<論説>前漢武帝期における郊祀体制の成立 : 甘泉泰時の分析を中心に

Abstract

小論では、雍五時・河東后土・甘泉泰時の三つを対象とする前漢王朝の郊祀体制が成立する過程とそれらの内容を、祀場の構造とそれが基づく祭祀理論・世界観を軸に検討する。その結果、郊祀の中心となる甘泉泰時は、五行「昆侖」、八風といった種々の要素を重層的に表現しており、この形式が後漢の南郊壇に継承されたことが明らかになる。また甘泉泰時の頂点にある「太一」は、漢代人の精神世界に様々な姿で根付き、儒家や道家、方術といった思想の別を超えた普遍的存在であって、前漢郊祀を構成する豊かな世界観を統合する、宇宙の主宰者として、天下太平を祈願する皇帝の祭祀を受けたことがわかる。

The purpose of this paper is an explication of the entirety of the system of Suburban Sacrifice郊祀in the Western Han Dynasty and its political and ideological significance. The system involved periodic observances at three shrines, Ganquantaizhi 甘泉泰時, Hetong houtu 河東后土 and Yongwuzhi 雍五時, conducted by the emperors themselves. The three sites were founded during a period extending from that of the founder, Gao-zu 高祖through the middle of that of the sixth emperor, Wu-di 武帝, and each was based on a different understanding of religious practice and worldviews. Yongwuzhi, the oldest of the three, was based on the theory of the five elements 五行説 that identified the Five Presiding Spirits 五帝 with God on High 上帝. The fourth emperor, Wen-di 文帝, performed the Suburban Sacrifice here for the first time. On the other hand, he also founded Weiyang wudimiao 渭陽五帝廟 in the suburbs of the capital Chang-an 長安 as a new venue for the Suburban Sacrifice. It too was based on the five elements theory. His aim was the renovation of the religious service for God on High, inherited from the Qin dynasty, as one of the Western Han's own rites. It was in the reign of the sixth emperor, Wu-di that the emperor first suggested a new ideology of religious practice that paired Heaven (identified with Yongwuzhi) and Earth. He founded the Shrine of Houto 后土 at He-tong 河東, which was identified with Earth. Five altars were established at the shrine, representing the center, the world, and the 'four directions' according to the "Poem of the Suburban Sacrifice" 郊祀歌. As regards the shrine structure, the Yongwuzhi, Weiyang Wudimiao, and Hetong Houtu are all based on principle of the number five. Ganquantaizhi, which was subsequently founded in the reign of Wu-di, marked a major alteration in the basic structural principle based on the number five. This shrine was based on the new ideology of the religious practice that identified Tayi 太一 with God on High and consigned the Five Presiding Spirits to the role of assistants of Tayi. The structure of the shrine was designed around a three- storied altar of Tayi at the center surrounded by the altars of the Five Presiding Spirits. The whole was designed to extend outward in eight directions. The three-storied altar represented the traditional holy mountain Kunlun 昆侖, and the extension in eight direction represented the world as surrounded by the Eight Poles 八極 and the Eight Winds 八風 blowing from each. Ganquantaizhi was based on a set of diverse views of the world, but these were synthesized by the identification of Tayi with the lord of the universe. The ritual of Suburban Sacrifice for Tayi involved prayers for the stable circulation of the universe. Ganquantaizhi was identified with the religious services for Heaven, replacing Yongwuzhl, and becoming the core of the Suburban Sacrifice rite of the Western Han Dynasty. The system of Suburban Sacrifice at the three shrines, which had been organized in the reign of Wu-di, become a permanent fixture in the reigns of the eighth and ninth emperors, Xuan-di, and Yuan-di, but was reformed by the Confucian School 儒家after the reign of the tenth emperor, Cheng-di. The diverse and plural worldviews and ideologies of religious practice, on which the system of Suburban Sacrifice in the Western Han Dynasty was based, contradicted the Confucian view of the world, their ideology of religious practice and the conception of order based on the classics, and thus the Confucian reduced them to a single principle.