著者

三浦 雄城

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho (ISSN:03869067)

巻号頁・発行日

vol.101, no.4, pp.31-60, 2020-03

---

Along with development of the study of the Confucian classics (jingxue 經學) during the Han Period, there also appeared a related strain of mystic doctrine (chenwei 讖緯), related to the power of the emperors. The research to date on the use of chenwei-related works has indicated the possibility that although the writings on divination (tuchen 圖讖) done at the time of the enthronement of Later Han Emperor Guangwu (Guangwudi 光武帝; r. 25–57 CE) had no ideational connection to either Confucius or the Confucian classics, by the time of the fengshan 封禪 festivals of heaven and earth at Mt. Taishan 泰山, such prophetic writing was being influenced by Confucian ideas. The present article follows this research in considering exactly how Emperor Guangwu came to deal with chenwei works in connection with Confucian thought. To begin with, despite the fact that the theory that Confucius had written chenwei books to testify to the establishment and continued existence of the Han dynasty (Kong Qiu Mijing 孔丘秘經 Theory) had already appeared during the last years of the Xin Dynasty, the influence of Confucian chenwei thought was no widespread; and even after the uprising and enthronement of Emperor Guangwu, little interest was directed at the connection of chenwei to Confucianism. Rather, it was a time when the Emperor regarded chenwei as being effective in more concrete matters connected to rural life, the conquest of Hebei, etc. It was not until around the 6th year of Jianwu Era (30 CE) that Gongsun Shu 公孫述, the independent warlord of the Sichuan region, began operations to incite people by spreading the word of Confucian chenwei throughout Zhongyuan 中原. Meanwhile, beginning in the previous year, Emperor Guangwu had initiated various programs aimed at stabilizing the social crisis and chaos in the midst of military conflict through the introduction of Confucian ideas. Both movements were attempts to appeal to, agitate among and win the hearts of the people of Zhongyuan, who were by no means steadfast in loyalty to the Emperor Guangwu’s regime, by appealing to them, even if symbolically, with the then widely shared authority, i.e. Confucian ideas. The author concludes that the preconditions for these efforts, i.e. the penetration of Confucianism into Chinese society, led to the utilization of Confucian chenwei by Emperor Guangwu, through the political tensions at the beginning of the Later Han Period.

著者

三浦雄城

雑誌

東洋学報 / The Toyo Gakuho

巻号頁・発行日

vol.98, no.1, pp.1-29, 2016-06

---

Under the Han Dynasty, which ruled China for about four centuries, the forces of Confucianism gradually expanded, reforming dynastic institutions in line with its classics and doctrines, then forming a completely new system during the Later Han Period, a process often referred to as the "Confucianization of state religion."Confucianism as a state religion has provoked a great deal of discussion, which can be divided into two separate veins: 1) consideration of the position of Former Han scholars of the Five Classics (wujing boshi 五経博士) as the purveyors of official learning within "Confucianization" and 2) the study of the relationship between the state (emperor) and society with respect to divination (chengwei 讖緯) and the reform of institutions regarding ritual. In order to link these two veins together it would be necessary to clarify to what extent Confucianism permeated the image of the emperors, state institutions and social values by examining at least two questions: 1) in what manner did Confucian learning advocated by Confucian bureaucrats contribute to reforming institutions regarding ritual, thus bringing chengwei ideology to fruition, and 2) whether or not such learning, including chengwei, was effectively assimilated by the Later Han state and society.This article is an investigation of the relationship of Confucianism with the state (emperor) and society revolving around ideas concerning auspicious phenomena (furui 符瑞), which were closely related to ceremonies performed by the the Former Han emperors during the winter and summer solstices on the outskirts of the capital (jiaosi 郊祀), while also considering the formation of chengwei ideology.The jiaosi which developed during the reigns of Former Han emperors Wen-Di 文帝 (203–157 BC) and Wu-Di 武帝 (156–87 BC), involving the worship of Heaven (winter) and Earth (summer) through shamanistic practices, were held by the emperors to produce auspicious phenomena. Meanwhile, those Confucians who had expanded their influence within the bureaucracy during the reigns of Zhao-Di 昭帝 (94–74 BC) and Xuan-Di 宣帝 (91–49 BC) were successful in conjuring up the image of rulers who were able to invoke auspicious phenomena, by adding the benefits of their virtue to Heaven, Earth and all things in between through cheng 誠. It was against this background that the Confucians during the reign of Cheng-Di 成帝 (51–7 BC) and Ai-Di哀帝 (25–1 BC) requested that jiaosi divination rituals be performed. Wang Mang's 王莽 success in overcoming the obstacles to institutional reform during the reign of Ping-Di 平帝 (9 BC–AD 6) was due to a change in attitude emphasizing the Confucian texts interpreted during Cheng-Di's reign by Liu Xiang and Kuang Heng, who had added mystical aspects to the classics, resulting in the incorporation of the prolific ideas about auspicious phenomena found the Weishu 緯書 genre of works, which was argued to have been written by Confucius himself. Through this process, xiao 孝 was also linked to Heaven and Earth through cheng; and its purported ability to bring about auspicious phenomena was also incorporated into Wang Mang's reforms of jioasi and its Later Han forms. At the debates over Confucianism held in the palace's Baihuguan 白虎観 during the reign of Zhang-Di 章帝 (AD 57–88), it was officially recognized that the emperors inherited the order of providence in the jiaosi manipulation of xiao and the existence of their ability to bring about auspicious phenomena, by adding the benefits of the virtue of xiao to Heaven, Earth and all things in between.