散文網(wǎng) » 科技 »人文歷史 » 【簡(jiǎn)譯】飛鳥時(shí)代（Asuka Period）

【簡(jiǎn)譯】飛鳥時(shí)代（Asuka Period）

2022-12-16 14:01 作者:神尾智代 0人讀過 | 我要投稿

上一時(shí)代

The Asuka Period (Asuka Jidai) of ancient Japan covers the period from 538 CE to 710 CE and, following on from the Kofun Period (c. 250-538 CE), so constitutes the latter part of the Yamato Period (c. 250-710 CE). For some scholars the period begins in 593 CE, and for art historians the end of the Asuka Period is dated to 645 CE. The period saw an increase in Japan's contact with other regional powers, the rule of such famous figures as Prince Shotoku, the establishment of the powerful Fujiwara clan, and the adoption of Buddhism. It was followed by the Nara Period (710-794 CE).

? ? ? ? ? 飛鳥時(shí)代（Asuka Jidai）涵蓋了從公元538年到公元710年的時(shí)期，繼古墳時(shí)代（約250-538年）之后，構(gòu)成了大和時(shí)代（約250-710年）的后期。對(duì)于一些學(xué)者來(lái)說(shuō)，飛鳥時(shí)代始于公元593年，而對(duì)于藝術(shù)史學(xué)家來(lái)說(shuō)，飛鳥時(shí)代的結(jié)束時(shí)間為公元645年。這一時(shí)期，日本與其他地區(qū)勢(shì)力的接觸增多，圣德太子等著名人物的統(tǒng)治，以及強(qiáng)大的藤原氏的崛起、佛教的普及。其下一個(gè)時(shí)代是奈良時(shí)代（公元710-794年）。

歷史回顧

The Asuka Period name derives from the capital at that time, Asuka, located in the northern Nara prefecture. In 645 CE the capital was moved to Naniwa, and between 694 and 710 CE it was at Fujiwarakyo. At the end of the period, in 710 CE, the capital moved yet again, this time to Heijokyo (aka Nara).

? ? ? ? ? “Asuka Period”來(lái)自于當(dāng)時(shí)的首都飛鳥，位于奈良縣北部。公元645年，首都遷至浪速，公元694年至710年期間，首都遷至藤原京。在飛鳥時(shí)代結(jié)束時(shí)，即公元710年，首都再次搬遷，這次搬到了平城京（又名奈良）。

The period sees the first firmly established historical emperor (as opposed to legendary or mythical rulers), Emperor Kimmei, who was 29th in the imperial line and reigned from 531 or 539 CE to 571 CE. The most significant rulers of the period, though, were Empress Suiko and her regent Prince Shotoku. The prince was the second son of Emperor Yomei (r. 585-587 CE), and he ruled on behalf of Suiko from 594 CE until his death in 622 CE. Shotoku, also known as Umayado no Miko, is credited with reforming government, rooting out corruption, and diminishing the system of officials gaining office simply through inheritance, and encouraging greater ties with China. According to the Nihon Shoki ('Chronicle of Japan' and also known as the Nihongi), written in 720 CE, the people of Japan were distraught at the death of the good prince:

????????? The sun and moon have lost their brightness; heaven and earth have crumbled to ruin: henceforward, in whom shall we put our trust? (Mason, 40)

? ? ? ? ? 飛鳥時(shí)代出現(xiàn)了歷史上第一位牢固確立的的皇帝（相對(duì)于傳說(shuō)中的或神話中的統(tǒng)治者而言），即欽明天皇，日本第29代天皇，公元531或539年到公元571年在位。不過，這一時(shí)期最重要的統(tǒng)治者是推古天皇和她的攝政王圣德太子。圣德王子是用明天皇（公元585-587年）的第二個(gè)兒子，他從公元594年開始以推古的名義統(tǒng)治，直到公元622年去世。圣德也被稱為“Umayado no Miko”，他推動(dòng)國(guó)家改革，根除腐敗，改制了官員世襲制度，并鼓勵(lì)與中國(guó)建立更多的聯(lián)系。根據(jù)寫于公元720年的《日本書紀(jì)》（Nihon Shoki），日本人民對(duì)這位好王子的離世感到非常悲痛。

? ? ? ? ? 日月失光，天地崩塌，如今，我們還能相信誰(shuí)？(Mason, 40)

The next major political event of the Asuka period occurred in 645 CE when the founder of the Fujiwara clan (Fujiwara-Shi), Fujiwara no Kamatari (then known as Nakatomi), staged a coup which took over power from the then dominant Soga clan (Soga-Shi). The Soga had Korean origins and they had held sway over government since 587 CE. The new government was then remodelled along Chinese lines in a series of reforms known as the Taika Reforms (Taika no Kaishin) in which land was nationalised, taxes were to be paid in kind instead of labour, social ranks were recategorised, civil service entrance examinations were introduced, law codes were written, and the absolute authority of the emperor established. Prince Naka no Oe became Emperor Tenjin, and Kamatari was made his senior minister and given the surname Fujiwara. This was the beginning of one of Japan's most powerful clans who would monopolise government during the Heian Period (794-1185 CE).

? ? ? ? ? 飛鳥時(shí)代的另一重大政治事件發(fā)生在公元645年，當(dāng)時(shí)藤原氏家族（Fujiwara-Shi）的創(chuàng)始人藤原鐮足（Fujiwara no Kamatari）（當(dāng)時(shí)稱為Nakatomi）發(fā)動(dòng)了一場(chǎng)政變，從當(dāng)時(shí)占統(tǒng)治地位的蘇我氏（Soga-Shi）手中奪取了權(quán)力。蘇我氏起源于朝鮮，自公元587年以來(lái)，他們一直控制著政府。在一系列被稱為“大化革新”的改革中，新政府按照當(dāng)時(shí)的中國(guó)模式進(jìn)行了改造，土地收歸國(guó)有，稅收以實(shí)物代替勞動(dòng)，社會(huì)等級(jí)被重新劃分，引入了公務(wù)員入學(xué)考試，編寫了法典，并確立了天皇的絕對(duì)權(quán)威。中大兄皇子成為天智天皇，鐮倉(cāng)被任命為內(nèi)臣，并被授予藤原的姓氏。這是日本最強(qiáng)大氏族之一的開端，它將在平安時(shí)代（公元794-1185年）壟斷政府。

The Jinshin Incident of 671-672 CE was a short but bloody internal dispute amongst the ruling classes which disputed the successor following Emperor Tenji's death. In the aftermath, the new emperor Temmu (r. 672-686 CE) took the opportunity to prune the extended royal family so that only his descendants and those of his wife Jito (r. 686-697 CE) could claim any right to the imperial throne. In 685 CE, Temmu also appointed his own followers in key positions within the state bureaucracy, created a conscript army, and prohibited any other citizens from carrying arms. Fujiwarakyo was selected as the first proper Japanese capital which had a palace in the Chinese-style and streets laid out in a regular grid pattern. The very end of the period saw the introduction of Japan's first coinage, the Wado kaiho, in 708 CE.

? ? ? ? ? 公元671-672年的壬申之亂是統(tǒng)治階級(jí)之間一次短暫但血腥的內(nèi)部爭(zhēng)端，統(tǒng)治集團(tuán)對(duì)天智天皇死后的繼承人有爭(zhēng)議。事后，天武天皇（Temmu，公元672-686年）趁機(jī)對(duì)皇室進(jìn)行整頓，只有他和他妻子持統(tǒng)天皇（Jito，公元686-697年）的后代才有資格繼承皇位。公元685年，天武天皇還任命自己的追隨者在國(guó)家官僚機(jī)構(gòu)中擔(dān)任重要職務(wù)，并建立了一支征兵部隊(duì)，且禁止任何其他公民攜帶武器。藤原京被選為日本第一個(gè)正式的首都，這里建造了一座中國(guó)風(fēng)格的宮殿，街道呈規(guī)則的網(wǎng)格狀排列。在這一時(shí)期的最后階段，日本的第一種硬幣，即“和同開珎”，于公元708年問世。

與中國(guó)和韓國(guó)的關(guān)系

During the Asuka period significant cultural relations were maintained with the Baekje (Paekche) kingdom of Korea, contact having already been established with the Korean peninsula from the 4th century CE, especially from the Gaya confederation of Korea. The advanced Baekje culture was exported via teachers, scholars, and artists travelling to Japan, and with them came elements of Chinese culture such as classic Confucian texts but also elements of Korean culture, for example, as seen in the wooden buildings constructed there by Korean architects. The exact relations between Korea and Japan in this period are controversial, but it does seem that Baekje officials occupied important positions in the Yamato government and may well have mixed with the imperial line, in particular, the Soga clan. Chinese influence was also seen in the drawing up of a constitution in 604 CE, the Seventeen Article Constitution (Jushichijo-kenpo), which centralised government and emphasised both Buddhist and Confucian principles, especially the importance of harmony (wa). Prince Shotoku is credited with composing the constitution.

? ? ? ? ? 在飛鳥時(shí)代，日本與朝鮮的百濟(jì)（Paekche）王國(guó)保持著重要的文化關(guān)系，從公元4世紀(jì)開始就已經(jīng)與朝鮮半島建立了聯(lián)系，特別是來(lái)自朝鮮的伽耶聯(lián)盟。先進(jìn)的百濟(jì)文化通過教師、學(xué)者和藝術(shù)家傳入到日本，他們也帶來(lái)了中國(guó)文化元素，如經(jīng)典的儒家文獻(xiàn)，但也有韓國(guó)文化元素，例如，從韓國(guó)建筑師在日本建造的木制建筑中可以看出。這一時(shí)期韓國(guó)和日本之間的確切關(guān)系是有爭(zhēng)議的，但一些百濟(jì)官員似乎在大和政府中擔(dān)任重要職務(wù)，并且很可能與皇室家族，特別是蘇我氏家族混在一起。中國(guó)的影響還體現(xiàn)在日本于公元604年制定的憲法，即《十七條憲法》（Jushichijo-kenpo），該憲法集中管理政府，強(qiáng)調(diào)佛教和儒家原則，特別是和諧的重要性。圣德太子被認(rèn)為是這部憲法的起草者。

Perhaps most significant of all, and certainly the most durable foreign cultural impact, was the introduction of Buddhism to Japan sometime in the 6th century CE, traditionally in 552 CE. It was officially adopted by Emperor Yomei and further encouraged by Prince Shotoku who built several temples, formed a body of artists to create Buddhist images, and who was himself a student of its teachings. Buddhism was generally welcomed by Japan's elite (excepting initial resistance from the pro-Shinto Mononobe and Nakatomi clans) as it helped raise Japan's cultural status as a developed nation in the eyes of their powerful neighbours Korea and China. Shotoku also sent official embassies to the Sui court in China from c. 607 CE and then throughout the 7th century CE.

? ? ? ? ? 也許最重要的，當(dāng)然也是最持久的外國(guó)文化影響，是在公元6世紀(jì)的某個(gè)時(shí)候?qū)⒎鸾桃肴毡?，傳統(tǒng)上是在公元552年。它被用明天皇正式采用，并得到圣德太子的進(jìn)一步推廣，圣德太子建造了幾座寺廟，組建了一個(gè)藝術(shù)家團(tuán)體來(lái)創(chuàng)作佛教圖像，他本人也是佛教教義的愛好者。佛教受到了日本精英階層的普遍歡迎（除了最初來(lái)自親神道教物部氏和中富氏的抵制），因?yàn)樗兄谔岣呷毡咀鳛榘l(fā)達(dá)國(guó)家的文化地位——在其強(qiáng)大鄰國(guó)朝鮮和中國(guó)的眼中。從公元607年起，圣德還向中國(guó)的隋朝朝廷派遣了官方使團(tuán)，這在整個(gè)公元7世紀(jì)都是常態(tài)。

Relations with Japan's neighbours were not always amicable. The Silla kingdom, a longtime rival of Baekje in the Korean peninsula, finally overran its neighbour in 660 CE with the help of a massive Chinese Tang naval force. A rebel Baekje force persuaded Japan to send 800 ships under the command of Abe no Hirafu to aid their attempt to regain control of their kingdom, but the joint force was defeated at the Battle of Baekgang (Hakusonko) at the mouth of the Geum/Paekchon River in 663 CE. The success of the Unified Silla Kingdom resulted in another wave of immigrants entering Japan from the collapsed Baekje and Goguryeo kingdoms.

? ? ? ? ? 日本與鄰國(guó)的關(guān)系并不總是友好的。新羅王國(guó)是百濟(jì)在朝鮮半島的一個(gè)長(zhǎng)期競(jìng)爭(zhēng)對(duì)手，在中國(guó)唐朝一支龐大的海軍部隊(duì)的幫助下，終于在公元660年推翻了百濟(jì)王國(guó)。一支反叛的百濟(jì)部隊(duì)說(shuō)服日本派出800艘船，在阿倍比羅夫的指揮下，幫助他們?cè)噲D重新控制自己的王國(guó)，但這支聯(lián)合部隊(duì)在公元663年位于金/白川河口的白江（Hakusonko）戰(zhàn)役中被擊敗。新羅王國(guó)的統(tǒng)一導(dǎo)致另一波移民從崩潰的百濟(jì)和高句麗王國(guó)進(jìn)入日本。

藝術(shù)與建筑

The arts flourished in the Asuka Period and have given rise to an alternative name, the Suiko Period (552-645 CE) after Empress Suiko (r. 592-628 CE). Literature and music following Chinese models were actively promoted by the court and artists were given tax reliefs. Sculptors produced large numbers of Buddhist figures in wood and gilded bronze. Poems were composed which would find themselves in the Manyoshu or 'Collection of 10,000 Leaves,' which was compiled c. 760 CE, making it the earliest such anthology in Japanese literature.

? ? ? ? ? 藝術(shù)在飛鳥時(shí)期蓬勃發(fā)展，并產(chǎn)生了另一個(gè)名字，即以推古天皇（公元592-628年）命名的推古時(shí)期（公元552-645年）。朝廷積極推廣以中國(guó)為模式的文學(xué)和音樂，并為藝術(shù)家提供稅收減免的福利。雕塑家們用木頭和鍍金的青銅制作了大量的佛教人物。他們創(chuàng)作的詩(shī)歌被收錄到《萬(wàn)葉集》中，該書大約在公元760年編纂完工，是日本文學(xué)中最早的此類文集。

During the reign of Shotoku 46 Buddhist monasteries and temples were built, the most important of which were the Shitennoji (593 CE), Hokoji (596 CE), and Horyuji. The latter was completed in 607 CE but burnt down c. 670 CE, after which it was rebuilt; it is the only surviving monastery from the Asuka Period in its original state. The complex, consisting of 48 listed buildings including a 5-storey pagoda, has the oldest wooden buildings in Japan.

? ? ? ? ? 在圣德統(tǒng)治時(shí)期，共建造了46座佛教寺院，其中最重要的是四天王寺（公元593年）、方廣寺（公元596年）和法隆寺。后者于公元607年完成，但在公元670年左右被燒毀，之后被重建；這是唯一現(xiàn)存的保持飛鳥時(shí)代原始狀態(tài)的寺院。該建筑群由48座受保護(hù)建筑組成，包括一座5層高的佛塔，且擁有日本最古老的木制建筑。

參考書目：

Ashkenazi, M. Handbook of Japanese Mythology. Oxford University Press, 2008.

Beasley, W.G. The Japanese Experience A Short History of Japan. University of California, 1999.

Dougill, J. Japan's World Heritage Sites. Tuttle Publishing, 2014.

Ebrey, P.B. Pre-Modern East Asia. Cengage Learning, 2013.

Henshall, K. Historical Dictionary of Japan to 1945. Scarecrow Press, 2013.

Mason, R.H.P. A History of Japan. Tuttle Publishing, 1997.

Sansom, G. A History of Japan to 1334. Stanford University Press, 1958.

Tsuda, N. A History of Japanese Art. Tuttle Publishing, 2009.

Whitney Hall, J. The Cambridge History of Japan, Vol. 2. Cambridge University Press, 1999.

日本奈良法隆寺的中門和五層佛塔。它是日本最重要的佛教寺院，由飛鳥時(shí)代的圣德太子于公元607年首次建造。該寺院在公元670年被火燒毀，但在公元710年重建。它擁有日本最古老的木制建筑，被聯(lián)合國(guó)教科文組織設(shè)為世界文化遺產(chǎn)。

原文作者：Mark Cartwright

????????? 駐意大利的歷史作家。他的主要興趣包括陶瓷、建筑、世界神話和發(fā)現(xiàn)所有文明的共同思想。他擁有政治哲學(xué)碩士學(xué)位，是《世界歷史百科全書》的出版總監(jiān)。

圣德太子的雕像，他是日本傳奇性的統(tǒng)治者和日本佛教的創(chuàng)始人（公元594-622年）。(吉美博物館，巴黎)

原文網(wǎng)址：https://www.worldhistory.org/Asuka_Period/

天馬紋刻龍首壺鍍銀青銅?飛鳥時(shí)代 7世紀(jì)法隆寺舊藏品東京國(guó)立博物館

一幅公元8世紀(jì)的畫，可能是圣德太子（和他的兩個(gè)孩子），公元594-622年的日本攝政王。存放在奈良的法隆寺。

擴(kuò)展：《十七條憲法》

一曰，以和為貴，無(wú)忤為宗。

人皆有黨，亦少達(dá)者。是以或不順君父，乍違于鄰里。

然上和下睦，諧于論事，則事理自通，何事不成？

（1）講究和諧，避免爭(zhēng)吵。每個(gè)人都有自己的偏見，很少有人有遠(yuǎn)見。因此，有些人不服從他們的領(lǐng)主和父親，并與他們的鄰居保持爭(zhēng)執(zhí)。但上和下和，則事事靜議，正見盛行。

二曰，篤敬三寶。

三寶者，佛，法，僧也。則四生之終歸，萬(wàn)國(guó)之極宗。

何世何人，非貴是法。人鮮尤惡，能教從之，其不歸三寶，何以直枉？

（2）佛、法、僧三寶；應(yīng)給予誠(chéng)摯的敬意，因?yàn)樗鼈兪撬猩锏淖詈髿w宿。很少有人壞到不能教他們真理的地步。

三曰，承詔必謹(jǐn)。

君則天之，臣則地之。天覆地轉(zhuǎn)，四時(shí)順行，萬(wàn)氣得通。地欲覆天，則致壞耳。

是以君言臣承，上行下靡，故承詔必慎，不謹(jǐn)自敗。

（3）不要不服從君主的命令。君如天在地之上，臣如地而承天。天地適當(dāng)，四時(shí)順其自然。但是，如果大地試圖取代上天，上天就會(huì)淪為廢墟。故君言臣聽，君行臣從。因此，當(dāng)你收到君主的命令時(shí)，不要不執(zhí)行它們，否則自然會(huì)招來(lái)毀滅。

四曰，群臣百寮，以禮為本。

其治民之本，要在乎禮。上不禮而下非齊，下無(wú)禮以必有罪。

是以，群臣有禮，位次不亂;百姓有禮，國(guó)家自治。

（4）為政大臣，以德為先，上不正，下則亂；下人做事不當(dāng)，自然會(huì)得罪人。故君臣有禮，則貴賤不亂，民有禮，則政有治。

五曰，絕餮棄欲，明辨訴訟。

其百姓之訟，一日千事。一日尚爾，況乎累歲？

頃治訟者得利為常，見賄聽讞，有財(cái)者之訟，如石投水;乏者之訴，似水投石。

是以貧民則不知所由，臣道亦于焉闕。

(5) 公正處理向您提交的法律投訴。如果判官者得逞，以受賄為目的審案，則有錢人的官司如石投水，無(wú)阻反抗；貧窮就像水潑在石頭上。在這種情況下，可憐的人將不知道該去哪里，也不會(huì)像他應(yīng)該做的那樣行事。

六曰，懲惡勸善，古之良典。

是以無(wú)匿人善，見惡必匡。其諂詐者，則為覆國(guó)家之利器，為絕人民之鋒劍。

亦佞媚者，對(duì)上則好說(shuō)下過，逢下則誹謗上失。

其如此人皆無(wú)忠于君，無(wú)仁于民。是大亂之本也。

(6) 懲惡揚(yáng)善。這是古代的優(yōu)良法則。所以不要隱瞞別人的優(yōu)點(diǎn)，看到錯(cuò)誤的地方不去改正。阿諛奉承者是推翻國(guó)家的利器，是滅亡人民的利劍。這種人從不忠于他們的君主，也不忠于人民。所有這些都是嚴(yán)重內(nèi)亂的根源。

七曰，人各有任，掌宜不濫。

其賢哲任官，頌音則起;奸者有官，禍亂則繁。

世少生知，克念作圣。事無(wú)大少，得人必治;時(shí)無(wú)急緩，遇賢自寬。

因此國(guó)家永久，社稷勿危。故古圣王為官以求人，為人不求官。

(7) 每個(gè)人都有自己的工作。不要混淆職責(zé)范圍。智者受任之時(shí)，贊之聲生。貪官執(zhí)政，禍亂加增。凡事大事小事，找對(duì)了人，就會(huì)辦得很好。因此，古代明智的君主尋找的是擔(dān)任職位的人，而不是適合該人的職位。如此，則國(guó)家長(zhǎng)治久安，天下無(wú)危。

八曰，群卿百寮，早朝晏退。

公事靡盬，終日難盡。是以遲朝不逮于急。早退必事不盡。

(8) 大臣和官員應(yīng)早起晚退，因?yàn)橐徽觳蛔阋酝瓿蓢?guó)事。遲到不能應(yīng)付緊急情況；如果官員提前早退，工作就無(wú)法完成。

九曰，信是意本，每事有信。

其善惡成敗，要在于信。群臣共信，何事不成？群臣無(wú)信，萬(wàn)事悉敗。

(9) 誠(chéng)信為義之本。凡事要有誠(chéng)意，君臣彼此守信，還有什么不能成的呢？君臣不守信，萬(wàn)事皆以失敗告終。

十曰，絕忿棄瞋，不怒人違。

人皆有心，心各有執(zhí)。彼是則我非，我是則彼非。我必非圣，彼必非愚，共是凡夫耳。

是非之理、詎能可定。相共賢愚、如環(huán)無(wú)端。是以、彼人雖瞋、還恐我失、我獨(dú)雖得、從眾同舉。

(10) 讓我們控制自己，當(dāng)別人不同意我們時(shí)，不要怨恨，因?yàn)樗腥硕加行?，每顆心都有自己的傾向。別人的對(duì)就是我們的錯(cuò)，我們的對(duì)就是他們的錯(cuò)。我們不是毫無(wú)疑問的圣人，他們也不是毫無(wú)疑問的傻瓜。我們倆都是普通人。人怎能立規(guī)矩來(lái)明辨是非呢？因?yàn)槲覀冇袝r(shí)是聰明的，有時(shí)是愚蠢的。因此，盡管別人讓步于憤怒，但讓我們相反地害怕自己的錯(cuò)誤，盡管我們可能認(rèn)為自己是對(duì)的，但讓我們跟隨大多數(shù)人并像他們一樣行事。