古代には、神奈備山と呼ばれ神が宿るとされた信仰対象の山が存在した。全山が樹林におおわれ、笠型の端正な山容を持った山で、集落近くに位置する。その山体や、山を望む場所には、祭祀場、神社が設けられていた。本研究では、この神奈備山の分布、スケール、地形形態を明らかにするとともに、山を祀っていた祭祀遺跡・神社の地形占地・景観的特徴を考察した。その結果、次のようなことがわかった。
(1)、神奈備山は、東北から九州北部まで広く全国に分布する。
(2)、神奈備山を祀る神社・祭紀遣跡は、山頂、山腹、山麓と、山を望み山から引きをとった平地の4カ所に立地している。
(3)、神奈備山は、おおむね比高400m以下の小さな山である。
(4)、神奈備山を祀る神社・祭遺跡は、山を眺望しやすい仰角14°以下の平地と、山との一体感の得やすい仰角10°～30°の山麓に多く立地する。
(5)、神奈備山の景観は平地からは端正な山に見えるが、その地形は、孤立丘、山地端部の端山、山地端部の尾根、等高線が比較的入りくんだ小山塊の4タイブに分類できる。
以上の性質を持つ神奈備山は、日本人の原風景の一つでありまだまだ全国に埋もれていると考えられる。しかし、大都市近郊の神奈備山の中には、開発によって破壊された例もある。古代人が育んできた精神性の強い文化遺産として、神社、祭紀遺跡ともども、神奈備山の景観保全を進めていく必要がある。

抄録全体を表示

This paper traces some links between typology and location of NOH-stages (NOHBUTAI) in Wakasa. Typology depends upon four ; (1)plan, (2) space division of the main stage (HON-BUTAI) and the back stage (ATOZA), (3) orientation of NOH-stage and the shrine (SYADEN), (4) site plan of NOH-stage and the shrine. NOH-stages located near Obama, the historical center of Wakasa, had some similarities to that of urban NOH-stages. The similarities between the tow decreased in proportion to the distance from the center. It means that NOH-stages in Wakasa were not independent from urban ones but were deprived from urban ones.

抄録全体を表示

It has already been pointed out that the Shugo (守護) in the Muromachi period endeavored to hold temples and shrines under their control while establishing their rule throughout their domains. In this paper the author attempts to explain why this control over religious institutions could have be an important element in the process of establishing their rule through a case study of the "Wakasa 33 Kannon Reijo" 若狭三十三所観音霊場 temples. "Wakasa 33 Kannon Reijo" included those temples which performed Buddhist and Shinto ceremonies throughout all of Wakasa province and were later protected by the Takeda 武田 clan, the Shugo of Wakasa province during the Sengoku period. When we look at these temples in a region context, two points become clear. 1.Each of these temples all had close affiliations to "Wakasa-Ichinomiya" 若狭一宮, the Supreme Shrine of the province or "Shoen-Koryo-Soja" 荘園公領総社, the Supreme Shrine of each Proprietorship in the province. 2.The majority of the "Shoen-Koryo-Soja" in the province were included in "Wakasa 33 Kannon Reijo". This means that in Wakasa, since the latter medieval period, there was a temple and shrine network which was connected partly by the popular Kannon belief spread by the asetics and pilgrims. However, the network was also based on ties between "Ichinomiya" and "Shoen-Koryo-Soja", which had been continued since the preceding period. Next the author shows that this network was more than a mere religious system. In Wakasa as well as other provinces, "Ichinomiya" of the later medieval period were commercial centers of the province. And each "Shoen-Koryo-Soja" also had close connections with the market in each proprietorship. These facts mean that, in Wakasa of the later medieval period, there was a temple and shrine system which was connected with traditional popular belief (belief of community, Kannon belief) as well as commerce. That is why controling this system was a major element for the Shugo to establish power in their territory.

抄録全体を表示