NAKAMURA Hochu has been conventionally known as a Rimpa school painter who published Korin Gafu and whose folding screen work entitled "Flowers of the Four Seasons" is now possessed by The British Museum. Some scholars, however, have often pointed out that he was also well connected with other artistic schools led by Taiga, Buson, or Nichosai. Nevertheless, his raison d'etre as a distinguished painter in the late 1700s and early 1800s has been obscured. The main reason is that people have taken him just as one of many Rimpa schoolpainters and he flourished mostly in the Osaka art circles during the Edo period. This paper explains that it is not appropriate to discuss Hochu simply as a Rimpa school painter and explicates his views on Korin and the figure motifs illustrated in Korin Gafu. This paper also tries to put some light upon his close relationship with the world of Haikai and his personal involvement with the Bunjin circles in Osaka. In addition, this paper tries to show how versatile his artistry was and how critical his contemporaries were to his paintings. Through these topics, this paper elucidates Hochu in a wider context than ever before.

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Conventional opinions concerning the political situation during the establishment of the ritsu-ryo 律令 system present various interesting problems concerning Tenno Sippe members (koshin 皇親) who were thought to be the major political force of the time. However, it is difficult to say that these opinions have sufficiently explained the nature of political power during the period. In this essay the author takes up an investigation of the various status held by bureaucrats who presented eulogies (shinobikoto 誄) at the mortuary (mogari no miya 殯宮) of Temmu Tenno 天武天皇 in AD 688, in an attempt to take one step forward in reconstructing the image of Tenno Sippe members during the establishment of the ritsu-ryo system. For three days from the 27th to the 29th day of the 9th month of the first year of Shucho 朱鳥, the eulogies which various government offices issued before the crypt of Temmu have been understood by Aoki Kazuo 青木和夫 as having been presented by the actual bureau heads (kami 長官) or by aristocrats corresponding in rank to bureau heads. This view has become the established explanation until now. However, these bureaucrats with the titles of Asomi 朝臣 and Sukune 宿祢 were not members of the Tenno Sippe but rather were from the lineage of other ordinary clans. Therefore, if according to the established view that all eulogizers were the heads of government offices, it would mean that during the last year of Temmu's reign the top positions in all government bureaus were held not by Tenno Sippe members but by a force of ordinary aristocrats. Such position seems untenable in the light of the following six points concerning the status of the eulogizers. First, a custom existed at that time in which eulogies would be issued by lower bureaucrats of the maetsukimi 大夫, or 4th to 5th rank acting on behalf of their superiors, who in many cases were Tenno Sippe aristocrats. Secondly, as a proof of the established explanation, the eulogy offered by Oshiama no Sukune no Arakama 大海宿祢菖蒲 has been understood as having a content to announe a certain "political posture." However, this argument is not very convincing and really gives us no way of establishing the true status of the eulogizer. Thirdly, there is the problem of Fuse no Asomi no Miushi 布勢朝臣御主人 who occupied only a second line position among the rankings of the Councilors of State (Monomosu no tsukasa 納言), and merely in that right issued the Bureau of State's (Omatsurigoto no tsukasa 大政官) official eulogy as a delegated representative of that Bureau. Next, there is Ki no Asomi no Mahito 紀朝臣真人 who issued the eulogy for the office of Food Preparation (Kashiwade no tsukasa 膳職) as a representative of the entire office, not just the small division of which he was head. Also there is the case of Kudara no Kokishi no Rogu 百済王良虞 who issued the eulogy in the name of his father Zenko 善光, a practice which goes to show that even the rites for eulogizing a Tenno lying in state conformed to the custom of a lower ranking person ceremonially representing his superior. Lastly, there is Iso-no-Kami no Asomi no Maro 石上朝臣麻呂, the eulogizer of the Legal Bureau (Nori no tsukasa 法官), who can be seen elsewhere in a subordinate position of that Bureau. It therefore becomes clear that these bureaucrats who presented government office eulogies at the mortuary of Temmu Tenno were not the heads of those offices, but rather ranked in various subordinate positions or in leading positions of only small divisions ; and so in discussing the system of governance during the first years under the ritsu-ryo codes, it now becomes. necessary to make clear the structure of the executive officers who were placed above the actually eulogizers at the crypt of Temmu. This problem will be taken up in a later paper.

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天平十五年五月五日、群臣を前に皇太子阿倍内親王が五節を舞った内裏の宴を、宮廷の舞の意義のみならず天皇や皇女・皇太子の「聖なる者」たる根拠じたいが作為的に組み替えられ、新たな「古」が捻出されようとした現場として読み解く。ここに作為された「神話」はあまりにも突出しすぎていたために、平安朝以降の五節舞起源説にかたり継がれることはなかった。だが、異種の表現どうしが競合するただ中にある八世紀の宮廷においては、こうした突出はここかしこに出現可能であったと考える。八世紀末から平安初期にかけて隠されていったのは、宮廷が実は(後から見れば)異端的な表現や表現行為を産み出してしまうような、競合の現場であったことそのものではなかったか。

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It has been a general understanding that the members of the Nara 奈良 era's Cabinet Council were involved in clan consultation and consisted of the delegates from the old clans, which existed even before the Taika 大化 period. Therefore the members of the Cabinet Council constituted a "fortress" to concentrate the will of the whole "nobility". In this paper, the author considers the organization of the members of the Cabinet Council, and tries to make clear the power structure of the Ancient Japanese governing class. First, he compares the number of Japanese nobles allowed to participate in the Cabinet Council with that of Ancient China, and makes clear that in Japan there were few councils that let many nobles participate and deliberate on national policies. Secondly, he commentes on the commonly understood, and presumably substantial, organizational principle concerning the members of the Cabinet Council. Thirdly, he constructs the conditions by which nobles could attain high ranks. The result was that, at the time of Ritsuryo 律令 system completion, the Fujiwara 藤原 family was guaranteed that they would attain high ranks. He concludes that the Japanese Ritsuryo system must have been altered for the sake of the Fujiwara family. Finally, he looks the main aspect of national sovereignty in governing in substance Ancient Japan. He concludes that it was the formation of a nucleus for organically articulating the Fujiwara family to national sovereignty.

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