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| ;[[Reika Kuze|Reika]], The Last [[Tattooed Priestess|Priestess]] | | ;Reika, the Last Priestess |
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| Records of the [[Kuze family]] and [[Kuze Shrine]] cease roughly 100 years ago, at the time of the final [[Rite of Commandment]], and the Tattooed Priestess called Reika Kuze appears to have been the last one.
| | The final [[Rite of Commandment]] was carried out roughly a century ago, the point at which records of the [[Kuze Family|Kuzes]] and the [[Kuze Shrine]] cease, and it seems as though the [[Tattooed Priestess]] known as [[Reika Kuze]] was the last one. |
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| Below, I will summarise the many tragedies that affected Reika Kuze, garnered from the remaining records of Dr. Asou's investigation and affirmations from [[Kei Amakura|Kei Amakura's]] own investigation. Perhaps it will provide some clues as to what caused the "[[Unleashing]]" to occur at that time, and what the situation at the time was.
| | Here, I will summarise the many tragedies that befell Reika Kuze in chronological order, based upon evidence revealed by [[Dr. Asou]]'s records and the investigation of [[Kei Amakura]]. I believe it will provide clues as to the cause of the "[[Unleashing]]" that likely took place at the time, as well as the circumstances in which it occurred. |
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| ;The Birth of Reika Kuze | | ;The Birth of Reika Kuze |
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| No in-depth data regarding the particulars of Reika's entering the shrine remains. However, since the condition for becoming a priestess was being a young woman with no relatives, she must have lost her family in some kind of incident. There are records indicating that multiple large-scale avalanches occurred in northern Tohoku in the late Edo period (1860s), so perhaps they died in an unfortunate accident resulting from a natural disaster. | | No documentation remains describing precisely how Reika ended up being brought into the Kuze fold. However, as the priestess was required to be a young woman with no relatives to speak of, this likely came about following the loss of her family in some manner. Records speak of large-scale avalanches having occurred across northern Tohoku in the late Edo period, and I suspect that it was an unfortunate accident brought about by some such natural disaster that claimed her family's lives. |
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| She was now without a single relative. This caught the eye of those at the Kuze Shrine, and that winter Reika entered the Kuze Shrine as a priestess, becoming "Reika Kuze". For a young woman with no one to rely on, life in a poor village was very harsh. Without knowing the true extent of her circumstances at the time, it seems as though she could no longer hope to live a life of average happiness. In that sense, it seems as though at a time when she had to make a decision about her life, she felt resigned to ending her life as a priestess.
| | Now, Reika was completely alone. This caught the attention of those at the Kuze Shrine, and that winter she was brought into the shrine as a priestess, becoming Reika Kuze. It would have been very tough indeed for a young woman with no one to depend on to subsist in a poor, remote village. Barring the unexpected, owing to her situation at that time, she likely had little if any hope of leading a happy life as others did. In that sense, becoming a Kuze priestess was probably an ultimatum with regards to her life, but she also seems to have felt little more than resigned acceptance towards closing out her existence as a priestess. |
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| Just as in the "Sleeping Priestess" [[Handmaiden's Song|song]], it appears as though when she entered the shrine she was carried there in a [[Boat of Passing|kago]] (palanquin), abiding by ancient customs. According to [[Akito Kashiwagi|Akito Kashiwagi's]] records, the kago that brought the priestess to the Kuze manor seems to have been stored in the [[Bell Hallway|entrance hall]], where it was hung from the ceiling. Just like the way bodies were hung when seeking out the [[Indigo ink|dead blood]] in the Rite of Purple Ink, like the [[Hanging Prison]] previously described, the act of "hanging" itself seems to have some meaning with regards to Kuze tradition.
| | It appears as though, just like the [[Handmaiden's Song|"Sleeping Priestess" song]] says, she was carried to the shrine aboard a [[Boat of Passing|kago]] in accordance with ancient tradition. According to the records of [[Akito Kashiwagi]], the Kuzes stored the kago used to ferry the priestess by hanging it from the ceiling above the [[Bell Hallway|entrance]] to the manor. As this matches with the hanging of bodies to collect the [[Indigo ink|blood of the dead]] from them during the [[Rite of Purple Ink]] and the aforementioned [[Hanging Prison|suspended prison]], it appears as though the act of hanging possessed some sort of significance within the Kuzes' customs. |
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| Like previous priestesses of the shrine, she was gradually [[Snake & Holly Tattoo|tattooed]] in the [[Piercing of the Soul]] ritual as [[worshippers]] visited, and she would spend her time in the Hanging Prison until the Rite of Commandment. I have confirmed the four Handmaidens from this time as "[[Hisame Kuze|Hisame]]", "[[Shigure Kuze|Shigure]]", "[[Amane Kuze|Amane]]" and "[[Minamo Kuze|Minamo]]". | | Like each of the priestesses throughout history, she would gradually be tattooed as part of the [[Piercing of the Soul]] each time a worshipper visited the shrine, spending the time until the [[Rite of Commandment]] inside a [[Hanging Prison|hanging cell]]. The [[Handmaidens]] from this time have been identified as [[Hisame]], [[Shigure]], [[Amane]] and [[Minamo]]. |
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| | ;The Homecoming and Death of Kaname Ototsuki |
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| ;[[Kaname Ototsuki|Kaname Ototsuki's]] Homecoming and Death
| | After Reika Yukishiro entered into the Kuze household as a priestess, some mysterious act of fate brought about something that would have been impossible for any other priestess: Amane, one of the Handmaidens, turned out to be the younger half-sister of [[Kaname Ototsuki]]. |
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| After Reika Yukishiro became a priestess and joined the Kuze family, due to some queer fate, an incident occurred that had not affected any previous priestess. One of the [[Handmaidens]], Amane, was the half-sister of Kaname Ototsuki.
| | Kaname apparently retained few tangible memories of his birthplace. Considering that he was sent away to be adopted when he was a small child, this is only natural. Consequently, during the research into the [[Manor of Sleep]] he took part in, it seems as though he merely recognised that it bore similarities to a story from his hometown, and was talking about his former home - that is to say the Kuze Shrine - that was appearing in his dreams. It appears as though he had vaguely come to realise that the [[Tattooed Priestess]] spoken of in village legend was Reika, as can be heard described in a [[Old Tape "Ototsuki"|tape]] recording his testimony. Concerned by his repeated dreams of the Manor of Sleep (and, by extension, the woman he cared about), Kaname visited the Kuze Shrine where he suspected she was. Following this, he must somehow have learned that one of the Handmaidens was his sister. It seems likely that he had something in his possession proving that they were related, or that she was aware of his existence. |
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| Initially, he had very few tangible memories of his hometown. If he was adopted before he developed an awareness of his surroundings, this would be understandable. Because of this, while he was researching the [[Manor of Sleep]] he only recognised it as a story that sounded similar to one from his hometown until the very end, and spoke of the house of his birth that appeared in his dreams - in other words, the Kuze Shrine - this way. He seems to have realised that the Tattooed Priestess spoken of in the village was Reika, and left a [[Old Tape "Ototsuki"|testimonial tape]] to this effect. Perhaps when he began to have questions about the dream Reika he kept seeing in the Manor of Sleep dream he visited the Kuze Shrine, where he thought she would be, after which several details came to light and he learned that one of the Handmaidens was his younger sister.
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| ;Ototsuki's Movements | | ;Ototsuki's Movements |
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| Elopes from his hometown in order to clear up the mysteries of his birth
| | Runs away from hometown |
| | Wants to solve mystery of his birth |
| :::::↓ | | :::::↓ |
| (Reika goes to the Kuze Shrine) | | (Reika leaves for Kuze Shrine) |
| :::::↓ | | :::::↓ |
| Makes contact with [[Dr. Kunihiko Asou|Dr. Asou]] | | Makes contact with Dr. Asou |
| Investigates the mysterious dream | | Investigates mysterious dreams |
| Testifies about the customs of his hometown | | Testifies about birthplace customs |
| :::::↓ | | :::::↓ |
| Returns to his hometown, sneaks into Kuze Manor | | Returns to birthplace, sneaks into Kuze manor |
| Ascertains whether Reika is alive or dead
| | Confirms Reika is alive |
| Learns of his sister?
| | Finds out about sister? |
| :::::↓ | | :::::↓ |
| Makes contact with Reika, killed by [[Yashuu Kuze|Yashuu]] | | Makes contact with Reika, murdered by Yashuu |
| :::::↓ | | :::::↓ |
| (Unleashing?) | | (Unleashing?) |
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| | Portions of the [[Calico Notebook|diaries]] of the final Kuze family head, [[Yashuu]], corroborate his actions. Upon returning to his birthplace, with Amane's assistance, Kaname set foot in the forbidden [[Engraving Shrine]]. As well as being the location where the Piercing of the Soul was performed, the Engraving Shrine also served as the nucleus of the Kuze Shrine, where the path leading to the [[Chamber of Thorns]] - the place where the priestess would go to sleep - was concealed. It is not hard to imagine how upset the people of the shrine would have been were a direct male descendent of the Kuzes - known as a "forbidden child", whose existence was considered taboo - to enter such a place in violation of their laws. According to Yashuu's writings, Kaname and Amane were both "banished". This probably explains why his trail goes completely cold after returning to his childhood home. |
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| Parts of the [[Calico Notebook|notebooks]] of the final Kuze family head, Yashuu, corroborate his actions. It seems as though after he returned to his hometown he sought out the help of Amane, and set foot in the forbidden place, the [[Engraving Shrine]]. The Engraving Shrine was where the Piercing of the Soul took place, and was a central part of the Kuze Shrine, concealing the path leading to the place known as the [[Chamber of Thorns]] where the priestess was put to sleep. It is not hard to imagine that the priests would be upset by such a prohibited act being committed by a forbidden male child, known as an "imiko" (taboo child). According to Yashuu, Kaname and Amane were both "[[Kuze Code|cast out]]". Perhaps this is why all traces of his route since his return home stop abruptly. The diary of a person who seems to be Amane also records these events. She speaks of leading her brother to the priestess, and chasing after him out of concern. If Kaname followed Reika to where she was submerged in the [[Rift]], in the deepest part of the Kuze Shrine, surely he must have met with her as she was going to sleep.
| | The matter is also recorded in a [[Blue Diary 3|diary ]] appearing to have belonged to Amane. It says that she led someone she calls her brother to the priestess, but became concerned and decided to go after him. After following Reika to where she had been submerged within the [[Rift]], Kaname probably found her within the deepest part of the Kuze Shrine just as she was about to fall asleep. This, however, resulted in the irrevocable tragedy of Kaname being murdered before his sweetheart's very eyes. |
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| However, in front of his lover Reika's eyes, Kaname was murdered, which gave birth to an irredeemable tragedy.
| | ;The Unleashing, and Downfall of the Kuzes |
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| ;The Unleashing and Downfall
| | '''Note:''' ✕ child |
| | :::✓ [[Abyss of the Horizon|horizon]]? |
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| Note: Not "child" - the "[[Abyss of the Horizon|horizon]]"?
| | What fate befell the Kuze Shrine in the Unleashing brought about by Reika? |
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| What fate befell the Kuze Shrine in the "Unleashing" brought about by Reika?
| | The Kuze manor had been maintained and repaired by a select group of [[shrine carpenters]] throughout the ages. These men, Narumi carpenters who had guarded the Kuze manor for generations, were mobilised once more, and came up with a plan to stop the Unleashing from spreading any further. Namely, this involved constructing what was known as the "[[Rift Shrine]]", a building that covered the Kuze Shrine in its entirety, in order to prevent the [[miasma]] seeping out of the [[Abyss (FF3)|Abyss]] from escaping into the world. These enclosing walls were doubled and redoubled, until the entire shrine was completely cut off from the outside world, and the Kuze manor morphed into a gigantic mansion with an extremely complex layout. |
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| From generation to generation, the Kuze manor was taken care of and repaired by shrine carpenters, and at this time also it was in the care of the [[Tengai Narumi|Narumi]] clan of [[Shrine Carpenters|shrine carpenters]], who were mobilised and took measures to stem the spread of the Unleashing. In other words, in order to stop the [[Miasma]] from seeping out from the [[Abyss (FF3)|Abyss]] into the outside world, they built a building called the "[[Rift Shrine]]", which completely covered the Kuze Shrine. A further two or three layers were added, so that the entire shrine became completely isolated from the outside world, and the manor turned into a huge building with a very complex layout.
| | It appears as though the Narumis upheld a tradition in which carpenters who participated in construction work would be made into [[sacrificial pillars|human pillars]], in part to silence them, and a large number of human sacrifices (known as "taboo pillars") were made. Two generations prior to that of the Yashuu, the final family head, major repairs were carried out on the shrine, at which time a considerable number of Narumi carpenters appear to have been sacrificed. |
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| The Narumi clan of builders seems to have originally been involved in upholding the tradition of silencing the shrine carpenters and turning them into sacrificial pillars, and were apparently used many times as human sacrifices known as "[[Sacrificial Pillars|taboo pillars]]". Two generations before Yashuu, the final family master, major repair work was performed, and quite a few members of the Narumi clan carpenters appear to have become victims then as well.
| | I can't help but point out the irony of the fact that these carpenters considered their work to be something sacred carried out in service to the gods, and as such always dressed in white. According to the records of Yashuu, even the chief carpenter - who, as successor to the clan's techniques, would ordinarily have been spared from being made into a pillar - took his own life. This likely refers to [[Tengai Narumi]], the final head of the Narumis, who was said to have been extraordinarily skilled at his craft even when compared to the many previous masters. The fact that even such a person was forced to pay with his own life in an attempt to stop it affords us a glimpse of just how terrible of an event the Unleashing truly was. |
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| The carpenters considered their job to be a means of "serving god", and it is somewhat ironic that they were always seen in white clothing. According to Yashuu's records, as successors to the original techniques it was their job to kill the carpenters who tried to escape and turn them into pillars. Tengai Narumi, who was likely the final Narumi master, appears to have had superior technique even to the masters of past generations, but the fact that even his life was risked in the quest to stop it provides us with a glimpse into how dreadful the Unleashing must have been.
| | Furthermore, according to conversations with Kaname Ototsuki and other people who had visited the Manor of Sleep in their dreams, there were a great many [[Kushimi Doll|straw dolls]] skewered in a [[Spirit Tree Garden|courtyard]] surrounded by a corridor. While this is only the recollection of a dream, it is true that such customs were part of many old folk religions. Straw dolls have often been erected at the boundary between the realm of mankind and the realm of the gods, in the form of human-shaped offerings that serve as guardian deities in place of flesh and blood humans. Consequently, it would not surprise me if this scene from the dream were something that was actually practised at the Kuze manor in real life. Perhaps they were used to protect the mansion from the curse of Reika, the cause of the Unleashing, alongside those who were made into sacrificial pillars. |
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| Furthermore, beginning with Kaname Ototsuki, according to the stories told by those who visited the Manor of Sleep in their dreams there was a courtyard enclosed in a corridor, in which there were a number of skewered straw [[Kushimi Dolls|dolls]]. Although this is only a tale of the dream, it is true that customs like this frequently pop up in old folk beliefs. These straw dolls stand on the boundary of the world of gods and the world of people, and as such are viewed as guardian deities in the place of living people, frequently used as humanoid offerings. Consequently, things viewed in this scene, which was supposedly seen in the dream, would not have been unusual to have actually been performed at the Kuze manor. Perhaps they also took on the role of protecting the manor along with the people made into sacrificial pillars from Reika's curse after the Unleashing occurred.
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| [[Image:Yuu's Notes Photo 8.png|left|150px]] | | [[Image:Yuu's Notes Photo 8.png|left|150px]] |
| Photo: Skewered dolls that were worshipped as guardian deities. Even now in some areas these dolls can be seen used in [[Impaling the Sin|festivals]]. | | '''Photo:''' Skewered dolls that were worshipped as guardian deities. People in certain regions can still be observed erecting skewered dolls as part of rituals even now. |
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| ;What Triggered the Unleashing
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| The Unleashing occurred because of Reika's despair and grief at the loss of Kaname, but conversely, you could say that if Reika hadn't known of Kaname's death, she would not have released her hatred and malice as the holly, and this tragic incident would have been averted. | | ;The Trigger of the Unleashing |
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| | The Unleashing was caused by Reika's despair and grief at the loss of Kaname. Conversely, one could say that if Reika had not been aware of Kaname's death, the tragedy of her unleashing her hatred in the form of the holly might have been averted. |
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| The primary influence was most likely Reika witnessing Kaname's death. If you think of it like the Tattoo Master, that because the tattoos were engraved as far as her eyes they rebounded; the priestess' eyes, which are very important and should be submerged in the Rift with her, should not see anything. This is similar to the way in which the eyelids of the dead are closed for cremation. | | The main influencing factor here was Reika likely bearing witness to Kaname's death. If we compare this to the tale of the Tattoo Ascetic, who reflected people's pain back to them after tattooing even her eyes, it would appear that the priestess' eyes are extremely important, and that they were supposed to be empty when she was submerged in the Rift. This resembles the way in which the eyes of the dead are closed when a body is cremated. |
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| Although she shouldn't be burdened with her own pain - from losing relatives, or the grief that results from giving up her own life and ceasing to exist - Kaname's death caused everyone, not only herself, to feel her pain. Those emotions were engraved upon the priestess' whole body as a tattoo, particularly her eyes, which became her soul. Just as in the legend of the Tattoo Master, the tattoo engraved into her eyes ran amok, bringing about the Unleashing - perhaps this is why she was [[Impalement Ritual|impaled]] so soon.
| | Despite the fact that she should not have carried her own pain - since, having lost her family and given up on her own life, she should no longer have anything to grieve - the death of Kaname caused her to feel a pain belonging solely to her. Her emotions were engraved upon her body (specifically her eyes, the soul of the priestess) in the form of tattoos. Would it be too much of a stretch to consider that, as in the legend of the Tattoo Ascetic, the tattoos upon her eyes rampaged out of control and caused the Unleashing? |
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| ;Karma Surrounding Kaname Ototsuki | | ;The Cycle of Fate Surrounding Kaname Ototsuki |
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| Without exception, the Kuze family was made up of fatherless women. Since all boys born to the Kuze family were killed while still children, from the start it was a family without any men. Another tradition was that men who conceived children with the Kuze women would vanish without the rest of the world noticing.
| | Each and every Kuze family member, without exception, was a fatherless woman. This is because, like many primitive groups, the Kuze family was based entirely on a system of matrilineal succession. Accordingly, all male children born to the family were killed during infancy, meaning that the Kuze household was devoid of males (by intention). Another barbaric old custom was that any man who conceived a child with a Kuze woman would also vanish without anyone noticing. |
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| The circumstances surrounding Kaname and the priestess Reika have been described many times up until now, but I would like to record them properly here. His mother was a daughter of the Kuze family, [[Kyouka Kuze]], through whom he was the grandson of the final family master, Yashuu Kuze. According to the descriptions in Kyouka's notes, his father was Akito Kashiwagi, a [[folklorist]] who visited the Kuze manor to conduct research.
| | I have spoken of Kaname and the priestess Reika several times already, but allow me to retell their story once more. His mother was [[Kyouka Kuze]], a woman from the Kuze family, through whom he was the grandson of the last family head, Yashuu Kuze. Furthermore, according to Kyouka's writings in [[Purple Diary (FF3)|her diaries]], his father would appear to be [[Akito Kashiwagi]], a folklorist who visited the Kuze manor for the sake of his research. |
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| The Kuze family, possessing no males, had to welcome in [[Outsiders|guests]] on a regular basis in order for the bloodline to survive, seemingly to conceive children with the female family members, and Akito Kashiwagi seems to have accepted the union having understood the position. However, even though they may share blood, no men are permitted in the Kuze manor. Kashiwagi's writings end with the [[Folklore Notes|notebooks]] he kept during his stay at the Kuze house, which naturally seems to suggest that he was sacrificed in some unpleasant, long-standing custom.
| | As there were no males at the Kuze manor, it seems as though they would periodically accept visitors to conceive children with the women of the family and continue the bloodline. Akito Kashiwagi himself appears to have consented to the union with full understanding of his position. However, even if they were blood relatives, there was no way in which a male might go on living within the Kuze household. As the last known traces of Akito Kashiwagi are the journals written during his stay at the Kuze manor, it seems natural to conclude that he must have fallen victim to their cruel and barbaric customs. |
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| While Kaname Ototsuki was born into a very unique family, he grew up without knowing his birthplace, making him an extremely rare male. Also, before the father sees his child's face he is killed by the mother's family; in time-honoured tradition, the mother entrusts her child to an unknown person, in an attempt to keep the child safe. Bearing the burden of such an upbringing, the foster parents would have told Kaname nothing of the truth.
| | Kaname Ototsuki would have been a very rare man indeed, to have been born to such a unique line and yet reach adulthood without his birth family finding out. And not only that, but his father was murdered by his wife's family before ever getting to see the face of his child, his mother barely managing to save her son by entrusting him to the care of a complete stranger in defiance of ancient traditions. Considering his childhood, it is easy to understand why Kaname's adoptive family would have kept the truth hidden from him. |
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| However, due to fortune and his coming of age, he returned to his hometown in order to check on the wellbeing of his lover, and probably in the same way as his father he was killed by his real grandmother. | | However, despite fortunately having grown into a man, Kaname ultimately returned to his birthplace in order to make sure that his sweetheart was alive and well, where, in all likelihood, he was killed by his own grandmother just as his father once had been. |
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| If there was someone amongst the women of the Kuze family - for example, Kaname's mother, Kyouka - who possessed an enlightened ideology and enforced these customs, perhaps this disaster may not have occurred. If Kaname had not left the village, and had stayed by Reika's side, even though Reika may have had no relatives, there is the possibility that she may not have become a priestess. | | If any of the Kuze women - Kaname's mother Kyouka, perhaps - had been enlightened enough to object to these terrible practises, this tragedy may have been averted. Or suppose that Kaname had never left the village, and instead stayed by Reika's side - even if she had lost her entire family, it is possible that she might never have become a priestess in the first place. |
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| Reika's grief, which caused the Unleashing, was of course due to the loss of her childhood friend and lover Kaname, but I think it maybe also included the despair of the Kuze women who were unable to break the chain of tragedy.
| | Though the loss of her childhood friend and sweetheart Kaname was undoubtedly a factor in Reika's grief that triggered the Unleashing, I believe it may also even have been accompanied by despair towards the women who were unable to break the Kuzes' cycle of tragedy. |
| </poem> | | </poem> |
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| ;久世零華の誕生 | | ;久世零華の誕生 |
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| 零華が久世に迎え入られたいきさつについては、詳
| | 零華が久世に迎え入れられたいきさつについては、詳 |
| しい資料は残されていない。だが巫女になる条件として、 | | しい資料は残されていない。だが巫女になる条件として、 |
| 「身寄りのない若い女性」というのがあった以上、なんら | | 「身寄りのない若い女性」というのがあった以上、なんら |
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| 残っており、おそらくはこういった自然災害がもたらし | | 残っており、おそらくはこういった自然災害がもたらし |
| た不幸な事故だったのではないだろうか。 | | た不幸な事故だったのではないだろうか。 |
| 天涯孤独の身になっこと。これは久世の宮の人々の
| | 天涯孤独の身になったこと。これは久世の宮の人々の |
| 目に止まり、零華はその年の冬に、巫女として久世の宮に | | 目に止まり、零華はその年の冬に、巫女として久世の宮に |
| 迎え入れられ、「久世零華」となっている。頼れる人間のい | | 迎え入れられ、「久世零華」となっている。頼れる人間のい |
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| のがある。よほどのことがない限り、人並みの幸せな暮ら | | のがある。よほどのことがない限り、人並みの幸せな暮ら |
| しを送るなどもはや望めないというのが当時の実情では | | しを送るなどもはや望めないというのが当時の実情では |
| ないだろうか。そいういう意味では久世の巫女になるとい
| | ないだろうか。そういう意味では久世の巫女になるとい |
| うのは、人生の最後通牒であると同時に、本人にとっても | | うのは、人生の最後通牒であると同時に、本人にとっても |
| 巫女として人生を終えることに、諦念以上の気持ちはな | | 巫女として人生を終えることに、諦念以上の気持ちはな |
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| たようだ。柏木秋人の記録によれば、久世家では巫女を迎 | | たようだ。柏木秋人の記録によれば、久世家では巫女を迎 |
| え入れる駕籠は、屋敷の玄関の天上に吊り下げられて保 | | え入れる駕籠は、屋敷の玄関の天上に吊り下げられて保 |
| 管されていたらしい。紫魂ノ儀で死に血を探るときに、死
| | 管されていたらしい。紫魂ノ儀で死に血を採るときに、死 |
| 体を吊るしていたらしいことや、前述の吊り牢同様、久世 | | 体を吊るしていたらしいことや、前述の吊り牢同様、久世 |
| の風習として、「吊る」という行為自体に意味付けがされ | | の風習として、「吊る」という行為自体に意味付けがされ |
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| ;乙月要の帰郷と死 | | ;乙月要の帰郷と死 |
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| 雪代零華が巫女として久世家に入ったあと、奇しき録
| | 雪代零華が巫女として久世家に入ったあと、奇しき縁 |
| により、それまでの巫女たちには起こり得なかった事件 | | により、それまでの巫女たちには起こり得なかった事件 |
| が起こる。鎮女のひとりである雨音が、乙月要の異父妹で | | が起こる。鎮女のひとりである雨音が、乙月要の異父妹で |
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| の家」の研究時には、あくまでも「故郷に似たような話が | | の家」の研究時には、あくまでも「故郷に似たような話が |
| ある」といった程度の認識で、夢に出てきたかつての生家 | | ある」といった程度の認識で、夢に出てきたかつての生家 |
| ―すなわち久世の宮―のことを語らっていたようだ。
| | ―すなわち久世の宮―のことを語っていたようだ。 |
| そのなかで村の言い伝えである刺青の巫女が零華なので | | そのなかで村の言い伝えである刺青の巫女が零華なので |
| はないかと、おぼろげに悟っていたらしく、証言テープに | | はないかと、おぼろげに悟っていたらしく、証言テープに |
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| ひいては親しかった零華の夢を見続けることに疑問を感 | | ひいては親しかった零華の夢を見続けることに疑問を感 |
| じていたことから、彼女がいるであろう久世ノ宮を訪れ | | じていたことから、彼女がいるであろう久世ノ宮を訪れ |
| 他後で、なんらかのいきさつによって、鎮女のひとりが妹であることを知り得たのだろう。おそらく身内である
| | た後で、なんらかのいきさつによって、鎮女のひとりが |
| | 妹であることを知り得たのだろう。おそらく身内である |
| ことを証明する何かを持っていたとか、彼女のほうが兄 | | ことを証明する何かを持っていたとか、彼女のほうが兄 |
| の存在を知っていたということではないだろうか。 | | の存在を知っていたということではないだろうか。 |
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| されている直系男子が立入り、禁を犯したのであるから、 | | されている直系男子が立入り、禁を犯したのであるから、 |
| 神官らの動揺は想像に難くない。夜舟の記述によると要は、 | | 神官らの動揺は想像に難くない。夜舟の記述によると要は、 |
| 雨音ともども「流された」とある。彼が故郷から戻ってか
| | 雨音ともども「流された」とある。彼が郷里から戻ってか |
| らの足取りがまったく絶えてしまったのはそのためだろ | | らの足取りがまったく絶えてしまったのはそのためだろ |
| う。なおこの件については雨音らしき人物の日記にも記 | | う。なおこの件については雨音らしき人物の日記にも記 |
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| じの意味も兼ねて人柱として立てる風習を持っていたら | | じの意味も兼ねて人柱として立てる風習を持っていたら |
| しく、「忌柱」と呼ばれる人身御供が多数用いられたようだ。 | | しく、「忌柱」と呼ばれる人身御供が多数用いられたようだ。 |
| 最後の当巣となった夜舟の二代前にも、大きな改修工事
| | 最後の当主となった夜舟の二代前にも、大きな改修工事 |
| が行なわれており、そのときにも鳴海一門の番匠たちが | | が行なわれており、そのときにも鳴海一門の番匠たちが |
| 相当数犠牲となっていたらしい。 | | 相当数犠牲となっていたらしい。 |
| 彼ら番匠たちが己の仕事を「神に仕える導いもの」と考
| | 彼ら番匠たちが己の仕事を「神に仕える尊いもの」と考 |
| え、つねに白装束で臨んでいたことは皮肉であるといわ | | え、つねに白装束で臨んでいたことは皮肉であるといわ |
| ざるを得ない。夜舟の記録によれば、本来技の継承者とし | | ざるを得ない。夜舟の記録によれば、本来技の継承者とし |
| て柱となることを免れるはずの木工頭までが命を絶った | | て柱となることを免れるはずの木工頭までが命を絶った |
| とされている。これはおそらく鳴海最後の当主で、代々
| | とされている。これはおそらく鳴海家最後の当主で、代々 |
| の当主のなかでも優れた技を持っていたとされる鳴海天 | | の当主のなかでも優れた技を持っていたとされる鳴海天 |
| 涯であろうと思われるが、そういう人物ですら命を賭し | | 涯であろうと思われるが、そういう人物ですら命を賭し |
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| まじさを垣間見ることができる。 | | まじさを垣間見ることができる。 |
| また乙月要を初め、夢で眠りの家を訪れていた人々の | | また乙月要を初め、夢で眠りの家を訪れていた人々の |
| 話によれば、回廊に囲まれた中庭に、串刺しにされたおい
| | 話によれば、回廊に囲まれた中庭に、串刺しにされたおび |
| ただしい数の薬人形があったという。これ自体はあくま
| | ただしい数の藁人形があったという。これ自体はあくま |
| で夢の話ではあるが、古い時代の民間信仰には、しばしば | | で夢の話ではあるが、古い時代の民間信仰には、しばしば |
| こういった風習があったことは事実だ。神の世界と人の | | こういった風習があったことは事実だ。神の世界と人の |
| 世界との境界に薬人形を立てることにより、生身の人間
| | 世界との境界に藁人形を立てることにより、生身の人間 |
| に代わる守り神として、まさにヒトガタの供物としてし | | に代わる守り神として、まさにヒトガタの供物としてし |
| ばしば用いられてきたのである。したがって夢で見られ | | ばしば用いられてきたのである。したがって夢で見られ |
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| 目を負っていたのかもしれない。 | | 目を負っていたのかもしれない。 |
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| 写真：守り神としてまつられた串人形。現在でも一部の地域では祭事として串人形を立てる様子が見られる。 | | [[Image:Yuu's Notes Photo 8.png|left|150px]]写真：守り神としてまつられた串人形。現在でも一部の地域では祭事として串人形を立てる様子が見られる。 |
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| ;破戒の引き金になったもの | | ;破戒の引き金になったもの |
