@article{oai:rekihaku.repo.nii.ac.jp:00000613,
 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, 一年間で最も大事な祭の時に、多くの場合、神は御旅所や頭屋家に神幸し、駐輦ののち、本社に還幸する。本稿は、現在定型化している神幸祭がいつ、どのようにして形を整えていったのかを課題にする。なかでも、京都府・滋賀県に多い、春の神幸祭を対象に問題を設定する。
京都及びその周辺の古社の祭で、神幸の御旅所を大政所、政所と称する事例がある。大政所や政所は在地において神を祀る拠点であり、そこには御旅所神主、長者とよばれる人々が宮座的祭祀集団の長として神を迎え祀っていた。
御旅所は神の鎮座伝承のなかで、祭場に鎮まる途上の一時的な逗留所と縁起に記される事例がある。その場合、祭は鎮座の復演、反復の意味を有し、縁起（神話）と相互補完になる。その他の場合も、御旅所は神の出自と不可分な意味をもち、神顕現に重要なかかわりをもつ。御旅所神主や長者は、神主として、あるいは本社より頭役を差定された頭人として、在地における祭の中心であった。近畿における中世の開発長者で、長者職を独占・世襲化することにより、祭祀の神主をも神主職として独占・世襲化し、村落の祭政を統べていた事例がある。御旅所神主、長者は、司祭者・舗設者であるとともに、長者の命脈が保たれていた中世的祭祀世界を前提として理解されなければならない。
本稿で取り上げる日吉・大山崎・稲荷・宇治・松尾・向日の祭は四月を中心とした春祭であり、平安より中世にかけて祭式を整えた。本稿で論じた以外にも、京・滋の古社は春祭が多い。京・滋を中心とした村落の神幸祭は、中央古社の祭式が直接・間接に伝播したものであると考えられる。また、寺社領の荘園鎮守社祭祀として、本所の祭祀形態が伝播することもあったであろう。それが土着し、その土地なりの意味が付与されて祭式も多様化し、民俗化していったのである。, In some festivals of ancient shrines in and around Kyōto, the otabisho (resting place for a portable shrine) for shinkō (divine passage) is called ōmandokoro or mandokoro. The ōmandokoro or mandokoro is the local base for religious worship, where the otabisho priests, the chōja (patriarch), or persons in the guise of the chōja, welcomed the gods and held religious services, as head of a miyaza (organization for religious worship)-type religious service group. The ōmandokoro or mandokoro could mean a permanent location, as seen in the case of the Gion Ōmandokoro, or a temporary meeting place used only at festival time. The name may be derived from the mandokoro meaning an organization that dealt with the general business of influential temples or shrines, however, this cannot be stated absolutely.
In some Engi (legend) regarding the enshrinement of gods, otabisho is described as a temporary place of sojurn for the gods on their way to the site of worship. In these cases, the festival means the reproduction or repetition of the enshrinement of the gods in mutual agreement with the legend (myth). In other cases, the otabisho has a meaning inseparable from the origin of the god, and has an important connection with the manifestation of the god. The otabisho priest or chōja was the central figure in the local festival as the priest, or as the chief appointed by the head shrine. In the Kinki District, there is an example of chōja who monopolized the position of priest for religious services and succeeded hereditarily to it in the occupation of priesthood, and monopolized the post of chōja and succeeded hereditarily to it, thus controlling both religious and secular matters in the village. The otabisho priest and chōja should be understood, not only as priest and developer, but also in the light of the medieval ritualistic world which maintained the chōja in being.
In Kyōto and Shiga prefectures, spring shinkō festivals are well established as village ritual. The festivals of the Hiyoshi, Ōyamazaki, Inari, Uji, Matsuo, and Mukō shrines which are dealt with in this paper, are spring festivals held around April. The form of these festivals was established from the Heian Period to the Middle Ages. In addition to those festivals discussed in this paper, there are many other spring festivals held at ancient shrines in Kyōto and Shiga. The shinkō festivals of villages in and around Kyōto and Shiga are considered to have come from the festival procedures of ancient shrines in the capital, transmitted either directly or indirectly. Also, the form of ritual services by the honjo (lord) might have been transmitted as the rites for the guardian god of a manor owned by a temple or a shrine. These ritual services took root locally, and the form of the festival became diversified by the addition of local meaning, and thus changed into folk customs.},
 pages = {71--134},
 title = {長者・旅所・政所 : 神幸祭成立の諸相},
 volume = {47},
 year = {1993},
 yomi = {フクハラ, トシオ}
}