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논문 기본 정보
- 자료유형
- 학술대회자료
- 저자정보
- 발행연도
- 2008.11
- 수록면
- 183 - 189 (7page)
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1. A shrine of the forest god or water god
In the house yard of Seki family whose ancestor was one of the leading land owners and village chiefs at Koya village in the Edo period, there is a small shrine of ‘Kumano God’ the root of which may be from the Kumano Sanzan(three shrines of Kumano) in Wakayama Prefecture, or from the Kumano Taisha(great shrine) in Izumo area, Shimane Prefecture. The god of Kumano is believed all over Japan even now as a forest god and a spring water god in the mountain, which is connected to a traditional Japanese Shinto mythology through ‘Susanoo’ and mountain Buddhism.
Although this wood is one of many house yard woods that used to be seen as the common scenery around Tokyo areas in the Kanto plains in the past, old woods near cities become very rare in the present in capital zones and middle-scale cities near Tokyo. The present residents inform us that their predecessors believed this water god in the wood and always visited this shrine familiarly. According to their narratives, there have been some habits showing a folk medical belief and a folk mountain Buddhist belief about several kinds of trees.
2. History of developing the country and the chiefs of the East Japan
We need to review the local characteristics of these areas. In the Kanto plains along the Arakawa River, the Edogawa River and the Tone River, there were hills for horse rearing and low swamps along the rivers suitable for developing the rice fields because of much spring water owning to the forests. Though horse rearing had been famous from the ancient times, this local business was especially noticed at the medieval times by the Kamakura Government. The importance of the eastern part of Japan has been said to have many horse ranches at the time of domestic wars from the Kamakura period to the Edo period. As the government recognized the importance of the area, local developments must have necessarily been required during the ancient and medieval periods .
In fact, the village shrine of Koya is the Akagi Shrine where ‘Oonamuchi’ is worshipped. This god is same as the god of the great Izumo Shrine. The Moro Shrine is also important around here because it was recorded in Engi-shiki which was the document about ritual rules written in the Heian period. At this shrine, Toyoki-irihiko is worshipped who is a son of the 10th Emperor Suujin Ten-nou who was told in Kojiki & Nihonshoki(the oldest history books) to be the first emperor who ordered generals to exploit the local developing areas including the East Japan. Although this emperor and his dispatched generals are characters in the legends, both a chief on the way of growing to the king of the center and the local chiefs of eastern or western countries might have practiced their political business in the 4th or 5th centuries.
3. The name of the ancestor written on the iron sword in the 5th centuries
There has been a great archeological discussion on the letters curved on an iron sword which was dug out from Inariyama tumulus in Gyoda city, Saitama Prefecture since 1978 when the letters were discovered about 10 years after the digging of the sword. The focus of the discussion is whether the name of the great king on the sword is the 21st Emperor Yuryaku or not, and whether the name of the ancestor of 7 generations upwards is the same as the name of a general who was written in the historical books ’Kiki’ to be dispatched to the East Japan by the 10th Emperor or not.
About the name of an ancestor that has been read as Oohiko, a few scholars have presented a new hypothesis they try to read as Ifuhiki instead of Oohiko. The present reporter try to support their hypothesis by an approach of the cultural anthropological pedigree study and the data by her own fieldworks on some rituals of the Akagi shrine and other shrines in the other areas.
The name can be divided into two parts; one is Oo and another is hiko, or one is Ifu and another is hiki. As for the former part of the name, the present reporter discovered that the name of the Kumano great shrine and other shrines being included the group of the Kumano 6 shrines in eastern Izumo area along the Ifu river flowing from Mt.Kumano in old Ou county of old Izumo will be a good hint to read the same letters as two different ways. As the same Chinese characters 意?or 意宇 can be read oo and ifu. For examples, while意宇郡is read as Ou-gun,意宇川 is read as Ifu-gawa.
And moreover, many shrines named oohi, iwai or ifuhi around the Kanto plains which are all connected to the Kumano great shrine at Izumo give us also a good hint how to read these Chinese characters 意富比,祝, and伊波比. We can read 熊野 as Ifuya, Iya or Yuya instead of reading as Kumano.
As for hiki, the word has a meaning of a snake. And in old legends around the Kanto plains, they say the snakes were great ancestors for people around there until the great king of the central Japan dispatched the generals for local exploitation to the country sides. Moreover, the present reporter has already discovered in Hyogo prefecture that snake-shaped straw rope was called to be kuma-biki which means a snake as their ancestor god. The similar ritual is performed at the Akagi shrine in the village of Koya. Therefore, the reporter shows as a conclusion that the original ancestor of native people were taken place of the generals dispatched by the great king of the central Japan,Yamato.
And special characteristics of locality are also shown by the stone monuments of the end of 7th centuries and 8th centuries which left the characteristics of letter type, sentence form and pedigree form of 5th centuries that was much influenced by Korean people.
4. Conclusion
The residents at Koya village have almost forgotten the meaning of the name of their home place. Koya means a wasted land where their ancestors have made great efforts for the exploitation of the land for horse ranches and for rice fields. It might be necessary for them to ask the gods of exploitation to promise their success.
When we decode the memories of the space, we can see the records of the water disputes between the villages up-stream and villages down-stream. The conflict between exploitation and environment conservation existed at the early modern times among these villages. The author was taught by an old villager that the monument for memorizing their reconciliation on the conflict had been built in a shrine yard in the village, and she could discover it in a shrine yard.
However, young people did not know the existence of this monument. The author strongly wishes the young generation there to be succeeded the experience of the predecessors by decoding the memories of the space.
In the house yard of Seki family whose ancestor was one of the leading land owners and village chiefs at Koya village in the Edo period, there is a small shrine of ‘Kumano God’ the root of which may be from the Kumano Sanzan(three shrines of Kumano) in Wakayama Prefecture, or from the Kumano Taisha(great shrine) in Izumo area, Shimane Prefecture. The god of Kumano is believed all over Japan even now as a forest god and a spring water god in the mountain, which is connected to a traditional Japanese Shinto mythology through ‘Susanoo’ and mountain Buddhism.
Although this wood is one of many house yard woods that used to be seen as the common scenery around Tokyo areas in the Kanto plains in the past, old woods near cities become very rare in the present in capital zones and middle-scale cities near Tokyo. The present residents inform us that their predecessors believed this water god in the wood and always visited this shrine familiarly. According to their narratives, there have been some habits showing a folk medical belief and a folk mountain Buddhist belief about several kinds of trees.
2. History of developing the country and the chiefs of the East Japan
We need to review the local characteristics of these areas. In the Kanto plains along the Arakawa River, the Edogawa River and the Tone River, there were hills for horse rearing and low swamps along the rivers suitable for developing the rice fields because of much spring water owning to the forests. Though horse rearing had been famous from the ancient times, this local business was especially noticed at the medieval times by the Kamakura Government. The importance of the eastern part of Japan has been said to have many horse ranches at the time of domestic wars from the Kamakura period to the Edo period. As the government recognized the importance of the area, local developments must have necessarily been required during the ancient and medieval periods .
In fact, the village shrine of Koya is the Akagi Shrine where ‘Oonamuchi’ is worshipped. This god is same as the god of the great Izumo Shrine. The Moro Shrine is also important around here because it was recorded in Engi-shiki which was the document about ritual rules written in the Heian period. At this shrine, Toyoki-irihiko is worshipped who is a son of the 10th Emperor Suujin Ten-nou who was told in Kojiki & Nihonshoki(the oldest history books) to be the first emperor who ordered generals to exploit the local developing areas including the East Japan. Although this emperor and his dispatched generals are characters in the legends, both a chief on the way of growing to the king of the center and the local chiefs of eastern or western countries might have practiced their political business in the 4th or 5th centuries.
3. The name of the ancestor written on the iron sword in the 5th centuries
There has been a great archeological discussion on the letters curved on an iron sword which was dug out from Inariyama tumulus in Gyoda city, Saitama Prefecture since 1978 when the letters were discovered about 10 years after the digging of the sword. The focus of the discussion is whether the name of the great king on the sword is the 21st Emperor Yuryaku or not, and whether the name of the ancestor of 7 generations upwards is the same as the name of a general who was written in the historical books ’Kiki’ to be dispatched to the East Japan by the 10th Emperor or not.
About the name of an ancestor that has been read as Oohiko, a few scholars have presented a new hypothesis they try to read as Ifuhiki instead of Oohiko. The present reporter try to support their hypothesis by an approach of the cultural anthropological pedigree study and the data by her own fieldworks on some rituals of the Akagi shrine and other shrines in the other areas.
The name can be divided into two parts; one is Oo and another is hiko, or one is Ifu and another is hiki. As for the former part of the name, the present reporter discovered that the name of the Kumano great shrine and other shrines being included the group of the Kumano 6 shrines in eastern Izumo area along the Ifu river flowing from Mt.Kumano in old Ou county of old Izumo will be a good hint to read the same letters as two different ways. As the same Chinese characters 意?or 意宇 can be read oo and ifu. For examples, while意宇郡is read as Ou-gun,意宇川 is read as Ifu-gawa.
And moreover, many shrines named oohi, iwai or ifuhi around the Kanto plains which are all connected to the Kumano great shrine at Izumo give us also a good hint how to read these Chinese characters 意富比,祝, and伊波比. We can read 熊野 as Ifuya, Iya or Yuya instead of reading as Kumano.
As for hiki, the word has a meaning of a snake. And in old legends around the Kanto plains, they say the snakes were great ancestors for people around there until the great king of the central Japan dispatched the generals for local exploitation to the country sides. Moreover, the present reporter has already discovered in Hyogo prefecture that snake-shaped straw rope was called to be kuma-biki which means a snake as their ancestor god. The similar ritual is performed at the Akagi shrine in the village of Koya. Therefore, the reporter shows as a conclusion that the original ancestor of native people were taken place of the generals dispatched by the great king of the central Japan,Yamato.
And special characteristics of locality are also shown by the stone monuments of the end of 7th centuries and 8th centuries which left the characteristics of letter type, sentence form and pedigree form of 5th centuries that was much influenced by Korean people.
4. Conclusion
The residents at Koya village have almost forgotten the meaning of the name of their home place. Koya means a wasted land where their ancestors have made great efforts for the exploitation of the land for horse ranches and for rice fields. It might be necessary for them to ask the gods of exploitation to promise their success.
When we decode the memories of the space, we can see the records of the water disputes between the villages up-stream and villages down-stream. The conflict between exploitation and environment conservation existed at the early modern times among these villages. The author was taught by an old villager that the monument for memorizing their reconciliation on the conflict had been built in a shrine yard in the village, and she could discover it in a shrine yard.
However, young people did not know the existence of this monument. The author strongly wishes the young generation there to be succeeded the experience of the predecessors by decoding the memories of the space.
목차
1. 背景：「?さんの森」の熊野?現
2. 「?さんの森」は栢の森
3. ?東の地域性から?み解く神?のご利益と機能分化
4. 熊野(イヤ、イフヤ)の訓と埼玉古墳群の?荷山古墳出土??の金石文
5. 上野三碑(山ノ上碑、多胡碑、金井?碑)に見る文字ㆍ文?と系譜の解?
6. 結論：「空間の履?」が語る開?と環境保全との相克
?考文?
【Abstract】
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