近世の神職組織 : 触頭を擁する組織を対象に

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  • キンセイ ノ シンショク ソシキ フレガシラ オ ヨウスル ソシキ オ タイショウ ニ

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本稿では、従来個別の地域に即して蓄積されてきた神職組織研究を相互比較することによって、近世の神職組織の存在形態とその特質を解明した。対象は、これまでの研究が触頭―触下という関係に注目して集積されてきた関係から、触頭などの長を戴く神職組織に設定している。検討対象としては、松前から九州までの事例を取り上げた。かかる神職組織は、領国地域・非領国地域を問わず、各地に多数存在し、多様な展開を見せていた。非領国地域の組織は、領主権力から比較的自由に存在することが可能で、前代以来の自律性を残しつつ存在した。比較的広い封地を有する領主の神職編成には、領主権力によって触頭が設定される場合と、前代以来の地域有力社が保持する既存組織が利用される場合があった。前者の場合でも下部組織として郡や郷などにおいて展開してきた在地の神職組織に依拠することは多かった。また、領主権力によって構築された神職組織は、触頭の奉仕社と同格の神社神職からの強い抵抗を誘発することがあり、当該地域権力が消失あるいは縮小した場合には解体する方向へ進むこともあった。後者においては、在地からの抵抗は比較的少なく、反対に領主権力が地域有力社の自律的な在り方に制限を加えられることもあった。神職組織の編成原理も単に触頭―触下という論理ではなく、官位、称号、参勤など、いくつかの論理によってその関係を正当化していた。このうち参勤という神職集団の形成形態は、やや古い形態を残すものと考えられる。また、本所はかかる組織に依拠して諸国の神職支配を行っていたが、既存の組織や秩序からの脱却を図る神職の動向を助長する役割を果たす場合もあった。

This paper unravels the forms of existence and characteristics of Early Modern Shinto priest organizations by making an intercomparative study of research on Shinto priest organizations amassed on individual regions. In light of the collection of earlier research that focuses on the relationship between furegashira (liaison officer) and fureshita (subordinate), the subject of this study is Shinto priest organizations with a furegashira or similar leader. Examples from Matsumae to Kyushu have been used for the purpose of this study.Many such Shinto priest organizations existed in each region, regardless of whether or not the region was under the control of a daimyo, and they developed in a variety of ways. It was possible for organizations in regions were dismembered to many feudal lords to exist relatively free from the authority of the feudal lord, which enabled the organization to retain the autonomy they had enjoyed since the previous lord. The organizing of Shinto priests by feudal lords who had comparatively large fiefdoms in some cases involved the establishment of a furegashira by the lord’s authority, while in other cases an existing organization belonging to a shrine in a particular area that had been prominent since the Middle Ages. Even in the case of the former, it was common to depend on local Shinto priest organizations that had developed in counties and villages as subordinate organizations. Shinto priest organizations established by daimyo authority sometimes triggered strong resistance from Shinto priests taking service with shrines of equal standing to the shrine at which the furegashira served. There were even instances in which the organizations proceeded to split apart when such local authority disappeared or weakened. In the case of the latter, there was relatively little resistance from the same district, though conversely there were instances when the feudal lord’s authority imposed limitations on the autonomous existence of the region’s prominent shrines.The principle for the structuring of Shinto priest organizations was not simply based on the rationale of furegashira-fureshita, as their relationships were justified according to several rationale, including official rank, title and sankin (attendance at the region’s prominent shrines). The formation of a group of Shinto priests based on sankin is thought to be a rather old form. Although the honjo (the head of the Sihnto school) controlled Shinto priests in the provinces by relying on such organizations, there were even instances when they fulfilled the role of aiding Shinto priests who sought to extricate themselves from the existing organization or established order.

source:https://www.rekihaku.ac.jp/outline/publication/ronbun/ronbun6/index.html#no148

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