Abstract
This report is about deities religious service law in the initial stage of the ancient Japanese nation which was ruled by imitated Chinese Codes.
The main consideration is about the receipt of the effect of the law on the society and the law in the society.
The national religious service was important “politics” in the national formation process not manners and customs. As the religious service was the basic consciousness to maintain a system of the tax in the latter period in the seventh century. but on the other hand the nationwide control was non-formation.
“The deities law” among “the Taiho Codes” and “the Yoro Codes” they are the Japan's first and second general codes, has the side to let change “religious service as the custom” to “ideology control”. This law is a law of showing the conversion of the civilized society from the uncivilized society to which the festa restricts the society from which the society restricts the festa.
However, the content was extremely insufficient.
A purpose of the deities law is to extract Gods called “deities of heaven and earth” from various Gods. These special Gods are effective to confirm Emperor-centered national rule”, and the base ideology is considered to have been the attendants of the Sun-Goddess advent and the native Gods who accepted the Sun-Goddess advent. Whereas ancient “festalaw” in Tang Dynasty, superior example of Japanese Deities law, is conscious of the rule of all the Chinese traditional religious service, Japanese Deities low was laws to manage various festas, and to arrange it under one public office. The definition of Gods was important method for it.
However, thegod's definition had only given some examples in “The national annotation book for the Codes”. The annotation with trifling other parts is only done. It doesn't discuss it what law this law is. Neither the idea nor the effectiveness of the law are completely considered. This was the actual situation of the understanding of the legal codes method of the first half in the ninth century.
It is possible to look to law “Engi-Jingi-Siki” compiled in the tenth century for the large conversion of consideration that supports the deities law. It can know a lot of efforts to suit the society in Japan the deities law (like Chinese festa laws) from “Engi-Jingi-Siki”. Because “Siki” is the detailed rule to put a law in force, and “Engi-Jingi-Siki” is a collection of the detailed rule that relates to the Gods, deities, and festa. For example, in Ise Grand Shrine which is the symbol of the national religious service, the national control is intensified in the last of the eighth century by the political reform.
And the Jingisiki is written under this political consciousness, and so positioning of Ise Grand Shrine becomes clear. In addition, the Saio, Imperial princess who is a single royalty woman serving Ise-jingu Grand Shrine was not defined in deities law, but that it is put by an order of the Emperor is specified with the Jingi-Siki.
“Jingi-Siki, deities detailed rules” is different from the “deities law” which were only an office work rule assuming the existence of the Emperor religious service.
“Deities detailed rules” is the law that steps into the contents of the emperor's sovereignty religious service and ruled it. That is particularly epoch-making to regulate the religious service whole by law.
The national religious service system systematized under responsibility of the Emperor by “deities detailed rules” was established. In other words the directionality of the national religious service finally linked the local gods consciousness who settled in the area, and it was effective for the making of the consciousness of Japanese traditional deities.
It means that “governance of the idea” called “the deities law” switched to “administrative law with the effect” of “deities detailed rules” in 9th and 10th century.
