本研究では，大阪府内を対象とし，天然記念物の市町村別や分野別の指定件数の現状を把握したうえで，指定件数が少ない市町村で今後指定すべき価値のある社寺林を評価した。その結果，市町村で天然記念物の指定件数に偏りがあることや，植物群落の指定率は植物個体に比べて低いことが明らかになった。また，天然記念物に指定されていない13 件中5 件の社寺林で，学術上貴重な植物群落の有無，樹林の発達程度，自然性や種多様性の3 つの観点から価値が認められた。

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With regards to the dimensions of the shrines, I studied the relation between the dimensions of the frontage of the shinto shrine, including the main shrine and that of the attached buildings. The dimensions of the buildings were basically determined as the length between the pillar centers. However, other measurement methods, such as the “outside measurement” (oze) and “inside measurement” (daki) were also used. Focusing on this aspect, I clarified that the relation between the frontage dimensions of the main and attached buildings can be expressed in simple ratios based on whole numbers.

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本研究では森林表土の持っポテンシャルを評価し, その利用法を検討することを目的とした。大阪府茨木市のアベマキ林, モウソウチク林, 千早赤阪村のシイ林, 泉佐野市のコナラーアオモジ林, 兵庫県西宮市のアカマツ林の森林表土を荒廃地のモデルとした土壌基盤に播きだし, 活性炭素混入, 施肥, 土壌基盤・マサ土との混合, コバノミツバツツジの追加播種などの追加処理を行い, 全木本発芽個体の消長, 高さ・葉張りを追跡調査した。どの森林表土からもアカメガシワなどの先駆木本種の発芽がみられ, 成長を続けた。森林表土播きだしが荒廃地における早期の植生回復に有効であり, 施肥によってより早期の植生回復が望めることがわかった。

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This study investigates the “Chigi Theory,” which posits that chigi are cut outward for male deities and inward for female deities. Analyzing 285 shrine buildings, 76.50% conformed to the theory, though the predominance of male shrines with outward cuts might affect the results. Shrines enshrining both male and female deities rarely showed mixed cutting styles. At Ise-related shrines, inward cuts for female deities were more common, suggesting Ise’s influence on the theory. Future research should focus on determining when chigi cuts were modified and expand the analysis to include more shrine structures.

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Shrine and temple forests are developed forests that characterize the natural vegetation of the land and have natural value because they have been protected for a long time on religious grounds. In this study, we conducted a vegetation survey on shrine and temple forests dominated by evergreen broadleaf trees in Osaka prefecture and classified the plant communities and evaluated the naturalness. As a result of extracting communities by species, they were classified into four communities dominated by Quercus acut, Castanopsis cuspidate, Lithocarpus glaber, and Quercus phillyreoides. The naturalness was evaluated based on four items: the height, the diameter at breast height and the number of canopy trees which is related to development level of forest, and the number of species that compose the evergreen broad-leaved forest per survey area (α-diversity) which is related to species richness. We were able to identify forests with high natural value by evaluating and quantifying naturalness, but many forests are not registered in green space conservation systems. Therefore, it is necessary to promote the designation of conservation systems and protect them appropriately.

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以上の考察によって明らかになったことを要約する。中世の神社本殿を遺構にもとづいて分類し, 切妻造平入, 切妻造妻入, 入母屋造, その他特殊な形式とした。4.1 切妻造平入の本殿 流造・両流造・切妻造平入向拝つき本殿などがふくまれる。流造は量的に多いが, 両流造, 切妻造平入向拝つき本殿は少い。(1) 流造は上下賀茂神社本殿で代表されるように三間社が主要な位置をしめている。量的には, 一間社は三間社をうわまわるほど多いが, 摂社・末社・境内社など簡単な小社殿の形式として採用されている場合が多い。(2) 三間社流造は神谷神社本殿のような普通の形式と, その一変形とみられるもので, 園城寺新羅善神堂のように, 流造の庇の前方にさらに向拝をつけたものとに大別できる。(3) これらの形式は地域的な特徴をもって分布している。向拝つきのものは滋賀県に特に多く分布し, 中世にかぎれば滋賀県の三間社流造はすべて向拝つきである。滋賀県以外では北陸地方に比較的に多い。兵庫県, 京都府, 奈良県などでは向拝つきでないものが主流である。(4) 向拝のつかない形式のものは, さらに3つに細分できる。(1)普通の形式, (2)向拝はつかないが平面は向拝つきのものに似ており, 庇部分を一室とするもの, (3)一間社2社を相の間で連結した形式のものである。(2)は愛知県など東海地方に多い。(5) 五間社流造も三間社と同様に分類できる。九間社, 十一間社など正面柱間の多いものに連結社殿が多い。4.2 切妻造妻入の本殿 春日造, 隅木入春日造など春日造形本殿がおもなものである。(1) 春日造と隅木入春日造の地域的分布はきわめてはっきりした境界がある。春日造は奈良県北部, 京都府南部, 大阪府, 和歌山県北部に分布しており, 隅木入春日造はこの地域の外側に分布し, 東は栃木県, 山梨県, 長野県, 近畿で滋賀県, 奈良県, 和歌山県, 兵庫県, 西は岡山県, 山口県などにある。(2) 春日造形社殿には春日造, 隅木入春日造とわりきって分類できず, むしろ入母屋造妻入の本殿に似た形式のものがある。これらは入母屋造妻入のものをふくめて, 春日造と隅木入春日造との境界をなす地域に多い。(3) 春日造, 隅木入春日造など春日造の名でよばれているが, すべてが春日大社と関係しているものでなく, 紀伊, 熊野三山との関係も重要である。これについては別に研究の機会をもちたい。4.3 入母屋造本殿 入母屋造本殿を平入と妻入のものとにわけた。(1) 平入の三間社は4形式に分類できる。このうち大阪, 錦織神社本殿で代表される形式[E-1], 鹿児島, 郡山八幡神社で代表される[E-3]の平面はそれぞれ流造の三間社[A-1], [B]と同じであって, 流造との関連をおもわせる。(2) 妻入のものは秋田, 兵庫, 岡山など地域によって分類ができる。このうち兵庫の御霊神社本殿, 天津神社本殿は, 中間に鶴林寺行者堂, 泉穴師神社境内社住吉神社本殿など春日造形本殿の変形とみられる形式をおき, さらに春日造が分布する範囲のすぐ外側に分布するという条件を考えると春日造形本殿と密接な関係があるとおもわれる。4.4 以上のほか特殊な形式, 類例の少い本殿があり, また1様でなく複数棟よりなる本殿がある。本殿の外観上, 千鳥破風, 唐破風などの存在また祭神, 神道の流派と社殿形式との関係は重要であるので, 今後の課題としたい。

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The form of shrines' main halls are classified into the four types. And each type can be subdivided further. The classified list as follows : [table] Some of these subdivided types which have a feature of the geograpical distribution are explained. (1) NAGARE-ZUKURI, Kohai-tsuki type; This type is distributed mainly in the Shiga Prefecture. In the Prefectures of Kyoto, Nara and Hyogo, only the ordinary type is distributed. (2) KASUGA-ZUKURI; The ordinary type is distributed in the small region of the Nara and near. The Sumigiiri type is distributed in the area except Nara and near.

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The purpose of this article is to point out some similar processes of the transition of space treatment in Japanese and Western classic architecture, and to extract common formulae between their spatial developments. Japanese architecture in the seventh century, when it was influenced by Chinese and Korean architecture for the first time, possessed a sculpture-like character in its symmetrical planning and pyramidal arrangement. The character was the same in Greek architecture. Then, Japanese architecture became to possess a picture-like character. This transition was very similar to that from the Greek temple architecture to the Roman one. One of the noticeable features in the course of these transitions is the similarity in treatments of the rear walls. Every shinto shrine since the thirteenth century has the side-screens (waki-shoji), which have just the same character as the closing wall of the side-colonnades of some early Roman temples. Roman sanctuaries, on the other side, often had the cloisters as Japanese ancient Buddhist temples and palatial buildings, and we can find all of three main types of Japanese cloisters in Roman architecture. Japanese architecture, at the same time, gradually developed and articulated its interior space and became to reflect movements of men who acted in it. The development of the interior space and the emphasis of the entrance in Roman buildings coincide with this Japanese transition. Japanese and Western classic architecture, in short, both developed from the stage of sculpture-like character to that of picture-like one.

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The Nara valley all sides of which are surrounded by the mountains has two characteristics; one is the passing and circulating character of an exotic culture which runs into this basin through the valley erosing this mountainous region, the other is the stagnant and exclusive character caused by the special characteristic of a basin. In the ancient and middle ages when our primitive state was established in this basin, the latter characteristic was dominant. The former one, however, has been a little more remarkable, since Osaka became the economic centre after recent times. But the modern culture which indicated the industrialization, did not permeate into this inland basin from the sea-board. And in the province of Yamato which has many noted places and historic remains, the road displays the function as the pilgrim-roads. This provides the circulating and passing character of the basin, On the other hand, the roads which lead to the low-area of the central basin from the mountainous areas of the surroundings, have been used as the commercial-roads between highlands and plains.
In this thesis, I limitted the district in question to the southern area of the Nara Valley, and examined historically the significance of the five main-roads which developed and ran from south to north between this district and the Yoshino Valley and the two principal roads running from east to west through the southern area of the basin together with the function of the settlements which developed in the Valley Mouth along the roads. In case that I consider the character of the Valley Mouth Settlements, I examined the scope, within which the marriages were prevalent, on the basis of the census registration in 1870 which had been preserved in the public offices.

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This artcle is mainly concerned with a historical approach to the divinity of, or beliefs concerning the mountain in Japan. In Japanese myths, the basic ideas of the Japanese have to do with the mountain: the lineal right much of the Japanese chiefdom, for instance, was concerned with some characteristics surrounding the mountain, while those relating to the ocean were subordinately helpful in maintaining the chieftainship. There are such examples as Kannabi-Yama and Mimoro-Yama (yama means mountain) as forms of primitive shrines. The forest-clad places in these hills were thought to be shrines. The deity Yama-guchi-gami, who was enshrined at the entrance to a hill, was a conspicuous god ever since the cultural stage of wet-paddy cultivation. This god has the same nature as Mikumarino-kami, (watar-dividing god) and manifests the personality of the god of the mountain as well as of water. Based on this idea, the mountain was the god to whom people prayed for rain, and became the place of such petition as well. Also the famous high mountains (meizan) were thought to be the world of purity or the land of gods and saints which transcended the secular world and among other things became a place of ascetic inquiry for Buddhists. Lastly I discuss the so-called Yama-no-kami (mountain god) who was discovered by modern Japanese folklorists who have studied survivals, of folk tradition since mediaeval times. Among the various attributes of Yama-no-kami, his original form, the place and form of the festival and other characteristics such as his amorous character were given consideration in the light of Japanese history. In conclusion, by cross-reference, the belief in Yama-no-kami in recent times can be connected in many respects with the divinity of the mountain in ancient times.

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