人の楽しみの発見度：Very Good ★★☆
Contents、目次
6．Eating habit、食制
食制とは、食生活の方式のことです。
Chiryu history and folklore museum、知立市歴史民俗資料館
（1）The number of eating times and the amount
of food、食事の回数と量
Until the medieval era, people ate twice (in the morning
and in the evening). People who were engaged in an intense work such as a
carpenter, ate one more meal. Afterwards, people started eating three times
a day but famers ate more in an agricultural season. They ate an additional
food such as steamed potato, arare rice food, boiled rice with beans,
dumplings, rice balls and pickled vegetables. They got hungry easily.
The typical farmer’s day is written as follows. A famer waked
up and ate a rice ball which had been made in the last evening. He went to a
field and cut grass as much as his horse could carry. He returned home and had
a breakfast. Then, he went to a field or
a mountain. He had a light meal around 10AM; he worked again and had lunch. He
took a nap which covered a shortage of sleeping time at night and
simultaneously recovered from fatigue of morning work (He returned home if his
workplace wasn't far). He ate a light meal around 3PM, then worked until dark.
He returned home again and had a supper. He went out when stars twinkled and
returned when stars twinkled. His energy was supplied by four or five meals.
Even in an agricultural off season, farmers worked until late for threshing, removing
chaff from paddy and so on.
A man ate around 1 kilogram of rice a day, which was equivalent
to around 15 bowls of boiled rice, in an agricultural season. They ate
around 0.5 kilogram of rice in the offseason; the amount of food depended
on quantity of work. Housewives tried to reduce the consumption of precious
rice during an agricultural offseason, and made porridge often; they were
responsible for supplying meals around year. Before the harvesting season was a
difficult time for them to supply meals constantly because the amount of rice
was small.
In western Japan, the agricultural offseason started on the 1st
of August in a lunar calendar which is around on the 1st of
September in an international calendar; a night work started on the day, so the
festive food on the day was called such as “tearful food” or “bitter cake”.
Along with the agricultural mechanization, the number of meals
reduced. The night work declined at the same time, because people quit making
straw shoes but bought rubber shoes which were industrial products.
Btw, it was a very bad manner to eat alone; eating together was
an important practice. However, the practice has changed not to eat the same
food and not to eat together. It is being less important to be with family.
中世までは一日二食（朝、夕）が普通で、大工のような激しい労働をする人は間食をとっていました。その後、三食になりましたが、機械化が進む前の農村では、三食の合間にも食物をとっていました。腹が空くのです。農繁期（春の彼岸と秋の彼岸の間）は、間食がある季節でした。蒸し薯、あられ、小豆と米を煮たもの、団子、握り飯に梅干しや漬物などで腹ごしらえをしました。
農夫の食生活が書かれています。「目がさめると起きぬけ、前晩握って置いた握り飯を食って、朝霧を踏んで朝草を刈りに行き、馬の姿が見えなくなるほど草を積んで帰って朝食を食う。文字通り朝飯前の仕事をすませてから朝飯を食べて、今度は田圃に、又は山や畑に行く。十時頃コビルを食って又ひと働きして昼飯にする。昼飯をすましてからしばらく午睡をして、早起きの寝不足と午前中の労働の疲れを流して又働く。午後の三時頃には「アトコビリ」で口をうるおして、長い夏の日を日が沈んで手元が見えなくなるまで働いて家に帰って夕食の膳につく、というようなわけで、星をいただいて出で、星をいただいて帰る農夫の手労働の動力は、四回、五回の食事によって補給されたのである」と記されています。筆者は士族の出身の教師で、農家ではありませんが、農夫の生活の様子が目に浮かびます。刈り入れの後も、稲こき、籾すり、穀物を搗く仕事で夜遅くまで働きました。
男が食べる量は、農繁期には七、八合、外働きしない冬は四合、食事量と労働量は比例するというのが普通でした。「一升食べて一人前」という話は各地に残っています。農繁期に多量に食べるため、主婦は、冬の間は粥や雑炊で米の消費を抑える工夫をしました。新穀が採れる前が最も食糧在庫が減る時で、苦労する時でした。
西日本では、八朔（新暦では9月1日頃）以降を農閑期と考え、昼寝をやめました。八朔以降は、夜なべ仕事も始まるので、「涙飯」や「八朔のにが餅」などと呼ばれたそうです。
農業の機械化とともに食事の回数は減り、工業化によって藁の草履を作らずゴム足袋を買うようになり、夜なべ仕事もなくなりました。
ところで、家族一同で食べないこと、隠れて自分だけ食べることは大変嫌われました。今は食事の「場」としての大切さがなくなったと思います。同じものを食べない個食、みんなと食べない孤食。生活の場が家庭から個人に変わりました。
（2）Food on a festival or a rite day、節日（せちにち）の食事
On those days, it has been regarded that people eat food with
gods.
The practice on the New Year’s Eve was
wrote in details. Until the 19th century, East Asian age reckoning
was used in Japan, so everyone added one year to their age at the New Year. The
eve was more important and sacred than it of today. A housewife worked hard to
serve the dinner, my mother as well. In a rice-shortage such as a mountain or a
coast village, people could eat rice only the New Year’s.
節日は、神と人が共食する日、一緒に食べる祭りの日です。
大晦日について詳しく述べられています。19世紀までは、大晦日は神聖な年取りの日（数えでは、正月にみんなが一歳ずつ年を取ります）として、敬虔な気持ちで祝いました。大晦日の食事を遅れることなく準備するのは主婦の腕です。私も母がバタバタしていたのを思い出します。山村や漁村など米ができない地方では、正月だけが米飯という所もありました。なお、年越しそばは、江戸時代の中期に商家で行われていた「晦日（みそか）そば」という習慣だといわれています。
（3）The New Year's mochi cake、年玉
We offered mochi cakes not only to the New Year god, but also to
a cow, a horse, a mouse, an armor (samurai), a plow and a mortar (farmer), a
scale (merchant) and so on. Pounding steamed rice into mochi at the end of the
year was an important event.
The New Year’s eve decollation Oga Shinzan Folklore Museum、男鹿真山伝承館
年玉の餅は、年神様や人間のためだけでなく、牛馬やネズミ、武具（武家）、鍬や臼（農家）、秤や枡（商家）にも供えました。その餅を作る暮れの餅つきは大切な行事でした。車や自転車にしめ飾りをした時代もありましたね。
（4）Drinking party、酒盛り
・A party during a festival or a rite、祭りや行事と酒盛り
There was a trace that people drank sake (alcohol) with gods
only during festival. In a mountainous area of Fukushima Prefecture, people
didn’t drink usually. They kept sake for the festivals and the New Year’s Day in a
village, and they gathered and drank on the specific days. The rice planting
was also a festival, but some said the area was too cold to plant rice
seedlings without drinking.
It is written as follows. Sake tastes good and it’s delightful to drink, so it is natural that opportunities of drinking are increasing.
People have drunk not only at an annual event but also at various events, such
as a birth, a coming-of-age ceremony, a marriage, a longevity celebration,
building a house, a departure, an arrival. They have invited guests for a meal and a drink. In some remote villages, people thought they needed to
sing and play the instruments during the party. I totally agree.
酒は、祭りで神と共に飲むものという名残がありました。南会津では、普段は酒を飲まず、正月や祭り用の酒は村桶に入れて置き、トウ（村人が集まって飲む宿）で飲みました。田植えも祭りあり、酒盛りとなります。東北では寒くて酒をあおらないと水田に入れないというエピソードも紹介されています。
酒は美味いもの嬉しいものであり、祭りの酒を楽しむことは「人生の幸福であるから、酒盛りの機会が増していくのも自然の勢である」を書かれています。年中行事はもとより、生まれた時、大人になった時、結婚した時、長生きした時、家を建てた時、旅に出る時、旅から帰った時、人を招いて酒盛りをしました。酒盛りには唄と鳴り物が要るという感覚を持っている島や山中の村があります（長崎県久賀島、徳島県祖谷山）。全く同感。
村人の共同飲食では、酒盛りのことを「モリ」や「モル」といいます。福井県岡保村では、盆の七日に百姓仲間の夏モリ、正月五日頃に冬モリを区長の家で開きます。長崎県壱岐島では頭屋が講の宿をするお講モル、無尽の宿は無尽モル、無尽の設立総会はモリタテと呼びます。
・Drinking party after finishing a particular work、仕事の区切りの酒盛り
People have drunk not only because of invitation; they prepare a
meal and a drink by themselves and have had a party after a completion of a road
construction, harvesting tea leaves, or spinning a
thread. In Aomori Prefecture, only women had a drinking party for
several days after harvesting rice. It was called “Kaka (wife) Tenka
(world)“ which means a petticoat government. So dynamic. After a cooperative
work, a drinking party has been held often; the custom continues of course. I
also felt bad if we didn’t have a party after a project when I worked as an
engineer.
招く招かれるではなく、村人が酒食を出し合う酒盛りがあります。福島県耶麻（やま）郡では、ダシアイコウと呼びます。道普請の完成祝い、茶摘み終りに行うカゴヤブリ（滋賀県野洲郡他）、娘らが結いの苧うみ（おうみ、苧の繊維をよりあわせて糸を紡ぐこと）の後に催すオボケヤブリ（石川県若山村）、秋の刈り納めの酒ヨサカモリでは、数日間女天下で飲み食いをして楽しみました（青森県野辺地地方）。豪快です。共同作業に伴う酒盛りは各地で行われました。仕事が一段落して一杯という習慣は今も健在です。平成のサラリーマンであった私も、プロジェクトの始めと終わりには一杯やらないと気持ち悪い方です。
Items for a celebration
party、祝い酒の樽など Japanese
Sake Museum in Matsuo Taisha Shrine 松尾大社お酒の資料館
・Manner of a drinking party、酒盛りの作法
People used to use same cup during a party. They sometimes
rinsed the cup. In Kochi Prefecture, even foods are set on a platter and
participants share them in an official party such as a wedding ceremony and a
ship launching one. Sharing food and sake in the same vessel is significant
in a drinking party.
酒盛りの酒は、一つの杯で一座の者が飲み回すというのが古い作法です。盃洗の水で洗っても一つの杯で飲みました。高知県では、肴も皿鉢に盛って各人の小皿に取り分けるのを正式として、婚礼や船下しなどで行います。一つの器のものを食べ合うところに酒盛りの大事な意味がありました。
・Transition of a drinking party、酒盛りの変化
People originally drink sake with a god on a festival day, then
we started drinking on an ordinary day. We drink during a dinner (me too), izakaya
pub emerged (“i” for staying, “zaka” for sake and “ya” for shop/restaurant).
Sake was brewed by females, but afterwards, they were prohibited
to enter a brewery. On the other hand, women started to serve sake and
professional barmaids appeared.
Actually, I feel I drink with a god only when I drink at a
Shinto style wedding ceremony or other Shinto rituals such as an opening
ceremony.
It is written in the other book, even in 1941, only three in
seventy-five villages had no regular drinker. It wasn’t rare to drink usually.
Their mainstream finger food was a pickled vegetable.
祭りの日の共食のための酒が晩酌になり、居酒屋も現れました。古代は女性が酒を造り分配しましたが、女性は酒蔵に入れない時代になりました。酒は酒屋で買い、分配は「酌婦と呼ばれる職業婦人」がするようになったと書かれています。確かに神様と共食するという感覚は、結婚式など神事のあとしかないですね。
なお、太平洋戦争の開戦時（昭和16年末）の調査では、調査対象75部落（村落部中心）のうち、常用する人がいると答えたのが52部落、いない・ほとんどいないと答えたのが3部落で、晩酌は珍しいことではありませんでした。漬物などを当てに飲んでいます。出所：日本の食文化（成城大学民俗学研究所編_1990）及び日本の食文化（補遺編）（1995）
（5）Gifts、贈答と貰い
People used to hope to eat all together. People gave a
part of food to others, which meant to enjoy same cuisine together. There was a
practice that a person who received food didn’t wash the box and returned it;
it meant they ate together.
There was a custom to gather food on the 7th of January which is
the end of the New Year’s. By eating same things, residents or relatives
strengthen their bond. It seemed that they believed they needed companions
in order to prevent a disaster or to become happy. Even now, people firm
their bond by eating together, especially when they start a new business or got
married.
It is written, people think a festive or a ritual day as a
recreation time to take a rest and have a good dinner, however it was
originally a sacred day similar to Sunday of Christians when people had a meal
with a devout mindset. In the ancient era, that was probably true, then, it
changed to a party day. The survey in 1941 shows everyone had a party from
fifteen to thirty times a year. Sadly to say, we don’t have such a lot of
opportunities except for gathering in a company now.
Food container Kanazawa Folklore Museum 金沢くらしの博物館
大勢で一緒に食べたいという欲望が多分にありました。
おすそ分けも、一つの物を分ける、一緒に食べる意味合いでした。いただいた食べ物の一部を戻す、すなわち、同じ物を食べるという風習もあります。赤飯やぼた餅をもらった時に重箱を洗わないで帰すのが共食の名残です。
正月7日に食べ物をもらい歩く習慣も各地にあます。食べることが絆と強く関係していて、親戚の絆、地域の絆を強めました。災いを避けるにも幸福を求めるにも生活を共にする仲間を多くもっていなければならぬという信念信仰が強かったようです。繰り返しになりますが、今も、結婚式、事業を始める時、また節目でなくても共食によって、絆を強めています。
「（節日は）今日では休んでうまいものを食うリクリエーションのように解釈されているが、本来はキリスト教国の日曜日の気持ちに似たもので、非常に虔（つつま）しい清らかな気持ちに包まれた食事であった」と書かれています。古代はそうだったかもしれません。節日に集まって共食を楽しむようになりました。昭和16年の調査では、誰でも年に15回から30回ぐらいありました。今は、会社を除くと、そんなに集まることはありません。
（6）Eating habit related to giving birth、出産をめぐる食生活
There are various habits including prayer for a safe delivery. The
thing is there are habits in which people recognized giving birth as an unclean
activity because of bleeding in some areas (The book was published more
than fifty years ago). For example, a pregnant woman uses segregated oven, kitchenware
and tableware. The Meiji government issued a public notice which prohibited the
habit. It is the quaint practice now; everyone just celebrates it.
安産のために共食する腹帯祝いや出産後の肥立ちを願った様々な習俗があります。また、出産を不浄が伴うことと考え、産婦は別火や別鍋にする風習が残っていると書かれています。何しろ、1872年（明治5年）に太政官布告で産穢の習慣を廃止したぐらいですから。今は昔の話です。
（7）～（10）Avoidance of
party and so on、共食を避ける場合など
There was a rite to have a final meal when a family member had
passed away. It meant the deceased was no longer a member of eating meal together.
Only family members had a last meal. Most of those kinds of habits discontinued.
Fished including salted or dried ones are called “Nama-gusa”. Those
were eaten on a particular day such as the New Year’s.
There is a meal which only a designated person can eat. In Suwa
of Nagano Prefecture, a heaping bowl of rice is served to a newborn baby, newlyweds
and a deceased.
身内が亡くなった時、食い別れの儀式をしました。死者がもはや共食者でないことを示す忌明け御礼で、大勢で食べません。こういう区分も無くなってきたと思います。
塩蔵品や鰹節、熨斗鮑も含めて魚を「なまぐさ」といい、盆の精進落としの日や正月に食べるなど特別に扱いました。
名ざしの食物は、ある地位の人が食べられる食事で、長野県上諏訪地方では、お高盛りの飯を生まれた時、結婚の時、死ぬ時に盛ります。
（11）Water place and fire place、水使い場と火どころ
Irori Former
Yamabe School、旧山辺学校校舎
A water service took over a well, and an irori fire
places disappeared. An interview of a woman in a village is the last part of
the book.
Irori was a kitchen, a dinning room and a guest room. Even on the blizzard,
she felt warm when she returned home and saw the steam rising from the pot at
irori. It was a place where her father made straw products (shoes and so on),
grandma spined a thread, mother and daughters did needlework; it was a bright
and warm place with the smell of food.
It was the best place in a house for every family member. A child
heard a folk tale from the grandparent. Children unintentionally learned how to
get along well with their neighbors thorough conversation among adults.
The irori changed to a kotatsu table (see the photo below),
which is covered with a blanket and has a heater inside it; it is more
economical, warmer and brighter when an electric light is turned on.
Many families discarded irori. The woman said as follows.
It is understandable that the young generation denies an irori
kitchen. In the old days, around the irori was a comfortable place.
However, our lifestyle has changed completely. Young people had better
renovate as they like. She said that to them.
Kotatsu table Matsudo
Museum 松戸市立博物館
井戸から水道へ、そして囲炉裏がなりました。ある村のかかさんの話で本書がしめられています。
囲炉裏は、食堂で、調理場で、客間だった。吹雪の中から帰ってきても鍋の湯気を見ると温まる思いがした。父は藁仕事、ばば様が糸紡ぎ、かかさんや娘は針仕事、囲炉裏の周りは明るい所、暖かい所、食べ物の匂いがする所。
「老人にも大人にも子供にもここほど良い処がなかったのです。子供らが年寄りから昔話を聞く処、･･･大人たちの夜なべ仕事の様子から隣近所の人との付き合いの仕方を知らず知らずの間にみならうのも炉の端でした」
炬燵の方が経済的で暖かい、竈は薪より経済に良い、電気が明るいということで、どこの家でも炉を閉じるようになりました。「若い者がこんな台所は駄目だ、というのも無理がありません。昔はこの炉の周りが良かったのですが、今は生活がまるっきり変わったのだから、どうにでもええ風に工夫して、若いもんの気に合うように改善してみたらよいというとります」というのが、最後の文です。
The book tells us a lot about food and eating habit. We can
easily understand what people in old times (especially in the latter half of
the 19th century and the first half of the 20th century) ate, when they did,
and how they did.
本書は、明治･大正時代を中心に、食べることの5W1Hがよく分かる書でお薦めです。
Previous post: Old dietary habit in Japan (published in 1968) (2/3)、食生活の歴史 part2
Next post (a book written by the same author、同じ著者の本です): Life in a fishing village and the role of women、漁村の生活と婦人の役割
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