@article{oai:rekihaku.repo.nii.ac.jp:00001276,
 author = {菅根, 幸裕 and Sugane, Yukihiro},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Feb},
 note = {application/pdf, 神奈川県伊勢原市の相模大山は、古来関東を中心に多くの人々の信仰を集めてきた。現在まで、その信仰の流布に寄与した大山御師の活動については、田中宣一氏をはじめ多くの業績がある。すなわち、近世後期、大山不動を中心にした信仰が隆盛した過程について、旧御師に伝わる台帳から数的に論証しようとしたものである。
本稿は、こうした先行研究をふまえ、参詣者側の史料から、千葉県の東総地域をモデルに、近世・近代における相模大山信仰の形成と展開を分析することを目的とする。方法としては、まず海上町龍福寺に伝わる、宝暦十三年（一七六三）奉納の木太刀の銘文及び関連史料を分析して、この地域における大山信仰圏と大山講の構造を考察する。さらに、このデータを、参詣者を宿泊させた大山御師側の記録と照合する。このように、地域を限定し、信仰を付与した側と信仰を受容した側の両方の史料を比較検討することにより、宗教者側が信仰を獲得する方法と、参詣者が信仰を受容する基準が明らかになると考えた。次に、神仏分離による信仰の主体の変化と、参詣者の対応を考察する。すなわち、木太刀を奉納する対象であった大山不動が排除され、阿夫利神社へと一方的に信仰の主体が移行したことに対して、東総地域の人々がいかに反応したかを、大山御師側の史料を中心に分析するものである。その結果、近世中期の段階で、東総地域の大山信仰は、龍福寺を中心とした小規模なものであったが、近世後期に、大山御師増田源之進家が熱心な檀那場開拓を東総地域で展開したために、いわゆる大山講が形成されていったことが明らかになった。しかし、近代以降、大山側が神仏分離を推進し、大山不動の講を神道に基づく「敬神講」に再編成しようとしたが、二割程度しか成功しなかった。また、大山信仰と大原幽学の性理学との関係は明確ではないが、近代以降、神道化した性理学と、この「敬神講」の教義が一致したのか、性理学地域には「敬神講」が形成されたことが判明した。, Sagami Oyama in Isehara City, Kanagawa Prefecture was the center of a faith that dates from ancient times that had a great many followers from mainly the Kanto region. Considerable work has been undertaken by TANAKA Sen'ichi and others on the activities of the Oyama priests who contributed to the dissemination of this faith. In other words, there have been attempts to demonstrate numerically from records passed down through the families of these priests the process through which this faith prospered at the end of the Edo period, largely through the Oyama Fudo temple.
The object of this paper is to conduct a study on the formation and development of the Sagami Oyama faith from the Edo period through to the first half of the twentieth century using the Toso region in Chiba Prefecture as a model on the basis of previous research and materials from some of the faith's followers. The method adopted for this study first entails an analysis of the inscriptions on wooden swords presented as offerings in 1763 to Ryufuku-ji temple in Unakami-machi and related materials, for examining the sphere of the Oyama faith in this region and the structure of Oyama associations. This data is also matched against the records of Oyama priests who gave the followers accommodation. By restricting the region under investigation and conducting a comparison of materials from those who contributed to the faith and those who accepted the faith in this way, the methods by which the religious leaders obtained their faith and the conditions for accepting the faith on the part of the believers becomes clear. Next, I study the changes to the faith as a result of the forced separation between Shintoism and Buddhism, and the response of followers to this separation. In other words, mainly through materials that belonged to the Oyama priests, I study the reaction of the people in the Toso region to the abolition of Oyama Fudo, where the wooden swords were presented as offerings, and the shift to a unilateral focus for the faith centered on Aburi Shrine.
These studies reveal that during the middle of the Edo Period the Oyama faith in the Toso region was characterized by a physical presence mainly centered around Ryufuku-ji temple. However, at the end of the Edo Period the enthusiastic development of family temples following the danka system (temples supported by their parishioners) by the Oyama priest MASUDA Gennoshin in the Toso region resulted in the formation of Oyama religious associations that served as a type of religious fraternity. However, even though from the start of the Meiji period the Oyama establishment pursued the separation of Shinto and Buddhism and attempted to reorganize the Oyama Fudo association into Keishin associations that are based on the Shinto religion, it was only about 20% successful in its attempt to do so. Although the relationship between the dissemination of the Oyama faith and the spread of the Neo-Confucianism of OHARA Yugaku in the Toso region at the same time is not clear, it is evident that Keishin associations were formed in the regions where there was Neo-Confucianism, though it is questionable that Neo-Confucianism that had turned to Shinto from the Meiji period matched the teachings of the Keishin associations.},
 pages = {299--323},
 title = {近世・近代の東総における相模大山信仰 : 参詣講の再編成をめぐる諸間題（東総村落社会史）},
 volume = {115},
 year = {2004},
 yomi = {スガネ, ユキヒロ}
}