@article{oai:rekihaku.repo.nii.ac.jp:00001664,
 author = {北條, 勝貴 and Hojo, Katsutaka},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Dec},
 note = {application/pdf, 古代日本における神社の源流は、古墳後期頃より列島の多くの地域で確認される。天空や地下、奥山や海の彼方に設定された他界との境界付近に、後の神社に直結するような祭祀遺構が見出され始めるのである。とくに、耕地を潤す水源で行われた湧水点祭祀は、地域の鎮守や産土社に姿を変えてゆく。五世紀後半～六世紀初においてこれらに生じる祭祀具の一般化は、ヤマト王権内部に何らかの神祭り関係機関が成立したことを示していよう。文献史学でいう欽明朝の祭官制成立だが、〈官制〉として完成していたかどうかはともかく、中臣氏や忌部氏といった祭祀氏族が編成され、中央と地方を繋ぐ一元的な祭祀のあり方、神話的世界観が構想されていったことは確かだろう。この際、中国や朝鮮の神観念、卜占・祭祀の方法が将来され、列島的神祇信仰の構築に大きな影響を与えたことは注意される。
律令国家形成の画期である天武・持統朝には、飛鳥浄御原令の編纂に伴って、祈年祭班幣を典型とする律令制祭祀や、それらを管理・運営する神祇官が整備されてゆく。社殿を備えるいわゆる〈神社〉は、このとき、各地の祭祀スポットから王権と関係の深いものを中心に選び出し、官の幣帛を受けるための荘厳された空間―〈官社〉として構築したものである。したがって各神社は、必然的に、王権／在地の二重の祭祀構造を持つことになった。前者の青写真である大宝神祇令は、列島の伝統的祭祀を唐の祠令、新羅の祭祀制と対比させつつ作成されたが、その〈清浄化イデオロギー〉は後者の実態と少なからず乖離していた。平安期における律令制祭祀の変質、一部官社の衰滅、そして令制以前から存在したと考えられる多様な宗教スポットの展開は、かかる二重構造のジレンマに由来するところが大きい。奈良中期より本格化する神階制、名神大社などの社格の賜与は、両面の矛盾を解消する役割を期待されたものの、その溝を充分に埋めることはできなかった。なお、聖武朝の国家的仏教喧伝は新たな奉祀方法としての仏教を浮かび上がらせ、仏の力で神祇を活性化させる初期神仏習合が流行する。本地垂迹説によってその傾向はさらに強まるが、社殿の普及や神像の創出など、この仏教との相関性が神祇信仰の明確化を生じた点は無視できない。
平安期に入ると、律令制祭祀の本質を示す祈年祭班幣は次第に途絶し、各社奉祀の統括は神祇官から国司の手に移行してゆく。国幣の開始を端緒とするこの傾向は、王朝国家の成立に伴う国司権力の肥大化のなかで加速、やがて総社や一宮の成立へと結びつく。一方、令制前より主な奉幣の対象であった畿内の諸社、平安京域やその周辺に位置する神社のなかには、十六社や二十二社と数えられて祈雨／止雨・祈年穀の対象となるもの、個別の奉幣祭祀（公祭）を成立させるものが出現する。式外社を含むこれらの枠組みは、平安期における国家と王権の関係、天皇家及び有力貴族の信仰のあり方を明確に反映しており、従来の官社制を半ば超越するものであった。以降、神社祭祀は内廷的なものと各国個別のものへ二極分化し、中世的神祇信仰へと繋がってゆくことになるのである。, The beginnings of Shinto shrines in ancient Japan have been found in many areas of the Japanese archipelago dating from around the late Kofun period. Religious relics directly connected to later shrines were found at remote locations on the fringe of the world, at high elevations or great depths, such as subterranean locations, deep in the mountains or far out to sea. Rituals performed at water sources that watered farmland later became local tutelaries or ubusuna shrines. It may be said that the universalization of ritual artifacts that appeared in these rituals from the latter half of the 5th century to the beginning of the 6th century reflects the establishment of some kind of institution within the Yamato court related to the worship of kami. Viewed in terms of the history of documents, this constitutes the formation of official regulations in the Kinmei era, but whether or not it signified the establishment of an “official system,” we can be certain that religious clans such as the Nakatomi and Inbe were formed and that integrated rituals linking the political center with the regions and a mythological view of the world were envisioned. At this time, religious concepts from China and Korea, augurs and ritual methods were brought into Japan, and it is worth noting that these had a huge impact on the establishment of Shinto beliefs in the Japanese archipelago.
In the Tenmu and Jito eras, the period when the ritsuryo state was formed, ritsuryo rituals, typified by offerings and prayers for a bountiful harvest and the Jingikan (Ministry of Shinto), which administered such rituals, were established accompanying the compilation of the “Asuka Kiyomihararyo.” At this time, “shrines” were selected mainly from those at sites of rituals in each region that had close ties with imperial authority and as spaces that had been solemnized in order to receive official offerings (heihaku) were built as official state shrines. Accordingly, shrines necessarily came to possess a dual structure of rituals that were associated with imperial power and their locality. The “Taiho Jingiryo” (regulations concerning kami in the Taiho Code), which served as the blueprint for the former, established rituals that were distinct from the “Ciling” of Tang China and official rituals of Silla, and this“ purified ideology” was at the very least far removed from the latter. Changes to ritsuryo rituals in the Heian period, the decline of some official state shrines and the growth of a variety of religious sites that are believed to have existed prior to the ritsuryo system, in large part originated from the dilemma presented by this dual structure. Although it had been hoped that the granting of ranks to kami and the granting of myojin taisha status or other status to shrines, which became widespread in the middle of the Nara period, would resolve the contradictions on both sides, these measures proved insufficient to fill this gulf. As a result of the propagation of state-sanctioned Buddhism in the Shomu era, Buddhism emerged as a new method of worship and gave rise to the first period of the syncretization of Shinto and Buddhism in which the power of Buddha revitalized Shinto kami. Although according to the “Honji-suigaku” theory of Shinto-Buddhist syncretism this became even stronger, we cannot ignore that this correlativity with Buddhism as seen in the adoption of shaden (shrine halls) and images and statues of kami brought about a clarification of Shinto beliefs.
By the Heian period, offerings and prayers for a bountiful harvest, which illustrate the essence of ritsuryo rituals, disappeared and the control of worship at each shrine had been transferred from state officials to provincial officials. This practice which brought about the start of provincial offerings, gained pace as the authority of provincial officials burgeoned accompanying the formation of the imperial state, and eventually led to the establishment of soja and ichinomiya shrines. Meanwhile, some shrines in Kinai that had received large offerings prior to the ritsuryo and shrines in the Heian capital and its outlying areas emerged as the 16 and 22 shrines where prayers were offered for rain, fine weather and a bountiful harvest, while others established their own rituals. By clearly reflecting the relationship between the state and imperial authority and the beliefs of the imperial family and prominent nobles in the Heian period, this framework, which included shrines not listed in the“ Jinmyocho” (Register of Kami), partly transcended the existing system of state shrines. From this point on, shrine rituals diverged into imperial court rituals and separate rituals for each province, thus leading to medieval Shinto beliefs.},
 pages = {7--38},
 title = {古代日本の神仏信仰},
 volume = {148},
 year = {2008},
 yomi = {ホウジョウ, カツタカ}
}