平安時代における格の特質

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In this paper the author examines the characteristics of ritsu-ryo (律令) code Regulations (kyaku 格) during the Heian period. In the first chapter, the auther divides the Heian period into three parts : (1)the time after the Engi-regulations (Engi-Kyaku 延喜格) were enforced, (2)the time after the Jogan-regulations (Jogan-Kyaku 貞観格) were enforced, but before the Engi-Kyaku were enforced, and (3)the time after the Konin-regulations (Konin-Kyaku 弘仁格)were enforced. He then examines whether in each time period kyaku compiled previously were differentiated from other laws at the time. As a results of this study, the following facts are clear. In time peridds (1) and (2), kyaku meant regulations compiled previously, but in time period (3)some laws quoted as kyaku were not contained in the Konin-Kyaku and other laws quoted as fu (符 the Document for Communication from superiors to inferiors) were contained in the Konin-Kyaku. The form of the laws is different from that in time periods (1) and (2). Kyaku in the (3)time only meant a law enforced by itself. Consequently the author concludes that the Jogan-Kyaku should be considered more important than Konin-Kyaku in terms of the consciousness of the bureaucrats. In the second chapter, the author investigates reasons why Jogan-Kyaku represents a turning point. He finds that i) it was difficult for bureaucrats to accept the Konin-Kyaku because its complilation was the first project for compiling kyaku in Japan and it involved a complicated process of enforcement; ii) the work of the office of the Regulations for Appointments were (Senkyaku-Sho 撰格所) was more active when the Jogan-Kyaku was compiled than when the Konin-Kyaku were compiled, and the Jogan-Kyaku were not mere imitations of the Konin-Kyaku. Looking further at the perface to the Jogan-Kyaku, we find that it characteristically contains rules about the clothing of the emperors which, we cannot find in the Japanese ritsu-ryo code or the Konin-Kyaku. These facts suggest that although the Jogan-Kyaku contain many rules peculiar to Japan, it is a set of regulations which first included the Chinese-style Rites (rei 礼) and also states that the emperor existed in the Rites order like the rest of the people. In the third chapter, the author estimates missing documents and contents of the present Ruiju-Sandai-Kyaku (類聚三代格). A matter that deserves serious consideration; however, as argued in chapter one; he presumed some document was one of the rule or regulation quoted as a Kyaku after Jogan but not contained in the present Ruiju-Sandai-Kyaku, can be assumed to either have been lost or contained in a related historical source.
財団法人史学会の論文
1994-01-20

平安時代における格の特質

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