能登半島的切籠和拔河祭：以堀松住吉神社為例

Kiriko and the tug-of-war festival: The case of Horimatsu Sumiyoshi Shrine tug-of-war festival in Noto Peninsula(綱引き祭りの真正性：能登半島堀松住吉神社綱引き祭りの事例)

能登半島的堀松住吉神社拔河祭是從輪島住吉神 社傳播過來的祭神儀式，其源自九州。住吉神社祭拜相 撲之神，堀松住吉神社也舉行敬神相撲，其土俵是將拔 河的繩子再利用製作而成。1767 年拔河祭開始舉行，每 年梅雨季節，地區住民全都參加並延續至今，已有 250 年的歷史。其背景是米町川治水問題，故有將繩子視為 龍或蛇的「綱蛇體現」，還有「龍神信仰」、豐年占、農 作占等。上奏神前的祝詞中包含了拔河祭的祭神儀式的 目的。堀松住吉神社拔河祭的祝詞祈願地方上的安寧豐 饒以及人們身體健康。另外，堀松住吉拔河祭時獨特的 神燈，目的是照亮相撲、拔河等敬神儀式。如果將神燈 擡起來遶境，就稱為切籠或奉燈。堀松住吉拔河祭的神 燈是日本遺產能登半島切籠祭的原型。拔河祭中的抬 繩、拔河、擡切籠、比相撲等，其身體技術為勞動技術 的延伸，擁有共同體的歸屬感。祭神儀式是地方團結、 合作、共存而傳下來的身體運動文化。作為地域象徵的 拔河祭，在正確地運作下，具備能夠穩定社會秩序、團 結群體，以及提供認同歸屬感之功能。在少子高齡化與 人口過少化問題嚴重的堀松地區，傳承這具有象徵意義 的祭神儀式，有助於於地域文化的維持與延續。

Tug-of-war festival of Horimatsu Sumiyoshi Shrine was propagated from Wajima Sumiyoshi Shrine. There are believed to roots on Kyushu, East Asia． Sumiyoshi shrine is revered as the god of sumo. And they also perform sumo at Horimatsu Sumiyoshi Shrine. The sumo ring is made of reuse rope of the tug-of-war．This festival is held in rainy season and has a history of 250 years since 1767. The purpose of this festival is the flood control of the Konmati River. In the background, there is ''Ryujin faith''. The unique lanterns are built at the festival and illuminate a variety of events.When we carry this lantern, it becomes Kirico. It can be considered to be the prototype of the Kiriko Festival. Techniques of the body on tug-of-war festival as pulling, lifting Kiriko, sumo wrestling, etc, are based on their labor skills. This festival is regarded as physical arts in which the community has united, collaborated, and coexisted. The purpose of the ritual is in the tug-of-war festival, it is expressed in the shinto ritual prayer. The contents of ritual prayers tug-of-war festival are ''They offer God the sea and mountain bounty, play flute and drum, decorate with lanterns, pray to God the peace of our country, enjoy the tug-of-war for God. And purify the sins of Horimatsu's villagers in order to be forgiven，they also desire the health and rich harvest''. Tug-of-war festival will give the residents order as a symbol of regional. It seems to have functions of group integration and confirmation of identity. Horimatsu district has problem with the declining birthrate and aging population, depopulation is remarkable. Inheritance of the festival is effective for maintaining the area.
民俗学者折口信夫は日本の祭りは他界から来訪する神（まれびと）を迎え，その呪言を聞き土地の精霊が誓いの言葉で返答する儀式であり，服従を表す儀式を分かりやすく表現し，神と人々が供え物を共食し，歌舞を演じる饗宴を行うことであり，これが芸能の始まりであるとした。１また，柳田國男は「祭り」が「祭礼」に変わるのは見物と称する信仰を共にせず，審美的な立場から眺める群が生じさせる時であり，祭りの祭礼化が神幸行列を華美にし，山車，舞い踊りなどの奉納催事が盛大に行われるようになった。また日本の在来の運動競技は，ほとんどその全てがこの種祭の日の催し物に始まり，遊び，芸能，競技などは祭りに起源があるとしている。２