平安時代における天神の変容様相 –「日本太政威徳天」から「権者の化現」へ–
The Aspects of Transforming Tenjin in the Heian Period -From 「Nihon Dajo Itokuten Divine(日本太政威徳天)」 to「Embodiment of the incarnation(権者の化現)」-
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The purpose of this paper is to examine the aspects of tranforming Tenjin(天神)" in the Heian Period by focusing on 『Doken shonin Meidoki(道賢上人冥途記)』『Kanke Godenki(菅家御伝記)』『Honchō Monzui(本朝文粋)』『Kitano Tenjin Engi(北野天神縁起)』. Sugawara no Michizane(菅原道真) came up as “Nihon Dajo Itokuten Divine(日本太政威徳天)”, and he said that East-West revolts depended on own will and he disturbed a lord and vassal and led a country to the extinction and declared that it was god that controlled all illness misfortunes in “Doken shonin Meidoki(道賢上人冥途記)”. In addition, he is accompanied by evil god 168,000 as followers, and Michizane is respected as “Dai-onzoku(大怨賊)” that it namely a vindictive spirit for people. In addition, he said that “Karai tenkidokuo(火雷天気毒王)” was the third messenger of Michizane, but divine power of Michizane rose by being tied to “Honoikazuchi no Kami(火雷神)” that worshiped for a long time in Kitano(北野). Michzane also changes into god called “Tenma no Daijizai Tenjin Divine(天満大自在天神)” in “Kanke Godenki(菅家御伝記)”, and was brought about from mixture of Buddhism and Shintoism thought. In “Honchō Monzui(本朝文粋),” the desire of making Michizane to god of the poetry sentence(文道の祖) was written, and it is that Michizane was worshiped as god of the poetry sentence in the late 10th century. And Kitano Shrine was expected as a role to support a Sekkan family(摂関家), so the side of the vindictive spirit came to gradually disappear. Tenjin was also a national god that protect an Imperial castle and god of the people and the object of the royal visit of the Emperor in “Kitano Tenjin Engi(北野天神縁起)”. It was also revealed that Buddhist deities(the honji(本地) was the local manifestations(suijaku(垂迹)) in the late of 11th century. Conclusively, Tenjin as the vindictive spirit gradually accomplishes transformation to the character of god from “Nihon Dajo Itokuten Divine(日本太政威徳天)”ㆍ “Tenma no Daijizai Tenjin Divine(天満大自在天神)”ㆍ“god of the poetry sentence(文道の祖)” to “Embodiment of the incarnation(権者の化現)” since “道賢上人冥途記”, so that we can see the aspects of Tenjin faith how described in a literature text in the middle＆late of the Heian period.
Abstract
The purpose of this paper is to examine the aspects of tranforming Tenjin(天神)" in the Heian Period by focusing on 『Doken shonin Meidoki(道賢上人冥途記)』『Kanke Godenki(菅家御伝記)』『Honchō Monzui(本朝文粋)』『Kitano Tenjin Engi(北野天神縁起)』. Sugawara no Michizane(菅原道真) came up as “Nihon Dajo Itokuten Divine(日本太政威徳天)”, and he said that East-West revolts depended on own will and he disturbed a lord and vassal and led a country to the extinction and declared that it was god that controlled all illness misfortunes in “Doken shonin Meidoki(道賢上人冥途記)”. In addition, he is accompanied by evil god 168,000 as followers, and Michizane is respected as “Dai-onzoku(大怨賊)” that it namely a vindictive spirit for people. In addition, he said that “Karai tenkidokuo(火雷天気毒王)” was the third messenger of Michizane, but divine power of Michizane rose by being tied to “Honoikazuchi no Kami(火雷神)” that worshiped for a long time in Kitano(北野). Michzane also changes into god called “Tenma no Daijizai Tenjin Divine(天満大自在天神)” in “Kanke Godenki(菅家御伝記)”, and was brought about from mixture of Buddhism and Shintoism thought. In “Honchō Monzui(本朝文粋),” the desire of making Michizane to god of the poetry sentence(文道の祖) was written, and it is that Michizane was worshiped as god of the poetry sentence in the late 10th century. And Kitano Shrine was expected as a role to support a Sekkan family(摂関家), so the side of the vindictive spirit came to gradually disappear. Tenjin was also a national god that protect an Imperial castle and god of the people and the object of the royal visit of the Emperor in “Kitano Tenjin Engi(北野天神縁起)”. It was also revealed that Buddhist deities(the honji(本地) was the local manifestations(suijaku(垂迹)) in the late of 11th century. Conclusively, Tenjin as the vindictive spirit gradually accomplishes transformation to the character of god from “Nihon Dajo Itokuten Divine(日本太政威徳天)”ㆍ “Tenma no Daijizai Tenjin Divine(天満大自在天神)”ㆍ“god of the poetry sentence(文道の祖)” to “Embodiment of the incarnation(権者の化現)” since “道賢上人冥途記”, so that we can see the aspects of Tenjin faith how described in a literature text in the middle＆late of the Heian period.
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