本稿はカミサマと呼ばれる津軽地方の巫者の語りと実践を対象に、それらがどのように形作られるのか、そしてなぜ妥当なものとして依頼者に受け入れられているのかを、知識の問題に焦点をあてて考察するものである。その際、特に社寺についての言及に注目する。三名のカミサマの事例からは、神的な事柄にかかわる連想の起点として、実践の正当性を支える根拠として、神仏に関する種々の発想（神的発想群）に具体的な形を与える場として、それぞれ社寺についての言及が役割を果たしていることを明らかにする。カミサマの語りと実践は、地域の人々によって分有されている超越的次元に関する知識や発想を組み合わせることで形成される。そのため、カミサマは日常的な知からまったく自由であることはありえないが、知識の即興的な構成という面でその個性が反映される余地がある。カミサマとは社会に流布した超越的次元についてのイディオムに慣れ親しみ、それを依頼者の期待に沿って巧みに構成する能力を身に着けた存在であるといえるだろう。

抄録全体を表示

In Fukushima, Miyagi and Iwate prefectures, so far as the author knows, there are 17 places named ‘Ho Hatcho’ which means eight cho square. The area covering these three prefectures used to be called Mutsu in ancient Japan as an eastern frontier of the country. In Yamagata and Akita prefectures which correspond to Dewa, a northern frontier of the same period, we do not find any ‘Ho Hatcho, ’ but quite a few sites named ‘Hatcho, ’ several of which are villages of the type similar to ‘Ho Hatcho.’ Neither ‘Ho Hatcho’ nor ‘Hatcho, ’ however, is to be seen in the most northern prefecture Aomori.
Of the seventeen villages of the ‘Ho Hatcho’ type, eleven lie on the low land, three on the river terrace and three on the gently-sloping low upland. The basic form of the first eleven villages is described by their enclosures such as mounds, fences and trenches. The arable lands inside or outside these enclosures are considered to have been allotted on the grid pattern at intervals of one cho.
I would regard the villages on the low land, therefore, as farm villages intentionally built for the purpose of cultivating the land. I also regard those on the upland as stations because they are scattered along traffic roads, and those on the river terrace as having had the function of a river port.
From the later seventh century to the early ninth century, the Government sent many settlers to the frontiers from every part of the country.
To cite the example of Izawa ‘gun’ which holds larger number of ‘Ho Hatcho’s than any other region, many of the ‘go’ names appearing within this ‘gun’ coincide with those of ‘kuni’ originally given to other parts of Japan, like Shinano ‘go’ corresponding to Shinano ‘kuni.’ The inhabitants of Izawa ‘gun’ are thus considered to have consisted of colonists from outside.
The law enforced in the eighth century says, “Keep the people living on the frontier in a fort.” I think, for this reason, that it was in conformity with this law that the ‘Ho Hatcho’ plan was laid down.
But the present Iwate prefecture, where villages of the ‘Ho Hatcho’ type are most found, is known to have come under Government control at the beginning of the ninth century. So it is my opinion that the villages of ‘Ho Hatcho’ type were actually established around that time.

抄録全体を表示