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Title: <論説>天皇の死の歴史的位置 : 「如在之儀」を中心に
Other Titles: <Articles>Emergence of the Undying Tenno in the Heian Period
Authors: 堀, 裕  KAKEN_name
Author's alias: HORI, Yutaka
Issue Date: 1-Jan-1998
Publisher: 史学研究会 (京都大学文学部内)
Journal title: 史林
Volume: 81
Issue: 1
Start page: 38
End page: 69
Abstract: 一一世紀前半以降、在位中の天皇が没しても、「如在之儀」を用いることにより、しばらくの間その死は隠蔽され、死後しばらくしてから皇位と無関係な貴族等と同じように、追善供養を充分に行うことのできる太上天皇の死として扱われるようになる。六・七世紀の大王の肉体の死が、直ちに大王の死として認められたのとは異なり、天皇は天皇という地位にある限り、その肉体の死を認められることがなくなったのである。この制度の成立によって、天皇はその地位が極端に重視されるようになり、地位の連続性が強調されるようになる。このような現象は、それまでの天皇が即自的に神聖性を確保していたため、死んでも天皇として扱われていたものが、個人的・人間的な要素が消滅して権威化し、仏教や三種の神器など外部から権威付けを行わなければならなくなったためにおきた現象と考えられる。
After the 11th century, the death of Tenno's natural body began to be concealed until the next Tenno's accession to' the throne was finished. As long as there was no successor, the Tenno's death was not admitted. After the decision on the succession, the dead Tenno "abdicated" and thereupon his death was announced as the death of a common man. The ceremony was called "Nyozai no gi (如在之儀)" which meant that the dead Tenno's body was dealed with just like he was alive. On the other hand in the 6th to 7th century the death of Ookmi (大王)'s natural body was instantly admitted after his death as the death of ruling king. This implies that in the 11th century the fundamental idea of the succession of the throne and disposition of the Tenno had changed. After the change the importance and continuity of Tenno's position was given more priority. The change can be explained as follows. In the 6th and 7th century, Tenno himself sacred, but after the 11th century he began to rely on other things, such as the three regalia ("Sansyu no jingi (三種の神器)")for his authority.
Description: 個人情報保護のため削除部分あり
DOI: 10.14989/shirin_81_38
Appears in Collections:81巻1号

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