３．Bond of villagers つながり・絆
（1）Ise-kou、伊勢講Kou is a group which worships the particular god. Ise-kou worships Ise Shrine, and it dispatches a delegate to Ise Shrine regularly.
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| Ise Naiku shrine on the New Year's Day、伊勢神宮内宮) |
In the Meiji period (1868-1912), when
the delegate left for Ise, all kou members gathered at the host’s house.
They hung the roll of Amaterasu-oomikami (God of Ise Shrine), prayed and made a
toast, then saw off the delegate to the border of the village.
When the delegate returned, they delivered talismans of Ise and souvenirs (ginger cookies and ladles). On another day, they hung the scroll again, offered sake(alcohol), rice, tai fish etc. and announced the safe and successful trip. They wished for the rich harvest and the safety of their family there.
Then, the celebratory feast started. Old and young people gathered. When the party was in full swing, they started singing the happy songs which included ad-lib and continued hours upon hours. It was once a year splurge. The record said seven members consumed 3.6 liter of sake.
When the delegate returned, they delivered talismans of Ise and souvenirs (ginger cookies and ladles). On another day, they hung the scroll again, offered sake(alcohol), rice, tai fish etc. and announced the safe and successful trip. They wished for the rich harvest and the safety of their family there.
Then, the celebratory feast started. Old and young people gathered. When the party was in full swing, they started singing the happy songs which included ad-lib and continued hours upon hours. It was once a year splurge. The record said seven members consumed 3.6 liter of sake.
After the party,
the scroll, notes etc. were put in the box, then moved to the host’s house
of the next year. They walked slowly and sang Ise dance song.
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The scroll of Koushin in my town、地元の庚申講の掛け軸
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Later, they quit visiting the Ise
Shrine. Afterward, they also quit the drinking party and just had a tea party
at the host’s house to save the time and effort. However, the author wrote “It
was joyful to chat with neighbors at the tea party, who I didn’t talk with usually.”
It was written in the book of Kou in Nagareyama (1991) , “the kou became simpler as the various entertainment such as TV penetrated.”
It was written in the book of Kou in Nagareyama (1991) , “the kou became simpler as the various entertainment such as TV penetrated.”
On the other hand, that was really
bustle event in the Edo period (1603—1868).
The delegate drank with villagers at the border, then met the guide and went to Ise. The trip term was fixed at nine days. The distance is around 180 km, so it was hard to travel on foot.
Villagers visited the family of the delegation during the trip, and gave gifts such as a sake barrel and tai fish. The family prepared the welcome party soon after they went.
When they returned to the village, villagers went to the village border. After that, they went to the village shrine, “Ato(after)-nigiyakashi(revel)”, which everyone looked forward to, started. Some dressed like a woman.
The delegate drank with villagers at the border, then met the guide and went to Ise. The trip term was fixed at nine days. The distance is around 180 km, so it was hard to travel on foot.
Villagers visited the family of the delegation during the trip, and gave gifts such as a sake barrel and tai fish. The family prepared the welcome party soon after they went.
When they returned to the village, villagers went to the village border. After that, they went to the village shrine, “Ato(after)-nigiyakashi(revel)”, which everyone looked forward to, started. Some dressed like a woman.
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Trip in the Edo period; Mizuguchi post
town which was on the way to Ise. 江戸時代の旅、伊勢への途中の水口宿（部分）
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明治時代の参宮では、全講員が当屋に集まり、床の間に天照大御神（あまてらすおおみかみ）の掛け軸を掲げて、礼拝し、祝盃を上げて村境まで見送った。
参詣者が帰郷すると、全講員に御札とお土産（生姜板と杓子）を配る。日を改めて、当屋で、天照大御神の掛け軸をかけ、御神酒、お米、真鯛などを供え、無事の帰郷を報告するとともに、五縠豊穣、家内安全を祈る。御神酒とお米をいただいた後は、祝宴に移る。
宴たけなわとなると、「ヤーヨイヤサ ここの座敷は」から始まる伊勢音頭で、めでたさを歌う。即興も織り込んで延々と続く。老いも若きも集まり、年に一度の大散財であったという。講員7人の村で、酒が2升買われている記録がある。宴が終わると掛け軸や記録簿などを箱に収め、全員で次年度の当屋宅に届ける。道中も、伊勢音頭を歌いながら、ゆっくりと歩いた。
参詣者が帰郷すると、全講員に御札とお土産（生姜板と杓子）を配る。日を改めて、当屋で、天照大御神の掛け軸をかけ、御神酒、お米、真鯛などを供え、無事の帰郷を報告するとともに、五縠豊穣、家内安全を祈る。御神酒とお米をいただいた後は、祝宴に移る。
宴たけなわとなると、「ヤーヨイヤサ ここの座敷は」から始まる伊勢音頭で、めでたさを歌う。即興も織り込んで延々と続く。老いも若きも集まり、年に一度の大散財であったという。講員7人の村で、酒が2升買われている記録がある。宴が終わると掛け軸や記録簿などを箱に収め、全員で次年度の当屋宅に届ける。道中も、伊勢音頭を歌いながら、ゆっくりと歩いた。
その後、伊勢講は参宮を止めて宴会に変わっていく。六十数軒の太田地区では、5組ほどの伊勢講があり、2月11日に盛大な宴会を開いていたが、これも手間がかかるので酒盛りはやめようということになった。当屋で礼拝をした後、お茶やお菓子で世間話などをするだけだが、常日頃は話さない人とも話ができ楽しいひとときであったという。流山の講 (1991) にも記載されているが、講は、テレビなど様々な娯楽が増えてくるに連れて簡素化されていく。
一方、江戸時代の参宮は、賑やかな行事だ。代参者は村の外れで盃を飲み交わした後、大黒屋に行き、伊勢からの出迎えの者と落ち合う。「ガイド付観光旅行である」と書かれている。参宮を済ませて土産物を買って戻る。日程は9日と決まっていたというから結構忙しい（距離は約180ｋｍ）。留守宅には酒樽や鯛が留守見舞いとして贈られ、出立の翌日から帰村後の宴会の準備にかかった。下向の日は、村人が村の入り口まで出迎え、氏神に帰村を報告し、本行事最大の関心事である「あとにぎやかし」となった。女装した者も居る羽目を外した大宴会だそうだ。
（2）Report of kou by History research club of
Kasugaoka high school (1969) 春日丘高校歴史研究部の講の研究（部報、1969年発行）
Himachi(waiting
for sunrise)-kou:
Every district has this kou. In the Fukui district, the kou has a rice field of 500 square meters, moreover members deposit every month for a biennale trip. The events are held three times a year (5 January, 5 May and 5 October), the members gathered at the host’s house. They enjoyed drinking and chatting which is the purpose of this kou. The number of members is sixteen.
Every district has this kou. In the Fukui district, the kou has a rice field of 500 square meters, moreover members deposit every month for a biennale trip. The events are held three times a year (5 January, 5 May and 5 October), the members gathered at the host’s house. They enjoyed drinking and chatting which is the purpose of this kou. The number of members is sixteen.
Oyumi(bow)-kou:
This kou is held on the festival day of Hachiman Shrine. Members bring bows and visit the shrine. This is the biggest kou which has 2,000 members. It is too big to have a meeting together, so members eat, drink and chat in small groups.
This kou is held on the festival day of Hachiman Shrine. Members bring bows and visit the shrine. This is the biggest kou which has 2,000 members. It is too big to have a meeting together, so members eat, drink and chat in small groups.
Kannon-kou:
This kou is only for women, because they don’t have many chances to enjoy entertainment. Fourteen or fifteen members gather at the host’s house on Sunday, once a month in the case of Fukui district. They chat a lot while eating; they hung the scroll of Kannon and chant.
This kou is only for women, because they don’t have many chances to enjoy entertainment. Fourteen or fifteen members gather at the host’s house on Sunday, once a month in the case of Fukui district. They chat a lot while eating; they hung the scroll of Kannon and chant.
Oshiru(soup)-kou:
Soup are served on the 20th of January, April, August and December at Shinryuji temple and Muryouji temple. After the morning worship service, they chat or discuss the village matters. The number of members is around forty.
Soup are served on the 20th of January, April, August and December at Shinryuji temple and Muryouji temple. After the morning worship service, they chat or discuss the village matters. The number of members is around forty.
There are also Shinpen-kou, Youjo-kou (people
cut the nail of cow, then start the kou.), Houon-kou and much more. Kou is a
community of friends more than a religious group.
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Kou in
Saitama prefecture、埼玉の講
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日待講：どこの地区にもあり、福井地区では、基本財産として5アールの田圃を持つほか、2年に一度の旅行のために、月々積み立てをしている。講の行事は、1/5、5/5、10/5の三回で、講員が当家に集まって酒を飲んだり話をしたりする親睦が目的。講員は16人だという
御弓講：9/15の八幡宮の本祭の時に行われ、弓を持って参拝した後、集まるのが主で、総人数は千人以上という最大の講だ。全員で集まれないので、小グループで集まり、飲食や世間話をする。
観音講：レジャーが少なかった女性のみの講で、福井では14，5人の講員が、月一回、日曜日に当家に集まって、食事をしながら世間話に花を咲かせたりする。今も観音像の掛軸をかけて、ご詠歌を上げているという。
御汁講：真龍寺と無量寺では、1、4、8、12月の20日の朝にお汁をいただき、朝のお勤めをしてから、雑談や村の相談事などで親睦を深める。講員は約40人。
その他に、ペリー来航の頃に日本の平和と勝利を願って結成されたと推定される神変講、飼牛の爪切りを行い飲食する養生講、浄土真宗の報恩講など様々な講がある。講は宗教のグループというより、地元の人たちがコミュニケーションをとる場であることが多い。
（3）Religious rites、宗教行事
Funny ritual for rain in Fukui district:
When it didn’t rain after rice planting, people went to the village shrine (Niiya Shrine) and took the statue of “Dai(great)-kai(ocean)-shin(god)”. More than forty lads bound it by straw ropes, shouldered it and walked around the village, then threw it into the Saho River in front of the shrine. People left it as it was until raining. Btw, its weight is about 300kg.
If it passed one week without rain, people went to Kottega field. They piled up brushwood and burned at once. If it rains, people cleaned and purified the statue, then returned it to where it was. Afterward, lads offered sake, rice, cucumbers, eggplants, potatoes and so on to the statue. Then, they had a party.
Lads climbed the mountain behind the shrine and hit drums all night. It was a rude and funny ritual, however, it wasn’t held since 1884 because the water channel was built in Fukui area.
Kinen-sai festival at Ooda Shrine:
It is held on the 10th of December. It showed the strong bond of the district in the past.
On the 9th, on-duty inhabitants (around a dozen people) cleaned the venue up and installed around a dozen of lanterns; the interval was 30m. Each family made sweet sake which was offered to the shrine by their children. They also delivered mochi cakes in the jubako boxes to their relatives and informed the festival.
The relatives visited the shrine and they were served dinner which were sukiyaki hot pot and tasty sake. In the evening, they returned with souvenirs which were simmered food and red rice. Children looked forward to visiting the festival with their parents.
Ise-dai-kagura (Shinto music and
dancing):
The performer group came from Ise. They danced and played in Ibaraki; people worship the Ise god. The performer got the offering money and gave the Ise talismans to inhabitants. Children looked forward to watching a clown and followed the group.
Now, five performer groups remain as a religious corporation.
The performer group came from Ise. They danced and played in Ibaraki; people worship the Ise god. The performer got the offering money and gave the Ise talismans to inhabitants. Children looked forward to watching a clown and followed the group.
Now, five performer groups remain as a religious corporation.
Video https://www.youtube.com/watch?v=S6crKzUWKYI
Photo
of Morimoto Chudayu group http://www.ise-daikagura.or.jp/morimoto-cyudayu-kaidan/mc-kaidan1.htm
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Festival
in Ikeda near Ibaraki、大阪府池田市の「がんがら火」
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福井地区の雨乞い：田植え後に雨が降らない場合、氏神の新谷（にいや）神社の池の中央に安置されている大海神のご神体を取り出し、若衆40人あまりが、荒縄で縛って担ぎ村中を練り歩いた。その後、神社の前の佐保川にご神体を投げ込み、雨が降るまでそのままにしておく。ご神体は80貫ほどというから、約300kgだ。一週間ぐらいしても雨が降らないとコッテガ原で千束の柴を積んで一度に焚く。雨が降れば、ご神体をきれいに洗い清め、元の場所に安置する。そして、若衆達は酒、洗米、キュウリ、なす、芋などをお供えし飲食する。雨が降れば若衆一同、太鼓を担いで神社の裏山に行き夜通し叩いたという。灌漑水路が整備されたので、明治17年を最後として雨乞いは行われなくなった。
太田神社の祈年祭：継体天皇の古墳の隣にある太田神社では、12月10日に、祈年祭を行う。かつては、地域の強い結びつきを感じさせる祭だったといい、その詳細が書かれている。お祭りの前日に、十数名の年当番（年行事）が村はずれから神社まで掃き清めて、30ｍ間隔に十数本の提灯を立てる。次いで、お供えの準備をするが、各家庭で甘酒を作り、子どもが神社に供えに行く。各家庭では、祭の数日前に、その年に収穫した米をついて小餅を作り、重箱に詰めて手土産として、親戚にお祭りの案内に行った。案内をうけると、祭に出向いてご馳走をいただく。かしわ（鶏肉）のすき焼きや美酒がでたそうだ。そして、夕方になると、煮物や赤飯などを入れた重箱を持って帰ってくる。子ども達は、父親に連れられていくのを楽しみにしていたし、子ども向けの屋台が出たこともあったという。
伊勢大神楽：参宮する代わりに地元で神楽を奉納して伊勢神宮を拝礼する。「代神楽」が「大神楽」になったらしい。茨木では、安田市太夫一行が有名で、初穂料と引き換えに伊勢神宮の御札を置いていく。子どもの楽しみは、一座にいるチャリと呼ばれる道化師の芸。子ども達が一行に付いて行ったという。
伊勢大神楽は、宗教法人として残っており、5人の太夫がそれぞれチームを率いて活躍している。
伊勢大神楽は、宗教法人として残っており、5人の太夫がそれぞれチームを率いて活躍している。
Video https://www.youtube.com/watch?v=S6crKzUWKYI
Photo:
森本忠太夫組 http://www.ise-daikagura.or.jp/morimoto-cyudayu-kaidan/mc-kaidan1.htm
伊勢大神楽講社 http://www.ise-daikagura.or.jp/mokuji.htm
（4）Arima onsen (hot spring tour)、有馬温泉旅行
It was a big event in the Edo period.
According to the record of 1857, 17 families gave the traveler 23 items (sake,
tai fish and so on). The traveler bought 52 items (wooden craft, doll ink-brush
and so on) to 27 families. The expense of the onsen tour is written in the
record of 1864. He spent 17-18 ryo ($5,000 to $9,000 at present value) on only
three-day tour. He spent much money, but it was definitely fun for him.
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| Arima onsen town、有馬温泉街 |
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Souvenirs
of Arima、有馬土産
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有馬温泉への湯治旅行が大イベントで、1857年の記録では、餞別として鯛や酒などを、17軒から23品目をいただいている。土産物の木工品や人形筆など27軒に52品目を買ってきている。1864年の古文書には、湯治の経費が詳細に記録されている。二泊の湯治で、17～18両使う大きな散財だったという。でも、大きな楽しみであったはずだ。
（5）Entertainment for children、子どもの遊び
Children enjoyed card game,
dou(body)-uma(horse) etc. They didn’t buy expensive toys and they played with
friends instead.
Pine cone battle, which I don’t know,
is written. Children gathered pine cones at first, then played using them.
Finally, they brought it to their homes and used them instead of the firewood.
Pine cones
They played at Aigawa river; picking wild
strawberries in spring, swimming and catching small fishes or insects in
summer, taking persimmons in autumn. Actually, children in my generation (born
in around 1960) played outside.
Children also played in the temple ground. It
is written, “I think everyone adored the temple and worshipped it.” On the
en-nichi day (special day of Buddhism), stands (foods, games such as a
ringtoss) were opened on the ground. On the day of Houon-kou, worshippers gave
candies to children, so they were at the temple until late. Moreover, children
announced the temple event to the villagers. The bond of the temple and
villagers was much stronger than it of present time.
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| Nakagawa ship checkpoint museum 江東区中川船番所資料館 |
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| Typical temple、ヘボンが駐留した横浜の成仏寺 |
子どもの遊びとして、かるた取り、羽根つき、どううま、陣取りなどが書かれているが、とにかく、アナログで高価な道具がいらないし、友達と遊ぶ。
私が知らない遊びは、松かさ合戦。松ぼっくりを使い、遊んだあとは持って帰って薪の代用にするという。また、安威川での遊びでは、春の藪いちご取り、夏の水泳や雑魚取り、虫取り、秋の柿取りなどを楽しんだという。確かに、みんなで屋外で遊んだ。
お寺でも遊んだ。「みんなお寺は大事にしていたし、信仰心も厚かったように思う」と書かれている。縁日の日は、食べ物や輪投げなどゲームの店が出た。１月１５日の報恩講では、参拝した団体があめ玉をくれるので、子ども達は遅くまで寺にいた。また、法事を知らせるために、子ども達が村の中をふれ歩いたという。お寺と人々の結びつきが強い。
（6）Others、その他
Songs: Many songs are written on the
book 2, those are interesting. One is a happy song which was sung at Ise-kou,
some are songs for labors; I can picture that they enjoy singing.
Group work: People repaired the public
facility such as a village road, and have a party after working. They had lots
of chance to mingle.
Bath: People couldn’t take a bath every
day because the water was precious. When someone heated the bath water, he
informed it to the neighbors. It is written, “Now, I think it was not clean water.
After taking a bath, the water was poured to a manure pit and it was used as fertilizer." However, they had tea and chatted with the visitors; such communication made them close, and it
built out the base of the group work and the village management.
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Bath
tub in the 1950s、昭和30年頃のお風呂
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唄：風習編その２に、色々な唄が書かれていておもしろい。伊勢講のときに歌うおめでたい唄、力仕事のときに歌う唄、人の姿が見えてくる。
共同作業：里道の補修作業は年に一度行い、終われば宴会をする。自分たちで、しかも共同で作業をするので、宴会が多い。
風呂：水や薪が貴重だった頃、風呂を毎日焚くわけに行かなかった。焚いた時は近所に知らせ、お互いに利用した。「今考えてみると、もらい風呂は、あまり綺麗なものでなかった。入り終わった後の湯水は、肥溜めに流し、肥料に役立てていた」というから、大したリサイクル精神だ。また、もらい風呂に来た人とのお茶を飲みながらのコミュニケーションは、心が通じ合い、共同作業や村づくりの基となっていたという。
４．Concluding remarks、おわりに
In the Edo period, people lived and worked in the same village. The population of a village was only several hundreds, and villagers were the members of the same temple. Moreover, they were basically in the village, because they needed to get an approval if they went out from it. Their job was an unmechanized agriculture, so they were forced to work together. The point was that the tax was imposed to the village, not to each villager. Therefore, they had to cooperate and work effectively to share the tax.
At the same time, they had been
creating an event to enjoy their lives and to spend quality time. Such
event became the custom and villagers had to participate in it and enjoy it,
otherwise they couldn’t enjoy their lives.
Plus, there were less options to have fun alone such as using a smartphone. They always
played with villagers.
I’m sure such circumstances made their bond strong and it nurtured the mutual-aid spirit.
I’m sure such circumstances made their bond strong and it nurtured the mutual-aid spirit.
On the other hand, we don’t work at our
residential area usually nowadays in Japan. Group works with neighbors are
just cleaning drain ditch twice a year and so on. Our circumstances changed
completely. We play in the cities more than in our home towns, and we play alone a
lot.
Now, problems have occurred, such as dying
alone and increasing of the government budget for elderly care. If we can find
any solution to establish good bond among inhabitants, it will help the local care and the local safety.
Strong mutual-aid will reduce the government expense and reduce tax, so we live easily, happily and friendly. Various challenges have already started in order to strengthen the local bonds.
Strong mutual-aid will reduce the government expense and reduce tax, so we live easily, happily and friendly. Various challenges have already started in order to strengthen the local bonds.
By the way, the tax rate in the Edo
period was high (30% to 40%), but the government spent almost no money for welfare, and samurai officers visited their villages rarely. Villagers at that time
did not only farm, but also did public works and did welfare services by
themselves, and enjoyed their lives at the same time. The key
was mutual-aid, I think.
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Local custom in Saitama、埼玉の行事･お獅子様
Satte museum 幸手市郷土資料館
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江戸時代は、同じ村に住んで働き、同じお寺の檀家になり、村外に出るには手形がいるので基本的に村内に居た。村の人口は数百人規模なので顔が見える。仕事は手作業の農業なので共同作業が必須だ。特に、今との大きな違いは、個人ではなく村に課税されるので助け合い＝互助が必要だ。税金を負担できない人、働かない人は出せない。
そんな中に、日々の暮らしを楽しむために、工夫を重ねてきた様々な風習・イベントがある。地味なイベントだ。だが、村人も好みに拘わらず、それらに参加して楽しまないと、人生、面白くない。
その上、スマホもないので一人で遊ぶという選択肢は、ほぼ無い。普段も村人たちと遊ぶことになる。人の絆が強くなり、互助の精神が働くわけだ。
一方、今は、同じ地域に住んでいても、都市部に勤めに出て、同じ場所で働くことは少ない。共同作業といってもクリーンデイなど年に数回だ。生活環境が大きく変わってしまった。地域でみんなで遊ぶより、気楽な楽しみを求めて、都市で、個人で遊ぶようになっている。
また、孤独死の発生や、介護など国の社会福祉費用の増加等が問題になっている。隣近所とのうまい繋がり方を見つければ、介護や子育てなどの互助や地域の安全の仕組みにつながる。互助を強くすると、公助の負担が減って税金が安くなるだけでなく、楽しさが生まれる。すでに、いろいろなところで地域の結びつきを強くする新しい取り組みが進んでいる。
そもそも江戸時代は、税率は高かったけど、公助がほとんどなく、村に武士が来ることはまれであった。人々は、互助で仕事、公共工事、福祉事業をこなして、そのしがらみをも利用して、生きることを楽しんできたのだ、と思う。
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My
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