가마쿠라 막부의 신국사상의 전개

Abstract

Kamakura Bakuhu’s view of state was closely related to its acceptance and transformation of the thoughts of divine land. The Bakuhu, the powerful family engaging in military work whose main doctrine is to protect militarily the provinces of state (Japan) under the banner of the Court, accommodated the traditional thoughts of divine land, including ideas such as ‘divine protection’, ‘consecration of land’, and ‘divine descent becoming a king’. Minamotono Yoritomo accepted the idea of divine descent (Tennou), and paid special attention to royal shrines such as Ise and Hachiman. It was an idea of divine land frankly expressed, while contributing greatly to justifying Yoritomo’s rule and turning the Bakuhu into the nucleus of the state. With the Jokyu revolt, the absoluteness and sacredness of divine descent was quite damaged, and the faith in the protection of hundred kings of Ise shrine was in disturbance. In the meantime, the status of Hachiman as the guardian god of the Bakuhu was reinforced and refined, and also brought into sharp relief were the beliefs on the gods of heaven and earth in the eastern provinces like Izu, Hakone Gongen, and Mishima Daimyouzin. The Bakuhu’s thoughts of divine land since the rule of Yoritomo, which were shared with Kuge (nobles), were considerably shaken, and there appeared a tendency to go against Kuge’s thoughts of divine land, even proceeding to become independent of it. Hojo Tokiyori, the founder of Tokuso despotism, took on a posture quite different from that of Yoritomo who had a deep respect for Ise shrine and divine descent. He understood himself as an actual ruler of the state, and maintained ideas of divine land as ruling ideology. When it was in the crisis of the Mongol invasion in the late 13th century, the Bakuhu commanded a prayer for the victory against enemies to every god and buddha, in every quarters from Ise and Hachiman shrines through gods and Buddhas all over the country guarding the Bakuhu and shoguns to provincial guardians in Ichinomiya, Kokubunji, and others. Although the Bakuhu wished the peace of the sacred Court, it was not the single unrivaled value for the Bakuhu. Its thoughts of divine land should be considered not as an emotional submission to the sacredness of the Court, but rather as part of its religious policy to integrate the whole country.