古事記と儒家を主とした中國思想の關係交渉について(その二)

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(The ideal marriage and marital relationship and these elements as they appear in Kojiki) Confucius considered polygamy (one husband and many wives) as the normal condition of marital relationship. For the basis of his recognition of polygamy as being proper, there were such reasons as the importance he attached to the home and to ancestor worship. The ideal wife and the ideal concubine were each a virtuous woman. This conception arose from the inevitable necessity of having to realize without troubles, a home built on polygamy. The marital relationships found in Kojiki also seem to be generally polygamous. However, in the cases of polygamy in Kojiki, the relationships are in all their naked spontaneity and there is no moral elucidation such as there is in Confucius. Also, with regard to formality in marriage, there is a definite rule of etiquette laid down in Confucius but in Kojiki, such a form of courtesy appears only in a weak manner. Briefly speaking, in Kojiki, marriages "consummated spontaneously" without formality are very much in evidence while there is only an indication of a slight imitation, regardless of whether it is suitable or not, of the formality of exchanging gifts attendant on a Chinese marriage. The Ideal Sovereign of Confucius and of Kojiki An attempt has been made here to conjure up and portray the ideal sovereign of Confucius from the point of view of it being a civil character, non-heroic and non-tyrannical. Gyo, Shun, U, and Buno stand out as the ideal monarchs of Confucius. There is some difficulty in considering Buo I, Emperor of Shu as an ideal sovereign. Confucius takes great pains in building up this charater as an ideal monarch. The sovereigns appearing in Kojiki are for the most part, heroic tyrants and those with the greatest force at their disposal are the ones that are respected. The first volume of Kojiki consists of myths of heroes and the second and third volumes contain mostly tales of valiant emperors. Of these, the god, Okuninushi of one of the myths, and one or two ofthe emperors and crown princes appearing towards the end of the third volume show the traits of Confucian characters, and are civil, non-heroic and non-tyrannical. This certainly seems to be born of the permeation in Japan of the Confucian idea, odd shiso that a country should be governed without having recourse to law and force. In the case of the god, Okuninushi, one wonders if the writers of Kojiki did not add significance to his character through embellishments after the manner of Confucius,
東京女子大学の論文

著者

田所義行
東京女子大学

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