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十返舎一九著『越中楯山幽霊邑讐討』の研究（その1）
https://doi.org/10.15066/00000581
https://doi.org/10.15066/0000058192dbbc2a-0dc3-4716-94aa-12a2b9b0336d
| 名前 / ファイル | ライセンス | アクション |
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kokusai1 (14.9 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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| 公開日 | 2020-10-03 | |||||
| タイトル | ||||||
| タイトル | 十返舎一九著『越中楯山幽霊邑讐討』の研究（その1） | |||||
| タイトル | ||||||
| タイトル | A study of Etchū Tateyama Yūrei-mura Adauchi by Jippensha Ikku（Part1） | |||||
| 言語 | en | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| キーワード | ||||||
| 言語 | en | |||||
| 主題Scheme | Other | |||||
| 主題 | 『Etchu Tateyama Yureimura Adauchi』 | |||||
| キーワード | ||||||
| 言語 | en | |||||
| 主題Scheme | Other | |||||
| 主題 | Jippensha Ikku | |||||
| キーワード | ||||||
| 言語 | en | |||||
| 主題Scheme | Other | |||||
| 主題 | Etchū’s Tateyama | |||||
| キーワード | ||||||
| 言語 | en | |||||
| 主題Scheme | Other | |||||
| 主題 | Tateyama Beliefs | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| ID登録 | ||||||
| ID登録 | 10.15066/00000581 | |||||
| ID登録タイプ | JaLC | |||||
| 著者 |
福江, 充
× 福江, 充 |
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| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | Tateyama in Etchū province was well known by Heian-era Japanese people as a sacred mountain that contained an actual hell. It was believed that all Japanese who committed sins during their lifetimes would fall into Tateyama’s hell, and that Tateyama was a sacred site where the living could meet the dead. Among the many works published during the second half of the Edo period by the popular and prolific playwright and novelist Jippensha Ikku (1765～1831) are two that took up the theme of Etchū’s Tateyama. Ikku published Etchū Tateyama Yūrei-mura Adauchi in 1808 and “Etchū Tateyama sankei kikō” in the eighteenth volume of Shokoku dōchū kane no waraji in 1828. The latter work has been transcribed and annotated by a number of scholars, and some have studied it in the context of Tateyama belief; to some extent it has been introduced to the academic world. The former work, however, has not received the same attention in terms of transcription--it has only been quoted by a few scholars--and there has been no introduction or analysis of the work as a whole. It is thought that Ikku travelled to Echigo, Etchū, and Kaga in 1826, and that he based Shokoku dōchū kane no waraji (1828) on that experience. Like one of his most famous works, Tōkai dōchū hizakurige , it is comedic. By contrast, Etchū Tateyama Yūrei-mura Adauchi of 1808, published twenty years earlier, was composed with then-popular revenge novels in mind, as Ikku himself indicated at the beginning of the volume. In Ikku’s novel, a young couple falls in love, the woman gets pregnant out of wedlock, they elope, the man is murdered by a middle-aged male stalker, and the victim appears as a ghost to the woman he loves. Ikku further incorporated an old story about Tateyama’s ghost town. He thereby combined various motifs and genres to create this popular and entertaining novel. Ikku’s two Tateyama-related works can be classified into different genres, but both indicate a shift in perception of Tateyama from a sacred site of intense religious practice during the classical period to a mountain that welcomes tourism and offers entertainment during the Edo-period. In 1814, six years after the publication of Etchū Tateyama Yūrei-mura Adauchi, while under the rulership of Kaga domain’s Maeda family, what had long been Tateyama’s mountain-meditation route was circumvented. At the same time, the facilities at the Tateyama hot-springs (close to the mountain’s caldera and the many mountain peaks in the area) were restored and a direct route was established from the mountains to the hotsprings. It was the start of a thriving hot-springs business. As a result of these developments, priests of the town Ashikuraji in Tateyama’s foothills, who until then had hosted pilgrims who climbed the mountain as religious practice, had to adjust to an increase in secular tourists and pleasure hikers. The sudden decrease in pilgrims put Ashikuraji priests into a very difficult practical and economic position. They had to rethink their doctrinal teachings and customs, such as appealing to women who had been excluded from the sacred mountain. Kaga domain’s strategies for stimulating the local economy during the latter half of the Edo period threatened the older economy of Tateyama as a sacred site. Etchū Tateyama Yūrei-mura Adauchi reveals that Ikku witnessed these socio-economic changes and that he was aware of--and poked fun at--Tateyama’s traditional sacred character. We also sense from this work that Ikku was prescient about the mountain’s future. In this article I first transcribe and introduce Etchū Tateyama Yūrei-mura Adauchi . Then I analyze its contents and contribute to a deeper understanding of this work as a historical source important to research of Tateyama’s religious history. |
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| 内容記述 | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | 江戸時代後期の人気作家・十返舎一九（1765～1831）の膨大な著作の中で、越中国立山を題材としたものに、文化5年（1808）刊行の『越中楯山幽霊邑讐討』と文政11年（1828）刊行の『諸国道中金草鞋』第18編の2冊がある。このうち後書は、これまで数人の研究者によって翻刻や解説及び立山信仰史研究における史料的位置づけが行われており、ある程度世に紹介されている。ところが前書については、数人の研究者による若干の言及はあるものの、基本となる翻刻書・翻訳書が全く見られない。もちろん史料分析も皆無である。小説といえども江戸時代の文化情報を多分に含み、史料価値が極めて高い『越中楯山幽霊邑讐討』をまずは翻刻・意訳し、紹介したい。なお、本格的な内容分析や立山信仰史研究の分野における同書の史料的位置づけは、論文の分量が多くなるため、稿を改めたい。 | |||||
| 書誌情報 |
北陸大学紀要 en : Bulletin of Hokuriku University 号 49, p. 97-141, 発行日 2020-09-30 |
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| 出版者 | ||||||
| 出版者 | 北陸大学 | |||||
| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 2186-3989 | |||||
