兼华戎之美—十六国“天王”名号考论

发布时间：2018-05-06 16:11

本文选题：十六国 + 天王　；参考：《南京大学》2013年硕士论文

【摘要】：十六国时期有一个特别显著的现象,为数不少的胡人君主曾有过称“天王”的行为。而秦汉以来,华夏君主一直所沿袭的是创自秦王赢政的“皇帝”号,故称“天王”就显得比较特殊。前辈学者对此问题有所讨论,或从权力结构、胡人文化自卑感来进行诠释,或以某个君主为案例从佛教中寻找答案；这些观点,有的稍显粗糙,有的陷入以偏概全的泥潭,均难以解释为何“天王”号会流行于此时期。亦有人提出“天王”号可能受到北族文化影响的猜想,可惜仅提出假说而不证实。若翻阅《晋书》载记、《太平御览》偏霸部所引崔鸿《十六国春秋》、《魏书》匈奴刘聪诸传、《资治通鉴》晋纪等基本史料,我们可以发现,石勒、石虎二者称(大)赵天王时的不同行为,似乎暗示着“天王”号最初的来源,既非华夏文化,亦非佛教,而是北方胡人的政治文化,并且史籍里关于胡人名号之中带有“天”之美义的材料也印证了这种观点。因源出于非华夏文化,所以在此名号出现的时候并不被时人所理解。石虎是此中关键人物,他最早对“天王”号多有创制,尽管手段并不高明,亦足贻厥后来者。大多数入主中原的北方种族,虽自有风俗,却未尝不低头于庞大精细的华夏文化以及与之相配套的典章制度,以期获得正统名义并更好地统治汉地。所以石虎以“殷周之制”来润饰他的“天王”号,使其兼华、戎之美义。曾策名委质石赵的氐人苻氏,在其建国之初即模仿石赵君主之号。随着时间的推移,这种“天王”模式被运用得越来越成熟,在前秦帝国的废墟上,有诸多的胡人君主实践之。十六国时期,诸多胡人进入汉地建立国家,如果我们深入地去追究,就会发现这些君主的“天王”名号反映了当时华、戎文化交融的一个侧面。这是胡人内徙汉地的时代背景下的正常现象,特别是某些胡族群体割据一方,需要取得合理的统治权,那么他们通常会挣扎于保持本俗与汉化之间。但是,“天王”号与“皇帝”号毕竟不同,经过两汉魏晋以来的发展,“皇帝”号正式作为人君的稳定称号已确然无疑,并且势无与等。源于北俗的“天王”名号,即便附会了华夏古制,但声名已弱。虽然,秦汉以来的学者们大致都认为夏商周三代的君主仅称王,春秋经传里曾用“天王”指代周天子,“天王”号可作为天子之号,一些著述文字和时人的话语亦对此有所涉及,但是,它既不正式,也不及皇帝号所含的意义美好伟大。称“天王”行为仅是某些胡人君主的权宜计策,是众多选择之一。若有某种偶然的契机,“天王”很可能就会被换成更显赫的名号,一如赫连勃勃在得到“神京”长安之后便迫不及待地登上皇帝宝座那样。再者,十六国时期诸胡国家被后来的史家排除在正统之外,彼时众多君主称天王的行为,仅被史书记录为僭越、窃立而已,难以留下详细的文字材料,所以其源流与发展,也就淹没在历史的洪流之中。
[Abstract]:There was a remarkable phenomenon in the Sixteen Kingdoms. Many of the Hu monarchs had the behavior of "king of heaven". Since the Qin and Han dynasties, the Chinese monarch has been following the name "Emperor", which was created by the King of Qin to win government, so the name "King of Heaven" is quite special. Older scholars have discussed this issue, either by interpreting it from the structure of power, the cultural inferiority complex of the Hu people, or by taking a monarch as a case to look for answers in Buddhism; some of these views are somewhat rough, and some are mired in the quagmire of generality. It is difficult to explain why the King of Heaven was popular at this time. It is also suggested that the "heavenly king" may be influenced by the Northern culture, but it is a pity that the hypothesis is not proved. If we look through the basic historical materials, such as Cui Hong, Liu Cong Zhuan of Xiongnu, and Zizhitong Jian, Jin Dynasty, cited by Cui Hong and Liu Cong, Xiongnu, and the Jin period, which are cited by the Ministry of partial hegemony, we can find that Shi Le, The different behaviors of Shi Hu and Shi Hu when they called Zhao Tianwang seemed to imply that the original source of the "King of Heaven" was neither Chinese culture nor Buddhism, but the political culture of the Hu people in the north. And the historical books about the Hu name with the beauty of the meaning of "Heaven" also confirmed this view. Because of the origin of non-Chinese culture, it was not understood when the name appeared. Shi Hu is a key figure in this, he first created the "King of Heaven", although the means are not clever, but also enough to bring the later. Although most of the northern ethnic groups in the Central Plains had their own customs, they did not bow to the huge and elaborate Chinese culture and the corresponding laws and regulations in order to obtain the orthodox name and better rule over the Han land. Therefore, Shi Hu embellished his "King of Heaven" with Yin and Zhou Dynasty, making it both beautiful and beautiful. Fu, a man of Shi Zhao, imitated Shi Zhaojun's name at the beginning of his founding. With the passage of time, the "king of heaven" model has been used more and more mature, in the ruins of the pre-Qin Empire, there are many practices of the Huren monarch. During the Sixteen Kingdoms period, many Hu people entered the Han region to establish a country. If we go deep into the investigation, we will find that the monarch's name of "King of Heaven" reflects a side of the blending of China and Rong culture at that time. This is a normal phenomenon in the background of the times when the Hu people migrated to the Han land, especially when some Hu ethnic groups separated from one side and needed to obtain reasonable ruling power, then they would usually struggle between keeping the custom and Sinicization. After all, after all, the "Emperor" is different from the "Emperor". After the development of the Wei and Jin dynasties in the Han Dynasty, the "Emperor" has been officially regarded as the stable title of the man and the emperor, and there is no doubt that there is no such thing as the emperor. The name "King of Heaven" originated from the Northern Customs, even though it was attached to the ancient Chinese system, but its reputation was already weak. Although scholars since the Qin and Han dynasties generally think that the monarchs of the Xia, Shang and Zhou dynasties are only kings, the "king of heaven" has been used to refer to the emperor of Zhou in the biography of the Spring and Autumn Chronicles, and the "King of Heaven" can be used as the name of the son of Heaven. Some writings and contemporary words are also concerned with this, but it is neither formal nor as good and great as the Emperor. The act of "king of heaven" is only the expedient strategy of some Hu monarchs and one of the many choices. If there were some chance, the King of Heaven would probably be replaced with a more prominent name, as he could not wait to get to the throne of the emperor after he had obtained Chang'an of Shenjing. Moreover, the states of Hu in the sixteenth state period were excluded from orthodoxy by later historians. At that time, many monarchs called the king of heaven, whose behavior was only recorded in history books as overstepping and stolen, so it was difficult to leave detailed written materials, so its origin and development. They are submerged in the torrent of history.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：K238

【参考文献】