<論説>近世〜近代初頭における神功皇后伝承 : 山城国伏見御香宮神社・桂女を中心に

Abstract

近世の由緒研究において、由緒を語る主体が、政治的な変動にどう対処したか、同一の由緒を持つ主体とどのように関係したかについては、未だ議論が尽くされていない。本稿では神功皇后を祭神とする山城国伏見御香宮神社と、神功皇后の安産・疱瘡守札勧化を行った桂女を事例に挙げ検討した。近世において、御香宮は神功皇后の武運長久利益を幕府へ語る一方、桂女は勧化の場で安産・疱瘡除を語り、棲み分けがなされていた。しかし慶応四年、御香宮は幕末・維新期の混乱を生き抜くため、桂女の守札勧化の差し止めを要求する。これが呪術的宗教行為を神社・宮中から排除するという新政府の方針と合致していたため、桂女の活動は停止に追い込まれる。しかし明治後期には御香宮が桂女の語った神功皇后安産守札の頒布を行うようになる。御香宮は、近代国家が公の場から排斥した民間宗教的なるものを取り込み、個人の祈願に応え得る近代的な神社へと変化したのである。

Recently, research on the early-modern origin stories has accumulated. However, the relationship between the subjects that share the same origin story has not been fully addressed. Furthermore how the subjects of the tales dealt with Meiji Restoration has not been clarified. Therefore, I examine Gokonomiya shrine (at Fushimi in Yamashiro province) and the Katsurame in this paper in order to consider these issues. Both the shrine and these women trace their origins to Empress Jingu and Kyoto. Empress Jingu, a mythical figure who appears in the Nihon Shoki and Kojiki, is said to have to led an attack on the Korean peninsula during her pregnancy and vanquished Silla. After returning to Japan, she gave birth to Emperor Ojin (the deity Hachiman). In early modern times, Gokonomiya shrine sung its benefits and fortune in war to the Tokugawa government. Gokonomiya shrine's story of origin with Empress Jingu was formed through the creation of documents used in litigation and applications for repairs. On the other hand, the Katsurame boasted of benefits in easy delivery and the elimination of smallpox (hoso) as they sold amulets under the protection of the Tokugawa government. As the activities of the shrine and the women differed in terms of the purpose and objects, they could co-exist in early modern times. It should be noted that the Katsurame were said to be associated with Gokonomiya shrine, but it now clear on the basis of my examination of the issue that they were unrelated during early modern times. In addition, thanks for the activities of the Uradeyama and the two Funaboko floats of the Gion Festival, the benefits of Empress Jingu's in easy delivery and the elimination of smallpox were widely known in Kyoto. The stories of Empress Jingu's benefits were told not only in order to gain prestige, but were also told in order to sell amulets so their commodity value was recognized by the society. In 1868 (immediately after the Meiji government), the Katurame appealed to the Meiji government for the protection of their activities, as they had with the Tokugawa government during the early modern period. The Meiji' government recognized their appeal once. But Gokonomiya shrine requested that the Meiji government put a stop to the Katsurame's activities in order to solve their management issues. Gokonomiya shrine had lost the assistance of the Tokugawa government, so they sought the protection of the Meiji government. This request was accepted by the Meiji' government because it was consistent with their policies of eliminating magical religious acts from shrines and the court. As a result, the Katsurame's activities were stopped. Their activities had been evaluated as unsuited to the new age by Meiji government. However by 1901, Gokonomiya shrine had incorporated the benefits of easy delivery and the elimination of smallpox, and it was selling the amulets. Gokonomiya was transformed into a modern shrine by adopting elements of an early modern popular religion.