<論説>神社の災異と軒廊御卜 : 一一世紀における人と神の関係の変化

Abstract

一一世紀前半以降、神社による怪異の訴えと朝廷でのト占(軒廊御卜) の実施が急増する。本稿はその要因と歴史的な意義を究明したものである。軒廊御トが増えはじめる一一世紀前半、貴族の間でその時代を乱れた末世とみる末代観が深まるにつれ、彼らは将来の災厄をもたらす神の崇りの予兆である神社の怪異に敏感に反応するようになり、神社側が自己主張を強化したことと相挨って、卜占の盛行をもたらすにいたった。卜占が盛んに行われるようになると、貴族たちは崇りをもたらす神事の違犯に鋭敏になり、穢れを避けようとして忌避を強化する。それは日常的に神事に関わっていた天皇周辺から始まり、次第に範囲を広げていった。一一世紀後半以降、天皇の名で行われる恩赦において、しばしば神社の訴えに触れるものを対象から除外する措置がとられるが、これも神慮に背く行為を慎み、神事不信による神の崇りを避けようとする点で、穢れ忌避の強化と同根である。神社における怪異はまた、神の崇りが現れる前に、それを人間に知らせ手立てをこうじさせる予兆の意味をもっていた。神はあらかじめ予兆することによって、崇りを避けるための対応を求め、そうした人間の行為に応えようとしているのであり、ここに中世的な「応える神」が明確な形をとって現れているとみることができる。一一世紀前半から中葉にかけては、こうした神が性格変化をとげる画期でもあったのである。

From the first half of the 11th century onward the number of appeals by shrines regarding the occurrence of unusual happenings (strange phenomena) and the divination carried out at the imperial court in response mushroomed. This article examines the causes and historical significance of this sudden increase. After providing an overview of the konro no miura (a divination carried out in a palace corridor by officials of the Department of Worship [Jingikan] and Yin-Yang Bureau [Onmyoryo]) which was considered the most important type of court divination when divining strange phenomena at shrines, I first examine the changes in the topics of divination by era and make clear through primary sources that there was a sudden increase in appeals by shrines about strange phenomena and a corresponding increase in the number of cases of konro no miura from the second quarter of the 11th century. Then, why was there a sudden rise in divinations due to strange phenomena at shrines? The increase in the number of konro no miura divinations began in the first half of the 11th century, as the sense of the arrival of the final stage of history, the turbulent last age in which aristocrats lived, grew more profound, aristocrats began to respond more sensitively to strange phenomena at shrines that prophesized on the curses of the deities who might cause catastrophic results in their futures, and as the shrines were able to strengthen themselves by these appeals, this brought about the popularity of these divinations. As the divinations became popular, the aristocrats became increasingly sensitive to any breach in rites for native deities who could issue curses, and in order to avoid pollution, they attempted to strengthen taboos in regard to sources of pollution. These began with the emperor, who was involved in rites for native deities on a regular basis, and those around him in the first half of the 11th century; their frequency increased and extent grew, spreading throughout aristocratic society. From the latter half of the 11th century, in the pardons carried out in the emperor's name, there was often a move to eliminate pardons for those related to the appeals of the shrines, but since clemency for those punished as result of appeals by the shrines meant obstructing the realization of divine will, this was a serious act betraying divine wishes, and in this sense it roots were the same .as those of the strengthening of taboos on pollution. Pardons for those who faced punishment as a result of the appeals of the shrines by the emperor whose existence was profoundly linked to rites for native deities through the offering rituals was a violation of the deities intent by the emperor and showed an absence of proper respect for the deities. Being an act that might invite the curses of the deities, these pardons had to avoided. Strange phenomena at shrines were also portends for humans of the possible occurrence of curses by the deities and signified an omen warning them to prepare measures to deal with catastrophe. The curses of deities were never unforeseen, and through these omens providing advance warning, people could seek measures to avoid the curses that were attempts to respond to the actions of such people. From the popularity of divinations due to strange phenomena, one can clearly see a change in the character of deities, i.e. the appearance of medieval deities who would respond to appeals. The period from the first half of the 11th century to the middle of the century that saw the increase in divination due to strange phenomena at shrines was the turning point in the appearance of deities that could be characterized as medieval.