五德历运与十六国北魏华夷观的变迁

Five Virtues Theory and Views of Han Chinese-Minority Barbarism in the Sixteen Kingdoms and the Northern Wei Dynasty

十六国到北魏诸政权以五德终始说来论证"天命",其背后多有解决胡族出身与华夏天子之间矛盾的用意。苻秦基本定型的"五胡次序"之谶,主要是论证"胡人天子"的合理性,在改造利用五德历运学说的同时还保持着自身胡族身份。北魏立国之初的"土德"说,则是类比汉代"尧后火德"说而来,利用黄帝祖先说结合了拓跋氏的祖先传说,对胡族身份有所回避。孝文帝时代的"水德"说,通过"绍晋定德"自居华夏而斥十六国诸政权为"夷狄",此后北魏朝堂之上强调"华夷之辨"成为常态。十六国北魏时期五德历运从论证"胡人天子"合理性到以文化认同区别华夷的全新政治文化,实现了对传统华夷观的超越。

During the period from the Sixteen Kingdoms to the Northern Wei Dynasty,the rulers always used five virtues theory to demonstrate destiny for the purpose of solving the contradiction between their regime of ethnic origin and the emperor of China.The standardized＂Five Hu（ ethnic groups） order＂of the Pre-Qin Dynasty was aimed at proving the rationality of the emperor of Hu and using five virtues theory to keep Hu ethnic identity.In the early Northern Wei Dynasty,the theory of virtues of earth,was developed from the theory of virtues of fire of the Han Dynasty which combined the legends of the Yellow Emperor and Tuoba＇s ancestors to avoid ethnic identity.The theory of virtues of water in Emperor Xiaowen＇s reign inherited Jin＇s virtues and was Sinicized rapidly in its course of governing,and regarded the regimes of the Sixteen Kingdome as barbarians.After that,the distinction between Chinese and ethnic minorities became a normal in the Northern Wei Dynasty.Through expounding and proving the political legitimacy of non-Han emperor and accepting Chinese cultural heritage,the aim of surpassing the traditional view of Han Chinese-minority barbarism was achieved.