@article{oai:rekihaku.repo.nii.ac.jp:00001725,
 author = {水林, 彪 and Mizubayashi, Takeshi},
 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, 本稿は，『続日本紀』の記事に散見され，『貞観儀式』や『延喜式』にも見えるところの，出雲国造が天皇に対して賀詞などを奉上する儀式の意義について考察したものである。
この儀式に関する諸研究は，二つの問題軸に即して，分岐が認められる。すなわち，Ａこの儀式の挙行時点に関して，（1）この儀式が，出雲国造新任に際しての儀式であるのか，それとも，（2）天皇即位に際しての儀式であるのかという問題軸と，Ｂこの儀式の意義について，①天皇に対する国造の服属儀礼か，②天皇即位を出雲国造が寿ぐ儀礼か，③出雲国造祖神による諸神平定のことの天神に対する神話上の報告儀礼の現実における再現儀礼か，④天皇に対して出雲国造が行うタマフリ儀礼か，という問題軸である。通説は圧倒的に（1）①説であるが，大浦元彦氏は（2）②説，関和彦・森田喜久男両氏は（1）③説，菊地照夫氏は（1）④説を唱えられた。
本稿は，以上のいずれにも批判的であり，独自の説を主張する。すなわち，（a）この儀礼の初見である716年や，これに次ぐ724年の儀式すなわち出雲関連諸儀式の原型（律令天皇制成立期における出雲関連儀式）においては，天皇即位儀礼の一環としての，大国主神の高天原＝天皇王権への国譲り儀礼であったが，（b）８世紀中葉以降に変質が始まり，『延喜式』（10世紀初頭）には，（1）③の儀式として調え直された，とする見解である。以上のうち，（a）については，天皇即位・出雲国造就任・出雲関連儀式の時間的関係，および，儀式の祭儀神話としての『古事記』神話論の観点から，（b）については，『延喜式』収載の「出雲国造神賀詞」の分析を通じて，論証する。, This paper discusses the significance of the ceremony in which the Izumo no kuni no miyatsuko  (“governor”) offers felicitations to the emperor, which is mentioned here and there in the“Shoku Nihongi,”as well as in the“Jogan-gishiki”and“Engi shiki.”
Research on this ceremony centers on the two main issues of when this ceremony was performed (A) and the significance of the ceremony (B) . With regard to A, research focuses on whether this ceremony was performed１) at the time of the appointment of a new Izumo no kuni no miyatsuko or ２) at the time of the succession of an emperor. As for B, research centers on whether the ceremony is a (１) subsumption ceremony performed by the kuni no miyatsuko for the emperor; (２) a ceremony in which the kuni no miyatsuko offers felicitations to the emperor on his succession; (３) a ceremony that re-enacts an actual ceremony of the mythological reporting to tenjin (heavenly gods) of the pacification of the various kami by the Izumo no kuni no miyatsuko oyagami ; or (４) a tamafuri ceremony performed by the Izumo no kuni no miyatsuko for the emperor. While the overwhelming consensus is that it is １) (１) , Motohiko Oura has argued that it is２) (２) , Kazuhiko Seki and Kikuo Morita both claim it is１) (３) , and Akio Kikuchi that it is１) (４) .
In this paper, the author is critical of all of the above and puts forward his own theory. That is to say, the author believes that this ceremony, as it first appeared in７１６and７２４, was the prototype of Izumo-religious ceremonies (Izumo-religious ceremonies during the period of the formation of the ritsuryo emperor system) , and was performed as part of the imperial enthronement ceremony symbolizing the passing of sovereignty from the Okuninushi divinity to the Takamagahara Emperor, and that it began to change from the middle of the ８th century so that in the“Engi shiki” (early １０th century) it had been adapted to a １) (３) ceremony. As for the former, the author demonstrates the temporal relationships of imperial succession, appointment of Izumo no kuni no miyatsuko and Izumo-religious ceremonies and adopts the perspective of the theory of mythology in the“Kojiki”for the ceremony as a ceremonial myth, and for the latter bases his argument on an analysis of the“Izumo no kuni no miyatsuko no kamuyogoto ”in the“Engi shiki.”},
 pages = {105--149},
 title = {古代天皇制における : 出雲関連諸儀式と出雲神話（第1部 古代の権威と権力の研究）},
 volume = {152},
 year = {2009},
 yomi = {ミズバシ, タケシ}
}