丰臣秀吉、德川家康的神格化与“德川王权论”

Toyotomi Hideyoshi and Tokugawa Ieyasu’s Deification and"Tokugawa Kingship"

众所周知,日本近世是孕育着近代化萌芽的历史时期。这一时期有着强大的政权、繁荣的商品经济和灿烂的文化。同时,这个以织田信长(1534~1582)、丰臣秀吉(1537~1598)、德川家康(1542~1616)为“天下人”的时代也形成了以武家政权为依托的“王权”。据记载,这三位“天下人”都不约而同地策划着自己死后的神格化。而事实上,也正因为丰臣秀吉和德川家康在死后被祭祀为神,这才有了关于武家“王权”的论述。那么在1600年前,统治者神格化的意义是什么呢?从目前学界的研究成果以及对该课题进行研讨的结果来看,我们推测德川家康的神格化比丰臣秀吉更接近于民间信仰的特性,并且利用了具有神佛习合特点的神道方式。作为日本近世的方针政策之一,以佛教为中心重组日本宗教的意图在德川家康神格化的过程中逐渐浮出了水面。

Early modern Japan is understood to have been a time in which industry and culture flourished,laying the foundations of modernity under a regime more powerful than any the country had seen before.We may add that in the time of the"nation unifying rulers"Oda Nobunaga織田信長(1534~1582),Toyotomi Hideyoshi豊臣秀吉(1537~1598)and Tokugawa Ieyasu徳川家康(1542、1616)a system of"kingship"under samurai rule was formed.Each of those rulers is said to have made plans for their postmortem deification,and the connection with this deification and the establishment of"kingship"is argued for,given that Hideyoshi and Ieyasu were actually worshipped as gods after their deaths.What,then,was the significance of this deification of potentates which took place around the year 1600?After a consideration of previous research and issues currently being examined within this field,we may conclude that the deification of Tokugawa Ieyasu is closer in character to a folk religious cult than was the deification of Toyotomi Hideyoshi,and that Ieyasu’s deification was connected with an approach that made use of Shinto thought based on combinatory religious practices from the Shinto and Buddhist traditions.We may understand the time of Ieyasu’s deification to have been the point at which the aim of reorganizing religion with Buddhism in a central role came to the fore as a policy of the early modern Japanese state.