them all having been placed in the hands of hokoshu becomes too limited, for such holdings had also been bestowed on kinsfolk of the Muromachi Shogunate Family, the patriarch of which the author of this paper refers to as Muromachi-dono 室町殿. Moreover, not only the Bakufu's hokoshu, but also its military provincial governors (shugo 守護) were the recipients of Goryosho holdings; and when we consider the Bakufu's golden age from the regime of Ashikaga Yoshimitsu, through that of Yoshinori, focusing exclusively on the estates managed by the Mandokoro becomes very problematic. Bringing into view such inconsistencies in the research to date, the author of this article attempts to reexamine what is known factually about Goryosho during the Bakufu's Yoshimatsu-Yoshinori golden age, in order to show that among Goryosho, there existed estates that were huge in terms of both capacity and the revenue they generated. The author also argues that the importance of Goryosho among the provinces should be reevaluated, indicating that the large scale revenues from its estates (shoen 荘園) were also generated in even the remotest regions, making the Ashikaga Shogun Family one of the elite among all shoen proprietors. Finally, turning to the fact that Goryosho estates were also bestowed upon kinsfolk of the Ashikaga Family, and often replaced and redistributed by each Muromachi-dono, the author again points to the importance of the Ashikaga Shogunate Family as a full-fledged shoen proprietor, a characteristic that has not been given sufficient attention in the research to date.