@article{oai:rekihaku.repo.nii.ac.jp:00001732,
 author = {西谷地, 晴美 and Nishiyachi, Seibi},
 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, 『古事記』の語る「豊葦原水穂国」と『日本書紀』の記す「豊葦原瑞穂国」は全くの同義語であり，「水穂」と「瑞穂」はいずれも「イネの豊穣を意味することば」であると理解されている。しかし近年の研究では，『日本書紀』の過去認識は現在とのつながりを重視した過去認識であり，『古事記』のそれは現在につながらないものに視点を据えた過去認識であることが指摘されている。そこで簡便な調査を行い，『古事記』の語る「豊葦原水穂国」は，「葦原の広がる水の豊かな国」という意味であるとする仮説を得た。『日本書紀』は「水穂」を「瑞穂」に書き換えることによって，「水の豊かな国」を「稲穂の豊かに実る国」に変換したことになる。
「トヨアシハラノミヅホノクニ」を，『古事記』が稲穂と関係のない「豊葦原水穂国」と表記し，『日本書紀』が稲穂と深く関わる「豊葦原瑞穂国」と表現したのは，天皇の国家統治を語る場面において，『古事記』が農への関心を示さず，『日本書紀』が農に執着することと深く関係している。しかし，農本主義の有無だけが書き換えの理由ではない。『日本書紀』は，天皇による人民支配の正統性の根拠を，天つ神から瓊瓊杵尊への国土授与におく。しかし，生民論を欠く『日本書紀』が，天皇と「民利」との関係を示すためには，天皇統治の場は初めから「豊葦原瑞穂国」である必要があったのである。, It is understood that the different characters for“Mizu”used in“Toyoashihara no Mizuho-no- kuni”in the Kojiki and in the Nihon Shoki are synonyms and that both combinations of the two Japanese characters for“Mizuho”are“words that mean abundant rice”. However, recent research has pointed out that the consciousness of the past in the Nihon Shoki emphasizes a connection to the present, whereas the consciousness of the past in the Kojiki is concerned with matters that are not linked to the present. With this in mind, a simple study by the author has yielded the hypothesis that the“Toyoashihara no Mizuho-no-kuni”that appears in the Kojiki has the meaning of“a land of abundant water with vast reed beds”. In the Nihon Shoki,“Mizuho”refers either to“land of abundant water”or“land of abundant ripening ears of rice”depending on which combination of characters is used.
In the Kojiki“Toyoashihara no Mizuho-no-kuni”is written with the character for water, which has no relation to ears of rice, while the Nihon Shoki uses a character with the meaning“auspicious”, which is closely related to ears of rice. As a medium that tells of state rule by the emperor, the Kojiki shows no concern for agriculture, whereas the Nihon Shoki is closely related to matters associated with agriculture. However, the existence or otherwise of agrarian fundamentalism is no reason for using a different character. The Nihon Shoki bases the legitimacy of rule of the people by the emperor in the giving of the land to Ninigi-no-mikoto by the Amatsu-Kami, the heavenly gods. However, for the Nihon Shoki, which contains no discussion of the people, to demonstrate a relationship between the emperor and the“interests of the people”it was necessary for the place of imperial rule from the outset to be“Toyoashihara no Mizuho-no-kuni”written with the character for auspicious.},
 pages = {329--356},
 title = {水穂国の変換と統治理念（第2部 古代・中世イデオロギーの研究）},
 volume = {152},
 year = {2009},
 yomi = {ニシヤチ, セイビ}
}