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Regional Power and Religion in the Muromachi Period-the case of the Ouchi Domain

室町时代的地域权力与宗教——以大内藩为例

基本信息

批准号：
17520425
负责人：
HIRASE Naoki
金额：
$ 0.61万
依托单位：
Kanazawa University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2005
资助国家：
日本
起止时间：
2005 至 2007
项目状态：
已结题

项目摘要

From the end of the Heian to the early Muromachi period, the Ouchi were divided into two powerful clans. Both were internally united by their belief in the protector god of the clan, Myoken. To become the legitimate clan, the Ouchi-no-suke side set up Koryuji temple, and Yoshihiro appeased the power of the Southern Court, creating a legend of the clan founder, and gained great power. If we look at the separate development of belief in Myoken based on research progress on the beliefs of the Chiba clan and on Daoist images, unrestricted by the developed clan founder legends, we can see that the Myoken that the Ouchi served was a Daoist deity, but, unlike the Chiba, they did not venerate imagery, and we can conclude there was a trend to secret ritual, as seen in Koryuji The Ouchi used the power of religionists in controlling their domain, and we know that Jishu sect temples filled important roles in traffic and distribution, and from the examples of Chofu and Akamaga-seki, it is clear that they used a form of artful control over and above that of regional self-government associations that used festivals to strengthen clan bonds. We can infer that the Ouchi built up a different form of domain lord power and regional relations than areas where the Ikko-Ikki revolts took place (Kansai, Hokuriku). The relationship between Muromachi religion and society was diverse, but while in each province local people were bonded in self-government through festivals, we believe that the form of regional political development differs according to whether artful control like that of the Ouchi was used or not. Finally, we can know that the Ouchi in the Edo period attracted people's attention through individualistic activities and clan founder legends, and left many memories in literature and plays.

从平安末期到室町初期，大内被分为两个强大的家族。两个人都相信氏族的保护神Myoken。为了成为正统氏族，大内之辅一方设立了高丽寺，吉弘安抚了南苑的势力，创造了氏族创始人的传奇，并获得了巨大的权力。如果我们根据对千叶氏族信仰和道教图像的研究进展来考察Myoken信仰的单独发展，而不受发达的氏族创始人传说的限制，我们可以看到大内人所服务的Myoken是道教的神，但与千叶不同，他们不崇拜图像，我们可以得出结论，有一种秘密仪式的趋势，从《高丽寺》中可以看出，大智利用宗教家的力量控制他们的领地，我们知道，吉州教派的寺庙在交通和分配中扮演着重要的角色，从乔夫和赤永关的例子中，显然，他们使用了一种巧妙的控制形式，超过了利用节日加强部族纽带的区域自治协会。我们可以推断，大内建立了一种与一轻起义发生地（关西、北陆）不同的领主权力和地区关系。室町的宗教与社会的关系是多样的，但在各道，虽然通过节日将地方人民联系在一起进行自治，但我们认为，地区政治发展的形式根据是否使用了像大内那样的巧妙控制而有所不同。最后，我们可以知道江户时代的大内通过个人主义活动和氏族创始人传说吸引了人们的注意，并在文学和戏剧中留下了许多回忆。