本文選題：十六國(guó) + 天王�。� 參考：《南京大學(xué)》2013年碩士論文

【摘要】：十六國(guó)時(shí)期有一個(gè)特別顯著的現(xiàn)象,為數(shù)不少的胡人君主曾有過(guò)稱“天王”的行為。而秦漢以來(lái),華夏君主一直所沿襲的是創(chuàng)自秦王贏政的“皇帝”號(hào),故稱“天王”就顯得比較特殊。前輩學(xué)者對(duì)此問(wèn)題有所討論,或從權(quán)力結(jié)構(gòu)、胡人文化自卑感來(lái)進(jìn)行詮釋,或以某個(gè)君主為案例從佛教中尋找答案；這些觀點(diǎn),有的稍顯粗糙,有的陷入以偏概全的泥潭,均難以解釋為何“天王”號(hào)會(huì)流行于此時(shí)期。亦有人提出“天王”號(hào)可能受到北族文化影響的猜想,可惜僅提出假說(shuō)而不證實(shí)。若翻閱《晉書》載記、《太平御覽》偏霸部所引崔鴻《十六國(guó)春秋》、《魏書》匈奴劉聰諸傳、《資治通鑒》晉紀(jì)等基本史料,我們可以發(fā)現(xiàn),石勒、石虎二者稱(大)趙天王時(shí)的不同行為,似乎暗示著“天王”號(hào)最初的來(lái)源,既非華夏文化,亦非佛教,而是北方胡人的政治文化,并且史籍里關(guān)于胡人名號(hào)之中帶有“天”之美義的材料也印證了這種觀點(diǎn)。因源出于非華夏文化,所以在此名號(hào)出現(xiàn)的時(shí)候并不被時(shí)人所理解。石虎是此中關(guān)鍵人物,他最早對(duì)“天王”號(hào)多有創(chuàng)制,盡管手段并不高明,亦足貽厥后來(lái)者。大多數(shù)入主中原的北方種族,雖自有風(fēng)俗,卻未嘗不低頭于龐大精細(xì)的華夏文化以及與之相配套的典章制度,以期獲得正統(tǒng)名義并更好地統(tǒng)治漢地。所以石虎以“殷周之制”來(lái)潤(rùn)飾他的“天王”號(hào),使其兼華、戎之美義。曾策名委質(zhì)石趙的氐人苻氏,在其建國(guó)之初即模仿石趙君主之號(hào)。隨著時(shí)間的推移,這種“天王”模式被運(yùn)用得越來(lái)越成熟,在前秦帝國(guó)的廢墟上,有諸多的胡人君主實(shí)踐之。十六國(guó)時(shí)期,諸多胡人進(jìn)入漢地建立國(guó)家,如果我們深入地去追究,就會(huì)發(fā)現(xiàn)這些君主的“天王”名號(hào)反映了當(dāng)時(shí)華、戎文化交融的一個(gè)側(cè)面。這是胡人內(nèi)徙漢地的時(shí)代背景下的正常現(xiàn)象,特別是某些胡族群體割據(jù)一方,需要取得合理的統(tǒng)治權(quán),那么他們通常會(huì)掙扎于保持本俗與漢化之間。但是,“天王”號(hào)與“皇帝”號(hào)畢竟不同,經(jīng)過(guò)兩漢魏晉以來(lái)的發(fā)展,“皇帝”號(hào)正式作為人君的穩(wěn)定稱號(hào)已確然無(wú)疑,并且勢(shì)無(wú)與等。源于北俗的“天王”名號(hào),即便附會(huì)了華夏古制,但聲名已弱。雖然,秦漢以來(lái)的學(xué)者們大致都認(rèn)為夏商周三代的君主僅稱王,春秋經(jīng)傳里曾用“天王”指代周天子,“天王”號(hào)可作為天子之號(hào),一些著述文字和時(shí)人的話語(yǔ)亦對(duì)此有所涉及,但是,它既不正式,也不及皇帝號(hào)所含的意義美好偉大。稱“天王”行為僅是某些胡人君主的權(quán)宜計(jì)策,是眾多選擇之一。若有某種偶然的契機(jī),“天王”很可能就會(huì)被換成更顯赫的名號(hào),一如赫連勃勃在得到“神京”長(zhǎng)安之后便迫不及待地登上皇帝寶座那樣。再者,十六國(guó)時(shí)期諸胡國(guó)家被后來(lái)的史家排除在正統(tǒng)之外,彼時(shí)眾多君主稱天王的行為,僅被史書記錄為僭越、竊立而已,難以留下詳細(xì)的文字材料,所以其源流與發(fā)展,也就淹沒在歷史的洪流之中。
[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.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：K238

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