Ascension to the throne

The Imperial heir (koushi) succeeds to the throne of the Emperor, and is also read as "shokui." In Japanese, the Emperor ascending to the throne is expressed as "amatuhitsukishiroshimesu," but the Chinese words for this are "senso" and "sokui," and originally these terms were used interchangeably. This provision for accession to the throne appears in the Jingi-ryo code of the Yoro Code, but the account that at the time of the accession of Empress Jito (reigned 687-697), the Mononobe clan raised a large shield, the Nakatomi clan recited the Amatsukami no Yogoto, the Inbe clan presented the sacred sword and mirror, and the hundred officials lined up, applauded, and bowed to the new emperor matches this provision well, so it is possible that it may also refer to some kind of provision in the Kiyomihara Code going back earlier. However, starting with the example of Emperor Kanmu (reigned 781-806) who held his enthronement ceremony on separate days after his Zen, the term enthronement came to refer to the ceremony (enthronement ceremony) in which the succession to the throne was announced to the gods and ancestors and to all the people of the world. In the "Kōnin Ceremony," the abdication ceremony and the enthronement ceremony were distinguished, and in the "Jōgan Ceremony," a grand procedure incorporating Chinese influences was established, which became the model for the future. In summary, prior to the ceremony, offerings were made to Ise Shrine to announce the accession (Yoshinohobei), and envoys were sent to the various imperial tombs. The formal attire to be worn on the day was also viewed (Raibukōran). On the day, the sun and moon flag, the four gods, the banners of Banzai, and the jinnohoko were set up in the garden, and the emperor in full military uniform sat on the Takamikura throne. The Senmyo-no-taifu read the enthronement proclamation, while the officials in formal uniforms stood in a line and performed a dance, and military officers waved flags and shouted Banzai. This enthronement ceremony was traditionally held in the Daigokuden, but since it was burned down in 1177 (Jisho 1) and never rebuilt, it was held in the Shishinden under Emperor Antoku, in the Dajokancho after Emperor Gotoba, and in the Shishinden after Emperor Gokashiwabara.

During the reign of Emperor Meiji, a new style enthronement ceremony was held, based on the policy of replacing the previous Chinese style with Japanese customs, such as using formal attire and a Takamikura throne, but later, the old Imperial House Law (1889) and the Tokugawa Order (1909) stipulated details such as holding the enthronement ceremony in Kyoto during autumn and winter. The current Imperial House Law stipulates that "When the Imperial Throne is succeeded, an enthronement ceremony shall be held" (Article 24).

[Kazuki Sugimoto]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

皇嗣(こうし)が天皇の位を継承することで、「しょくい」とも読む。天皇が位につくことを国語では「アマツヒツギシロシメス」ということばで表現したが、これにあてられた漢語が践祚(せんそ)、即位であり、本来区別なく用いられていた。この即位（践祚）の規定は養老令(ようろうりょう)では神祇(じんぎ)令のなかにみえるが、持統(じとう)天皇（在位687～697）の即位の際、物部(もののべ)が大盾を立て、中臣(なかとみ)が天神寿詞(あまつかみのよごと)を奏し、忌部(いんべ)が神璽(しんじ)の剣鏡を奉り、百官が羅列して拍手し、新帝を拝したという記事もその規定とよく一致するので、さかのぼって浄御原(きよみはら)令におけるなんらかの規定も想定しうる。ところが、桓武(かんむ)天皇（在位781～806）が受禅ののち、日を隔てて即位の儀を行った例を初めとして、践祚と即位が別の儀式として分離されるのが例になると、即位の語は、皇位の継承を諸神・皇祖に告げ、天下万民に宣する儀式（即位式）をさすものとなっていった。『弘仁(こうにん)儀式』では譲国儀と即位儀が区別され、『貞観(じょうがん)儀式』に至って唐風を加味した盛大な次第が定まり、以後の範となった。その大要を示すと、式日に先だっては、即位の由を告げるために伊勢(いせ)神宮に幣帛(へいはく)を奉り（由奉幣(よしのほうべい)）、諸陵墓に告陵使を派遣する。また当日着用の冠服を覧ずる（礼服御覧(らいぶくごらん)）。当日は庭前に日月幢(じつげつのどう)、四神および万歳旗、陣鉾(じんのほこ)を立て、冕服(べんぷく)を着けた天皇が高御座(たかみくら)につき、宣命大夫(せんみょうのたいふ)が即位宣命を読むとともに、礼服を着用して列立する百官は拝舞し、武官は旆(はた)を振って万歳を称した。この即位の儀式は、大極殿(だいごくでん)で行う例であったが、1177年（治承1）に焼亡して以来再建されなかったため、安徳(あんとく)天皇は紫宸(ししん)殿、後鳥羽(ごとば)天皇以後は太政官庁で、さらに後柏原(ごかしわばら)天皇以後は紫宸殿で行われた。

　明治天皇のときに至り、礼服、高御座にかえて、衣冠束帯を用いるなど、従前の唐風を改めてわが国固有の儀に従うという方針に基づく新様式の即位式が行われたが、その後、旧皇室典範（1889）、登極令（1909）において、即位の礼は秋冬の間に京都で行うことなどの詳細が定められた。現在の皇室典範では「皇位の継承があったときは、即位の礼を行う」（24条）と定められている。

［杉本一樹］

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