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The government and the Buddhism were building a close relation so that a pair of relationship in a palace and a temple might be pointed out at an ancient capital.How was a close relation between the government in Japan and the Buddhism produced? I study about Prince Shotoku and Emperor Jomei who built a palace and a temple in one pair.

To explore the effect of Naoshuming decoction on cerebral ischemic rats. Methods: The model of cerebral ischemia in rats was established via middle cerebral artery occlusion (MCAO). The MCAO model rats were randomly divided into a model group (n=36), a Naoshuming decoction at high dose group (n=36), a Naoshuming decoction at middle dose group (n=36) and a Naoshuming decoction at low dose group (n=36). In addition, a normal group (n=12) and a sham operation group (n=12) were included. Rats in each group were killed on the 3rd, 7th, and 14th day to detect relevant indicators. The Ayelet Levy 14 method was used to score the neurological function. Immunohistochemical method was used to detect the protein expression of nuclear factor kappa-B (NF-κB)/p50, NF-κB/p65, tumor necrosis factor-α (TNF-α), and IL-1β. The quantitative real-time PCR were used to detect the mRNA expression of NF-κB, TNF-α and IL-1β. Results: Compared with the sham group, at each time point, the inflammation indexes in the model group and different dose of Naoshuming decoction groups were significantly enhanced, and all of them showed neurological dysfunction. But the inflammatory indexes and neurological function scores would were gradually improved with the pass of time. Compared with the model group, the neurological dysfunction, the protein levels of NF-κB/p50, NF-κB/p65, TNF-α and IL-1β, and the mRNA of NF-κB, TNF-α and IL-1β in the high, middle and low dose of Naoshuming decoction groups were reduced at 3, 7 and 14 d, with statistical difference (all P0.05 or P0.01). Conclusion: Naoshuming decoction can alleviate the cerebral ischemic injury in rats.目的：探讨脑舒明方对脑缺血大鼠的影响。方法：采用大脑中动脉阻塞法复制大鼠中脑动脉闭塞(middle cerebral artery occlusion，MCAO)模型，将造模成功大鼠随机分为模型组(n=36)、脑舒明方低剂量组(n=36)、中剂量组(n=36)及高剂量组(n=36)，另设正常组(n=12)及假手术组(n=12)。每组分别于造模后3，7，14 d处死并检测相关指标，参照Ayelet Levy 14分评分法进行神经功能损伤评分，采用免疫组织化学检测核转录因子(nuclear factor kappa-B，NF-κB)/p50，NF-κB/p65，肿瘤坏死因子-α(tumor necrosis factor-α，TNF-α)和IL-1β的蛋白质表达；采用实时荧光定量PCR 检测NF-κB，TNF-α和IL-1β的mRNA表达。结果：与假手术组比较，各个时间点的MCAO模型组及脑舒明方各剂量组大鼠炎性指标显著增强(均P0.05或P0.01)，都有神经功能障碍，但随着时间推移炎症指标及神经功能障碍会逐渐改善。用药治疗3，7，14 d时，分别与模型组比较，脑舒明方各剂量组大鼠的神经功能评分均得到改善，NF-κB/p50，NF-κB/p65，TNF-α和IL-1β的蛋白质表达，以及NF-κB，TNF-α和IL-1β的mRNA表达均降低，差异均有统计学意义(均P0.05或P0.01)。结论：脑舒明方可减轻脑缺血大鼠的损伤。.

古人皇子は，舒明天皇の皇子であり，母は蘇我馬子の娘の蘇我法提郎女である。本稿は，こうした存在の古人皇子を，これまで明らかにされてきた７世紀の王権の制度的事実を踏まえて，その歴史的位置を確かめてみるものである。その結果，1，古人皇子は，「ミコノミヤ（皇子宮）」を所持していることが確実視でき，古人皇子「謀反」事件の史料を検討することで，「古人皇子宮」に近侍する〈ウジビト〉として蘇我田口臣氏・倭東漢氏らを想定することができ，また，「古人皇子宮」の中核的構成員である〈トネリ〉も確かめることができる。2，古人皇子は，古人「大市」皇子とも呼ばれることに着目し，検討を加えた結果，古人皇子は，大和国城上郡大市郷と関わり，そこには古人皇子の「ミコノミヤ（皇子宮）」そのものか，「ミコノミヤ（皇子宮）」の家産体制を支える重要な生産基盤が存在したと考えられる，また，大市郷を本貫地とする渡来系氏族の「大市」氏との関わりも深くもっており，「大市」氏は，古人皇子の養育氏族と考えることができると思える。, The father of Prince Furuhito no Oe was the Emperor Jomei, and his mother was Soga no Hohote no Iratsume, daughter of Soga no Umako. This paper focuses on Prince Furuhito no Oe and his illustrious background, and verifies his historical position in the light of the now more clearly understood history of the royal throne in the 7th century.The results show the following points:1. It is almost certain that Prince Furuhito no Oe owned miko no miya (temporary residences); examination of historical records of the rebellion by Prince Furuhito no Oe allowed us to assume that the Soga no Taguchi no Omi clan, and Yamato no Aya clan were ujibito (clan members), retainers belonging to the miko no miya of Prince Furuhito no Oe, and confirmed the toneri (footmen), who were the core members of the miko no miya of Prince Furuhito no Oe.2. Focusing on the fact that Prince Furuhito no Oe was also called Prince Furuhito no Ochi, further examination was conducted; as a result, it can be considered that Prince Furuhito no Oe had a connection with Ochi Village in Shiki no Kami no Kori County, Yamato Province, and in the area the miko no miya of Prince Furuhito no Oe, or an important production base supporting the homestead system of the miko no miya existed. Moreover, he had strong links with the Ochi clan, a Chinese and Korean clan who used Ochi Village as their base, and it can be thought that the Ochi clan were supported by Prince Furuhito no Oe.

小攷は、乙巳の変に至る政治過程を、阿倍氏の動向を通じて究明したものである。 第一章では、『日本書紀』と『藤氏家伝』上における乙巳の変に至る事実経過の差異について検討した。中臣鎌足の摂津三島退去、軽・中大兄への接近は、上宮王家滅亡事件以前の皇極朝初頭に求める『藤氏家伝』上の記載を支持すべきこと、『日本書紀』の記載は、その編纂者による並べ替えの所産であることを明らかにした。 第二章では、『日本書紀』皇極三年正月乙亥朔条および『藤氏家伝』上にみえる軽皇子の宮の所在地に関し考察を加えた。中臣鎌足の別業と同じく三島に所在し、その設置は姻戚氏族であった阿倍氏が所領を提供したことに由来すると推察される。これにより、軽皇子と姻戚氏族である阿倍氏が強固に結び付いていたことを改めて確認し得た。 第三章では、大化の左大臣で阿倍氏の族長的地位にあった麻呂の動静に焦点を絞り論及を試みた。『日本書紀』推古三二年一〇月癸卯朔条および舒明即位前紀から、阿倍内麻呂は蘇我氏本宗家と近しい間柄にあったことがわかるが、前章までの成果を踏まえるに、中臣鎌足が軽皇子に近付いた皇極朝初頭段階にはその関係は破綻を来していたと捉えてよい。だからこそ、阿倍氏と密接に繋がっていた軽皇子に中臣鎌足は接近したのである。 舒明即位前期から、阿倍内麻呂は大夫のなかでも有力者であったことが窺える。かかる人物が反蘇我の旗幟を鮮明にしていたと目されることより、少なくとも皇極朝の初頭段階では、蘇我氏本宗家の政治的孤立が進んでいたと想定し得るのである。, This paper investigates the political processes behind the coup d'etat of 645 through an analysis of the activities of the Abe clan. In the first section, the differences between the descriptions of the actual passage of events in the coup d'etat of 645 in the Nihon shoki 日本書紀 and the Toshikaden Jo 藤氏家伝上 aye examined. It is clear that the description of events in the Nihon shoki has been reordered by its compilers, and that the description in the Toshikaden jo of the withdrawal of Nakatomi Kamatari 中臣鎌足 from Settsu Mishima 摂津三嶋, his siding with Princes Karu 軽皇子 and Naka Oe 中大兄, and the rise of the Kogyoku court prior to the demise of the house of Joguo 上宮王家 (Prince Shotoku) should be retied upon. In the second section, I have examined the location of the palace of Prince Karu 軽皇子の宮 as described in the Nihon shoki and the Toshikaden jo. It was located in Settsu Mishima, as was the estate of Kamatari, and it may be surmised that it was established with the support of the Abe clan who would likely have provided the land as they were related by marriage to the Prince. As a result of the analysis, I have been able to confirm the strong connection between Prince Karu and the Abe clan. In the third chapter, I have attempted to focus on the political movements of Abeuchi Maro 阿倍内麻呂, who was the Minister of the Left in the Taika era, and the virtual head of the Abe clan. From the descriptions in the Nihon shoki, Abeuchi Maro was intimately connected with the Soga clan. But, on the basis of the findings in the previous section, it can be understood that the relationship changed for the worse in the early stage of the Kogyoku court when Kamatari approached Prince Karu. Therefore, it has become clear that Nakatomi Kamatari did actually side with Prince Karu, who was closely related the Abe clan. From the description in the Nihon shoki, we know that Abeuchi Maro was an influential statesman even prior to the reign of Emperor Jomei 舒明天皇. (140) Because such a person openly opposed the Soga clan, we can assume that the Soga clan was in political isolation at the early stage of the Kogyok court., 個人情報保護のため削除部分あり

今日、『古事記』の原資料である「帝紀」・「旧辞」の完成時期を、天武朝以降に求めるのが通説的理解である。しかし、『古事記』序文からは、天武による「帝紀」・「旧辞」の撰録・討覈の実施は読み取れず、また、『古事記』における王統譜の改作時期を天武朝以降に求める見解もその論証過程には不備が確認され、両書が『記』に直結する形に纏められた時期は、天智朝以前に遡及させなければならないといえる。 それを前提とし、主として『古事記』の王統譜を分析することで、現存諸史料には確認されない、息長氏・ワニ氏・尾張氏等の継体擁立氏族を主体とした、舒明朝における修史事業の存在を抽出した。その修史事業において、息長氏などは継体との関係を密接化させ、尊貴性を明確化させるために種々の系譜を創作したのだが、決してそれら氏族だけにメリットがあったと解釈すべきではない。修史事業参画氏族が、敏達―押坂彦人大兄―舒明という敏達王系と血縁関係を有していることに着目すれば、それら氏族出自の后妃を六世紀以降の王統の直接的祖である継体に至る王統譜上に添加し、その所生皇子などが即位するという事象を複数例造作することは、舒明即位の正統性を顕在化させることに結び付くのである。これを踏まえれば、舒明朝の修史事業とは、舒明の意向に立脚して推進された王権主導の事業であったことが判明する。, It has been generally accepted that the Teiki ("Imperial Chronicles") and Kyuji ("Ancient Dicta"), the source materials for the Kojiki, were compiled during and after the reign of Emperor Tenmu (reigned 673-86). From the preface to the Kojiki, however, it cannot be ascertained that the research and compilation of the Teiki and Kyuji were done by Tenmu. Furthermore, the process was flawed by which it was determined that after Tenmu's reign the imperial lineages were recast in the Kojiki. In fact, it was before the reign of Emperor Tenji (reigned 661-72) that the two works were compiled in a form that directly links them on the Kojiki. On this premise, mainly by analyzing the imperial lineages in the Kojiki, the existence of a historical compilation project in the court of Emperor Jomei (reigned 629-641) can be discerned, though it cannot be confirmed in extant sources. Central to the project were familial groups supporting Emperor Kitai (reigned early sixth century), namely the Okinaga, the Wani, and the Owari families. In this historical compilation project, these families created various imperial lineages which asserted their nobility and their direct connection to Emperor Keitai. This is not to say, however, that these were the only families with influence. The families participating in the historical compilation project were related by blood to the Bidatsu imperial line, consisting of Emperor Jomei. As such, they sought to actualize the legitimacy of the Jomei succession. To this end, they also fabricated multiple examples of imperial princes, sons of these empresses, succeeding to the throne. On this basis, then, it becomes clear that the historical compilation project of the Jomei court took place under imperial leadership, based on and driven by the inclinations of Emperor Jomei., 個人情報保護のため削除部分あり

周體に起源をなす郷里制は、中國では隋唐でも行われ、我が國にも輸入されて實施された。その實施年代については從來の通説では大化二年 (西紀六四六年) の大化改新の際に五十戸一里なる里制が先ず行われ、後の靈亀二年 (七一六年) に里が郷に改つて五十戸一郷なる郷制が施かれるようになつたことになつている。しかし播磨風土記などを参照すると、大化二年より前の舒明天皇二年 (六三〇年頃) に、既に三十戸一里なる里制が實施されて居り、これを大化の時に五十戸一里制に改めたものであり、又郷制も續日本紀によると靈亀より前の和銅の時に既に實施している所があつて、靈亀の時には單にその實施を徹底化したものであるを知り得るのである。

六世紀後半に日本に伝えられた仏教は、物部氏の滅亡後、蘇我氏の主導のもとに興隆の一途を辿るが、これまで傍観的立場にあった公権力 (天皇) の側からの仏教 (僧尼•仏与) に対する規制の間題が生じてくる。推古天皇による僧官設置は、その端初であったが、舒明の時代において、天皇家の仏教需要＝宮廷仏教が開始されるに及び、天皇における「公的」な仏教統制と「私的」な仏教受容とがからみあい、これに対応する「佐官」が設けられ、また蘇我氏滅亡直後の大化には、政治的配慮による十師や寺主・法頭の任術があった。天智の時代の僧官は、僧正 (長行)－僧都 (次官)－法頭 (判官)－佐官 (主典) の四等官の職制をとっていたが、俗官による僧団統制を非難する『仁王経』の国家的重用の時流におされ、天武の時代において、俗人の法頭を退けて律師を置き、後の僧綱制の原形を整えたのである。, Buddhism was introduced into Japan from Korea in 538, but successive emperors hesitated to accept the exotic religion for about 90 years. The Soga family took the initiative in Buddhist activities and built the Hōkōji temple that was the finest and largest Buddhist temple at that time. Just as the preceding emperors, the Empress Suiko had not her own temple, but she founded the System of Buddhist Government Priest consisting of three posts, i. e. Sōjō 僧正, Sōzu 僧都 and Hōzu 法頭, and appointed a person to each of the three posts. Sōjō and Sōzu (both priest) ruled all priests. Hōzu (layman) managed all temples and their assets. Just after the downfall of the Soga family, the Emperor-Government appointed, in stead of Sōjō and Sōzu ten high priests so called Jushi 十師, who constituted the leaders of Buddhism. New three Hōzus undertook to investigate and eliminate even latent military powers in family temples. Though it is not known when the system of Sōjō was revived, we find the Four Rank System of Buddhist Official consisting of Sōjō, Sōzu, Hōzu and Sakan 佐官 (two persons) in the time of the Emperor Tenchi. The four rank system of Buddhist official was the basic construction in the Japanese codal system. The Emperor Tenchi enacted the Ômiryô 近江令, and his father the Emperor Jomei estabilished the first royal temple called Kudara-no-ōdera 百済大寺 in Kudara. Sōjō and Sōzu were customarily selected from among the high priests of the Hōkōji temple which was the head temple keeping the honorable tradition and leading Buddhism on a grand scale. Sakan was selected from among the high priests of some royal temples. The four rank system of Buddhist official, which included the post of a layman, was condemned by priests, because the Buddha said in blame of the rule of a layman (government official) over priest in 仁王般若経 which was highly esteemed at that time. The Emperor Tenmu replaced Hōzu (layman) by Risshi 律師, and then all the four posts of Buddhist official came to be occupied by priests. Sōjō, Sōzu and Risshi in the time of Tenmu was the origin of the Sôgô 僧綱 in the Daihōryō 大宝令: Hōzu was transformed into Genbanoryō 玄蕃寮 in the time of the Empress Jitō.