【ネコとネズミの永続戦争 from弥生 日本列島37,000年史-30】

食糧生産の革命だった農業革命は「備蓄」を可能にした。
その保存のために「高床式」という通風重視の建築が最初期から営まれた。
床下空間を広く開放して食糧を土面からの湿度から保全した。
こういう高床の建築思想は南方島嶼での人類知の結果なのだろう。
高床については縄文期の三内丸山遺跡でも「クリ」の貯蔵などで
推定例が確認され、そこでは「コクゾウムシ」痕跡も見られるという。
微生物の世界でも歴史は刻印されている。
コメ生産では、最初期からこの高床での貯蔵がワンセットの概念とされる。

で、高床倉庫ではよく「ネズミ返し」の工夫などが見られるけれど、
収穫された食糧の大敵はネズミによる食害。
その食害への安全保障策としての対策が講じられることになった。
最上策として、列島の自然環境の中ではそれまでいなかった
ネコを「輸入して」積極的に飼育しイエネコとして採用し
対ネズミとして軍事的に戦おう、という人類戦略が確認できる。
いわば稲作の推進の当然の帰結として導入される結果になった。
というか、日本列島に稲作が上陸した段階というのは
稲作文明が相当進化した段階であって、さまざまな農作の経験知が
「一気に」導入された実態が浮かび上がってくる。
従来の日本史では仏教伝来とともに紙の経典のネズミ食害を防ぐために
大陸から持ってこられた、というネコ列島起源説が語られていたけれど、
稲作文化と同時に渡来していた、という説が有力になってきた。
娘とは違ってわたし自身はネコにはほとんど興味が無いけれど、
そう考えると、ネコという愛玩動物もまた歴史的に新しい存在となる。
人類社会、その進化というのは非常に奥行きの深い世界。
イヌやネコといった人類の有用動物として接近してきた動物種との歴史って
もっと太古の昔からのことと漠然と思っていたけれど、
そもそも現生人類の歴史自体、7-8万年なのだから
必ず始原期というものがあってその痕跡をたどれるのは道理。
ネコが列島に棲息しはじめたのは農耕革命、弥生の世からなのだ。
どんなに遡っても高々3000年程度、
ブログシリーズタイトルの37,000年史からすればごく最近。
紆余曲折があってか、平安期には貴族の高級ペットだったともいう。
ともあれ、始原期にはこういう高床倉庫での対ネズミ戦争の「傭兵」として
武力機能を期待されて導入されていたというのですね。

東アジア大陸社会でも、ネコは中東方面からの輸入動物種だったとされ、
案外と人類との縁はごく最近深まってきたのだ。
イヌの方はもっと古く１万年前頃の最終氷期以降とされる。
考古からのフィードバックによってこういうペットたちとの歴史まで
思わぬ新発見をわたしたちにもたらしてくれる。
ひょっとすると犬好き、猫好きという人間の嗜好性についても
科学的、DNA的に解明されていく可能性もありそうですね。

English version⬇

The Perpetual War between Cats and Rats from Yayoi: 37,000 Years of the Japanese Archipelago - 30
Historical traces in the relationship with cats. Warriors continue to fight against the rat army as mercenaries in a warehouse of agricultural products on stilts. ...

The agricultural revolution, which was a revolution in food production, made "stockpiling" possible.
In order to preserve the food, "stilts," a type of architecture that emphasized ventilation, was practiced from the beginning.
The space under the floor was opened widely to protect the food from the humidity from the soil.
This architectural concept of stilts is probably the result of human knowledge of the southern islands.
There are presumed examples of stilts at the Sannai-Maruyama site during the Jomon period, such as those used to store chestnuts.
There, traces of the weevil are said to have been found.
History is also imprinted in the world of microorganisms.
In rice production, storage on stilts has been a set concept since the beginning.

In the high-floor warehouses, one can often see the ingenious "rat repellent" method.
The great enemy of preservation of harvested food is the rodent infestation.
Therefore, measures were taken as a security measure against such food damage.
As the best measure, they "imported" cats, which had not existed in the natural environment of the archipelago until then, and actively introduced them to Japan.
Cats, which had never existed in the natural environment of the archipelago, were "imported," actively bred, and adopted as Aエネko (Aedes aegypti).
The concept of fighting militarily against rats can also be confirmed.
The introduction of the cat, so to speak, was a natural consequence of the promotion of rice cultivation.
The stage when rice cultivation landed on the Japanese archipelago was the stage when rice civilization had evolved considerably.
the stage of considerable evolution of rice cultivation civilization, and the actual situation in which various kinds of
The reality of the "sudden" introduction of various agricultural experiences and knowledge comes to the fore.
In conventional Japanese history, the introduction of Buddhism was accompanied by the introduction of cats, which were brought from the continent to prevent rodents from eating the sutras, but this was not the case with the arrival of rice cultivation.
However, the origin of cats in the archipelago was said to be that they were brought from the continent with the arrival of Buddhism
However, the theory that they came to Japan at the same time as the rice culture is gaining strength.
Although I myself had little interest in cats
But, in that sense, the cat as a pet animal is also a new existence in history.
Human society and its evolution is a very deep world.
The history of dogs, cats, and other animal species that have come close to being useful to humans
I had vaguely thought that the history with animal species that approached humans as useful animals, such as dogs and cats, goes back much further than the earliest times.
But the history of present-day humans itself is only 70,000 to 80,000 years old.
It is only logical that there must have been a primordial period, which can be traced as traces.
Cats began to inhabit the archipelago during the agricultural revolution of the Yayoi period.
That would mean that no matter how far back in time we go, it would only be about 3,000 years at the most.
In the context of the 37,000-year history of the title of this blog series, this is very recent.
It is said that the pet was a luxury pet of the aristocracy during the Heian period (794-1192).
Anyway, in the primitive period, they were introduced as "mercenaries" in the war against rats in stilt warehouses like this.
In East Asia, cats were also introduced as "mercenaries" in the war against rats in stilt warehouses.

It is said that cats were imported from the Middle East even in East Asian continental societies.
The relationship between cats and humans has deepened more recently than one might expect.
Canines are thought to be much older, dating back to the Paleolithic and Last Glacial Period, 10,000 years ago.
Feedback from archaeology has led to unexpected new discoveries about the history of our pets.
The history with these pets also brings us unexpected new discoveries through feedback from archaeology.
Perhaps the human preference for dogs and cats will be scientifically and DNA
It is possible that the human preference for dogs and cats will also be scientifically and DNA-based elucidated.

【中国・秦成立以降の東アジア 日本列島37,000年史-29】

紀元前221年に中国大陸では「統一国家・秦」が成立し秦の始皇帝が出現した。
中国大陸では揚子江河口を中心とするコメ生産地域と黄河流域の小麦地域という
２つの基本的食糧生産システムが併存するけれど、
小麦と製粉技術が中国に伝来したのは漢代(紀元前202〜紀元後220年）。
前漢の武帝により西域に派遣された張騫の行路＝シルクロード経由で
西方からもたらされた。唐代（618〜907年）になると、華北平原で
小麦栽培が盛んになり特権階級のものだった麺が北方民衆に普及したとされる。
・・・そうすると中国大陸でも「国家」という武力権力は
コメ生産システムの社会普及と並行してきたのだといえる。
秦による中国大陸の統一という事態は、当時の東アジア世界にとっては
相当のインパクトを持って波動していったことは容易に想像できる。
なんといっても日本列島は東アジア世界にとっては「ニューフロンティア」。
たしかに縄文のライフスタイルを固守する先住の人びとは存在したけれど、
九州北部地域から徐々に水田農耕が波及していった段階。
ちょうどアメリカ大陸にヨーロッパからの移住者が進出したのと似たことが
紀元前の時期に「弥生文化」として列島に波及したと思える。
人口規模を支える経済基盤としての優位性は縄文を凌駕していただろう。
この水田農耕地域の「東進」はようやく関東・房総へ到達した段階。
環日本海圏である津軽地域にはこれより以前、紀元前４世紀に到達。
そういうコメ文化受容段階で中国では統一国家が出現したことになる。
秦が統一を果たしてすぐに着手したのが「度量衡の統一」。
国家支配の基本原理が農耕社会の土地や収穫物の計量だったことは
その権力の基盤構造をあきらかにしてくれる。

こうした東アジア的な祭政の基本原理による強大な武力権力への
恐怖というものが容易に列島社会に伝わったことも想像に難くない。
大陸が小国家分立状態であるのと、統一国家であるのとでは
「脅威」の度合いがはるかに違うだろう。
コメ文化によって画一的なライフスタイル、文化圏が作られていくほどに
大陸との国際関係論という意識構造が列島社会で支配的になったことも
これは必然的な成り行きだったことだろう。
この時代以降、神武東征によって古代王権が姿を現す段階まで
国際的な緊張関係として列島社会に迫られていた政治要素だったといえる。
いわゆる「日本史」という事象が徐々に成立していくことになる。・・・


こうした東アジア圏地域での歴史的な「波動」は現代にも
まったく同様に生起し、いわば運命的な「共存関係」が存在している。
海洋国家として世界に開く方向をいち早く選択した日本社会は
幾多の歴史困難を超えて自由社会の価値感を世界と共有しているけれど、
巨大人口の中国社会では現代も困難な局面を迎えている。
あまりにも巨大すぎることが、政治のありようを困難にするのだろうけれど、
独裁が歴史的に一般的な大陸国家で、あからさまな独裁者批判が
朝の雄鶏の叫び声のようにこだましはじめている。
大陸国家での易姓革命ごとの東アジア世界危機も経験してきた日本人として
自然に鋭敏にならざるを得ない。さてどうなっていくのか？


English version⬇

37,000-Year History of the Japanese Archipelago in East Asia since the Establishment of the Qin Dynasty in China - 29
The dictatorship of the "emperor" emerged during the period of acceptance of the rice production system. The long-lasting coexistence in the East Asian world. ...

In 221 B.C., the "unified state of Qin" was established on the Chinese continent and Qin Shi Huangdi, the first emperor of China, emerged.
In mainland China, two basic food production systems coexist: the rice production area centered at the mouth of the Yangtze River and the wheat production area in the Yellow River valley.
Two basic food production systems coexist on the Chinese mainland: rice production centered at the mouth of the Yangtze River, and wheat production in the Yellow River valley.
Wheat and milling technology were introduced to China during the Han Dynasty (202 B.C. to 220 A.D.).
It was brought to China from the West via the Silk Road by Zhang An, who was dispatched to the West by Emperor Wu of the previous Han Dynasty.
Zhang Xian was dispatched to the West by Emperor Wu of the Han Dynasty. In the Tang dynasty (618-907 A.D.), wheat cultivation flourished in the North China Plain
Wheat cultivation flourished in the Tang Dynasty (618-907) in the North China Plain, and noodles, which were once the preserve of the privileged class, are said to have spread to the people of the north.
In this way, the armed power of the "state" in mainland China was also
This suggests that the military power of the "state" in mainland China was concurrent with the spread of the rice production system in the society.
The unification of the Chinese continent by the Qin Dynasty had a considerable impact on the East Asian world at that time.
It is easy to imagine that the unification of the Chinese continent by the Qin Dynasty had a considerable impact on the East Asian world at that time.
After all, the Japanese archipelago was the "new frontier" for East Asia.
While it is true that there were indigenous peoples who adhered to the Jomon lifestyle, there was also a gradual shift to paddy field agriculture from the northern Kyushu region.
However, the Jomon lifestyle was not yet fully realized in Japan until the paddy field agriculture gradually spread from the northern Kyushu region.
This is similar to the arrival of European immigrants in the Americas.
The Yayoi culture, similar to the European immigration to the Americas, spread to the archipelago in the prehistoric period.
The Yayoi culture would have surpassed the Jomon in terms of its superiority as an economic base to support the size of the population.
This "eastward expansion" of rice paddy farming areas finally reached the Kanto and Boso regions.
The Tsugaru region, which is part of the Japan Sea Rim, was reached earlier, in the 4th century BC.
It was at this stage of rice culture acceptance that a unified state emerged in China.
As soon as the Qin Dynasty achieved unification, it immediately set about "unifying the balance of weights and measures.
The fact that the basic principle of state rule was the weighing of land and harvests in an agrarian society
The fact that the basic principle of state rule was the measurement of land and harvests in an agrarian society reveals the foundational structure of power.

The fear of a strong military power based on such a basic principle of East Asian rituals is easily transmitted to the societies of the archipelago.
It is not difficult to imagine that the fear of powerful military power based on these basic principles of East Asian rituals could be easily transmitted to the island societies.
The degree of "threat" would be much different if the continent were a unified nation than if it were a divided state of small states.
The degree of "threat" would be far different.
The more uniform lifestyles and cultural spheres are created by rice culture
The more uniform lifestyles and cultural spheres were created by the rice culture, the more the structure of consciousness of international relations with the continent became dominant in the archipelago society.
This was an inevitable consequence.
From this period onward, until the ancient royal power emerged through the Jinmu expedition
This was a political element of international tension that was pressing on the society of the archipelago.
The so-called "history of Japan" was gradually established. ...

These historical "waves" in the East Asian region
The same historical "waves" in the East Asian region are occurring in the present day, and a fateful "coexistence" exists, so to speak.
Japanese society, which was one of the first to choose to open itself to the world as a maritime nation, shares the values of a free society with the rest of the world.
Japanese society, which chose to open itself to the world as a maritime nation, has overcome many historical difficulties and shares the values of a free society with the rest of the world.
However, the Chinese society, with its huge population, is facing a difficult phase even in the present age.
The sheer size of the population may make politics difficult, but it also makes it more difficult to maintain a free society.
In a continental nation where dictatorships have historically been the norm, overt criticism of dictatorships is
The overt criticism of dictatorships in continental countries, where dictatorships have historically been common, is beginning to echo like the crowing of a morning rooster.
As Japanese who have experienced the East Asian world crisis that followed the Yi Surname Revolution in the continental world
I am naturally sensitive to the situation. What will happen now?

【戦争は農耕社会の基本原理 日本列島37,000年史-28】

産経新聞はその出身者である司馬遼太郎の存在でもわかるように
文化部では日本史への取材の深みが蓄積されていると思う。
その2019年の記事で千葉県佐倉市の国立歴史民俗博物館（歴博）の
「先史時代および古代を扱う常設の第１展示室が、昭和58年の開館以来、
初めてリニューアルされた。」
という趣旨の記事が掲載されていた。遅ればせながら初めて知った。
「2019/3/25 14:00磨井慎吾」。まことに感染症の影響を実感。
〜日本列島に現生人類が出現した37,000年前から日本を国号とする
古代国家が成立した7～8世紀までの約36,000年間に及ぶ。
弥生時代の開始年代が約500年さかのぼるなど、先史時代を中心に
開館以降の36年間で大きく進歩した歴史研究の成果を反映させた、
大規模かつ意欲的な展示刷新。〜というリード。さらに
〜この30数年間、歴博は放射性炭素年代測定法などで多くの成果を生み出した。
（展示は）われわれが学んだ教科書で描かれた歴史像から大きく変わった」
今回の全面リニューアルの背景について、歴博の久留島浩館長はそう語る。〜
まさにわたしが感じていた展示リニューアルの衝撃を語ってくれている。

とくに「弥生」の開始が500年さかのぼる、という点が目を見張る。
展示されている内容は、きのうまで書いてきた内容なのだけれど、
展示から類推していけば、北部九州にやってきた水田耕作は
すでに「社会組織」ごと移動してきたような印象を感じさせてくれる。
高度な労働力組織化があって農業土木工事が行われている痕跡。
在地の縄文の人びとがこうした労役に参加したかどうか。
そしてきのう触れたようにコメ農耕の開始と同時期に「戦死者」も出現する。
農業土木と戦死痕跡には若干のタイムラグがあるようだが、
戦死痕跡の発見確率を考慮すれば、同時だったと考えた方が自然。
環濠集落という「城」の原初形態の出現とも考え合わせると、
弥生の農耕社会は、戦争と権力を揺籃したのだと確定できる。
こうした社会での争闘の普遍化は当然のように武力と権力機構の
過酷な進化・巨大化を促していったことも疑いがない。

そして紀元前３世紀には中国で秦の始皇帝という武力権力が成立する。
それ以前にも「殷」国家が存在しただろうけれど、東アジア世界一帯に
強大な強制力の恐怖が波動していったという意味で
農耕社会の基本原理＝戦争という実相が極限的に露わになった。
たぶんそういう意味での「画時代的」な社会変動と認識されたに違いない。
日本の国家権力の草創は、こうした東アジアの戦争権力との相関関係が
もっとも大きな要因だったのだと思える。
成立した強大な武力権力に対してどのように対応すべきか、
このことは列島での人類進化上で、非常に大きなインパクトだっただろう。
農耕社会の進展で人口規模も幾何級数的に拡大して、
支配構造・祭政の要素が喫緊の社会課題になっていった。・・・


English version⬇

War is a Fundamental Principle of Agrarian Society: The 37,000-Year History of the Japanese Archipelago - 28
The development of productive forces also prompted the evolution of ritual power and violent devices to control them, and the societies of the archipelago were forced to respond. ...

Sankei Shimbun, as evidenced by its native, Ryotaro Shiba.
I believe that the Culture Department has accumulated a depth of coverage of Japanese history.
In its 2019 article on the National Museum of Japanese History (Rekihaku) in Sakura City, Chiba Prefecture.
"The first permanent exhibition room dealing with prehistory and antiquity has been renovated for the first time since the museum opened in 1983.
"The first renovation since the museum's opening in 1983.
I learned about it for the first time, albeit belatedly. I knew about it for the first time, though I was late.
I am very much aware of the effects of the infection. I really feel the effects of infectious diseases.
~37,000 years ago when the present humans appeared in the Japanese archipelago, and Japan as the country name.
The period covers about 36,000 years from the 7th to the 8th century when the ancient nation was established.
The museum focuses on prehistoric periods, including the Yayoi Period, which dates back about 500 years to the beginning of the Yayoi Period.
The museum has undergone a major and ambitious exhibition renewal, reflecting the results of historical research that has progressed significantly in the 36 years since the museum opened.
The museum has undergone a major and ambitious renovation of its exhibits, reflecting the results of significant advances in historical research over the 36 years since its opening. 〜The lead of the new exhibition is "The Yayoi Period" (1870-1900). In addition
〜The exhibition will be a major renewal of the museum's collection, reflecting the great advances made in historical research over the past 36 years since the museum opened, particularly in the field of prehistory.
（The exhibits have changed dramatically from the image of history portrayed in the textbooks we have studied.
Rekihaku Director Hiroshi Kurushima explains the background behind the complete renewal of the museum. 〜The exhibition has been completely renewed.
This is exactly how I felt the impact of the renewal of the exhibition.

The fact that the "Yayoi period" dates back 500 years is particularly striking.
The contents of the exhibition are the same as those I have written about until yesterday.
By analogy with what I have already written yesterday, the paddy field cultivation that came to northern Kyushu
The exhibition gives us the impression that the paddy cultivators who came to Northern Kyushu had already moved with their "social organization" to the region.
There are traces of agricultural and civil engineering works with a high level of labor organization.
We wonder if the local Jomon people participated in this kind of labor.
As I mentioned yesterday, "war dead" appeared at the same time as rice cultivation began.
There seems to be a slight time lag between the agricultural engineering and the traces of war deaths.
However, considering the probability of finding traces of war deaths, it is more natural to assume that they occurred at the same time.
When combined with the appearance of the proto-form of "castles" called moat encircling settlements
We can conclude that the agricultural society of the Yayoi period was the cradle of war and power.
The universalization of warfare in such a society naturally led to the severe evolution and expansion of armed forces and power structures.
The universalization of conflict in such societies naturally led to the severe evolution and massive growth of military power and power structures.

In the 3rd century B.C., the military power of Qin Shi Huangdi was established in China.
Although the Shang state may have existed before then, the fear of a powerful coercive force would have been the wave that would have swept across the entire East Asian world.
In the sense that the fear of a powerful coercive force spread throughout the East Asian world.
The basic principle of agrarian society = the reality of warfare was exposed to the utmost limit.
Perhaps it must have been recognized as an "epochal" social change in this sense.
It seems to me that the most important factor in the pioneering of Japanese state power was its correlation with the war powers of East Asia.
The pioneering of Japanese state power was most likely due to this correlation with the war powers of East Asia.
The question of how to respond to the powerful armed forces that had been established in the East Asian region was a key question in the evolution of the human race in the archipelago.
This was probably the most important factor in the evolution of human beings in the archipelago.
As the size of the population expanded geometrically with the development of agrarian societies, the elements of the ruling structure and rituals became more and more important.
The elements of the ruling structure and ritual government became an urgent social issue. ...

【農耕社会＝戦争が同時に誕生日本列島37,000年史-27】

紀元前10世紀後半、約3,000年前九州北部で開始された農耕社会。
それとほぼ随伴して紀元前９世紀には「最初の戦死者」が出現する。
水田耕作は計画的に土地を土木工事して田んぼを造作し、
そこにこれも目的的に水利を確保するために「引水」することになる。
最初期から日本列島ではこういう計画的農耕が推進された。
したがって有利な土地を巡って、そして有利な「水利」を巡って
隣接するムラ集団同士は、恒常的な反目関係を生み出す。
縄文社会とは比較できないほどの「人口密度」社会では
こういった緊張関係が加速度的に進展したことは理の当然。
いちばん上の発掘写真は開始された列島社会での戦争の死者の埋葬例。
人類社会普遍の進化として戦争行為というものはある。
食糧の大量生産とその富の蓄積は、同時にそれを略奪しようとする
人類普遍的な欲望を強く刺激した。
生産基盤となる「農業土木」は大量の人員の労働力によって成立するので、
縄文とは比較にならない人口規模社会であり、その土木技術と成員拡大で
戦争の手段と人員「知恵と工夫」も進化したと言えるのだろう。

そのような事態の進展に対応して広域に「環濠」集落が成立する。
ムラ社会は日常の生産活動の集団化によって集村化が自然で
生活共同体としてのムラが発生した。日常生活の竪穴住居群や
生産物を保存する高床倉庫などがそのなかで構築された。
そういうムラ集住環境では、外敵からの襲撃に備えて
共同体の土地の周囲を環濠で囲むようにして、さらにそこで掘られた土を
土塁として高く盛り上げた。頂部にはさらに木組みの柵が構築された。
さらにその周囲には逆茂木や乱杭を設置。初源の「城」だろう。
防衛的戦争準備とするようになっていった。
弥生の初期600年間では金属器・鉄器はまだ普及せず、
人びとは生産作業道具としては木製の鍬やスキなど、そしてコメの採取でも
「石包丁」で収穫していたとされている。
ただ、縄文以来の狩猟具としての弓矢などは当然保持して
戦いの主要武器になっただろうし、石棒から進化した石刀もあった。
後半の600年間以降は開発導入された青銅器・鉄器といった、より鋭利な武器に
進化して行くけれどこの前期段階でもすでに「戦死者」が出ている。

マルクスエンゲルスが想像したような古代社会のありようではなく、
こういう初源的な戦争においても参加者は主体的意思を持っていたと思える。
ムラを守る、という集団的自衛権・自然的な発意からだろう。
いずれにしてもこのような「戦争の起源の発掘」のようなことも
考古事実・人類知として客観的把握できるようになってきたことは
非常に素晴らしいと思う次第。
戦争という人類が随伴した惨禍についても冷静にそれを評価判断することで
それをどう克服できるのかということに繋がっていくだろう。


English version⬇

Agrarian Society and War Simultaneously: The 37,000-Year History of the Japanese Archipelago - 27
The development of agricultural engineering, water use, land conflicts, and other aspects of agriculture were always accompanied by the danger of war. Moat encircling settlements for collective self-defense appeared at the same time. War, war, and war

Late 10th century B.C., about 3,000 years ago, an agrarian society began in northern Kyushu.
agricultural society that began in northern Kyushu about 3,000 years ago in the late 10th century B.C. The "first war dead" appeared in the 9th century B.C.E., almost as a corollary.
Paddy field cultivation was a method of systematically constructing rice paddies by civil engineering.
This was also done for the purpose of "drawing water" in order to secure water supply.
From the beginning, this type of planned agriculture was promoted in the Japanese archipelago.
Therefore, neighboring village groups were competing with each other for favorable lands and for favorable "water resources".
Adjacent village groups would develop a constant rivalry with each other.
In a "densely populated" society that cannot be compared to Jomon society
It is only natural that these tensions developed at an accelerated pace.
The top photo is an example of the burial of war dead in an archipelagic society initiated in this way.
The act of war is a universal evolution of human society.
The mass production of food and the accumulation of its wealth have at the same time
The mass production of food and the accumulation of its wealth have at the same time strongly stimulated the universal desire of humankind to plunder it.
The "agricultural engineering" that forms the basis of this process is based on the labor of large numbers of people, so the scale of the population is not comparable to that of the Jomon.
The Jomon were a society with a population scale incomparable to that of the Jomon, and with their civil engineering technology and expansion of their members, they were able to
The means of warfare and "wisdom and ingenuity" also evolved with the expansion of civil engineering technology and the number of members.

In response to this development, "moat encircling" settlements were established over a wide area.
Mura society is a natural result of the collectivization of daily production activities, and the emergence of the mura as a community of life.
The mura emerged as a living community. Pit dwellings for daily life and stilted warehouses for storing products were built.
and warehouses on stilts for storing products were constructed.
In such a village environment, the community land was surrounded by a ring
The earth dug up from the moat was raised high as an earthwork.
The earth dug up there was heaped up high as an earthen mound. At the top, a wooden fence was further constructed.
In addition, reverse bushes and random stakes were set up around it.
These were used as defensive preparations for war.
In the first 600 years of the Yayoi period, metal and iron tools were not yet widely used.
People used wooden hoes and skis as tools for production work, and even for rice harvesting
It is believed that people used wooden hoes and skis as tools for production, and stone knives for rice harvesting.
However, they naturally retained bows and arrows, which had been used as hunting tools since the Jomon period, and which were probably the main weapons in battle.
The stone sword was also introduced as an evolution from the stone stick.
In the latter half of the 600 years, the weapons evolved into sharper weapons such as bronzes and irons, which were developed and introduced during this period.
Even in this early stage, however, there were already "deaths in battle.

This is not the way Marx Engels imagined ancient societies to be, but the way they were in the beginning.
Even in these primordial wars, the participants seem to have had a proactive will.
It may be out of a collective self-defense or natural initiative to protect the mullahs.
In any case, this kind of "excavation of the origins of war" is also
I think it is wonderful that we are now able to objectively grasp human knowledge
I think it is wonderful that we can now objectively grasp human knowledge as archaeological facts.
By calmly evaluating and judging the scourge of war that has accompanied mankind, we can connect to the question of how we can overcome it.
how we can overcome them.

【稲作の文化、祈り、農耕祭祀 日本列島37,000年史-26】

さて国立歴史民俗博物館の「稲作」のパネル展示中で
ふと気付き、深くとらわれてしまったイラストが一番上の表現。
稲作というのは実にたくさんの労働を１年間かけて営んでいく営為。
コメという字は八十八であり百姓とはたくさんの労務を表す。
自然の季節変化を「読み取って」苗を植え季節の変化に即して
たくさんの労働を集中させた末にようやく秋の収穫を迎える。
抜けがたく自然の移ろいとともにある経済活動ということになる。
そうすると自然の気候に対して雨乞いをしたりすることが必須になる。
縄文の世でもそういう自然への祈りというものはあったにせよ、
弥生の食糧獲得手段の稲作にとって、自然気候への祈りはより必須化した。
縄文の最大の「生産手段」が人間力であり、そこでの祈りとは
人間の「生と死」への祈りが祭祀の主要なテーマだっと思えるのに対し
弥生ではより自然コントロールの志向性が大きくなったと思われる。
狩猟採集段階の食糧獲得の祈りと、農耕段階の祈りとでは様相が一変し、
農耕の年間作業に並行していったことが容易に想像できる。

稲作文化では、鳥は「稲霊」を乗せて運ぶものと考えられていたという。
イラストは「東海地方の２世紀頃の事例を参考に、鳥形木製品を用いて
穀物の霊である稲霊〜いなだま〜を呼び寄せ、田の神に豊作を祈る
田植え時の「まつり」の様子を想像・復元したもの」という。
直感的には卑弥呼という存在や「八咫烏」を想起させるに十分。
農耕社会の祈りは「まつり」需要として独自のシャーマンを生み出し、
それが年間の季節変化に随順してスケジュール化した。
そういうシャーマン個人が持っている運の力で弥生のムラ社会に
結果恩恵をもたらせば、人びとの尊崇を集めたことは容易に想像できる。
「鬼道をよくする」卑弥呼が現世利益と直結していたのだと思う。
まつりは、スケジュール化されていくことで「まつりごと」化する。
稲作農耕は集団作業であり、指揮命令系統は組織化されていく。
洋の東西を問わず、農耕社会と政治・宗教は一体となって進化していく。
やがてヤマト王権・神武が奈良盆地に「東征」してきたとき
八咫烏が先導していたという神話は、このイラストのような信仰が
ひとびとのこころの基底に伏線として存在したことを暗示するのではないか。
またさらに下のイラストでは収穫のコメを高床倉庫に運ぶと理解できるけれど
その高床倉庫には神社建築に特徴的な「千木」がこっそり描かれている（笑）。
どうも国立歴史民俗博物館のみなさんの「刷り込み」は面白い。

このあたりの狩猟採集社会から農耕社会へのこころの変容について
見える化させたいものだと強く思う。
またこうした「まつり」の実相は稲作農耕のアジアでの出現地である
揚子江河口域ではどうだったのか、文化の比較にも興味を持つ。


English version⬇

Rice Culture, Prayer, and Agricultural Rituals: A 37,000-Year History of the Japanese Islands - 26
Rice cultivation and agriculture necessitated "matsuri" rituals and "goddesses" as priestesses. The wooden bird shape carrying the rice spirit is reminiscent of the yatagarasu (three-legged crow) of the Shinmu expedition. ・・・・・・.

Now, during the "Rice Cultivation" panel exhibition at the National Museum of Japanese History
I suddenly noticed an illustration at the top of the page that caught my attention.
Rice cultivation is an activity that involves a great deal of labor over the course of a year.
The character for "rice" is 88, and the word "peasant" represents a lot of labor.
The farmer "reads" the seasonal changes in nature, plants seedlings, and concentrates his labor in accordance with the changes in the seasons.
After concentrating a great deal of labor in accordance with the seasonal changes, the harvest finally arrives in the fall.
It is an economic activity that is inextricably linked to the changes of nature.
In this way, it is essential to pray for rain in response to the natural climate.
Even in the Jomon period, there were prayers to nature.
However, in the Yayoi period, when rice cultivation was the means of obtaining food, praying to the natural climate became even more essential.
The Jomon's greatest "means of production" was human power, and prayer in this context meant
Prayer for human "life and death" seems to have been the main theme of rituals, whereas in the Yayoi period
In the Yayoi period, however, the emphasis seems to have been more oriented toward control of nature.
Prayers for the acquisition of food during the hunter-gatherer stage and prayers during the agricultural stage seem to have changed drastically, with the latter being more in line with the annual work of agriculture.
It is easy to imagine a parallel to the annual work of agriculture.

In rice culture, birds were thought to be carriers of "rice spirits.
The illustration is "based on examples from the Tokai region around the 2nd century, using bird-shaped wooden objects.
The "festival" at the time of rice planting to call the "rice spirit" (Inadama), the spirit of grain, and pray to the god of rice fields for a good harvest.
The illustration is said to be an imaginative reconstruction of a "festival" held at the time of rice planting.
Intuitively, it is enough to remind us of the existence of Himiko or "Yatagarasu," the three-legged crow.
Prayer in an agrarian society created its own shaman as a "matsuri" demand.
This became a schedule that followed the seasonal changes of the year.
If the power of luck possessed by these individual shamans could bring benefits to the Yayoi village society, it would be possible for the shamans to become a part of the community.
It is easy to imagine that such individual shamans would have been revered by the people of the Yayoi period if they brought benefits to the village society.
I believe that Himiko, who "makes the path of demons better," was directly connected to the benefits of the present world.
Matsuri becomes a "festival event" as it becomes scheduled.
Rice cultivation is a collective work, and the chain of command becomes organized.
Regardless of whether in the East or the West, agricultural societies, politics, and religion evolved in unison.
Eventually, when the Yamato royal authority, Jinmu, came to the Nara Basin on his "eastern expedition," he was led by Yatagarasu.
The myth of Yatagarasu leading the way is an illustration of the belief that
The myth that Yatagarasu led the way during the Yamato Kingdom's "eastward conquest" of the Nara Basin may suggest that beliefs like those in this illustration existed as foreshadowing in the hearts of the people.
In the illustration below, the rice harvest is carried to a warehouse on stilts.
In the illustration below, we can understand that the rice harvest is carried to a warehouse on stilts, but the warehouse on stilts secretly depicts "Senki," which is characteristic of shrine architecture (laugh).
Thank you, the "imprint" of the folks at the National Museum of Japanese History is interesting.

I would like to visualize the mental transformation from a hunter-gatherer society to an agrarian society in this area.
I strongly wish to visualize the mental transformation from a hunter-gatherer society to an agrarian society.
I would also like to ask how the reality of these "festivals" is reflected in the Yangtze River estuary, where rice cultivation and agriculture emerged in Asia.
I am also interested in comparing the culture of the Yangtze River estuary, the place where rice farming emerged in Asia.