Matsue is considered one of the three major cities of tea culture, along with Kyoto and Kanazawa; however, it is not as wellknown as the other two cities. The deep relationship between Matsue and tea culture developed due to the efforts of Matsudaira Harusato, Fumai, who was the feudal lord of Matsue in the 18^th century, and father of Fumai-ryu, or the Fumai style of tea ceremony.
The aims of this paper are to clarify the process of establishing Fumai as a cultural resource of Matsue, by verifying the events honouring former feudal lords held in the Meiji and the Taisho period, and discuss the potential of Fumai and tea culture in the development of tourism in Matsue.

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大井川は東海道の荒れ川として知られ,上古以来平野地帯の人々は,洪水や流路の変遷に苦しみ,わずかに小規模な堤防などによつて,これに対抗しただけであつた.従つて付近の東海道やこれに沿う宿駅も変遷せざるをえなかつた.筆者は多くの紀行文や古文書によつて往古の東海道の変遷と宿駅の興亡とを探究した.徳川時代になると幕府はこれを政治上に利用して,架橋と舟運を禁止したので,東海道の旅行者はもちろん,上流山村の人々は舟運を奪われて困惑したが,一方には陸路の開発に力を用い,壮年山地に峠越しの交通路を開くことができた.明治以後大井川はようやく政治的に解放されて自然の川となり,同地域は舟運,鉄道,自動車などによつて交通が開け,電源開発とともに科学によつて征服された現状を見るに至つた.筆者はこれらの変化を自然環境から眺めることはもちろんであるが,徳川期以後においては,ブラーシュの持論,政治的・社会的環境が,いかに人々の生活に重圧を加えていたかを見たいと思うのである.

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After the national isolation policy was established in 1639, the building of large ships and ocean navigation were prohibited in Japan. Thus, it is difficult to find old books describing the Kuroshio. By searching and deciphering early books, however, I have found some historical descriptions and illustrations about the Kuroshio. By examining these records, coupled with records in the Western books, I have reached the following conclusion. The term "Kuroshio" originated from a local word "Kurose River", used within inhabitants of the Izu Islands, which indicated a branch of the actual Kuroshio flowing over the Izu Ridge. About 1800 it became meaning the Kuroshio south of the Tokaido District, and became popular among Japanese people by the fashion of publishing maps, local geography, accounts of trips and novels. However, a view of fragmental currents at that period might interrupted the recognition of the Kuroshio as a long current. From the end of the 18th century to the mid 19th, the Western collected information about Japan's geography published by the Japanese and made surveys and analyses of the Kuroshio on the occasion of cruises to ask for establishment of commercial relationship with Japan. Before the Meiji Restoration (1868), the term "Kuroshio" had already turned to an international word, which meant the entire Kuroshio, by the international diffusion of information about the Kuroshio. However, the undersanding of the Kuroshio by the Japanese was not practical as shown in Kanrin Maru journals by them.

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今日伝承されている舞楽には、大別して、旧三方楽所の系統を直接汲む「中央の舞楽」と、それらとは全く異質の舞踊音楽様式をもつ「地方の舞楽」とがある。これまで、地方の舞楽にみる動作に対しては、「中央より受容後、郷土的変化をとげたもの」とする見方と、「中央舞楽が洗練化する以前の古い形態をのこしている」との見方が二律背反してきた。たしかに、上体を前方に倒し力強く足を踏んで舞う姿に農功的イメージが重なるのも理解できることである。しかし抑も地方における舞楽の招来および伝承が、「都文化に対する憧憬」を大きな原動力としていたことは疑いの余地がない。仮に時代が下るとともにそういった意義は薄れていくとしても、「郷土的変化」の一言に帰着させてしまうことには少々無理があるのではなかろうか。後者は、そういった矛盾を解消する説といえるが、未だその具体的検証がなされぬままである。
筆者は、これまでの研究において、中世における中央の舞楽が「足踏」「前傾姿勢」を主たる要素とする舞であったとの見解を提示したが、本稿では、一方の地方舞楽のなかに、それらの動作要素がいかに多く見いだすことができるか検証する。同様に、こんにちの中央舞楽ではほぼ完全に消滅した動作「延立」が、地方舞楽の中に今なお息づいている例をあげる。一方で、こんにちの中央の舞楽では、「禹歩」的足捌きの法則性 (片足を―摺りながら―披くと、もう一方の足を引き寄せ、次にはその左右逆を繰返す) が基本的要素となっているが、これは中世以来のものではなく、江戸中期以降の伝承のなかで発展した可能性を、地方舞楽との聯関により明らかにした。
こんにちの地方舞楽に多くみられる「足踏」「前傾姿勢」「延立」「一寸とす」「摺足」「禹歩的足捌き」といった動作要素は、或る時代の中央舞楽の様式を反映したものである可能性が高いといえる。地方舞楽の個々の事例において、これら動作要素の有無をみることにより、いつの時代において中央様式の影響が濃厚か、一往の判断指標になりうるのではないだろうか。

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Since ancient times the South China Sea used to be the international access sea to China for envoy and trade ships from southern and central Asia and Europe. Searching ancient drifting records about wrecked foreigners who reached Japan, the author has found several illustrations that show transferred driftings from northeastward or eastward winds and currents in the South China Sea to the Kuroshio. They are examined in the light of modern oceanography and meteorology knowledge. These transferred driftings must have contributed to direct introduction of various foreign cultures to local places in Japan. Next, three typical routes of "Kentoshi", the Japanese envoy to China in the Tang Dynasty, are illustrated together with circles of the visible horizon from the top of main islands in the East China Sea, and driftings of wrecked ships of the "Kentoshi" in 753-754 are examined by considering winds and the Kuroshio stream. In November, 748 Ganjin, Chinese Buddhist naturalized as a Japanese archbishop later, failed to reach Japan and drifted to Hainan Island by a violent wind. The 14 days recorded as the drifting period is too short to carry the boat to the Island even if the wind was very strong. The earliest mentions of the Kuroshio stream by the Japanese in provincial maps of Ryukyu (Bakufu, 1646-47, 1702) and of the term "Kurose Gawa" in Mori's map (1752) are examined. Regarding the problem how people in the Edo period (1603-1867) understood the Kuroshio, three topics are discussed. (1) Toward the end of the 18th century, a strange tale of red tides was believed in Hachijo Island, to carry wrecked boats to the boundless ocean. It is similar to contemporary legends of the Kuroshio, regarded as a terminal current of no return. (2) The view of fragmental currents might interrupt the recognition of the Kuroshio as a long continuous current in the Edo period. The view seems to be latent in current charts by Fuglister (1955) and in "Sailing Directory for the Southeast Coast of Honshu" (Japan Hydrographic Department, 1949). (3) Toward the end of the Edo period a ship's journal frankly recognized difficulties in perceiving of the Kuroshio stream. This demonstrative attitude shows the Japanese at that time slowly reaching a modernized understanding of the Kuroshio. A chronological table for the history of encounters with the Kuroshio is compiled.

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