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  • 伴野 清
    日本蘚苔類学会会報
    1973年 1 巻 3 号 37-38
    発行日: 1973/01/30
    公開日: 2018/07/03
    ジャーナル フリー
  • ―氏姓制から律令制へ―
    木本 好信
    甲子園短期大学紀要
    2001年 19 巻 89-94
    発行日: 2001/03/10
    公開日: 2022/07/13
    研究報告書・技術報告書 フリー
  • 酒井 利信
    身体運動文化研究
    2002年 9 巻 1 号 1-12
    発行日: 2002/03/31
    公開日: 2022/03/31
    ジャーナル フリー

    This study intends to clarify our cultural uniqueness in terms of swordsmanship. I understand there are various side phases in our cultural stage of swordsmanship, and I would like to define one of them to be a particular perception, in which a sword is considered as a pious item. With a general contemplation for the concepts of sword in the swordsmanship, I have realized there is one important matter. It is a notion suggesting that swords are related with gods. However, this type of notion is not only particularly related to the swordsmanship, but also is pertinent with ordinary matters to the certain point in Japanese society. A huge cultural foundation definitely exists in the background : I can clearly verify it in regard to the Shintoism. Originally, the relationship between the Shintoism and the swordsmanship is profound. I want to advert to the Shintoism (piety for Shinto shrine), and clarify the "concepts of sword" that lie in it.

    Summarizing the points that have been elucidated in this theory, the following are the notions :

    1) In regard to the religious belief for Atsuta Shrine, the divineness of "Kusanagino—Tsurugi" originates in an ancient mythology such as "Repelling of Yamatano—Orochi" or "Yamato-Takeru's Conquering Of Eastern Enemy."

    2) The Kusanagino-Tsurugi in the mythology functions as the symbol of god in Atsuta Shrine.

    3) In regard to the religious belief for Isonokami Shrine, "Futsunomitamano-Tsurugi" is narrated its divineness in "Legend of Jinnmu's Conquering of Eastern Enemy," and the sword called "Hebino Aramasa" is narrated its religious devotion in the mythology such as "Repelling of Yamatano-Orochi."

    4) This Futsunomitamano—Tsurugi performs its part as the symbol of god of Futsunomitama, and the sword called Hebino Aramasa performs as the symbol of god of Futsushimitama.

    5) As for piety for Kashima Shrine, the divineness of Futsunomitamano—Tsurugi is originated in an ancient mythology, for example, "Jinnmu's Conquering of Eastern Enemy."

    6) And "Futsunomitamano-Tsurugi" fulfills the part as god of Takemikazuchi, the god of festival for Kashima shrine.

    Conclusively, it has been clarified that swords are determined to be symbols of gods with the reason that it has basically been confirmed by our ancient mythology.

  • 浦崎 真一
    ランドスケープ研究
    2009年 72 巻 5 号 787-792
    発行日: 2009年
    公開日: 2010/06/24
    ジャーナル フリー
    This study aims to analyze the space composition and line of flow of Shinto shrines, particularly the ‘Kyu-Kampeitaisha' shrines in Nara Prefecture, which are large and important shrines of the old hierarchy. The analysis is based on a comparison with small and medium size shrines. Eight shrines were investigated considering their location, surroundings, composition elements and their composition. The results show that the large shrines have remarkable geomorphic characteristics. The locations were mainly chosen by geomorphic characteristics. This as a cause, the relations of the shrines and surrounding elements declined. Moreover, most of the ‘Kyu-Kampeitaisha' shrines comprise the inner shrines, the outer shrines, open spaces and approaches, and the scale of shrines depends on the length of approaches. The compositions that met the geomorphic characteristics and intentional compositions, which were modeled on the geomorphic characteristics, were seen in the line of flow. However, a few compositions irrelevant to the geomorphic characteristics were also seen. Approaches give rise to asymmetrical space compositions, which, in general, can find a commonality with the Japanese sense.
  • 文様から見た石上神宮鉄盾の出現背景
    櫻井 久之
    大阪歴史博物館研究紀要
    2006年 5 巻 41-62
    発行日: 2006年
    公開日: 2022/08/20
    研究報告書・技術報告書 フリー
  • 高桑 いづみ
    東洋音楽研究
    2000年 2000 巻 65 号 1-12,L1
    発行日: 2000/08/20
    公開日: 2010/02/25
    ジャーナル フリー
    Tsuzumi, which is used in accompanying music for nogaku and kabuki, is a type of hand drum with sandglass-shaped body. Tsuzumi used in nogaku, including smaller size kotsuzumi and larger size otsuzumi, is said to have developed from tsuzumi used in gagaku. As the shape of nogaku tsuzumi is different from that of gagaku tsuzumi in details, the author supposed that there were some transitional types. Conducting a study of ancient musical instruments owned by temples and museums throughout the country, the author discovered several transitional tsuzumi. This paper shows how the shape of tsuzumi changed from that used in gagaku to that used in nogaku.
    Three names have normally been used to distinguish tsuzumi used in gagaku: ikko, the smallest; ni-no-tsuzumi, the medium sized; san-no-tsuzumi, the biggest. But as a result of investigation, it was found that the shape and size of tsuzumi bodies were not standardized, as was understood until now, and that there was a gradual transformation. For instance, bowl-shaped parts of the body became narrower, thus resembling tsuzumi used in nogaku.
    In the course of investigation, several black-lacquered tsuzumi were discovered at Araki Shrine, Isonokami Shrine, Taji Shrine, and Kandani Shrine. Compared with tsuzumi used in gagaku, they are not decorated with imaginary flowers and their two bowl-shaped parts are decorated with three carved lines instead of double-strand bands. Without the lines carved on the bodies, they would look like tsuzumi used in nogaku. In addition, almost all of them have very similar bodies, as if they were standardized. These discoveries coincide with the tradition which says that the size and shape were determined by craftsmen in the Tonomine District during the Kamakura Period. However, there are differences in the way the inside of the body is carved. For example, the tsuzumi of Isonokami Shrine is closer to gagaku tsuzumi, while those of Taji and Kandani Shrine are closer to nogaku tsuzumi. These tsuzumi seem to have been used in gagaku or medieval performing arts other than nogaku. Two tsuzumi of Araki Shrine seem to have been used in gagaku, for the Araki area was a territory of a gagaku musician, Ohno Yoshikata, in the Kamakura Period. Four tsuzumi are said to have been used in a festival at Isonokami Shrine. At Taji Shrine, four tsuzumi are used in a dance called “Kakko-suri” which has been continued since the Muromachi Period. The tsuzumi of the Kandani Shrine, whose interior was carved for tuning, was perhaps used in nogaku or medieval performing arts.
    Another tsuzumi, more similar to tsuzumi used in nogaku, was discovered at Nunakuma Shrine. Three carved lines remain on the body, but the body is decorated with makie just like a nogaku tsuzumi. This is by tradition the work of Chigusa, an early craftsman of masks and instruments. It is clear that this tsuzumi was first coated with black lacquer and used to accompany some medieval performing art. Makie was later applied when the tsuzumi began to be used in nogaku. This tsuzumi is the very missing-rink that connects gagaku, medieval performing arts and nogaku.
    Another interesting fact about this tsuzumi discovered at Nunakuma Shrine is that its size is that of kotsuzumi even though it has the shape of otsuzumi. According to a catalogue of nogaku-players called “Yoza Yakusya Mokuroku”, kotsuzumi player, Ko Gorojiro, transformed otsuzumi into kotsuzumi. In addition, the discovery of the tsuzumi of Nunakuma Shrine suggests that the shape of kotsuzumi
  • 適切な展示によって判ったこと
    伊藤 純
    大阪歴史博物館研究紀要
    2005年 4 巻 13-21
    発行日: 2005年
    公開日: 2022/10/30
    研究報告書・技術報告書 フリー
  • 加藤 百一
    日本醸造協会誌
    1988年 83 巻 2 号 113-117
    発行日: 1988/02/15
    公開日: 2011/09/20
    ジャーナル フリー
  • 木村 徳国
    日本建築学会論文報告集
    1984年 335 巻 147-156
    発行日: 1984/01/30
    公開日: 2017/08/22
    ジャーナル フリー
    This paper is the fourth part (the fifth chapter) of the thesis "A Fundamental Study on Yashiro in Ancient Japan", and consists of the following four sections. §1. "Hokura". §2. "Hokura" in the 8th century literature. §3. "Hokura" and "Yashiro". §4. Supplement. Offerings to gods.
  • 大橋 信弥
    史学雑誌
    1986年 95 巻 5 号 632-638
    発行日: 1986/05/20
    公開日: 2017/11/29
    ジャーナル フリー
  • 広畑 輔雄
    民族學研究
    1975年 40 巻 3 号 191-204
    発行日: 1975/12/31
    公開日: 2018/03/27
    ジャーナル フリー
    The god Takami-musubi (皇高産霊), the Founder of the Imperial Family, in Japanese mythology seems to be equal to the god Tien-ti (天帝) . Tai-i (太一) or Tien-Huang-ta-ti (天皇大帝) in Chinese mythology. It appears that the myth of Tenno (天皇) , the monarch of Japan, being the descendant of Takami-musubi, was created for the purpose of making him equal with Huang-ti (皇帝) , the monarch of China. If Tenno is the descendant of Tien-ti or Tien-Huang-ta-ti, it follows that he has the right to worship the god Takami-musubi. And by that, he can also have the same privilege of worshiping the heavens as Huang-ti has. Thus, it shows that Tenno had the highest status because his ancestor was the highest god in the heavens. It is my opinion that the god of the Founder of the Imperial Family was created for such a purpose. In considering the reason why Amaterasu was made the Founder of the Imperial Family, we should do so on the basis of the relationship between Takami-musubi and Amaterasu, because Amaterasu was made the Founder of the Imperial Family later than Takami-musubi. Since Takami-musubi was originally made the ancestor god, it can be thought that Amaterasu, the Sun-goddess, was combined with Takami-musubi to become the joint-Founder of the Imperial Family. We can find proof of this in the fact that the Grand Shrines of Ise (伊勢神宮) have an indication of being combined with Tai-i of China. It seems to me that in the Imperial Court of Japan, the religious observation of the Sun-goddess had been performed before the Sun-goddess was made the Founder of the Imperial Family. There is a legend that Ame-no-hiboko (天之日矛) , the prince of Hsin-luo (新羅), came to Japan with a treasure, and that it was made a sacred treasure of the Isonokami Shrine (
    石上神宮
    ). By examining this legend, I am of the opinion that it was the legend which reflected that the religious observation of the Sun-god had been transmitted from the royal family of Korea. After that the Sun-goddess was elevated to a higher status under the influence of Chinese thought, and finally reached the status of the Founder of the Imperial Family by being combined with the god Tai-i.
  • 小林 宏
    法制史研究
    1964年 1964 巻 14 号 251-252
    発行日: 1964/11/15
    公開日: 2009/11/16
    ジャーナル フリー
  • 松下 年光
    智山学報
    2020年 69 巻 327-345
    発行日: 2020年
    公開日: 2021/04/06
    ジャーナル フリー

     江戸時代後期に活躍した真言僧の慈雲(一七一八~一八〇四)は悉曇学を大成し、又戒律の復興を目指し、釈迦在世当時の正法律を唱導、更に空海が唐より伝えた十善戒を戒体として道俗問わず、人となる道を説くなど、教学に努めた学匠であり、神道もその一環であった。彼は、特に晩年70代近くになり記紀などの神道研究に専念するようになった。

     空海(七七四~八三五)が入唐時に、恵果阿闍梨から直伝された能作性(如意)宝珠は承和元年(八三四)の真言院での「後七日御修法」による鎮護国家祈願、玉体安穏、五穀豊穣の祈願法会を初めとして、如意宝珠による修法は広まっていったが、又、空海は嵯峨天皇より、入唐後に、伊勢神宮にて「十種神宝図」を写し、特にこの神宝の中で生玉は能作性宝珠とするように勅令を受けた。

     本稿では、雲伝神道の伝授の「十種神宝図」を基に、慈雲の聞書他の著作からその慈雲の日本神話の神々と道教、易経、儒教、陰陽五行説等を融合した両部曼荼羅的解釈を検証し、慈雲の晩年における如意宝珠観を考察したい。

  • 濱田 耕策
    史学雑誌
    1997年 106 巻 5 号 912-915
    発行日: 1997/05/20
    公開日: 2017/11/30
    ジャーナル フリー
  • 山口 敬太
    ランドスケープ研究(オンライン論文集)
    2013年 6 巻 25-32
    発行日: 2013年
    公開日: 2013/12/26
    ジャーナル フリー
    “Yamanobe-no-michi” is known as the ancient road and a hiking route running along the east edge of the Nara Basin. This paper discusses the formation process of this route and its social background. Yamanobe-no-michi was clearly described for the first time on two guidebooks published in 1941 by Kansai Express Railway Co.,Ltd. Till then this route was an obscure route to visit the Imperial mausoleums and to hike, and was barely known to the public. Since building up people’s physical strength and visiting historical sites were encouraged, tourists increased and this route became important for tourism. Osaka Electric Railway Co.,Ltd, which is the origin of Kansai Express Railway, and its executives regarded Nara as a sacred place of an origin of the country of Japan and exhorted people to learn a primitive spirit of building the country by means of seeing the historical landscapes. Osaka Electric Railway and company’s editors encouraged tourism and identified this route as the ancient route called Yamanobe-no-michi and promoted it in their guidebooks. These guidebooks decided people’s recognition of regarding a hiking route as the ancient route of Yamanobe-no-michi. Moreover these guidebooks contributed to link landscapes to history and legend, and brought about new landscape representations.
  • 松井 良明, 橋本 紀美
    日本体育学会大会号
    1996年 47 巻
    発行日: 1996/08/25
    公開日: 2017/08/25
    会議録・要旨集 フリー
  • 高木 典雄
    日本蘚苔類学会会報
    1973年 1 巻 3 号 38-
    発行日: 1973/01/30
    公開日: 2018/07/03
    ジャーナル フリー
  • 岩崎 和子
    史学雑誌
    2006年 115 巻 5 号 678-682
    発行日: 2006/05/20
    公開日: 2017/12/01
    ジャーナル フリー
  • 山本 幸男
    史学雑誌
    2006年 115 巻 5 号 674-678
    発行日: 2006/05/20
    公開日: 2017/12/01
    ジャーナル フリー
  • 佐々木 稔
    鉄と鋼
    1982年 68 巻 1 号 178-184
    発行日: 1982/01/01
    公開日: 2010/01/19
    ジャーナル フリー
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