Sanjo - Sanjo

Sansho means irregular scattered places, as opposed to honjo (main place). The meaning of the term has changed greatly over time. Under the Ritsuryo government office system, the toneri (sato) and zoshiki (zoshiki) bestowed to the Innomiya families were called sansho toneri and zoshiki, and the place of waiting was called sansho in contrast to the kanga (official office). Next, under the manor system, the main house of the Kenmon (innomiya families) was called honjo, and the scattered manor-like estates, villas, temples, tsunoki yadokoro (lumber dumping grounds), pastures, etc. were called sansho, and the status of residents attached to them was called sansho zoshiki. For example, the tato of Minasego in Settsu were simultaneously residents of Hachimangu Shrine and sansho-zoshiki of the Tenno, and the Sekkanke Oban Toneri were also residents of the same kind. They formed a group of servants and played an important role in the events and daily life of Honjo, providing labor, handicrafts, agricultural products, and tributes, as well as shipbuilding, rigging, and transportation. Therefore, the sansho-zoshiki were residents of the same class as the tato and myoshu, and there was a theory that they were looked down upon as inferior, but this is not valid.

However, from around the middle to the end of the Kamakura period, the terms Sansho-hoshi and Sansho came to be used to refer to the hinin (beggars) and beggars of Kyoto, a place that had long been a gathering place for hinin and had exclusive rights for funerals and the like, and the words "sansho-sha" and "sansho" gradually came to refer to discriminated people. In the Kamakura period dictionary "Myōgoki," it appears that "sansho no kojiki-hoshi" and "shōmon-hoshi are beggars," and "sansho-cho" is rendered as "koshiki-cho." From the mid-Kamakura period onwards, the number of settlements for street performers known as 'shōmakushi', beggars, lepers and the like increased both in and around Kyoto, and as a result, these settlements came to be called sansho as a euphemism, and their inhabitants were called sansho-hoshi, sansho-hinin, sansho-sha and sansho-nin. In Yamato Province, they were called 'shōmakushi' and 'beggars', and the term sansho was not used for them. The sansho in Kyoto were basically under the jurisdiction of the Kebiishi Office, but there were many sansho where various families, temples and shrines were granted territorial jurisdiction and tax was collected.

[Haruko Wakita]

"Wakida Haruko's 'Sanshoron'" (included in 'Research on Buraku History, Premodern Edition' edited by Buraku Research Institute, 1978, Buraku Research Institute Publishing Division)

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

本所(ほんじょ)に対しての散所の意で、正規ではない散在の所という意味。それがさす内容は時代によって大きく変化する。律令(りつりょう)官職制では、院宮諸家に賜与された舎人(とねり)、雑色(ぞうしき)などを散所舎人、雑色といい、また、官衙(かんが)に対して、控えの場所を散所といった。ついで荘園(しょうえん)体制下では、権門(けんもん)（院宮諸家）の本家を本所として、散在する荘園的所領、別荘、御願寺(ごがんじ)、津木屋所(つのきやどころ)（材木集積所）、牧(まき)などを散所とよび、そこに付属する寄人(よりゅうど)的な身分を散所雑色などとよんだ。たとえば摂津(せっつ)水成瀬郷(みなせごう)の田堵(たと)は、同時に八幡宮(はちまんぐう)寄人であり、殿下(でんか)散所雑色でもあったし、摂関家大番(せっかんけおおばん)舎人も同様に寄人的存在であった。彼らは奉仕者集団を形成し、夫役(ぶやく)や手工業製品・農産物・商品などの貢進、造船、艤舟(ぎしゅう)、運送など、本所の行事や日常生活に重要な役割を果たした。したがって散所雑色は、田堵、名主(みょうしゅ)層と同一階層の権門寄人であり、これらを卑賤(ひせん)視されたものとする学説があったが、それは妥当ではない。

　ところが、鎌倉中末期ごろから、非人(ひにん)、乞食(こじき)などのなかで、非人の古くからの集住地であり、葬送などの独占権をもっていた京都清水(きよみず)坂などを本所として、その本所非人（坂者(さかもの)）に対して散所法師、散所の称が使われるようになり、「散所者」「散所」の語は、しだいに被差別民をさす場合が多くなった。鎌倉期の辞書『名語記(みょうごき)』には、「散所ノ乞食法師」「声聞(しょうもん)法師ハ乞食事也(なり)」とみえ、「散所町」は「コシキ町」と表現されている。鎌倉中期以降、声聞師といわれた大道芸人、乞食、ハンセン病者などの集住地が、洛中(らくちゅう)洛外に増加した結果、その集住地は婉曲(えんきょく)な表現として散所とよばれるようになり、その住人は散所法師、散所非人、散所者、散所人といわれるようになった。なお、大和(やまと)国では声聞師、乞食といわれ、散所の語は彼らに使用されていない。洛中の散所は、基本的には検非違使(けびいし)庁の所管に属していたが、諸家や諸寺社が領知を認められて課役を徴収した散所も多い。

［脇田晴子］

『脇田晴子著「散所論」（部落問題研究所編『部落史の研究　前近代編』所収・1978・部落問題研究所出版部）』

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