近世相模国大山寺における十二坊と御師の建築について

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タイトル別名
  • EARLY-MODERN ARCHITECTURE FOR JUNI-BO AND OSHI IN OYAMA-DERA TEMPLE OF SAGAMI-NO-KUNI PROVINCE
  • キンセイ サガミノクニ オオヤマジ ニ オケル ジュウニボウ ト オシ ノ ケンチク ニ ツイテ

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 Mt. Oyama, also called Afuri-yama (rainfall mountain), is located at the east end of Tanzawa-sanchi mountains in the central west part of Kanagawa prefecture. The foundation and origin of the temple and shrine can be traced back as far as ancient times. In the early-modern times, the temple was revived under the patronage of the Tokugawa government so that a management organization was formed for autonomy, composed of Hachidai-bo (eight great monks) and Juni-bo (twelve branch temples). At the same time, Mt. Oyama was determined as a sacred precinct, so Shugenja (mountain ascetics) had to leave the temple to be "Oshi (priests)" and lived along the approach to the temple forming a Monzen-machi (temple town). The precinct and the temple town developed with the series of Tokugawa Ieyasu's "Sannai-kaikaku (precinct reformation)" until the end of Edo period.<br> The greatest feature of Mt. Oyama in the Edo period was that "Oyama-mairi (visiting Oyama)" by Oshi and Danka (patron household) won popularity throughout the Kanto region. At its peak, around a million of people were said to believe in the mountain, organizing Ko (associations) in different parts of the region to make vicarious visits to the temple. They were called "Danka (patron household)" and traveled to the temple with the guidance of a specific Oshi. In addition to providing lodging, visiting Dankas' houses that were scattered throughout the Kanto region one by one to offer Ofuda (talismans) and prayers was Oshi's another function. They developed routes that connect different areas with Oyama, and stayed at a specific Dankas' house to make their round. In this way, both Oshi and Danka traveled over a wide area to make a dynamic social structure function. Oshi acted as an intermediary between the temple and the Danka. They served under the Oyama-dera temple and located between the sacred precinct and the secular society.<br> This paper aimed to recover the outline and analyze the characteristics of the mansions of Juni-bo (twelve branch temples) in Oyama-dera temple precinct and the houses of Oshi in its temple town by collecting and comprehending relative historical materials. It focused on the second half of the Edo period, when "Oyama-mairi (visiting Oyama)" became prosperous, through the end of Edo and the beginning of Meiji periods to give a consideration from the perspective of architectural history.<br> Consequently, it was indicated that the mansions and the houses had their own characteristics along with interactive elements. The Juni-bo mansions were divided into outward and inward parts. A midway area was also recognized. Three doorways of the front, side, and service entrances reflected the existence of each interior space. Several rooms joined the Butsuma (altar room), where Buddhist services were practiced, to the front entrance, and a Tamari-no-ma (anteroom) was also laid out in between. Spatial hierarchy was thus clearly set from the front to the back, and the configuration of the rooms regulated the approach route to control the path of flow. On the other hand, Oshi's houses contained a large kitchen space as an office to deal with pilgrims, and the entrance and exit were separated to ensure smooth and effective flow. Each function reflected the fact that the buildings were Shuku-bo (pilgrims' lodgings) that accommodated many visitors in a short period of time. At the same time, the Juni-bo mansions also had a large kitchen space and separate entrance and exit, taking pilgrims visit into account. Likewise, Oshi's houses also had a Zashiki (tatami room) at their innermost with several rooms joined to produce spatial hierarchy. Thus it can be said that the elements of the mansions and the houses interacted each other.

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