九条家本『神今食次第』所引の「内裏式」逸文について : 神今食祭の意義と皇后助祭の内実

抄録

This article introduces a complete description of the Kamuimake 神今食 ceremony as quoted in the Kujo Family version of Kamuimake Shidai held by the Imperial Household Agency's Department of Archives and Mausolea, in order to establish the date of the completion of the handbook on inner palace decorum (Dairigishiki 内裏儀式), explain the meaning of bedding in the ceremony and discuss the supporting role played by the empress. The author's investigation yields the following conclusions. 1. This new fragment of the Dairishiki not only 1) utilizes Tang Chinese names for various palace gates, which were officially adopted in the ninth year of the Konin 弘仁 era (AD 818), but also 2) records such dates as the sixth year of Konin and "during" the Daido 大同 era (806-810) and 3) mentions the ritual of haimu 拝舞 (praying and dancing), which seems to have been officially adopted in Konin 8. Therefore, the content of the fragment and the Dairishiki itself can be dated before Konin 9. 2. Turning to the Kamuimake ceremony itself, in which the Emperor "entertains" the god for the night, the fragment states, "The Imperial Clothiers supply the bedding and the emperor uses it," which has been noted as an important insight into the true nature of the first fruits ceremonies (Niinamesai 新嘗祭, and Daijosai 大嘗祭), but interpreted as a ceremony in which the emperor wraps himself in a futon coverlet, assumes the spirit of his ancestors, in a ritualistic consummation of marriage with his hand maidens (uneme 采女 and empress. However, the new fragment states that the emperor places the coverlet on the seat reserved for the god. Also, in the mythological origins of Kamuimake reflected by the story of Umihiko-Yamahiko, the gods who have come from afar are seated on mats piled eight high, feasted, and then married to their guests' daughters. Therefore, the Kamuimake ceremony of the Dairishiki should be understood as a divine marriage ceremony between the god and the imperial hand-maidens. 3. The research to date has been divided over the question of empress' involvement in such ceremonies as Kamuimake and Niiname. The new fragment clearly states that on the occasion of the Niiname ceremony of Konin 6 (815), Emperor Saga's empress Tachibana-no-Kachiko was transported to the ceremony hall (Sai'in 斎院). In the second month of Konin 11, a white silk garment was determined as the gown to be worn by the empress while she was assisting in ritual affairs, and the Engishiki 延喜式 revisions of the ritsuryo codes contain provisions for preparing futon coverlets and straw mats for use by the empress (Chugu 中宮) in the Kamuimake ceremony. These facts suggest that 1) the empress was outfitted personally for such ceremonies as Kamuimake and Niiname, 2) she attended the ceremony along with the emperor while he served wine and food to the gods and 3) assisted him in the prayer rituals. Therefore, the author argues that the Kamuimake ceremony did not symbolize the emperor assuming supernatural powers and ritually consummating marriage with his female staff. Rather, it involved inviting terrifying, potentially dangerous gods to seats of honor to enjoy the kingdom's fruits and the companionship of the emperor's "daughters," in prayer for the security of the state and the prosperity of its subjects. It has been generally accepted that the empresses of ancient Japan performed ceremonial functions along side the emperors, but doubts have been raised as to whether they so participated prior to the Heian period. The author is of the opinion that is was only during the early Heian period that empresses became involved in rituals in the manner indicative of their participation in the Kamuiwake ceremony. It was Emperor Saga who initiated the custom of empress participation in order to heighten the prestige of Empress Tachibana and thus legitimize of the succession of her son to the throne.