@article{oai:rekihaku.repo.nii.ac.jp:00002770,
 author = {藤田, 明良 and Fujita, Akiyoshi},
 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、媽祖を中心に航海信仰をめぐる東アジアと日本との歴史的連関について論じるものである。東アジアには古くから、国家祭祀の対象となる四海神、民間で広く信仰された龍王、仏教系の観音など、広域的な航海信仰が存在する一方で、各地で限定的に信仰された地方的航海神が数多くいた。媽祖は宋代に中国福建中部の莆田地方に出現した地方的航海神であったが、当地の海商の活動によって、中国中南部沿岸に信仰が拡がる一方、当地の士大夫層の運動で皇帝から授与される神階が上昇し、中国の有力な航海神になっていった。元代「天妃」に冊封され、明代には鄭和等の海外出使の守護神になるなど国家的航海神としての地位を高める一方で、海域世界の心性に響き渡る「物語」を獲得して、盛衰が激しい信仰の世界で影響力を伸ばし、中国北部やアジア各地の海域に信仰が拡がっていった。
日本列島には中国人の来航・移住に伴って一五世紀に沖縄、一六世紀に九州に伝播した。那覇や鹿児島に天妃宮が建立され、長崎には媽祖堂を備えた唐寺が建立された。海禁体制の整備に伴って海外交流が限定されていくなかで、薩摩の野間権現のように、信仰が中国人から日本人に拡がってくケースも出現した。また、かつて船に安置されていた小媽祖像(船菩薩)は、九州各地の港の守護神、帰化唐人や沖縄や九州の船乗りの家門の守護神など、様々な形で近世を通じて祀られることになった。
東日本の媽祖(天妃)信仰は、徳川光圀による港湾整備と寺社再編の中で建立された常陸の天妃社に始まり、内水面航路と太平洋航路によって利根川方面と宮城・下北半島方面に拡がっていく。海運・漁業関係者の船神としてだけでなく、水神や二十三夜講の主神などに媽祖は転生していった。上方や北陸でも長崎から媽祖信仰が伝播し独自の展開を見せていた。その中で、近世的水上交通体系の成立に伴って顕在化する船玉神信仰と融合しながら、廻船の守護神に転生して契約儀礼の場で重要な役割を果たす場面も登場する。国学の発展の中で知識人たちから日本と中国の船玉神を峻別する見解が繰り返し出されるが、海に関わる人々での人気は、明治維新を迎えるまで衰えることはなかった。, This paper examines the historical connections between the worship of sea gods and goddesses in Asia and Japan with focus on the worship of Mazu (the Goddess of the Sea). In medieval East Asia, there were not only widespread beliefs in the deities of the sea, such as the officially established worship of the Gods of the Four Seas, the widespread folk beliefs in Dragon Kings, and the worship of Buddhist saints, but also many other local beliefs in the deities of the sea. Mazu was a local goddess of the sea first worshipped in Putian County in central Fujian, China, in the Song period. Supported by local marine tradesmen, the Mazu worship spread along the coastal areas of South Central China. In the meantime, Mazu climbed the ladder of the imperial ranking of gods and goddesses with support from local Shitaifu (scholar bureaucrats), becoming a powerful goddess of the sea in China. She further claimed the ladder to become the official goddess of the sea as she was bestowed the official title of Tianfei (Princess of Heaven; called “Tenpi” in Japanese) in the Yuan period and adopted as the guardian goddess of overseas envoys including Zheng He in the Ming period. In the meantime, the myth established around her struck a chord in the hearts of men of the sea, which made her more influential in the religious world where many other gods and goddesses ebbed and flowed, and her worship further spread into the coastal areas of North China and other Asian states.
Mazu was introduced to Okinawa in the 15th century and to Kyushu in the 16th century as an increasing number of Chinese people visited and immigrated to the Japanese Archipelago. Tenpi shrines were built in Naha and Kagoshima, and a Chinese temple with a shrine to worship Mazu was built in Nagasaki. While a series of Sea Ban policies were introduced to restrict maritime trade, the Mazu worship spread from China to Japan, as exemplified by Noma Gongen worshipped in Satsuma. In addition, statues of Mazu (Ship Bodhisattva) placed on ships at first were eventually worshipped in different ways, including as the guardian of ports around Kyushu and as the guardian of gates to houses of Chinese- Japanese immigrants and sailors in Okinawa and Kyusyu, throughout the early modern period.
Then, the Mazu worship was introduced to East Japan when Tokugawa Mitsukuni made a Tenpi shrine built in Hitachi while developing ports and restructuring temples and shrines and eventually spread along the inland waterways and the Pacific Ocean route towards the Tone River Basin and the Miyagi and Shimokita Peninsula region. She was not only worshipped as the goddess of ships by maritime tradesmen and fishermen but also as accepted as the goddess of water or the chief deity to whom the Twenty Third Night Prayer was addressed. The worship also spread from Nagasaki to Kyoto and its neighborhood as well as Hokuriku and developed in a unique way there. In this process, the Mazu worship was mixed with the Funadama worship, which emerged while the early modern water transport systems were being developed, and she was transformed into the guardian goddess of cargo ships and sometimes played an important role in contractual rituals. She maintained popularity among the men of the sea until the Meiji Restoration although scholars of the Japanese classics repeatedly insisted that the Funadama worship in Japan should be distinguished from the Mazu worship in China while they were advancing their studies.},
 pages = {97--148},
 title = {[論文] 東アジアの媽祖信仰と日本の船玉神信仰},
 volume = {223},
 year = {2021},
 yomi = {フジタ, アキヨシ}
}