【縄文弥生〜建国期と葛城伝承 奈良・飛鳥探索-15】

高鴨神社探訪の続篇であります。
私的コレクションとしてこの神社のお札を購入させていただいたのですが、
その折りに神社として発行されている由緒誌も同時に購入した。
読み返してみると、そこにはこんな記述もありました。
「神武・綏靖・安寧の三帝は鴨族の首長の娘を后とされ、
葛城山麓に葛城王朝の基礎を築かれました。」との一条。さらに
「この王朝は大和・河内・紀伊・山城・丹波・吉備の諸国を
支配するまでに発展しました。また、第16代仁徳天皇、17代履中天皇、
18代反正天皇の后も葛城氏から出ております。」
「大和朝廷が成立する以前、大和には倭国と葛城国が存在しており、
当神社は葛城国一の宮でありました。」と朗々と記載されているのです。
「現在でも高鴨神社では秋祭りにクリの木を中心に祭祀を行っております。
このことは青森県の三内丸山遺跡に見られるように団栗（どんぐり）や栗を
（有力な栄養源・主食として）食べていたことを示し、
水稲生活以前の形態であると思われます。」
「当神社の祭祀の起源は詳らかではありませんが、
少なくとも約3,000年前・弥生中期から行われており、
日本最古の神社のひとつであります。」とまで記載されています。
また「修験道の開祖とされる役小角は高賀茂氏の直系」という記述も。
葛城山系の金剛山は行者たちが修行してきた山であることも事実。
古代においてこの一族が一定の歴史に関与していたことはあり得るかと。
いずれにせよ、ひとつの興味深い伝承と思われました。

もちろん大和朝廷草創の神武帝などについては、
その実在も含めて歴史事実と実証されてはいないけれど、
関連した事実痕跡は徐々にあきらかになってもいる。
ただただ荒唐無稽な主張とは言い切れないと思います。
考古と神話、歴史事実のあわい領域でその輪廓がうかがえるものとして
このような推論もひとつの可能性として参考にはなる。
日本の神社信仰には民族的経緯がそこに影響していることは間違いない。
そういった部分のひとつの手掛かりとして
ふとした遭遇ではあったけれど、この高鴨神社との出会いは面白かった。

ちょうど北海道北東北の遺跡群が世界遺産として認定されてから
はじめての本格的連休の時期に当たります。
わたしたち夫婦も、道南地域をあちこちと周遊中。
これまではかなり変わった趣味として考古探究をしてきましたが、
どうやら世界遺産登録が追い風になったのか、
多くの同好のみなさんが散見されるようになってきた。
ちょっとウレシイ気がしてきております（笑）。


English version⬇

Jomon Yayoi - Founding Period and Katsuragi Traditions: The Search for Nara and Asuka - 15
The shrine omens I purchased contain a variety of descriptions. It is a good reference to understand the relationship between archaeology, mythology, and historical facts. Hmmm... .......

This is a continuation of my exploration of Takagamo Shrine.
I was allowed to purchase a bill for this shrine for my personal collection.
At the same time, I also bought a copy of the history magazine published by the shrine.
When I read it over, I found the following description in it.
The three emperors, Jinmu, Suiyasu, and Anei, had as their concubines the daughters of the chiefs of the Kamo tribe.
They laid the foundation of the Katsuragi Dynasty at the foot of Mount Katsuragi. The first article of the book. The first article of the text reads as follows.
"This dynasty developed to the point where it ruled over the provinces of Yamato, Kawachi, Kii, Yamashiro, Tanba, and Kibi.
The 16th Nintoku-Tenno also established a dynasty. The dynasty also ruled over the 16th Emperor Nintoku, the 17th Emperor Nichu, and the 18th Emperor Kosho.
The Empresses of the 16th Emperor Nintoku, the 17th Emperor Rinchu, and the 18th Emperor Nanjo also came from the Katsuragi clan.
Before the establishment of the Yamato Imperial Court, there were two provinces in Yamato: Yamato and Katsuragi.
This shrine was the first palace in Katsuragi Province. This shrine was the first shrine in Katsuragi Province.
Even today, Takakamo-jinja Shrine holds an autumn festival with a ritual centering on a chestnut tree.
This is a reference to the fact that chestnuts, or acorns, were a major source of nutrition and staple food, as seen at the Sannai-Maruyama Ruins in Aomori Prefecture.
（This indicates that people ate chestnuts and acorns (as a major source of nutrition and staple food), as seen at the Sannai-Maruyama site in Aomori Prefecture, and
This is a form of pre-paddy rice life."
"The origin of the shrine's rituals is not known.
"Although the origin of the shrine's rituals is not known, they have been practiced since at least the mid-Yayoi period (about 3,000 years ago).
It is one of the oldest shrines in Japan. It is one of the oldest shrines in Japan.
It also states that "Yakuzumi Shokaku, the founder of Shugendo, is a direct descendant of the Takakamo clan.
It is also true that Mount Kongo in the Katsuragi mountain range is a mountain where ascetic ascetics have practiced asceticism.
It is possible that this family was involved in a certain part of history in ancient times.
In any case, this is an interesting tradition.

Of course, the existence of such a person as Emperor Jinmu, the pioneer of the Yamato Imperial Court, has not been proven as a historical fact.
Although the existence of such a person, including the emperor Jinmu, has not yet been proven to be a historical fact
But traces of related facts are gradually being uncovered.
I do not think it can be said that this is just a wild assertion.
It is possible that the existence of the site is a part of the circle between archaeology, mythology, and historical facts.
This kind of reasoning is one of the possibilities.
There is no doubt that the ethnic background of Japanese shrine worship has an influence on it.
As a clue to such a part of the story
It was an interesting encounter with Takakamo Shrine, even if it was only by chance.

It is the time of the first full-scale consecutive holidays since the archaeological sites in northern and northeastern Hokkaido were recognized as a World Heritage Site.
Since the World Heritage Site in the north-northeastern part of Hokkaido was recognized as a World Heritage Site, this is the first full-scale consecutive holiday period for the region.
My wife and I are also touring around the southern Hokkaido area.
We have been exploring archaeology as a rather unusual hobby, but now it seems that the World Heritage registration has become a tailwind for us.
But the World Heritage registration seems to have given us a tailwind.
I am a little bit happy to see so many like-minded people.
I am starting to feel a little happy about it (laugh).

【全国加茂社「本宮」高鴨神社 奈良・飛鳥探索-14】

奈良県を逍遙していて御所＜ごせ＞町探訪でクルマで歩いていたら
ふとしたことから道に迷い、そのまま走っている内にたどりついたのが
この「高鴨〜たかかも〜神社」。
予備知識もなくクルマを停め周辺の池越しに社を遙拝した。
サクラ満開時期だったので水面に桜吹雪がうかぶ先にお姿をみた。
標高が300mほどの高台であり、自然の池面なのかどうか、
その配置計画の妙に打たれつつ、写真に収めておりました。

〜当神社は全国鴨（加茂）社の総本宮で
弥生中期より祭祀を行う日本最古の神社の一つです。
主祭神　阿遅志貴高日子根命（迦毛之大御神）
事代主命　阿治須岐速雄命　下照姫命・天稚彦命
●この地は大和の名門豪族・鴨一族発祥地で本社はその鴨族が守護神として
祀った社の一つです。『延喜式』神名帳には「高鴨阿治須岐詫彦根命
（たかかもあじすきたかひこねのみこと）神社」とみえ月次・相嘗・新嘗祭には
官幣に預かる名神大社で最高社格をもつ神社でした。清和天皇859年正月には、
大和の大神神社や大和大国魂神社とならんで従二位の御神階だったのが
御祭神もともに従一位に叙せられました。それほど由緒をもつ古社。
●弥生中期、鴨族の一部はこの丘陵から大和平野西南端、今の御所市に移り、
葛城川の岸辺に鴨都波神社をまつって水稲生活をはじめました。
また東持田の地に移った一派も葛木御歳神社を中心に水稲耕作に入りました。
そのため一般に本社を上鴨社、御歳神社を中鴨社、鴨都波神社を下鴨社と
呼ぶようになりましたが、ともに鴨一族の神社であります。
このほか鴨の一族はひろく全国に分布しその地で鴨族の神を祀りました。
賀茂（加茂・賀毛）を郡名にするものが安芸・播・美濃・三河・佐渡にみられ、
郷村名は数十におよびます。中でも京都の賀茂大社は有名ですが、
本社はそれら賀茂社の総社にあたります。（由緒書きより）〜

建築という概念は日本人にはその外縁的空間も一体のものという意識が強い。
建物自体は空間の中での「句読点」というようにも受け取れる。
そういった意味合いではこの高鴨神社の空間性にはまことに１本取られた感。
古代以来の日本人の「空間の美意識」がはるかに伝わってくる。
池水と神社建築とが常に相互浸透する関係にありそう。
四季折々の自然環境の移り変わりが社を飾っていく。
その輪廻転生感がたぶん至福の宗教的体験性を持っているのではないか。
さすがに全国に400あると言われる「加茂（賀茂）鴨」社の本宮だけある。
一種、スピリチュアルな体験感で迫ってくる空間に久しぶりにハマった（笑）・・・


English version⬇

Zenkoku Kamosha "Hongu" Takagamo-jinja Shrine Nara, Asuka Search-14
The Japanese sense of beauty of space since the Jomon and Yayoi periods. The effort to skillfully incorporate the natural environment into the spatial elements is reminiscent of Japanese architecture itself. Nara, Asuka

When I was walking around Nara Prefecture by car to visit Gose Town, I suddenly lost my way.
I was walking in my car to visit the town of Gose when I suddenly got lost on the road.
Takakamo Shrine.
Without any prior knowledge of the shrine, I parked my car and walked to the shrine over the surrounding pond.
The cherry blossoms were in full bloom, so I saw the shrine ahead of me with a blizzard of cherry blossoms on the surface of the water.
The pond is located at an elevation of about 300 meters above sea level, and I wondered if the surface of the pond was natural or not.
I was struck by the oddity of the layout of the pond and took pictures of it.

〜The shrine is the head shrine of Kamo (Kamo) shrines throughout Japan and is one of the oldest shrines in Japan.
It is one of the oldest Shinto shrines in Japan, and has been performing rituals since the middle of the Yayoi period.
The main deity, Atoshikitakahikone-mikoto (Kamo no Mikoto)
Kotoshironomiki-no-mikoto, Asuki-hayo-no-mikoto, Shimoteruhi-no-mikoto, Ama-no-Wakuhiko-no-mikoto
This shrine is the birthplace of the Kamo clan, a prestigious Yamato clan.
The head shrine is one of the shrines enshrined as a guardian deity by the Kamo clan. The shrine is one of the shrines enshrined as a guardian deity of the Kamo clan.
（The shrine is dedicated to the deity Takakamo Ajisukitakahikone-no-mikoto at the monthly, year-end, and new harvest festivals.The shrine had the highest rank among Meishin-taisha shrines, and was officially recognized as such by the government. In the 859th year of the reign of Emperor Seiwa
In the first month of 859, the shrine was ranked as the second highest in the hierarchy of deities, along with the Ookami Shrine and the Yamato Okunitama Shrine in Yamato.
The shrine's deities were also elevated to the first rank. The shrine is an ancient shrine with such a long history.
In the mid-Yayoi period, a part of the Kamo tribe moved from these hills to the southwestern edge of the Yamato Plain in present-day Gosho City.
They built the Kamotonami Shrine on the bank of the Katsuragi River and began to live on paddy rice.
Another group that moved to Higashimochida also began to cultivate paddy rice, centering on the Katsuragi Gozai Shrine.
As a result, the head shrine was generally called Kamigamo-sha (Kami-kamo Shrine), the Gozai Shrine was called Nakagamo-sha (Nakamo Shrine), and the Kamotonoha Shrine was called Shimogamo-sha
Both shrines belong to the Kamo clan.
The Kamo clan was widely distributed throughout the country, and the Kamo deities were enshrined at their shrines.The Kamo (Kamo or Kage) clan is found in the county names of Aki, Hari, Mino, Mikawa, and Sado.
There are dozens of township and village names. Kamo-taisha in Kyoto is the most famous of these.
The head shrine is the head shrine of these Kamo shrines. (From the history of the shrine) ~.

The Japanese have a strong sense of the concept of architecture as an integral part of the external space.
The building itself can be seen as a "punctuation point" within the space.
In this sense, the spatiality of the Takagamo Shrine is a real coup.
It conveys the Japanese people's aesthetic sense of space that has existed since ancient times.
The relationship between the pond and the architecture of the shrine seems to be one of constant mutual penetration.
The changing natural environment of the four seasons adorns the shrine.
This sense of reincarnation is perhaps a blissful religious experience.
This is indeed the main shrine of the Kamo Kamo shrine, of which there are said to be 400 throughout Japan.
It was the first time in a long time that I fell in love with a space where I felt a kind of spiritual experience (laugh)...

【日本人の死生観「土葬・火葬」 奈良・飛鳥探索-13】

明日香や奈良地方を巡っていると古墳の多さに驚くのだけれど、
それは印象論で実は古墳の多さでは兵庫県が一番だと言われています。
〜國學院大學メディア「ゼロから学んでおきたい「古墳」③」より抜粋。
＜●古墳の数　文化庁埋蔵文化財関係統計資料の「周知の埋蔵文化財包蔵地数」
（平成28年度版）によると、全国には15万9623基の古墳・横穴が確認される。
都道府県別では、①兵庫県１万8851基②鳥取県１万3486基③京都府１万3016基
④千葉県１万2765基⑤岡山県１万1810基－となっている。
一方、北海道、青森県、沖縄県には古墳・横穴が確認されていない。＞
ただし兵庫県などは６～７世紀の「群集墳」爆発的増加期のものが多いとされ、
この群集墳は小型で一族連鎖的な葬送方法とされ、それまでの古墳被葬者とは
階層自体が大きく違っているとされていました。
やはり、大型で「一世一代」的な建造物である古墳の分布としては実質的に
奈良盆地地方は多いのだろうと思います。

この「一世一代」というコトバは古墳に関係した出自を持つのかも知れない。
個人に対するリスペクト表現として古墳「建築物」が作られた。
その基本は「土葬」という日本国土在来的な死生観なのでしょう。
きのう触れたようにそういう時代から仏教の伝来拡散を迎えて
釈迦牟尼自身も葬送されたという「火葬」風習が日本に伝来した。
天武帝の皇后であった持統帝は火葬された上で旦那さんの天武帝のために作った
古墳に自らのお骨も随伴させて葬らせたという。
この飛鳥京最後のふたりの天皇は日本社会の変化を象徴している。
日本人の死生観の変化がこの飛鳥京の最期の時期にスタートした。
写真の３番目は宮廷官人であった太安万侶の「火葬墓」のモデル展示。
橿原考古博物館での展示ですが、この墓からはかれの「墓誌」も納められた。
今日われわれの墓石の付随物としての墓誌の初源かと。
この死生観を巡っての日本社会の有為転変はその後ながく続いてきた。
江戸期には広範に火葬が広がっていたけれど、明治維新で神道翼賛体制で
一時期火葬を禁止するという政令も出されたけれど２年程で撤回された。
それは深刻な「土地問題」に起因していたということです。
やはり土葬では国土の狭い日本社会では早晩破綻する。
たぶん日本社会では土地利用と葬送方法の二律背反が常に生起したと思う。

ただ死んだあとの葬送というのは直接その人の「生き方」にも深く関わる。
古墳という形態で送られた先人たちの魂魄、その思いというものも
はるかな後世のわれわれは、その「精神性」をしっかり受け止めていきたい。
つながっていることを重視したいと思うところです。


English version⬇

Japanese View of Life and Death "Burial and Cremation" Exploration of Asuka, Nara - 13
The burial after death is deeply related to the "way of life. The souls of our predecessors are described in this way. As Japanese, we should take it seriously. .......

When you visit Asuka and Nara area, you may be surprised at the number of ancient tombs, but that is just an impression.
But this is just an impression, and in fact, Hyogo Prefecture is said to have the largest number of kofun tumuli.
〜The following is an excerpt from the Kokugakuin University media article, "Kofun Tumuli: What You Need to Learn from Zero (3)".
＜According to the "Number of well-known burial sites of cultural properties" (2008 edition) of the Agency for Cultural Affairs' statistical data related to buried cultural properties, Hyogo Prefecture has the largest number of kofun tumuli.
（According to the "Number of Kofun Tumuli" (FY 2008 edition), 159,623 kofun tumuli and yokoana (burial mounds) have been confirmed throughout Japan.
By prefecture, (1) Hyogo Prefecture 18,851 tombs, (2) Tottori Prefecture 13,486 tombs, (3) Kyoto Prefecture 13,016 tombs
(4) Chiba Prefecture: 12,765 (5) Okayama Prefecture: 11,810
On the other hand, no burial mounds or horizontal holes have been confirmed in Hokkaido, Aomori, or Okinawa Prefectures. ＞(6) Hyogo Pref.
However, many of the burial mounds in Hyogo and other prefectures are said to date from the 6th and 7th centuries, when the number of "cluster burial mounds" exploded.
These cluster burial mounds were small and were considered to be a family-oriented burial method, and the hierarchy itself was considered to be very different from that of burial mound burials up to that time.
The hierarchy itself was considered to be very different from that of the burials in earlier burial mounds.
The distribution of kofun tumuli, which are large, "once in a generation" structures, is substantially larger in the Nara Basin region than in other regions of Japan.
I think that the distribution of kofun tumuli, which are large, "once-in-a-generation" structures, is substantially greater in the Nara Basin region.
The phrase "Issei-ichi" may have origins related to ancient tombs.
Kofun "buildings" were created as an expression of respect for the individual.
The basis for this is probably the traditional Japanese view of life and death, "burial in the ground.
As I mentioned yesterday, the spread of Buddhism from such a time period led to the establishment of the burial mound.
The custom of "cremation," in which Shakyamuni himself was buried, was introduced to Japan.
Emperor Mochito, who was the empress of Emperor Temmu, was cremated and her own bones were buried in a burial mound that she had built for her husband, Emperor Temmu.
Emperor Mochito, who was the Empress of Emperor Temmu, had her own bones buried in a burial mound that she had built for her husband, Emperor Temmu.
The last two emperors of Asuka-kyo symbolize the changes in Japanese society.
The change in the Japanese view of life and death began during the final days of Asuka-kyo.
The third photo is a model exhibit of the "cremation tomb" of Taian Wanpo, a court official.
The third photo shows a model of the "cremation tomb" of Taian Manpo, a court official.
This may be the origin of the epitaph that accompanies our gravestones today.
The changes in Japanese society regarding this view of life and death continued for a long time.
During the Edo period (1603-1867), cremation was widely practiced in Japan, but the Meiji Restoration (1868-1912) led to the Shintoist movement to ban cremation for a period of time.
A decree banning cremation was issued for a period of time, but was withdrawn after about two years.
This was due to a serious "land problem.
After all, burial in the ground would soon fail in the narrow land area of Japan.
Perhaps the dichotomy between land use and burial methods has always existed in Japanese society.

However, after death, burial is also deeply related to a person's "way of life.
The souls of our predecessors who were sent in the form of burial mounds, and their thoughts and feelings
We, the future generations, would like to take in the "spirituality" of our ancestors.
I would like to emphasize the importance of the connection between the two.

【古代の建築デザイン「メスリ山古墳」 奈良・飛鳥探索-12】

飛鳥・明日香の地に隣接する各地にはロマンを感じるスポットが多数。
明日香から直線距離で5-6km隣接の桜井市にはこの古墳がある。
っていうか、古墳はこの地域にありすぎるほどある。
日本の王権がこの地を離れざるを得なかった大きな理由のひとつに
有力者の古墳が多くなりすぎて有効利用可能な土地がなくなったことがあっただろう。
それと並行して「火葬」の習慣が日本に根付くようになる。
最初の火葬の記録は700年の僧・道昭で仏教式の葬送の創始とされている。
仏教の本格的導入と並行して古墳造営が下火になっていく。
飛鳥京最後の天武・持統の夫婦の天皇はふたりでひとつの古墳に収まっている。
持統期に火葬の習慣が一種のブームになっていて
持統自身も火葬に付されて天武の葬られた古墳にいっしょに入った。
まぁ仲の良かった夫婦だったのだろうかと微笑ましいと同時に
このような事情が絡み合った事態のように思える。

一方でこのメスリ山古墳は以下のような概要。３番目の写真は空撮写真。
〜墳丘長224メートル（250メートルとする説も）。後円部は3段築成で
径128メートル・高さ19メートル。各段に円筒埴輪列が巡り斜面には人頭大の葺石。
円筒埴輪は後円部の三段と方形壇の墳頂部に密集して二列、
また墳頂部では二列の埴輪の間隔をとっている。
後円部頂の竹垣状埴輪の囲いは長辺約11.3メートル短辺約4.8メートル。
想定高さ1メートルを下らない長方形の壇。直径1メートルもの円筒埴輪は
方形埴輪列の最内側の角や辺を等分する位置に立っている。
器台型埴輪は高さ2.4メートル径1.3メートルで日本最大。
規模・埋葬品とも大王墓級だが記紀や『延喜式』などに陵墓としての伝承がない。
墳丘規模・埴輪の大きさ・埋葬施設・副葬品収納施設・遺物などを考え合わせると、
本古墳は絶大な権勢を誇った首長の墳墓であると考えられる〜以上Wiki記述。

その規模感と造営への執念を考え合わせ、しかも埴輪の列柱という
装飾感覚まで含めて考えると、なかなか理解しがたいものがある。
埴輪の巨大さには展示で目にして驚かされた。
墓なのでその被葬者の周りの人々、権力継承者たちが被葬者から
受け継いだ権力の正統性の証として造営しただろうと推測はできる。
とくに埴輪の列柱的配置デザインにはメッセージ性が強かったのだろう。
エジプトのスフィンクスも見るものにその建築動機を謎かけしていると
伝承されているけれど、日本の古墳、埴輪群にも
同じような体験感があるのだと思う。よくわからないことで
長く人々を惹き付け続けている、そのこと自体が目的なのかも知れない。
古代人からの「建築デザイン」の問いかけのように思えてならない。・・・


English version⬇

Ancient architectural design "Mesriyama Tumulus" Exploring Asuka, Nara - 12
The construction of a small hill by civil engineering work and the elaboration of its form send a message like a riddle with thatched stones and haniwa clay figurines. Architectural semantics. ...

There are many romantic spots in the areas adjacent to Asuka and Asuka.
Sakurai City, 5-6 km from Asuka in a straight line, is home to these burial mounds.
In fact, there are too many kofun tombs in this area.
One of the main reasons why the Japanese kings were forced to leave this area was
One of the main reasons why the Japanese kings had to leave the area was that there were too many burial mounds of influential people, and there was no more land available for effective use.
In parallel, the custom of "cremation" took root in Japan.
The first record of cremation is attributed to the monk Dosho in 700, who is considered the originator of Buddhist-style funerals.In parallel with the full-fledged introduction of Buddhism, the construction of kofun (burial mounds) declined.
The last two emperors of Asuka-kyo, the couple Temmu and Jito, were both buried in one burial mound.
During the Mochito period, the practice of cremation became a kind of boom.
Mochito himself was cremated and placed in the burial mound with Temmu.
It is a very funny story that they must have been a close married couple.
At the same time, the situation seems to have been intertwined with such circumstances.

The third photo is an aerial view.
〜The length of the mound is 224 meters (some say 250 meters). The rear part is built in three stages
128 meters in diameter and 19 meters high. Each tier is surrounded by rows of cylindrical haniwa terra-cotta tombs, and on the slope is a thatched stone the size of a human head.
There are two rows of cylindrical haniwa densely packed at the top of the three levels of the rear circle and square platform.
The top of the mound is spaced between two rows of haniwa.
The enclosure of the bamboo fence-like haniwa at the top of the rear circle is about 11.3 meters long and 4.8 meters short.
The height of the platform is not less than 1 meter. Cylindrical haniwa with a diameter of 1 meter is
The cylindrical Haniwa stands at the innermost corner of the row of square Haniwa, dividing the corners and edges equally.
The haniwa is 2.4 meters high and 1.3 meters in diameter, the largest of its kind in Japan.
Although the scale and burial goods are of the level of the great tombs, there is no tradition of the tomb as a mausoleum in the Chronicles of Japan or the Engishiki.
Considering the size of the burial mound, the size of the haniwa terra-cotta tomb, the burial facilities, the facilities to store the by-interment goods, and the relics, this burial mound is considered to be a tomb of great power and authority.
This burial mound is thought to be the tomb of an emir who boasted of his great power.

When the scale of the building and the persistence in its construction are considered together, and even the sense of decoration of the rows of haniwa terra-cotta tombs is included, it is difficult to comprehend.
It is difficult to understand the huge size of Haniwa in the exhibition.
I was surprised at the enormity of Haniwa in the exhibition.
It is a tomb, so the people around the buried person, the heirs to the power, are the legitimate testimony of the power inherited from the buried person.
It can be guessed that the people around the buried person, the inheritors of power, built the tomb as a proof of the legitimacy of the power they inherited from the buried person.
Especially, the colonnaded design of the terra-cotta tombs must have had a strong message.
The Egyptian Sphinx is also said to have a message of mystery about the motive of its construction.
But, I think that Japanese ancient tombs and Haniwa have the same experience.
I think that Japanese ancient tombs and Haniwa have the same kind of experience. I think the same kind of experience can be found in Japanese ancient tombs and haniwa (clay tombs).
It may be the purpose itself that keeps attracting people for a long time.
It seems to me that this is a question of "architectural design" from the ancients. ...

【経済を勃興させる激動期 奈良・飛鳥探索-11】

きのう、タイムカプセルという表現を使ったけれど、
現地を探訪し考古資料、展示などに触れ、
それを整理整頓しつつ分析的に時間を過ごしてきて、
時間をはるかに超えて民族のDNAをなまなましく追体験している印象。
このような飛鳥宮のありようを支え現実にしていた民の生き様が
ありありと浮かんでくるように思えるのです。
この時代はまことに波瀾万丈の世紀。
活発に国土の開発が進展し、列島各地域との交易物流も拡大した。
そして白村江海戦へ軍が大動員され。概要は以下。
661年5月第一派遣軍出発。指揮官は安曇比羅夫、狭井檳榔、朴市秦造田来津。
豊璋王を護送する先遣隊で、船舶170余隻、兵力1万余人だった。
第二派：2万7千主力軍。指揮官は上毛野君稚子、巨勢神前臣譯語、阿倍比羅夫。
第三派：1万余人。指揮官は廬原君臣（いおはらのきみおみ）。
北海道に関係する阿倍比羅夫がこちらにも出兵している。
ちなみにかれの北方・粛慎攻撃は658年4月から660年5月にかけて。
越国守であった比羅夫が蝦夷・粛慎征討を行ったと『日本書紀』に記される。
比羅夫は物証として生きているヒグマ2匹とヒグマの皮70枚を献上している。
生態系に津軽海峡のラインは厳にあるので北海道遠征は事実だったと思う。
この時代、北に西に飛鳥の王権は活発な軍事行動を見せている。
中大兄皇子、後の天智天皇の武断的側面が表出したと言えるのだろうか。
そして、白村江への派遣軍の規模は総勢で４万にせまる規模。
人口規模で考えてまことに冒険的で、まさに国家草創の極限的沸騰期。

派遣軍鼓舞に宮廷官女の額田王が有名な檄文とも思える歌を詠んでいる。
「熟田津(にきたつ)に船乗りせむと月待てば潮もかなひぬ今は漕ぎ出でな！」
きっとジャラジャラのハデハデ装飾をまとっていたに違いない（笑）。
まことに激動の時代のクライマックスか。
そして敗戦、その後の国土防衛のため屋嶋城など全国で旺盛な城郭建築。
そしてさらに天智死後672年には壬申の乱という内戦の勃発。

こうした激動の時代を通じて飛鳥はその主要舞台だった。
当然、国のダイナミックな変の続発は旺盛な経済活動をもたらしただろう。
鉄器の生産活動はフル回転だっただろうし、それを支える
各種の経済活動、物流の状況もかつてないほどに盛り上がったに違いない。
戦後復興期の朝鮮戦争特需のように、戦争は活発な産業勃興をもたらす。
橿原考古博物館でのパネル展示のなかのイラストは
考古的物証に踏まえた想像図なのでしょうが、いかにも生き生きとした表現。
こうした経済社会の旺盛な発展が、天武持統の夫婦の時代に至って
飛鳥の地では面積的にも王権活動に手狭になっていったのでしょう。
結果、藤原京、平城京とより広い王権の宮城が必要となった。
白村江の敗戦以降、旧百済の権力機構の中核人材が日本に帰化して
より強大な王権機構が整ってもいったことも関係しているのか。
国のまほろば、日本統一王権の揺籃地、スタート地点が飛鳥。
時代の探訪ブログとしてはいったんここで休止しますが、
これからもライフワーク的に飛鳥のことは思い続けたい、
まるでぞっこん、恋い焦がれるような心境（笑）であります。


English version⬇

Nara and Asuka: A Period of Economic Upheaval
The dispatch of troops to Hokkaido, the Battle of Hakumurage, and the civil war during the Jinshin Rebellion. It was truly a boiling crucible of the times. The economy must have been booming as well. The economy must have been booming.

Yesterday, I used the expression "time capsule.
I have spent time analytically, organizing and organizing the archaeological materials and exhibits
I have spent time analytically, organizing and organizing them, and I have the impression that I am reliving the DNA of the people far beyond time.
I have the impression that I am vividly reliving the DNA of a people far beyond time.
I feel as if the way of life of the people who supported the Asuka Palace and made it a reality
The people's way of life that supported and actualized the Asuka Palace seems to float vividly in my mind.
This was a truly tumultuous century.
The development of the country was vigorous, and trade and logistics with the various regions of the archipelago expanded.
Then, the army was mobilized to fight in the Battle of Hakuchon River. A summary is as follows.
In May 661, the first group of Japanese troops departed. The commanders were Azumi Hirao, Sayi Betelang, and Pak Shi Qinzou Tada Raizu.
It was an advance party to escort King Toyohzhang, with over 170 vessels and a force of over 10,000 men.
The second group: 27,000 men. The main force of the army. The commanders were Jomo-no-kun-chiko, Geo-sesagami-mae-sin Tsugyo, and Abenohirao.
Abenohirau, who is related to Hokkaido, also went to war here.
Incidentally, his attack on Sukushin in the northern part of Japan took place from April 658 to May 660.
The Nihon Shoki (Chronicles of Japan) records that Hirao, the governor of Koshi Province, carried out the conquest of the Emishi and Sukushin.
As evidence, Hirao offered two live brown bears and 70 brown bear skins.
Since the line of the Tsugaru Straits is strictly in the ecosystem, I think the expedition to Hokkaido was a fact.
In this period, the royal power of Asuka showed active military activities to the north and west.
Could it be said that the military aspect of Emperor Nakataiohito, later Emperor Tenchi, came to the surface?The size of the army dispatched to the Hakumura River was close to 40,000 in total.
Considering the size of the population, this was a truly adventurous and extreme period of national pioneering.
To inspire the dispatched army, the courtesan Nukata-no-ou recited what might be considered a famous proclamation.
Wait for the moon, wait for the tide, row out now!
He must have been wearing a lot of fancy jewelry (laughs).
The climax of a truly turbulent era.
After the defeat in the war, castle construction was vigorous throughout the country, including Yashima Castle, for the defense of the land.
Then, in 672, after the death of Tenchi, a civil war called the Jinshin Rebellion broke out.
Throughout these turbulent times, Asuka was a major stage.
Naturally, the country's dynamic succession of changes would have resulted in vigorous economic activity.
The production of ironware would have been in full swing, and the various economic activities and logistics that supported it would have been unprecedentedly active.
The various economic activities and logistics conditions that supported them must have been booming like never before.
Like the Korean War special procurement during the postwar reconstruction period, war brought about a vigorous industrial upsurge.
Illustrations in the panel exhibition at the Archaeological Museum of Kashihara, Nara, Nara Prefecture
The illustrations in the panel exhibit at the Kashihara Museum of Archaeology are probably imaginary drawings based on archaeological evidence, but they are very vivid expressions.
This vigorous development of the economy and society led to the period of the couple, Ammu and Mochito, who were the first kings of Asuka in terms of area.
The Asuka area must have become too small in terms of area for royal activities.
As a result, the Fujiwara-kyo and Heijo-kyo Capital and a more spacious royal palace became necessary.
After the defeat at the Hakumura River, the core personnel of the former Baekje power structure were naturalized in Japan, and
This may have had something to do with the establishment of a more powerful royal authority.
Asuka was the cradle of the unification of Japanese royalty and the starting point for the Mahoroba of the country.
I will pause here for a moment as a blog about the exploration of the period, but I will keep Asuka as my lifework.
I would like to continue to think about Asuka as my lifework.
It is as if I am in love with Asuka and longing for her.