鎌倉幕府の要人の漢籍受容は、北条時頼・実時らの漢籍志向の性格、清原・藤原南家らの儒者との関係、武家文庫の形成などについて研究されてきたが、当該期の公武関係からの検討は不十分だった。本稿では、実時撰ともされる『管見抄』を石清水八幡宮の良清編『鳩嶺集』を媒介に検討し、鎌倉と京都の漢籍受容者群の基盤が共通することを明らかにした。
『管見抄』は『白氏文集』の要文を抄出したもので永仁三（一二九五）年に「関東田中坊」で書写された。本稿では寺坊に「関東」をつける例に注目した。その結果、遺身院が京都下河原門跡、犬懸坊が日光山別当、大蔵が小河坊の鎌倉住坊の性格をもっており、「関東」を付した場は鎌倉外に拠点をもつ人物の鎌倉住坊に付された例が多いことを明らかにした。こうしたことから、田中坊は石清水八幡宮の鎌倉住坊の可能性があろう。
石清水八幡宮と鎌倉との関係は、別当宗清と六波羅探題北条重時の親密な関係が知られていたが、『鳩嶺集』は注目されてこなかった。同書には北条時頼らの願文等が含まれ、作者は菅原為長・藤原経範などである。両者やその子孫は鎌倉と緊密な関係にあった。鎌倉と京都の交流には『鳩嶺集』にあらわれる人物が介在していた。その顕著な例が実時本『斉民要術』である。底本は和気種成本で、種成の漢詩も『鳩嶺集』にある。種成は後嵯峨院の侍医で、藤原明範らと良清主催の漢詩のサロンを形成していた。実時による同書の収集は小侍所別当の職務などと関係していたとみられる。このことは実時が同書の校訂を『阿娑縛抄』の作者承澄や宗尊親王正室宰子の甥近衛家基の本で校訂している点から推察できる。『鳩嶺集』にみえる人脈は、『斉民要術』の伝来に濃厚にみられる。後嵯峨院とその子宗尊親王を媒介に形成された公武の安定的関係は、京都・鎌倉での漢籍の伝授と受容に共通する人的基盤を生み出したといえる。
Concerning the reception of Chinese classics by high officials of the Kamakura Bakufu (shogunate) , studies have been conducted on subjects such as the Chinese classic-oriented personalities of Hojo Tokiyori and Sanetoki, their relationships with Confucian scholars such as the Kiyohara clan or Fujiwara Nanke, and the formation of“Buke-bunko” (samurai family's library) ; however, sufficient study has not been conducted from the perspective of the Court-Bakufu relations during the Kamakura era. In this paper, Kankensho, which is believed to be an anthology by Sanetoki, through Kyureishu (collection of Chinese poems and proses) edited by Ryosei of Iwashimizu Hachimangu, are studied, and it has been clarified that there was a common group of recipients of Chinese classics in Kamakura and Kyoto.
Kankensho consists of excerpts of key passages from Hakushi Monju, which was transcribed in Einin 3 (1295) in“Kanto Tanaka-bo”. This paper focuses on examples in which“Kanto”was affixed to the names of monks' living quarters in temples. As a result, it became clear that Ishin-in had the characteristics of the Kamakura priest's lodge of Kyoto Shimogawara Monzeki, Inukake-bo had the characteristics of the Kamakura priest's lodge of the Nikko-zan betto (chief priest) , and Okura had the characteristics of the Kamakura priest's lodge of Ogawa-bo. It has also been discovered that, in many cases, places with names to which“Kanto”is affixed were often Kamakura lodges of persons who were based in places other than Kamakura. Based on these facts, it is possible that Tanaka-bo was a Kamakura priest's lodge of Iwashimizu Hachimangu.
Concerning the relationship between Iwashimizu Hachimangu and Kamakura, the close relationship between Betto Sosei and Rokuhara Tandai (the Kamakura shogunate's Kyoto agent) Hojo Shigetoki is known; however, no attention has been given to Kyureishu. Kyureishu contains items such as veneration pledges by Hojo Tokiyori and was authored by Sugawara no Tamenaga, Fujiwara no Tsunenori and others who (or whose descendants) had a close relationship with Kamakura. The interaction between Kamakura and Kyoto was mediated by the people appearing in Kyureishu. One notable example is Seimin-yojutsu, copied at the order of Hojo Sanetoki. Its copy text was the copy made by Wake no Tanenari, and Kyureishu contains Chinese poems by Tanenari as well. Tanenari was a court physician of Gosaga-in and a member of a social society held by Ryosei, together with Fujiwara no Akionori and others. It seems that the collection in this book by Sanetoki had something to do with his duty as Kosamurai dokoro betto. This is inferable from the fact that he performed revision of the book based on the copy by Shocho, who authored Asabasho, or the copy by Konoe Iemoto, a nephew of Prince Munetaka's official wife Saishi. The human network observed in Kyureishu is strongly visible in the introduction of Seimin-yojutsu. It can be said that the stable Court-Bakufu relationship formed through Gosaga-in and his son Prince Munetaka created the common foundation for the transmission and receipt of Chinese classics in Kyoto and Kamakura.
雑誌名
国立歴史民俗博物館研究報告
雑誌名(英)
Bulletin of the National Museum of Japanese History
鎌倉中期の京・鎌倉における漢籍受容者群 : 『管見抄』と『鳩嶺集』のあいだ
kenkyuhokoku_175_01.pdf
(1.35MB)
