A FUNDAMENTAL RESEARCH ON PROGNOSTICATIONS IN "DONG YAO(Dou-yo)" THOSE BASED ON MARS AND THE SOCIETY OF ANCIENT CHINA

自从日本学者中根修（*）和中国学者周作人（*）对中国古代的童谣进行研究以来，中日两国出版的中国文学史著作中都提到了童谣。但几乎所有的中国文学学者都说这些童瑶只是唐诗的先驱，许多研究中国社会思想的学者则把它们贬为“荒谬”。“我几乎分析了汉代所有的通例，澄清了它们的真实的含义。这些通要盛行并扎根于汉代，并取代了董仲舒的载议说，承担了批判建制的主要责任。这是因为《载议说》已经失去了其本身的“天灾是天”对统治者的谴责的思想，而与《陈维说》相融合，变成了纯粹的预言。《通要》主要反对当权者，在批判西汉社会体制的不合理性方面发挥了很大作用。然而，到了后汉末，童谣在占星学上被认定为火星，认为童谣是来自火星的孩子所唱的诗歌。然后它变成了一个神谕，逐渐被用来证明建立。

Ever since a Japanese scholar named Shuku NAKANE (***) and a Chinese scholar named Zuo-ren ZHOU (***) did research on some Tong-Yao (** : Children's poems) which were created in ancient China, they have been mentioned in the books about the history of Chinese literature which were in print in both Japan and China. But almost all scholars of Chinese literature stated that these Tong-Yao were only the forerunners of Tang-shi (**), and many scholars of Chinese social thought slighted them as "preposterous."I have analyzed almost all the Tong-Yao from Han (*) dynasty and clarified their real meaning. These Tong-Yao were prevalent and took root in the Han (*) dynasty, and in place of Zai-yi-shuo (***) of Zhong-shu Dong (***) took on the main burden of criticizing the Establishment. This was because Zai-yi-shuo already had lost its own thought that natural disasters were the reprimands of Tian (**) against the administrators, and it was amalgamated with Chen-wei-shuo (***), and changed into mere foretelling.Tong-Yao primarily opposed those in power and playd a large part in criticizing the unreasonableness of the Establishment with respect to Former Han society. However at the end of Later Han dynasty, Tong-Yao were identified with Mars in astrology, and it was believed that Tong-Yao were the poems sang by a child who came from Mars. Then it changed into an oracle and gradually was used to justify the Establishment.