@article{oai:rekihaku.repo.nii.ac.jp:00001584,
 author = {堀内, 眞 and Horiuchi, Makoto},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, 富士山をめぐる地域の神事・芸能については、豊かな伝承を保持する地域でありながら、一般にはあまり知られてはおらず、十分に調査研究されているとは言いがたい。本稿では、この地の「御湯」に注目し、ここでの神事・芸能を体系的に整理することを試みたい。
「御湯」とは、湯立のことで、北麓地域では、この儀礼・呪法をオイバナ、オユバナ（御湯花）と称してきた。御湯花は、湯の沸騰時に上がる泡をさし、特に神社で神主や巫女が湯の泡を笹の葉につけて参詣者にかけて清めたり、託宣を仰いだりすることで、この御湯花と結びついた芸能が残されている。三信遠地域の花祭や霜月神楽は、広く知られたものである。富士山周辺では、神事と一体となって、「御湯（花）神楽」ないしは「湯立神楽」（湯立獅子舞）として伝承してきた。
富士吉田市下吉田の中組（中央区、幸町）の道祖神の祭礼、山中湖村平野の天神社の御湯花祭、鳴沢村鳴沢のサイトウヤキ（道祖神の柴燈焼き）、に御湯を使う神事があって、平野の神事は「天岩戸神楽」と称する獅子神楽と結合している。富士山麓とは離れるが、大和（甲州市）の田野の十二神楽もこの系譜に属する湯立神楽の一つである。
御湯神楽は、古くは富士山内や山麓での筒粥や流鏑馬の神事と一体で行われてきた。史料による初見は、天文十七年（一五四八）の判物で、山内へ新神楽所を設置することを禁じ、特に信仰上の結界である騮ノ馬場より上で鳴物を鳴らしてはならない、とするものである。この神楽は、下吉田の下宮（小室浅間神社）の神領百姓が構成する芝座衆に継承されてきた。中組に居住する萱沼氏は、旧来の御湯神楽に伊勢の代神楽を結びつけ湯立神楽（湯立獅子舞）を生み出した。その契機となったのは、宝永山の大噴火であろう。これ以降、噴火によって疲弊した東麓へ湯立神楽を広げてゆくことになる。, The region surrounding Mt. Fuji maintains a rich tradition of Shinto rites and performing arts. However, since they have not been adequately researched they are not so well known among the general public. This paper attempts to systematize the Shinto rite and performing art known as “Oyu” found in this area.
“Oyu” is the same as the “Yudate” ritual, which is called “Oibana” and “Oyubana” around the northern foothills. Oyubana is the ritual in which foam that rises from boiling water is pierced and where a Shinto priest or miko soak bamboo grass leaves in the boiling water which they sprinkle on believers for purification and to receive a divine revelation. Performing arts linked to this Oyubana are still in existence today. Two well-known forms are the Hanamatsuri and Shimotsuki kagura from the Sanshinen district. Oyu has been integrated with Shinto rites around Mt. Fuji and has been passed down under the names “Oyu (hana) kagura” and “Yudate kagura” (Yudate Shishi-mai).
There are Shinto rituals which make use of “Oyu” in the Dosojin festival of Nakagumi (Saiwai-cho, Chuo-ku) in Shimo-Yoshida, Fuji-Yoshida City, the Oyubana-matsuri held at Tenjin Shrine in Hirano, Yamanakako-mura, and in the “Saitou-yaki” (burning of brushwood lanterns for the Dosojin) held in Narusawa. The Shinto rite held in Hirano is combined with Shishi kagura called “Amanoiwato kagura.” Although some distance from the foothills of Mt. Fuji, Juuni kagura performed in Tano in Yamato (Koshu City), is a form of Yudate kagura that shares a similar origin.
Long ago, Oyu kagura was performed as part of the Shinto rituals “Tsutsugayu” and “Yabusame” (mounted archery) held on Mt. Fuji and its around its base. The first mention in historical documents dates from a hanmotsu (direct order) issued in 1584 which prohibited the construction of new kagura sites in Yamauchi and also prohibited the playing of instruments at a higher altitude than nobaba, which was an area in which religious beliefs were protected. This kagura has been inherited by the Shibazashu made up of parishioners of Omuro-Asama Shrine in Shimo-Miya, Shimo-Yoshida. The Kayanuma clan, which lived in Nakagumi, created a form of Yudate kagura (Yudate Shishi-mai) which linked Dai kagura from Ise with traditional Oyu kagura. It is most likely that this happened when there was a huge eruption from Mt. Hoei. Afterwards, Yudate kagura spread to the eastern foothills, an area which had been devastated by the eruption.},
 pages = {57--96},
 title = {富士山の神事と芸能（第Ⅰ部　論考 / 1. 民間宗教の中・近世から近代へ）},
 volume = {142},
 year = {2008},
 yomi = {ホリウチ, マコト}
}