@article{oai:rekihaku.repo.nii.ac.jp:00000452,
 author = {福原, 敏男 and Fukuhara, Toshio},
 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, Although the festival held at Kasuga Wakamiya occupies an important position in the Japanese festival history, the fundamental historical records have not been published. In this paper, in a sense to fill the lack, “List of Wakamiyae” and “Nagakawa Yabusame Diary” , the historical records on festivals held at Kasuga Wakamiya in the middle ages, are reproduced together with the biblographical introduction.
Conventionally, the studies on Kasuga Wakamiya festivals have been conducted from the viewpoint of the history of the Performing Arts. The reason is because the arts performed at the festival site are so important that they are referred to as the epitome of the Performing Arts history in the ancient and middle ages. On the other hand, it is true that the extensive researches on the structures of the festivals that exist behind the various art have not been made.
Kasuga Wakamiya festival was started by the monks of Kôfuku Temple against the Kasuga festival sponsored by the leader of the Fujiwara family in 1136. The main event of the festival is to invite the god of Wakamiya Shrine to the O-tabisho located at the east end in the estate of Kôfuku Temple. This very fact shows that the Wakamiya festival is that of Kôfuku Temple.
Wakamiya festival has experienced a series of transformations. These transformations are more conspicuous in terms of the organization of the ritual than in terms of the form of ceremony, because the organization of the ritual reflects the organization and structure of the society at that time.
The head for each art is nominated for the various art performed at Wakamiya festival, and the head on duty will be the chief donor. Although this is the most common organizational structure in the festivals conducted by the big temples in the middle ages, the festival at Kasuga Shrine is large in scale and, therefore, the organization is comlicated accordingly. For example, the Den-gaku Tou-yaku is nominated among the senior scholars, the Sogo, the Bacho Tou-yaku among the Tokugo/Goshi (scholars), the Kurabe-uma Tou-yaku among Sango-shu of Kôfuku Temple. As such, the organization to administer the festival is composed mainly of the scholars of Kôfuku Temple.
The above mentioned are the Tou-yaku of the monks of Kôfuku Temple. In the period of the Northern and Southern Dynasties, six warrior groups in Yamato province organized a festival union to serve as the Yabusame Tou-yaku under the name of the Yabusame petitioner. In 1384 when “Nagakawa Yabusame Diary” was written, the Wakamiya festival was sponsored by the warrior groups of the Yamato province in the middle ages (monk soldiers, the people).
Monk soldiers and the people united to form six (later eight) groups depending on the matters of concern; namely, Sanzai, Hasegawa, Inui, Minami and Hirata. They made a system in which the two groups took the duty every year and the Yabusame petitioners were nominated among members of the two groups. In other words, two Yabusame petitioners were nominated every year. Based on the Bukki-ryo (rules of dressing) they and those who administered the various services set the restriction to participate in the festival, conducted various purifications and attended the Wakamiya festival.
“List of Wakamiyae” and “Nagakawa Yabusame Diary” are a sort of a memo in which what a petitioner must follow in attending the festival are described in details. As the basic concept, there is a concept of “the god receives no discourtesy”. In other words, it is not enough only to hold a festival. Whether the festival is successful or not is depending on the purification of the administrator; it requires a high tension. In “Nagakawa Yabusame Diary” , a case when an unclean person participated in the festival is mentioned; that person was dead or wounded.
“List of Wakamiyae” and “Nagakawa Yabusame Diary” are religious memos; the former is for Hasegawa group and the latter is for Nagakawa group, especially, the Hashio family, the leader of Hasegawa group, when they served the Yabusame Tou-yaku. The period when “List of Wakamiyae” was written is assumed to be in the latter half of the Muromachi period after the Onin period (1467～1469).
Those two books were handed over to Mr. Imanaka, a descendant of the Hasegawa group, then to Mr. Yoshitaro Yasui, a historian, a researcher of archaeology and a collector of archaeological evidences, and are now stored in the Yasui Archive of Tenri Library.
Those two historical records can be explained and studied only by the wide variety of researchers on the old customs of samurai, ancient practices and usages, dressing taboos, costumes, food and wine offered to the gods, sacred treasures, etc.
In this paper, only the reproductions of these books are shown. Hopefully, the fruitful results will be produced through the studies in the various fields including the study by the author himself in the future.},
 pages = {71--115},
 title = {『若宮曾目録』・『長川流鏑馬日記』の紹介と解題 : 春日若宮祭礼流鏑馬頭役勤仕史料},
 volume = {26},
 year = {1990},
 yomi = {フクハラ, トシオ}
}