1 0 0 0 OA 睡虎地秦簡『日書』における神霊と時の禁忌
- 著者
- 大野 裕司
- 出版者
- 中国出土資料学会
- 雑誌
- 中国出土資料研究 (ISSN:13430009)
- 巻号頁・発行日
- vol.9, pp.42-70, 2005-03-31
At the end of 1975, Shuihudi Qinmu Bamboo-scripts 睡虎地秦墓竹簡 were unearthed, half of which were "Rishu 日書". Recent study has revealed that inscriptions on the "Rishu" are descriptions of various methods for divination, purification and prayer. Many parts od the "Rishu" deal with methods to select auspicious days (see Liu Lexian 劉楽賢, Shuihudi Qinjian Rishu yanjiu 睡虎地秦簡日書研究, Taibei: Wenjin Press, 1994). This paper explores the relationship between living humans and spiritual beings and classifies the spiritual beings by examining descriptions of their deification and taboo days inscribed on the "Rishu". According to the "Rishu", some spiritual beings become deified while others do not. Furthermore, "taboo days" are associated with some spiritual beings but not with others. There are auspicious days and inauspicious days for deifying spiritual beings. The inauspicious days are included among "taboo days". Spiritual beings that are deified are closely associated with people. For example, the sprits of one's father and mother (ancestral spirits) and of Wusi 五祀 are deified. If spiritual beings are deified on an auspicious day, a positive outcome will be gained; however, if they are deified on an inauspicious days, curses will result. Various taboos are associated with spiritual beings that are not deified.Those beings included Di 帝, Shen 神, and Shensha 神煞(star-spirits), all of whom are high-ranking deities. People can do nothing but observe the taboo days. If people do not respect the taboos, they will suffer curses. There is no way to avoid the curses. There are some spiritual beings that are neither deified nor associated with taboos (e.g., Cigui 刺鬼 and Guqiugui 故丘鬼, which are inscribed on the "Jie" 詰 Chapter). Such spiritual beings bring curses whether or not the taboos are respected. It is thought that these curses can be avoided, and people can stave off the spiritual beings in various ways.The standing of the these spiritual beings is relatively low. In light of the above, the author classifies the spiritual beings inscribed on the "Rishu" into three kinds: 1. Spiritual beings that are closely associated with people, such as ancestral spirits(father and mother), Wusi (Shizhong 室中, Hu 戸, Men 門, Xing 行, Zao 竃) and occupation deities (Shixian 史先, Wuxian 巫咸, Nongyeshen 農業神, Nüwa 女媧). 2. High-ranking spiritual beings, such as supreme gods(Di and Shen) and Shensha (e.g., Tianli 天李, Sui 歳 and others). 3. Other spiritual beings inscribed on the "Jie" Chapter or elsewhere.