Insei 院政 politics, domnation by the retired emperor In 院 was actually established during the latter part of Shirakawa-In 白河院 retirement after Emperor Toba 鳥羽天皇, grandson of Shirakawa, ascended to the throne in 1107. After that, benkan and shikiji 弁官・職事, the imperial secretaries, began reporting to the In, and imperial decrees (senji 宣旨) began to be promulugated according to the emperor's (tenno 天皇) will, but by the In's direction. When Fujiwara-no-Tsunefusa 藤原経房, whose diary is called the Kitsuki (吉記) was benkan, he went to Goshirakawa-In's chancellery (Goshirakawa-In-no-cho 後白河院庁) almost everday. But in the entry of the Kitsuki dated 1183/7/9 (寿永二年七月九日), we are told that the special court of justice called Inchusata was held at Goshirakawa-In-no-cho, and that all the judges of the Inchusata except himself and Minamoto-no-Masayori 源雅頼, who also sevred as benkan, were Goshirakawa's private advisers. Tsunefusa felt highly honored in being called to this Inchusata. Same of the cases appearing before this Inshusata were cases pending in the regular court handled by benkan and shikiji. From these facts, the author concludes that Inshusata was operated by the In's private advisers apart from the regular court and that the origin of Inchusata was the custom of petitions filed through the In's private advisers were permitted to be reviewed by the In without trial. Then why were non-political officials like Tsunefusa called to this Inchusata on 9/7/1183? About that time, the rebel army under Minamoto-no-Yoshinaka 源義仲 was approaching the capital. In June, Goshirakawa-In consurted with various aristocrats about counter-measures against the enemy. Fujiwara-no-Kanezane 藤原兼実, the Udaijin 右大臣, the third highest seat of the imperial cabinet, and not on intimate terms with Goshirakawa-In proposed a political reform called Tokusei 徳政. He emphasized that fair judgement in political affairs would make temples, shrines and others entities confide in the government. The author concludes that Goshirakawa-In assented to Kanezane's proposal and invited non-political officials to the Inchusata on 9/7/1183. Kanezane's idea was derived from Shinzei's 信西 reform, which was executed from 1156 to 1159 and exerted influence on political reform in Kamakura 鎌倉 period.

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In this essay, the author analyses the content of an informal, private communication (origami-form) from the Kujo Family document collection, addressed to Kanezane from Yoritomo. Despite the fact that the latter part of the communication and, therefore, the date are missing, from its content it can be assumed that Yoritomo wrote it sometime in the fifth month of Bunji 2 (1186). While the communication is Yoritomo's response to a request by Kanezane for an opinion concerning certain rather public matters of political organization, it must be stressed that diplomatically this exchange was strictly of a private nature. Moreover probably because of the letter's personal form, its historical significance has been heretofore overlooked. However, as the author observes, from this communication, new facts have surfaced which help to clarify the true nature of the political relationships between Yoritomo, Kanezane and Go-Shirakawa-In. Specifically the author observes : (1)that the kiroku-jo established in Bunji 3 (1187), which up till now was thought to be founded by Yoritomo, was clearly Kanezane's idea. (2)that the political dealings between the Bunji era "triumvirate" can be summarized as follows : A)Kanezane sought Yoritomo's support and used that support as a background for furthering his personal interests at court. B)Go-Shirakawa-In, while continuously applying political pressure to Kanezane, took a prudent attitude in dealing with Yoritomo, and adeptly managed to avoid acting on any of Yoritomo's demands. C)Yoritomo, while promising support to Kanezane, was by no means able to dictate policy to Go-Shirakawa-In.

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令子内親王に関わる人々の歌が『おやこの中』や『苔の衣』などの物語歌と酷似している事実を新たに指摘し、先行研究の成果とあわせ、令子サロンにおいて物語が作られていた可能性を追究した。特に『すまひ』について女房大弐の歌との酷似を指摘し、院政期の相撲人・修理職の特性から主人公の設定についての意味付けも加え、大弐周辺で『すまひ』が成ったと推定し、男同士の物語が女たちによって生産・消費されていたさまを示した。

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This paper is a study of Shinsei (law re-constitutions), especially Kuge-Shinsei (公家新制), from the 10th century to the 14th century. The author considers the question of Shinsei from the aspects of the occasion and process of promulgation, enforcement, and its promulgators. The results of this examination are as follows. (i)Shinsei was promulgated as Tokusei, or beneficent government by the Tenno (天皇), from as early as 12th century. The reasons for the promulgations included the appearance of comets, the occurrence of earthquakes, 辛酉革命説 -the theory of chinese forecast, famines, epidemics, and changes of the Tenno. Therefore, the promulgation of Shinsei was considered one means for getting rid of such misfortune in those days. (ii)Shinsei was first discussed among the Kugyo (公卿), before it was promulgated by the Tenno. This conference was composed of seven members of the Kugyo, and the Sessyo (摂政) or Kanpaku (関白) led the discussions. (iii)Shinsei was promulgated as an official document, Senji (宣旨), and enforced by other official documents, which included Daijo-Kanpu (太政官符) to local governments, Daijo-Kancho (太政官牒) to Buddhist temples, and Kan-Senji (官宣旨) to shrines. In the Kamakura period, Shinsei was first only enforced by the Bakufu, but from 1261 the Bakufu itself began to promulgate Shinsei. Shinsei created by the Bakufu, Buke-Shinsei (武家新制) or Kanto-Shinsei (関東新制), were promulgated by the Shogun (将軍) in the periods of Yoritsune (頼経) and early Munetaka (宗尊), however, from 1261 it was taken over by the Hojo family (北条氏), or Shikken (執権). (iv)Shinsei had two essences ; the law of the central government and order in the reins of government. The former changed with time, but the latter remained unchanged. The law of the encouraging frugality was a major aspect, such that from the end of the Kamakura period, Shinsei came to mean a call for more economic lifestyles.

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