29 延喜式
（前略）
さて「いろは歌」の作られてより、源氏物語の現れるまで、その間約二百年、その丁
度中程に当たるのが、延喜の御代で、その延喜五年に勅撰せられたのが古今集です。と
ころが同じく延喜五年に勅を下されて、編修させられ、編修に手間取って二十二年後に
完成したものに、延喜式があります。随分長く手間取ったように思われますが、何分に
も五十巻にわたる詳しい規定の整理ですから、それも無理ではありますまい。当時の法
制に、律･令･格･式の区別がありますが、律は刑法、令は法令、この二つが原則であり、
基本であるのに対し、格はその時その時の条件に応じて之を融通するもの、そして式は
、原則的な法令に漏れている細かい規定を集めたものです。
さてその延喜式を見るに、第一巻から第十巻までは、神祇関係の規定、そのあとが太
政官、八省と続きます。即ち神祇は、太政官･八省よりは前にあるばかりでなく、非常に
沢山の分量を占めているのです。順徳天皇のお作りになりました禁秘抄の最初にも、「
凡そ禁中の作法、神事を先にして、他事を後にす」と仰せられましたように、我が国で
は神事は一切に優先したのです。またその神祇式十巻の中に、伊勢大神宮と、斎宮寮と
に、それぞれ一巻あててありますが、斎宮と云うのは、伊勢大神宮にお仕えになる皇女
の事ですから、つまり伊勢大神宮に二巻あててあると云ってよいでしょう。伊勢大神宮
の重んぜられた事は、之でも分かります。
天孫降臨の際に、天照大神からお授かりになった神鏡、長く宮中でおまつりになって
おられましたが、崇神天皇の御代に、神威をけがすおそれがあるとお考えになり、倭笠
縫の邑にお移しになり、豊鍬入姫命をして奉仕させられました。次の垂仁天皇の御代に
、奉仕させられたのは倭姫命でしたが、命は更に良い土地を求めて方々お調べになり、
最後に神のお告げによって、伊勢の五十鈴川のほとりにお宮を建てられました。それが
即ち伊勢大神宮（内宮 SYSOP）であります。
そこへ、やがて雄略天皇の御代に、丹波（京都府）から豊受大神をお迎えになったの
が度会の宮で、この宮を内宮に対して外宮と云い、両宮を合わせて二所大神宮と云いま
したが、延喜式で見ると、内宮の摂社二十四座、外宮の摂社十六社、その分布と云い、
神域と云い、実に広大であります。そのお祭りの規定、まことに厳重であります中に、
大神宮は二十年に一度造り替え、皆新しい材木を用いなければならぬとあります。寺の
方は古くて良く、むしろ古い方が良いとされているのに、大神宮に二十年ごとに造りか
えよとあるのは、神道は清く明るく、けがれの無いのを良しとするからです。
斎宮は音で読めば「さいぐう」、訓で読めば「いつきのみや」です。天皇御即位にな
れば、未婚の内親王を選んで、大神宮に奉仕させられます。之を斎王ともうします。初
めは宮中の初斎院に入られて身を浄められ、やがて京都の郊外に野宮（ののみや）を建
ててお入りになり、一年間潔斎をされた上で、伊勢の斎宮に参られます。
斎宮では仏教は、死や病と同じく、忌むべきものとされ、忌むべき詞は、必ず別の詞
で云わねばなません。たとえば、
仏は 中子、
経は 阿良良岐、
寺は 瓦葺、
僧は 髪長、
尼は 女髪長、
死ぬは 奈保留、
病むは 夜須美、
哭くは 塩垂、
血は 阿世、
打つは 撫、
と云う風です。仏教が我が国に入ってより、すでに四百年もたち、奈良には東大寺が、
諸国には国分寺が建てられ、更にまた比叡山や高野山が創立せられて、仏教全盛時代を
現出した如くに見える中に、実は日本の純粋性を、その根本において守り通そうとする
精神の、根強く存しているのに、注意しなければなりません。
全国の神社、延喜式の神名帳に載せられてあるもの、総じて三千百三十二座。（中略
）
皆さん、旅行して時々「式内何々神社」と書いた標柱を見つける事がありませんか。
その「式内社」と云うのは、「延喜式の神名帳の内に載っている」と云う意味です。つ
まり一千年以上の歴史をもつ古い神社と云う事です。
（以下略）
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29 Procedures of the Engi Era (Engi Shiki)
(an omission)
About two hundred years elapsed between the invention of the Iroha Song and
the appearance of The Tale of Genji (Genji Monogatari). The Engi era (901-923)
occurred in the middle of that two-hundred-year period. In the 5th year of this
era (905), the imperial poetry collection Collection of Ancient and Modern
Poems (Kokinshuu) was compiled.
Now in the same year, another decree for compilation was given. This was
Procedures of the Engi Era (Engi Shiki), whose compilation was so delayed that
it took twenty-two years to complete. The process appears very slow, but this
is reasonable, since it is a fifty-volume organization of detailed rules and
regulations.
At that time there were four components of the legal system: "ritsu," "ryou,"
"kyaku," and "shiki." Ritsu referred to the criminal code, and "ryou" to civil
law, which together established the foundation and standards of the legal
system. "Kyaku," regulations, were a set of temporary orders devised according
to circumstances. Last, "shiki," procedures, were a collection of detailed
procedures that were not included in the above fundamental requirements.
The first ten volumes of Procedures of the Engi Era (Engi Shiki) contain
stipulations relating to matters of Shintou religion. Subsequently, the
procedures of the Council of State, and those of the Eight Ministries were
compiled. Here, we see that Shintou matters took preccedence over the Council
of State and Eight Ministries. Further, the regulations are numerous. The
beginning of Selection of the Protocols of the Inner Palace (Kinpi-shouu)
compiled by Emperor Juntoku (r. 1210-1221) states: "In the protocol of the
inner palace, Shintou matters precede all others." Thus in Japan the Shintou
matters had priority over everythin. Thus is evident in the ten volumes of the
Procedures of the Engi Era (Engi Shiki) regulations devoted to Shintou
religion, one of which is devoted to the Grand Shrine of Ise, and another to
the Bureau of Consecrated Princess. The latter refers to the Princess serving
at the Grand Shrine of Ise, and thus two of the volumes
pertain to matters of the Grand Shrine of Ise, showing the esteem it cmmanded.
When Amatsuhiko Hikoho no Ninigi no Mikoto (Heavenly Grandchild) descended
from the Plain of High Heaven, Amaterasu Ohmikami entrusted him with the Sacred
Mirror. For a long time it was enshrined in the imperial palace. Howevere,
Emperor Sujin (the tenth Emperor) feared that the practice might profance the
sacred authority. Consequently the Mirror was moved to the Villase of Yamato no
Kasanui, and Princess Toyo Sukiiri Hime no Mikoto was appointed to serve
there. In the next reign of Emperor Suinin, Princess Yamato Hime no Mikoto
received this appointment. The Prince searched for a more suitable location,
and finally having received an oracle from the Gods, she built a shrine by
Isuzu River in the Province of Ise (Mie Prefecture). This is the Grand Shrine
(Naiguu or Naikuu) of Ise.
During the reign of Emperor Yuuryaku, Toyouke no Ohkami (Goddess of Food) was
invited from the Province of Tanba (Kyouto Prefecture) to the Watarai Palace,
which came to be called Geguu (Gekou), the outer shrine, as juxtaposed to
Naiguu (Naikuu), the inner shrine. Together they were called the Grand Shrine
at the Two Locations.
In the Procedures of the Engi Era (Engi Shiki) regulations, the subsidiary
shrines of the inner shrine total twenty-four, and those of the outer shrine,
sixteen. The distribution of these shrines, and their divine territory are
truly immense. The regulations on their respective festivale are extremely exact.
They include a stipulation that the Grand Shrine must be built sfresh every
twenty years, using new wooden material. For Buddhist temples, the older the
better. But in Shintou, cleanliness, brightness, and purity are considered
desirable, and therefore the Grand Shrine must be renewed every twenty years.
The Chinese characters 斎宮 can be read "saiguu" in Chinese rendering, and
"itsuki no miya" in Japanese rendering. When an Emperor ascends, a Consecrated
Princess called Saiou, a virgin imperial princess, is chosen to serve at the
Grand Shrine. First she cleanses herself at the Primary Palace for the
Consecrated Princess in the imperial palace. Then a Field Palace is built in
the outskirts of Kyouto, where she resides. After a year of purification there,
she proceeds to the Palace for the Consecrated Princess in Ise.
Here, Buddhism was abhorred, just like death and sickness. The abhorred words
were replaced by other expressions:
Buddha was expressed as Middle Child (nakago),
Sutra, as Dyed Paper (somegami),
Temple, as Roof-tile-building (kawara buki),
Buddhist monks, as Long Hairs (kaminaga),
Buddhist nuns, as Female Long Hairs (me-kaminaga),
To die: To Recover (naoru),
To be sick: To rest (yasumi),
To cry: To shed saltwater (shiotare),
Blood: Sweat (ase),
To beat: To stroke (nazu).
Four hundred years had passed since Buddhism was imported to Japan. In Nara,
the Toudaiji-Temple had been built, and in the Provinces, the provincial
Temples. Further, Mt. Hiei and Mt. Kouya had been established. Seemingly
Buddhism was flourishing at its height. Yet a spirit tenaciously persisted,
aimed at preserving the fundamental essence of the Japanese nation.
A total of 3,132 shrines, distributed all over Japan, are listed in Procedures
of the Engi Era (Engi Shiki). (an omission)
Visiting a shrine at the present day, one might see a gatepost stating:
"Included in the shrines list of Procedures of the Engi Era (Engi Shiki), SO
and So Shrine." That the shrine had been listed in the shrines list of Procedures of the
Engi Era means that it is an ancient one, with a history of over one thousand
years.
(Rest omitted)
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少年日本史 (平泉澄)
The story of Japan （Hiraizumi Kiyoshi)
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