モンゴル時代華北地域社會における命令文とその刻石の意義 : ダーリタイ家の活動とその投下領における全眞敎の事業

Abstract

This paper aims to elucidate the multilateral relations among Mongol princes, Taoist priests, and local officials during the Mongol period through an analysis of the stone inscriptions found in Ninghai Prefecture 寧海州 (today's prefecture-level cities of Yantai and Weihai, Shandong Province 山東省煙臺市・威海市). I focus in particular on two edicts of Mongol princes whose rule characterized Northern China and consider the significance of the issuance edicts and stone inscriptions by the Mongol rulers for local societies across Northern China. I specifically analyze two stone inscriptions, Dawang Qalqan's edict 哈魯罕大王令旨 and Ninghai Wang Ismail's edict 寧海王亦思馬因令旨 and consider how the activities of princes from the Daɣaritai family affected the local societies in their appanage. I stress the significance of edicts issued by Mongol rulers and their inscriptions, which is one of the central problems in understanding Mongol rule in Northern China. First, by means of verifying related inscriptions and historical sources, I confirmed that the issue dates, the Years of the Horse and the Dog, were 1294 and 1310, respectively. Furthermore, I proposed that the Daɣaritai family's home domain was located along the northeastern margin of the Mongolian Plateau since one of these edicts was issued at Heilongjiang 黒龍江, i.e. along the Amur River. This location was parallel with its appanage, located in Ninghai Prefecture at the northeastern edge of Northern China. In addition, this suggests the possibility that the description of Daɣaritai in the Secret History of the Mongols was written or revised after the 1260's since it was based on the condition of the Daɣaritai family during the Qubilai era. Next, I investigated the features and values of these two inscriptions, which reflect Mongol princes' autonomy from the central government, and the historical background of Eastern princes around the time of Nayan and Qadaɣan's rebellion. Finally, after having examined the value and significance of the two edicts, I argued the impact that Mongol rulers' edicts and the stone inscription recording them had on local society. I observed that Ismail's edict played an important role in the process of the reburial of the female Taoist priest Tang Si Xiangu 唐四仙姑, which began with a local official's visit to a Donghua Temple 東華宮. This example was a result of the open public nature of stone inscriptions, which was a notable feature of this medium. It was also caused by practical utility of the stone inscriptions. From the above, we have confirmed that Mongol rulers' edicts and stone inscriptions promulgating them had the potential to significantly impact local societies. Although priests and local officials played the central role in local religious activities, Mongol rulers' involvement with them requires our attention as well. The discussion in this paper has shown one practical case of the triangular interplay in local societies during the Mongol period.