Goseibai Shikimoku - Rules for punishing enemies

Japanese: 御成敗式目 - ごせいばいしきもく

Fifty-one Articles August 1st, 1999 (excerpt)
1. Repairing shrines and concentrating on rituals. Gods increase their power through people's reverence, and people are blessed with good fortune through the virtue of the gods. Therefore, do not neglect the customary rituals and offerings, and do not neglect the proper offerings. Therefore, in the provinces and estates of the Kanto region, the local lords and priests should each understand the purpose of the situation and do their best. Furthermore, in the case of shrines with fiefs, they should follow the talismans of the past, and repairs should be made as necessary in the case of minor damage, and if the damage is major, the details should be reported and a decision should be made according to the circumstances.

2. Repairing temples and pagodas and performing Buddhist rites and other religious services Although temples and shrines are different, the reverence is the same. Therefore, the work of repairs and the usual duties should conform to the previous article. Do not invite later criticism. However, those who selfishly take advantage of temple services and do not perform their duties should be promptly stripped of their positions.

3. The affairs of the Magistrates of the various provinces The duties of the Right General's family are to demand duty, to deal with plots, and to deal with murderers (attached to them). They are to deal with night raids, robbers, bandits, and pirates. However, in recent years, they have been assigned to districts and villages, and have been assigned public duties to the Shoho. They are not Kokushi (provincial governors) but they interfere with national affairs, and they are not Jito (local lords) but they are greedy for land profits. Their actions are extremely unethical. Even if they were Gokenin (vassals of the Gokenin) for many generations, they could not run away without their families at the time. At the same time, the Gesu (lower officials) and Shokan (manors) of various provinces are said to be Gokenin (vassals of the Gokenin) and to be able to deal with orders from the Kokushi and the Ryōke (local lords). Even if such people wish to serve as shugo, they should not be encouraged to do so. We should quickly follow the example of the time of the Udaisho family and suspend the shugo duties, as well as cases of treason and murder. If they go against this code and get involved in other matters, or if the illegality becomes apparent due to lawsuits by the kokushi or ryoke, or because of the sadness of the jito and local people, they should be reassigned to their positions and replaced with more moderate people. As for the position of deputy governor, one person should be appointed.

6. The punishment of kokushi and ryoke does not involve the Kanto Imperial Inquiries. The above applies to kokuga (provincial offices), manors, shrines, temple lands, and Honjo. As far as the matter is concerned, it is no longer necessary to bring about Imperial Inquiries. Even if there is a request, it will not be appointed.

Next, the fact that they filed a lawsuit without bearing the Honjo's petition is that the lords of various provinces, as well as shrines and temples, should have filed a lawsuit with the Honjo's petition, but if they do not bear that petition, is this going against reason? From now on, no punishment will be imposed.

18. After transferring a property to a daughter, if there is a discord, will the parent repent and return? Although the titles are different for men and women, the kindness of parents is the same. Although there is a legal teaching here, a daughter should not rely on the text saying that she will not repent and should not be afraid of the sin of being unfilial. Would she not transfer her property to her daughter, knowing that her parents might turn to hostile arguments? This would lead to the severance of ties between parents and children. It would also be the basis for violation of religious decrees. If a daughter should turn away from her parents, she should leave it to her parents to decide whether to proceed or not. As a result, women will be obliged to perform the duties of loyalty and filial piety in order to fulfill their obligations, and parents will be obliged to exercise loving feelings in order to provide a nurturing and upbringing for their children.

26. Transferring a territory to a son, receiving an Imperial decree of relief, then retracting the territory and transferring it to another son. The above should be left to the discretion of the parents, as detailed in the previous article. Therefore, even if an Imperial decree of relief is given for the transfer of a territory in advance, if the parent retracts the territory and transfers it to another son, it should be left to the discretion of the parents, and punishment should be given under the later transfer rule.

34. The crime of taking another man's wife. Anyone who takes hold of another man's wife, whether it be rape or sexual relations, shall have half his land seized and be removed from service. If he has no family, he shall be exiled. The land of the woman shall also be seized. If he has no land, he shall be exiled.

Next, if a woman is caught at a crossroads, her vassal will be suspended from service for 100 days. As for servants and below, they will have to follow the example of the Shogun's family and shave one side of their head. However, if a priest commits a crime, consideration will be given to the punishment at the time.

41. Matters concerning slaves and other miscellaneous people: If ten years pass without any decision being made, following the example of the general's family, no further action will be taken, regardless of right or wrong.

Next, regarding the gender of children born to slaves, although there are details according to the will of the law, we should follow the precedents of the time, that is, boys should follow their fathers and girls should follow their mothers.

42. When the peasants flee, the lords of each province claim that they have fled, detaining their wives and children and seizing their property. This is a serious violation of benevolence. If they are summoned and have not yet paid their taxes, they must pay them. If not, they must promptly recover the damage and return it. However, when it comes to leaving the people to their own devices, it is best to leave it to their own will.

48. 1. The matter of buying and selling land It is the law that private land inherited from an emperor may be sold in times of need. However, if someone who has received a special favor through meritorious service or hard work sells or buys land at will, that is not without punishment. From now on, this should definitely be stopped. If someone sells land in violation of the regulations, both the seller and the buyer will be punished.

Request for an introduction: During deliberations, matters of deciding between reason and non-reason. Even if one is foolish and blind, and does not have a good understanding, there may be differences in intent and purpose, and one's heart should not become twisted. Furthermore, there may be people who, although they know the meaning of reason, claim that there is evidence for things that are not true, and in order to avoid revealing the other person's shortcomings, may know the details but not comment on whether it is good or bad. This may lead to a discrepancy between the matter and one's heart, and may result in a future conflict. In general, during deliberations, there should be no estrangement between reason and non-reason, and there should be no likes or dislikes. However, when reason dictates, one should know in one's heart, not be shy about one's peers, and not be afraid of those in power, and should speak out. The provisions of the punishment law are the constitution of all, even if they are not unreasonable. Even if they are carried out unreasonably, they are the same as the law. From now on, when I face the plaintiff and his relatives, even if I say that I am being reasonable, if I hear from my peers that there is some kind of turmoil based on their own theory, then I am no longer in the right of all. Are we really going to end up being mocked by everyone? Furthermore, those who are left in the courtyard of the council because they are unreasonable, when the council members write a line about it at the time of the appeal, are they the ones who are left alone, thinking that their plans are completely unreasonable? The details are detailed in the articles. If one were to violate even one of these laws by knowing the twists and turns, one would have to suffer divine and immortal punishment from Brahma, Shaka, the four great heavenly kings, and all the large and small deities from over 60 provinces in Japan, especially the Izu and Hakone Gongen, Mishima Daimyojin, Hachiman Daibosatsu, and Tenman Daijizai Tenjin and their attendants. Therefore, I hereby urge you to do as stated above.

July 10, 1281, First Year of the Joei Era, Venerable Jōen, Sagami Daijō, Fujiwara Naritoki
Genba no jo, Miyoshi Yasutsune, Second lieutenant Fujiwara no Ason Mototsuna, Nun Gyōzen, Scattered rank Miyoshi no Ason Michishige, Kaga no Kami Miyoshi no Ason Yasutoshi, Nun Gyōsai, Former Dewa no Kami Fujiwara no Ason Iecho, Former Suruga no Kami Taira no Ason Yoshimura, Settsu no Kami Nakahara no Ason Shiin, Musashi no Kami Taira no Ason Yasutoki, Sagami no Kami Taira no Ason Tokifusa. The petition of the magistrate who asked for comment is the same as above (according to Medieval Political and Social Thought (vol. 1)).

[Reference item] | Goseibaishikime

Goseibai Shikimoku

The basic law code of the Kamakura Shogunate. 51 articles. Enacted in 1232 (Joei 1). It was the first codified law of the samurai class, which existed alongside the law of the nobility and the law of the honjo class. However, looking at the law of the samurai class as a whole, various laws were added to the code after this, and many areas were left to customary law.

[Tokuhiko Ushita]

name

The official name is "Goseibai Shikimoku," which clearly states that it is a judicial guideline. It was originally called Shikijo, and later simply Shikimoku. It is also commonly called "Joei Shikimoku" depending on the era in which it was established. It was also called Kanto Shikimoku by the nobles and honjo.

[Tokuhiko Ushita]

Enactment

It was established on July 10, 11 years after the Jōkyū War (1221). At the initiative of the regent Hojo Yasutoki, legal experts from the Council of State, such as Yano Tomoshige, Sato Naritoki, Saito Jōen, and Ota Yasutsura, were the main contributors to the compilation, and it was finalized after the Council of State's consensus was reached. There are other theories that there were 13 people, including Yasutoki and the aforementioned people, who compiled the Codex, or that there were six, but the former is more likely. There is also a theory that the Confucian scholar Kiyohara Noritaka, a nobleman who lived in Kamakura at the time, was the sole editor of the Codex, but this is a false theory that arose from the fact that Kiyohara later gave a lecture on the Codex in Kyoto.

[Tokuhiko Ushita]

the purpose

Since the time of Minamoto no Yoritomo, the shogunate had built a legal order unique to the samurai class, different from the Ritsuryo Code and the Court Nobility Code. It was based on the spontaneous legal customs that had arisen among the eastern samurai (local lords in the Kanto region) since the end of the Heian period, and was established as the "Udaishokenorei" (Udaisho family customs) through the dictatorial power of Kamakura Shogun Yoritomo. However, with the expansion of the shogunate's sphere of control following its victory in the Jōkyū War, many disputes arose between the gokenin (vassals) and honjo (lords of manors), and between the gokenin and peasants in the western part of the country. The law was enacted with the aim of resolving these disputes and stabilizing the shogunate's control over the gokenin.

[Tokuhiko Ushita]

The 51 articles of the Shikimoku are said to have been based on Prince Shotoku's Seventeen Article Constitution, with three times as many articles arranged in the three directions of heaven, earth and man. The Kenmu Shikimoku also had 17 articles, and while it is true that there was a belief in the prince in samurai society, it is unclear whether the Shikimoku was directly conscious of the Seventeen Article Constitution. Its central ideology is the concept of "reason," but this is not something that can be defined abstractly, as it is based on the general sense of justice of samurai and is embodied through the concept of fairness of those in charge of courts. The contents of the Shikimoku can be categorized as follows:

[1] Temples and shrines: Articles 1 and 2.

[2] Organization of the shogunate: (a) shugo (military governors) – Articles 3 and 4; (b) jito (lord lords) – Articles 5 and 38; (c) others – Articles 37, 39 and 40.

[3] Land Law, (a) land ownership – Articles 7, 8, 36, 43, 47; (b) control of land – Articles 42, 46; (c) sale of land – Article 48.

[4] Criminal Law - Articles 9-17, 32-34.

[5] Family Inheritance Law: Articles 18 to 27.

[6] Litigation proceedings: Articles 6, 28-31, 35, 41, 44, 45, 49-51.

[2] and [4] are the parts that were enacted by the shogunate's subjective will, [5] strongly reflects the customary law of samurai society, also known as samurai customs and private law, and [3] is the intersection point between the two. In particular, Article 8, the Chigyo Nenkiho (the system of acquisition by prescription), strongly indicates the uniqueness of samurai law compared to Ritsuryo and Kugeho. Also, while Articles 1 to 31 are arranged in an orderly manner, Articles 32 to 51 are inconsistent, so it is believed that the original form of Shikimoku was the current Articles 1 to 31 divided into 51 articles, which were later shortened and Articles 32 to 51 were added to form the current form.

[Tokuhiko Ushita]

significance

The Shikimoku does not deny the Ritsuryo Code, the Court Nobles' Code, or the Honjo Code, but it excludes these in the Shogunate's domain, which mainly targeted vassals, and clarifies the conscious independence of the samurai code. During the Nanboku-cho period, the Shikimoku was already considered sacred and was sometimes placed inside the womb of a Buddha statue and prayed to. Although it no longer has any practical effect, it was so well known among the people in the Edo period that the rituals in Article 1 of the Shikimoku were a joke to wives and children. It also became popular as a model for writing, along with the Teikininourai, and played an important role in the education of the common people. It is included in Gunsho Ruiju, Chusei Hoseishiryoshu (Collection of Historical Materials on Legal Systems in the Middle Ages) (Volume 1), and Chusei Seishi Shakai Shiso (Part 1).

[Tokuhiko Ushita]

``Study on the history of legal systems'' written by Chikayuki Miura (1925, Iwanami Shoten) ▽ ``Study on the history of legal systems'' written by Naoichiro Ueki (1966, Meishon Kankai)

[Supplementary Material] | The Code of Punishment

"The Code of Punishment"
A book published in the Edo period. Published in 1607 (Keicho 12). Owned by the National Diet Library .

"The Code of Punishment"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

Japanese:

五十一箇条　貞永元年八月　日（抄）
1　一　神社を修理し、祭祀を専らにすべき事
　右、神は人の敬ひによつて威を増し、人は神の徳によつて運を添ふ。然ればすなはち恒例の祭祀陵夷(りょうい)を致さず、如在(にょざい)の礼奠(れいてん)怠慢せしむるなかれ。これによつて関東御分(ごぶん)の国々ならびに庄園においては、地頭・神主らおのおのその趣を存じ、精誠を致すべきなり。兼てまた有封(うふ)の社に至つては、代々の符に任せて、小破の時は且(かつがつ)修理を加へ、もし大破に及ばば子細を言上し、その左右(さう)に随ひてその沙汰あるべし。

2　一　寺塔を修造し、仏事等を勤行(ごんぎょう)すべき事
　右、寺社異なるといへども、崇敬これ同じ。よつて修造の功、恒例の勤めよろしく先条に准ずべし。後勘(こうかん)を招くなかれ。ただし恣(ほしいまま)に寺用を貪(むさぼ)り、その役を勤めざるの輩は、早くかの職(しき)を改易(かいえき)せしむべし。

3　一　諸国守護人奉行の事
　右、右大将家の御時定め置かるる所は、大番催促(おおばんさいそく)・謀叛・殺害人〈付(つけ)たり。夜討・強盗・山賊・海賊〉等の事なり。しかるに近年、代官を郡郷(ぐんごう)に分ち補し、公事(くじ)を庄保(しょうほ)に充て課(おお)せ、国司にあらずして国務を妨げ、地頭にあらずして地利(ちり)を貪る。所行の企てはなはだもつて無道なり。そもそも重代の御家人たりといへども、当時の所帯なくば駈(か)り催(もよお)すにあたはず。兼てまた所々の下司(げす)庄官以下、その名を御家人に仮り、国司・領家の下知を対捍(たいかん)すと云々。しかるがごときの輩、守護役を勤むべきの由、たとひ望み申すといへども、一切催(もよおし)を加ふべからず。早く右大将家御時の例に任せて、大番役ならびに謀叛・殺害のほか、守護の沙汰を停止(ちょうじ)せしむべし。もしこの式目に背き、自余の事に相交はらば、或は国司・領家の訴訟により、或は地頭・土民(どみん)の愁欝(しゅううつ)によつて、非法の至り顕然たらば、所帯の職を改められ、穏便(おんびん)の輩を補すべきなり。また代官に至つては一人を定むべきなり。

6　一　国司・領家の成敗は関東御口入(くにゅう)に及ばざる事
　右、国衙(こくが)・庄園・神社・仏寺領、本所の進止(しんし)たり。沙汰出来においては、いまさら御口入に及ばず。もし申す旨ありといへども敢て叙用されず。

　次に本所の挙状(きょじょう)を帯びず越訴(おっそ)致す事、諸国庄公ならびに神社・仏寺は本所の挙状をもつて訴訟を経(ふ)べきの処、その状を帯びずばすでに道理に背くか。自今以後、成敗に及ばず。

18　一　所領を女子に譲り与ふるの後、不和の儀あるによつてその親悔(く)い還(かえ)すや否やの事
　右、男女の号異なるといへども、父母の恩これ同じ。ここに法家の倫(ひと)申す旨ありといへども、女子はすなはち悔い返さざるの文を憑(たの)みて、不孝の罪業(ざいごう)を憚(はばか)るべからず。父母また敵対の論に及ぶを察して、所領を女子に譲るべからざるか。親子義絶(ぎぜつ)の起(おこ)りなり。教令違犯(いぼん)の基(もとい)なり。女子もし向背(きょうはい)の儀あらば、父母よろしく進退の意に任すべし。これによつて、女子は譲状を全(まっと)うせんがために忠孝の節を竭(つく)し、父母は撫育(ぶいく)を施(ほどこ)さんがために慈愛の思ひを均(ひと)しうせんものか。

26　一　所領を子息に譲り、安堵(あんど)の御下文を給はるの後、その領を悔い還し、他の子息に譲り与ふる事
　右、父母の意に任すべきの由、具(つぶさ)にもつて先条に載せ畢(おい)んぬ。よつて先判(せんぱん)の譲につきて安堵の御下文を給はるといへども、その親これを悔い還し、他子に譲るにおいては、後判(こうはん)の譲に任せて御成敗あるべし。

34　一　他人の妻を密懐(みっかい)する罪科の事
　右、強姦(ごうかん)・和姧(わかん)を論ぜず人の妻を懐抱(かいほう)するの輩、所領半分を召され、出仕を罷(や)めらるべし。所帯なくば遠流(おんる)に処すべし。女の所領同じくこれを召さるべし。所領なくばまた配流(はいる)せらるべきなり。

　次に道路の辻において女を捕ふる事、御家人においては百箇日の間出仕を止むべし。郎従以下に至つては、大将家御時の例に任せて、片方の鬢髪(びんぱつ)を剃(そ)り除くべきなり。ただし、法師の罪科においては、その時に当たりて斟酌(しんしゃく)せらるべし。

41　一　奴婢雑人(ぬひぞうにん)の事
　右、大将家の例に任せてその沙汰なく十箇年を過ぎば、理非を論ぜず改め沙汰に及ばず。

　次に奴婢所生(しょしょう)の男女の事、法意の如くば子細ありといへども、同じき御時の例に任せて、男は父に付け、女は母に付くべきなり。

42　一　百姓逃散(ちょうさん)の時、逃毀(にげこぼち)と称して損亡せしむる事
　右、諸国の住民逃脱(ちょうだつ)の時、その領主ら逃毀と称して、妻子を抑留し、資財を奪ひ取る。所行の企てはなはだ仁政に背く。もし召し決せらるるの処、年貢所当の未済あらば、その償ひを致すべし。然らずば、早く損物を糺し返さるべし。ただし去留(きょりゅう)においてはよろしく民の意(こころ)に任すべきなり。

48　一　売買所領の事
　右、相伝の私領をもつて、要用の時沽却(こきゃく)せしむるは定法なり。しかるに或は勲功に募り、或は勤労によつて別の御恩に預かるの輩、ほしいままに売買せしむるの条、所行の旨その科なきにあらず。自今以後、慥(たし)かに停止せらるべきなり。もし制符(せいふ)に背き沽却せしめば、売人といひ買人といひ、共にもつて罪科に処すべし。

　起請
　　御評定の間、理非決断の事
　右、愚暗(ぐあん)の身、了見の及ばざるによつてもし旨趣(しいしゅ)相違の事、さらに心の曲(まが)るところにあらず。その外、或は人の方人(かたうど)として道理の旨を知りながら、無理の由を称し申し、また非拠(ひきょ)の事を証跡ありと号し、人の短(たん)を明らかにせざらんがため、子細を知りながら善悪に付きてこれを申さずば、事と意(こころ)と相違し、後日の紕繆(ひびゅう)出来(しゅったい)せんか。およそ評定の間、理非においては親疎あるべからず、好悪あるべからず。ただ道理の推(お)すところ、心中の存知、傍輩を憚(はばか)らず、権門を恐れず、詞を出すべきなり。御成敗事切(ことき)れの条々、たとひ道理に違はずといへども一同の憲法(けんぼう)なり。たとひ非拠に行はるるといへども一同の越度(おっと)なり。自今以後、訴人ならびに縁者に相向ひ、自身は道理を存すといへども、傍輩の中その人の説をもつて、いささか違乱の由を申し聞かさば、すでに一味の義にあらず。ほとんど諸人の嘲(あざけ)りを貽(のこ)すものか。兼ねてまた道理なきによつて、評定の庭に棄て置かるるの輩、越訴(おっそ)の時、評定衆の中、一行(いちぎょう)を書き与へられば、自余(じよ)の計(はか)らひ皆無道の由、独りこれを存ぜらるるに似たるか。者(ていれ)ば条々の子細かくの如し。この内もし一事といへども曲折を存じ違犯せしめば、梵天(ぼんてん)・帝釈(たいしゃく)・四大天王、惣じて日本国中六十余州の大小神祇、別して伊豆・筥根(はこね)両所権現(ごんげん)、三嶋大明神・八幡大菩薩・天満大自在天神の部類眷属(けんぞく)の神罰・冥罰(みょうばつ)をおのおの罷(まか)り蒙(こうむ)るべきなり。よつて起請、件(くだん)の如し。

　貞永元年七月十日
　　沙弥(しゃみ)浄円
　　相模大掾(だいじょう)藤原業時(なりとき)
　　玄蕃允(げんばのじょう)三善康連
　　左衛門少尉藤原朝臣基綱
　　沙弥行然
　　散位三善朝臣倫重
　　加賀守三善朝臣康俊
　　沙弥行西
　　前出羽守藤原朝臣家長
　　前駿河守平朝臣義村
　　摂津守中原朝臣師員
　　武蔵守平朝臣泰時
　　相模守平朝臣時房
　問註奉行人の起請詞(きしょうし)同前と云々
（『中世政治社会思想』（上）による）

[参照項目] | 御成敗式目

御成敗式目
ごせいばいしきもく

鎌倉幕府の基本法典。51か条。1232年（貞永1）制定。公家(くげ)法、本所(ほんじょ)法と並立する武家法の最初の成文法典であるが、武家法全体としてみれば、こののち式目に追加して種々の立法がなされたほか、慣習法にゆだねられていた分野も多い。

［羽下徳彦］

名称

「御成敗式目」が正式の名称で、裁判規範であることを明示している。初め式条といい、のち単に式目ともいう。俗に制定時の年号によって「貞永(じょうえい)式目」ともいわれる。公家・本所側では関東式目ともいった。

［羽下徳彦］

制定

承久(じょうきゅう)の乱（1221）後11年を経た貞永元年7月10日の制定。執権(しっけん)北条泰時(やすとき)の発意により、評定衆(ひょうじょうしゅう)中の法律知識のある人々、矢野倫重(ともしげ)、佐藤業時(なりとき)、斎藤浄円(じょうえん)、太田康連(やすつら)らが中心となって進められ、評定衆の合意を経て確定された。式目編纂(へんさん)者としては、泰時を中心とし、前記の人々を含む13人のほか、6人などの説もあるが、前者が妥当であろう。ほかに、当時鎌倉にあった公家の儒者清原教隆(きよはらのりたか)が1人で担当したとする説があるが、これはのちに清原氏が京都で式目の講説をしたところから生まれた虚説である。

［羽下徳彦］

目的

幕府は、源頼朝(よりとも)以来、律令(りつりょう)や公家法とは異なる武家独自の法秩序を築いてきた。それは、平安末以来の東国武士（関東の在地領主）の間に生まれた自生的な法慣習を基礎とし、鎌倉殿(かまくらどの)頼朝の独裁的権力によって、「右大将家例(うだいしょうけのれい)」として定着してきた。しかし承久の乱の勝利による幕府支配圏の拡大により、御家人(ごけにん)と本所（荘園(しょうえん)領主）、御家人と西国農民との間に多くの紛糾を生じた。それらを処理し、幕府の御家人支配を安定させることを目的として制定された。

［羽下徳彦］

内容

式目51か条は、聖徳太子の十七条憲法を基に、天地人の三方に配して3倍の51条としたと伝えられる。建武(けんむ)式目も17条であり、武家社会に太子信仰のあったことは事実であろうが、十七条憲法を直接意識したか否かはさだかでない。その中心思想は「道理」という理念であるが、これは武士の一般的な正義感を基礎に、裁判担当者の公正観念を通じて具体化されるもので、抽象的に定義できるものではない。式目の内容を分類すると、以下のようになる。

〔1〕寺社関係―1、2条。

〔2〕幕府の組織、(イ)守護―3、4条、(ロ)地頭(じとう)―5、38条、(ハ)その他―37、39、40条。

〔3〕土地法、(イ)土地所有―7、8、36、43、47条、(ロ)所領支配―42、46条、(ハ)所領売買―48条。

〔4〕刑事法―9～17、32～34条。

〔5〕親族相続法―18～27条。

〔6〕訴訟手続―6、28～31、35、41、44、45、49～51条。

　〔2〕〔4〕は幕府の主体的意思によって立法された部分、〔5〕は武家の習(ならい)、民間の法といわれる武家社会の慣習法が強く反映され、〔3〕が両者の接点をなす。とくに8条の知行年紀法(ちぎょうねんきほう)（取得時効の制度）は、律令、公家法に対する武家法の独自性を強く示すものである。また、1～31条が整然と配列されているのに対し、32～51条は不整合なので、式目の原型は現在の1～31条を51か条に分かって規定したもので、のちにこれを縮め、さらに32～51条を付加して現存の形になったと推定されている。

［羽下徳彦］

意義

式目は、律令や公家法、本所法を否定するものではないが、御家人をおもな対象とする幕府支配圏においてはこれらを排除し、武家法の自覚的独立を闡明(せんめい)にしたものである。すでに南北朝期には、式目を神聖視して、仏像の胎内に納めて祈念することがあり、実効は失われているにかかわらず、江戸時代には式目第1条の祭祀(さいし)を妻子にかけて笑い話の種とするほど民衆に知れ渡っており、また『庭訓往来(ていきんおうらい)』などとともに手習いの手本としても普及し、庶民の教養に大きな役割を果たした。『群書類従』、『中世法制史料集』（第1巻）、『中世政治社会思想』（上）所収。

［羽下徳彦］

『三浦周行著『続法制史の研究』（1925・岩波書店）』▽『植木直一郎著『御成敗式目研究』（1966・名著刊行会）』

[補完資料] | 御成敗式目

『御成敗式目』
江戸時代の刊本。1607年（慶長12）刊国立国会図書館所蔵">

『御成敗式目』

出典　小学館　日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について　情報 | 凡例

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