初期朱元璋集団の性格
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概要
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Many have discussed the problem whether or not Chu yuan-chan was a follower of Po-lien-chiao 白蓮教, and whether or not his group was a farmers' revolutionary army. This paper will discuss these problem with the exception of his post-Ming 明 establishment. The districts where Chu toured as a bonze, were under the influence of Po-lien-chiao society. This indicates the probability that Chu had contact with Po-lien-chiao in that period, although it was scarecely thought that Chu's group was Po-lien-chiao's one because of the social standings of Kuo tzu-hsing 郭子興's group and of his first 24men. This conjecture may be reinforced by judging that Chu utilized Han shan-tung 韓山童 and lin-erh 林児, his son, for its strategic necessities, and that the ensign of Red-cloth 紅巾 was different from that of Po-lien-chiao's. It may be considered that Chu's group depend upon the traditional and old-structural education. The extended members of Chu as well as the first 24 men, were the people of landlords and such status. His group had a strong colour as the party of fellow provincials would have, emphasized blood-relationship, and endeavoured to absorb confucianists. And the slogan "Pu-sha 不殺" was equal to confucianism. These things teachs us that Chu's group consisted of nothing but landlord and the like. It is difficult to consider, therefore, that Chu's group changed from farmers into landlords in its character, in a certain point of time in his life. Nevertheless, Chu's group was controlled by Han's one. This resulted from the action taken Chu to have admitted some utility values in Han's group. Thus, when finding the values less or disgraded, Chu killed Han and raised anti-Yuanism. It might be considered that the anti-Yuanism he raised intended to conciliate and absorb the national contradiction radically. The characters of Chu yuan-chan and his group, in rearity, were within of the framework of the traditional dynastic revolution of China.
- 横浜国立大学の論文
- 1972-10-02