@article{oai:rekihaku.repo.nii.ac.jp:00001980,
 author = {谷川, 章雄 and Tanigawa, Akio},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Nov},
 note = {application/pdf, 江戸の墓誌は、一七世紀代の火葬墓である在銘蔵骨器を中心にした様相から、遅くとも一八世紀前葉以降の土葬墓にともなう墓誌を主体とする様相に変化した。これは、一七世紀後葉と一八世紀前葉という江戸の墓制の変遷上の画期と対応していた。こうした墓誌の変遷には、仏教から儒教へという宗教的、思想的な背景の変化を見ることができる。
将軍墓の墓誌は、少なくとも延宝八年（一六八〇）に没した四代家綱に遡る可能性がある。将軍家墓所では、将軍、正室と一部の男子の墓誌が発掘されており、基本的には石室の蓋石に墓誌銘を刻んだものが用いられていた。将軍家墓誌は、一八世紀前葉から中葉にかけて定式化したと考えられる。大名家の墓誌は、長岡藩主牧野家墓所では一八世紀中葉に出現し、その他の事例も一八世紀前葉以降のようである。石室蓋石の墓誌の変遷は、一八世紀後葉になると細長くなる可能性があり、一九世紀に入ると、墓誌銘の内容が詳しいものが増加する。
林氏墓地などの儒者の墓誌は詳細なものが多く、誌石の上に蓋石を被せた形態のものが多く用いられていた。林氏墓地では、墓誌の形態、銘文の内容や表現は一八世紀後葉に定式化し、一九世紀に入る頃に変化するようであった。林氏墓地の墓誌は、享保一七年（一七三二）没の林宗家三世鳳岡（信篤）のものが最も古いが、儒者の墓誌はさらに遡ると思われる。
旗本などの幕臣や藩士などの土葬墓にともなう墓誌は、一八世紀後葉以降一九世紀に入ると増加するが、これは墓誌が身分・階層間を下降して普及していったことを示すと考えられる。一方、幕臣や藩士などの墓にある没年月日と姓名などを記した簡素な墓誌は、被葬者個人に関わる「人格」を示すものとして受容されたものであろう。このような江戸の墓誌の普及の背景には、個人意識の高まりがあったように思われる。ただし、江戸の墓誌に表徴された個人意識は、武家や儒者など身分・階層を限定して共有されるものであった。, Epitaphs in 17th century Edo were mostly limited to named bone urns used in urn cemeteries, but by the early 18th century at the latest, epitaphs accompanying burial tombs had become the mainstream. This change corresponds to a period of transition in burial customs in Edo from the late 17th century to the early 18th century. The transition in epitaphs also reflects a change in religious and ideological influences from Buddhism to Confucianism.
The epitaphs of the graves of shoguns may go back at least to the 4th Tokugawa shogun, Ietsuna, who died in 1680. The epitaphs of shoguns, their wives and some sons have been excavated in shogun graveyards, and basically take the form of inscriptions carved on the stone lids of the chambers. It is thought that shogun epitaphs became formalized from the early to mid-18th century. Among feudal lords, epitaphs first appeared in the mid- 18th century in the graveyard of the Nagaoka Domain Makino clan, and other examples too date from the early 18th century. As with shogun graves, the epitaphs on the stone chamber lids changed in style in the late 18th century, becoming longer and thinner, with more detailed epitaphs increasing in number from the start of the 19th century.
The epitaphs of Confucian scholars such as the Hayashi clan are frequently detailed, with many taking the form of an epitaph stone lying under the stone lid. The shape, style and content of epitaphs in the Hayashi clan graveyard became formalized in the late 18th century, and appear to change from the start of the 19th century. The oldest epitaphs in the Hayashi clan graveyard is that of the third generation Hoko (Nobuhatsu) who died in 1732, but it is thought that epitaphs of Confucian scholars go back even earlier in time.
The epitaphs of the graves of retainers of shoguns and feudal lords increase in number from the late 18th century and early 19th century, and this is thought to signify increasing popularity of epitaphs among those of lower rank or class. The simple epitaphs that display only name and date of death on the graves of retainers of shoguns and feudal lords and such like were probably regarded as reflecting the personality of the individual buried. This spread of epitaphs in Edo is thought to have been fueled by a growing sense of individuality. However this sense of individuality as reflected in grave epitaphs appears to have been shared only by warrior, scholar and certain other classes.},
 pages = {325--351},
 title = {江戸の墓誌の変遷},
 volume = {169},
 year = {2011},
 yomi = {タニガワ, アキオ}
}