<Articles>Two Forms of Ho 保 in the Period of Insei 院政

院政期に入ると、国家的給付として寺社に与えられていた「封戸」を指定された国司―すでに在地領主の共同機関に変質しつつあった国衙に長官としてのぞまねばならなかった―は、その納進責任回避の代償として国内の一定部分を「便補保」としてその寺社にわけ与えていった。その場合、性格を全く異にする二つの形態があった。第一は、国内のある在地領主の別符の私領 (開発予定地) を「便補保」として指定する形態である。第二は、逆に、「封戸」主たる寺社自身が神人・寄人の集団として組織したところの上層農民の耕作田 (公田) を「便補保」として指定する形態である。在地領主が全国家権力機構の一環をなすにいたるや、各古代貴族・権門寺社は二つの保の形態に象徴される二つの相矛盾する人民支配様式―在地領主を媒介とした人民支配様式と、その領主的支配に抵抗する一般農民層を独自に組織することによって支配を実現する様式―をそれぞれ分有することによって、全体として自らの政治的社会的地位を再編・強化したのである。At the beginning of the Insei 院政 period, the Kokushi 國司, standing as chief officers of the Kokuga 國衙 which were already becoming representative of collaborating resident landlords, began to distribute Bempo-no-ho 便補保, certain land rights, as a means of evading their responsibility in the distribution of Fuko 封戸, the traditional national grants to temples and shrines. There were two forms of Bempo-no-ho with quite different character. One was the form in which some of the land already granted to landlords (land destined for exploitation) was designated as Bempo-no-ho. The second form, on the other hand, was that in which lands (public fields) cultivated by upper-class peasants organized as groups of Jin-nin 神人 and Yoriudo 寄人 by the temples and shrines themselves, were designated as Bempo-no-ho. As resident landlords became involved in the whole organization of state powers, every noble and influential temple or shrine reorganized and strengthened their own political and social status, but by two opposing methods of governing their people symbolized by the two Ho 保 -- one method was government through the offices of resident landlords; the other, through the direct organization of the general peasantry opposing landlord rule