【简译】飞鸟时代（Asuka Period）

2022-12-16 14:01 作者:神尾智代 0人读过 | 我要投稿

上一时代

The Asuka Period (Asuka Jidai) of ancient Japan covers the period from 538 CE to 710 CE and, following on from the Kofun Period (c. 250-538 CE), so constitutes the latter part of the Yamato Period (c. 250-710 CE). For some scholars the period begins in 593 CE, and for art historians the end of the Asuka Period is dated to 645 CE. The period saw an increase in Japan's contact with other regional powers, the rule of such famous figures as Prince Shotoku, the establishment of the powerful Fujiwara clan, and the adoption of Buddhism. It was followed by the Nara Period (710-794 CE).

飞鸟时代（Asuka Jidai）涵盖了从公元538年到公元710年的时期，继古坟时代（约250-538年）之后，构成了大和时代（约250-710年）的后期。对于一些学者来说，飞鸟时代始于公元593年，而对于艺术史学家来说，飞鸟时代的结束时间为公元645年。这一时期，日本与其他地区势力的接触增多，圣德太子等著名人物的统治，以及强大的藤原氏的崛起、佛教的普及。其下一个时代是奈良时代（公元710-794年）。

历史回顾

The Asuka Period name derives from the capital at that time, Asuka, located in the northern Nara prefecture. In 645 CE the capital was moved to Naniwa, and between 694 and 710 CE it was at Fujiwarakyo. At the end of the period, in 710 CE, the capital moved yet again, this time to Heijokyo (aka Nara).

“Asuka Period”来自于当时的首都飞鸟，位于奈良县北部。公元645年，首都迁至浪速，公元694年至710年期间，首都迁至藤原京。在飞鸟时代结束时，即公元710年，首都再次搬迁，这次搬到了平城京（又名奈良）。

The period sees the first firmly established historical emperor (as opposed to legendary or mythical rulers), Emperor Kimmei, who was 29th in the imperial line and reigned from 531 or 539 CE to 571 CE. The most significant rulers of the period, though, were Empress Suiko and her regent Prince Shotoku. The prince was the second son of Emperor Yomei (r. 585-587 CE), and he ruled on behalf of Suiko from 594 CE until his death in 622 CE. Shotoku, also known as Umayado no Miko, is credited with reforming government, rooting out corruption, and diminishing the system of officials gaining office simply through inheritance, and encouraging greater ties with China. According to the Nihon Shoki ('Chronicle of Japan' and also known as the Nihongi), written in 720 CE, the people of Japan were distraught at the death of the good prince:

The sun and moon have lost their brightness; heaven and earth have crumbled to ruin: henceforward, in whom shall we put our trust? (Mason, 40)

飞鸟时代出现了历史上第一位牢固确立的的皇帝（相对于传说中的或神话中的统治者而言），即钦明天皇，日本第29代天皇，公元531或539年到公元571年在位。不过，这一时期最重要的统治者是推古天皇和她的摄政王圣德太子。圣德王子是用明天皇（公元585-587年）的第二个儿子，他从公元594年开始以推古的名义统治，直到公元622年去世。圣德也被称为“Umayado no Miko”，他推动国家改革，根除腐败，改制了官员世袭制度，并鼓励与中国建立更多的联系。根据写于公元720年的《日本书纪》（Nihon Shoki），日本人民对这位好王子的离世感到非常悲痛。

日月失光，天地崩塌，如今，我们还能相信谁？(Mason, 40)

The next major political event of the Asuka period occurred in 645 CE when the founder of the Fujiwara clan (Fujiwara-Shi), Fujiwara no Kamatari (then known as Nakatomi), staged a coup which took over power from the then dominant Soga clan (Soga-Shi). The Soga had Korean origins and they had held sway over government since 587 CE. The new government was then remodelled along Chinese lines in a series of reforms known as the Taika Reforms (Taika no Kaishin) in which land was nationalised, taxes were to be paid in kind instead of labour, social ranks were recategorised, civil service entrance examinations were introduced, law codes were written, and the absolute authority of the emperor established. Prince Naka no Oe became Emperor Tenjin, and Kamatari was made his senior minister and given the surname Fujiwara. This was the beginning of one of Japan's most powerful clans who would monopolise government during the Heian Period (794-1185 CE).

飞鸟时代的另一重大政治事件发生在公元645年，当时藤原氏家族（Fujiwara-Shi）的创始人藤原镰足（Fujiwara no Kamatari）（当时称为Nakatomi）发动了一场政变，从当时占统治地位的苏我氏（Soga-Shi）手中夺取了权力。苏我氏起源于朝鲜，自公元587年以来，他们一直控制着政府。在一系列被称为“大化革新”的改革中，新政府按照当时的中国模式进行了改造，土地收归国有，税收以实物代替劳动，社会等级被重新划分，引入了公务员入学考试，编写了法典，并确立了天皇的绝对权威。中大兄皇子成为天智天皇，镰仓被任命为内臣，并被授予藤原的姓氏。这是日本最强大氏族之一的开端，它将在平安时代（公元794-1185年）垄断政府。

The Jinshin Incident of 671-672 CE was a short but bloody internal dispute amongst the ruling classes which disputed the successor following Emperor Tenji's death. In the aftermath, the new emperor Temmu (r. 672-686 CE) took the opportunity to prune the extended royal family so that only his descendants and those of his wife Jito (r. 686-697 CE) could claim any right to the imperial throne. In 685 CE, Temmu also appointed his own followers in key positions within the state bureaucracy, created a conscript army, and prohibited any other citizens from carrying arms. Fujiwarakyo was selected as the first proper Japanese capital which had a palace in the Chinese-style and streets laid out in a regular grid pattern. The very end of the period saw the introduction of Japan's first coinage, the Wado kaiho, in 708 CE.

公元671-672年的壬申之乱是统治阶级之间一次短暂但血腥的内部争端，统治集团对天智天皇死后的继承人有争议。事后，天武天皇（Temmu，公元672-686年）趁机对皇室进行整顿，只有他和他妻子持统天皇（Jito，公元686-697年）的后代才有资格继承皇位。公元685年，天武天皇还任命自己的追随者在国家官僚机构中担任重要职务，并建立了一支征兵部队，且禁止任何其他公民携带武器。藤原京被选为日本第一个正式的首都，这里建造了一座中国风格的宫殿，街道呈规则的网格状排列。在这一时期的最后阶段，日本的第一种硬币，即“和同开珎”，于公元708年问世。

与中国和韩国的关系

During the Asuka period significant cultural relations were maintained with the Baekje (Paekche) kingdom of Korea, contact having already been established with the Korean peninsula from the 4th century CE, especially from the Gaya confederation of Korea. The advanced Baekje culture was exported via teachers, scholars, and artists travelling to Japan, and with them came elements of Chinese culture such as classic Confucian texts but also elements of Korean culture, for example, as seen in the wooden buildings constructed there by Korean architects. The exact relations between Korea and Japan in this period are controversial, but it does seem that Baekje officials occupied important positions in the Yamato government and may well have mixed with the imperial line, in particular, the Soga clan. Chinese influence was also seen in the drawing up of a constitution in 604 CE, the Seventeen Article Constitution (Jushichijo-kenpo), which centralised government and emphasised both Buddhist and Confucian principles, especially the importance of harmony (wa). Prince Shotoku is credited with composing the constitution.

在飞鸟时代，日本与朝鲜的百济（Paekche）王国保持着重要的文化关系，从公元4世纪开始就已经与朝鲜半岛建立了联系，特别是来自朝鲜的伽耶联盟。先进的百济文化通过教师、学者和艺术家传入到日本，他们也带来了中国文化元素，如经典的儒家文献，但也有韩国文化元素，例如，从韩国建筑师在日本建造的木制建筑中可以看出。这一时期韩国和日本之间的确切关系是有争议的，但一些百济官员似乎在大和政府中担任重要职务，并且很可能与皇室家族，特别是苏我氏家族混在一起。中国的影响还体现在日本于公元604年制定的宪法，即《十七条宪法》（Jushichijo-kenpo），该宪法集中管理政府，强调佛教和儒家原则，特别是和谐的重要性。圣德太子被认为是这部宪法的起草者。

Perhaps most significant of all, and certainly the most durable foreign cultural impact, was the introduction of Buddhism to Japan sometime in the 6th century CE, traditionally in 552 CE. It was officially adopted by Emperor Yomei and further encouraged by Prince Shotoku who built several temples, formed a body of artists to create Buddhist images, and who was himself a student of its teachings. Buddhism was generally welcomed by Japan's elite (excepting initial resistance from the pro-Shinto Mononobe and Nakatomi clans) as it helped raise Japan's cultural status as a developed nation in the eyes of their powerful neighbours Korea and China. Shotoku also sent official embassies to the Sui court in China from c. 607 CE and then throughout the 7th century CE.

也许最重要的，当然也是最持久的外国文化影响，是在公元6世纪的某个时候将佛教引入日本，传统上是在公元552年。它被用明天皇正式采用，并得到圣德太子的进一步推广，圣德太子建造了几座寺庙，组建了一个艺术家团体来创作佛教图像，他本人也是佛教教义的爱好者。佛教受到了日本精英阶层的普遍欢迎（除了最初来自亲神道教物部氏和中富氏的抵制），因为它有助于提高日本作为发达国家的文化地位——在其强大邻国朝鲜和中国的眼中。从公元607年起，圣德还向中国的隋朝朝廷派遣了官方使团，这在整个公元7世纪都是常态。

Relations with Japan's neighbours were not always amicable. The Silla kingdom, a longtime rival of Baekje in the Korean peninsula, finally overran its neighbour in 660 CE with the help of a massive Chinese Tang naval force. A rebel Baekje force persuaded Japan to send 800 ships under the command of Abe no Hirafu to aid their attempt to regain control of their kingdom, but the joint force was defeated at the Battle of Baekgang (Hakusonko) at the mouth of the Geum/Paekchon River in 663 CE. The success of the Unified Silla Kingdom resulted in another wave of immigrants entering Japan from the collapsed Baekje and Goguryeo kingdoms.

日本与邻国的关系并不总是友好的。新罗王国是百济在朝鲜半岛的一个长期竞争对手，在中国唐朝一支庞大的海军部队的帮助下，终于在公元660年推翻了百济王国。一支反叛的百济部队说服日本派出800艘船，在阿倍比罗夫的指挥下，帮助他们试图重新控制自己的王国，但这支联合部队在公元663年位于金/白川河口的白江（Hakusonko）战役中被击败。新罗王国的统一导致另一波移民从崩溃的百济和高句丽王国进入日本。

艺术与建筑

The arts flourished in the Asuka Period and have given rise to an alternative name, the Suiko Period (552-645 CE) after Empress Suiko (r. 592-628 CE). Literature and music following Chinese models were actively promoted by the court and artists were given tax reliefs. Sculptors produced large numbers of Buddhist figures in wood and gilded bronze. Poems were composed which would find themselves in the Manyoshu or 'Collection of 10,000 Leaves,' which was compiled c. 760 CE, making it the earliest such anthology in Japanese literature.

艺术在飞鸟时期蓬勃发展，并产生了另一个名字，即以推古天皇（公元592-628年）命名的推古时期（公元552-645年）。朝廷积极推广以中国为模式的文学和音乐，并为艺术家提供税收减免的福利。雕塑家们用木头和镀金的青铜制作了大量的佛教人物。他们创作的诗歌被收录到《万叶集》中，该书大约在公元760年编纂完工，是日本文学中最早的此类文集。

During the reign of Shotoku 46 Buddhist monasteries and temples were built, the most important of which were the Shitennoji (593 CE), Hokoji (596 CE), and Horyuji. The latter was completed in 607 CE but burnt down c. 670 CE, after which it was rebuilt; it is the only surviving monastery from the Asuka Period in its original state. The complex, consisting of 48 listed buildings including a 5-storey pagoda, has the oldest wooden buildings in Japan.

在圣德统治时期，共建造了46座佛教寺院，其中最重要的是四天王寺（公元593年）、方广寺（公元596年）和法隆寺。后者于公元607年完成，但在公元670年左右被烧毁，之后被重建；这是唯一现存的保持飞鸟时代原始状态的寺院。该建筑群由48座受保护建筑组成，包括一座5层高的佛塔，且拥有日本最古老的木制建筑。

参考书目：

Ashkenazi, M. Handbook of Japanese Mythology. Oxford University Press, 2008.

Beasley, W.G. The Japanese Experience A Short History of Japan. University of California, 1999.

Dougill, J. Japan's World Heritage Sites. Tuttle Publishing, 2014.

Ebrey, P.B. Pre-Modern East Asia. Cengage Learning, 2013.

Henshall, K. Historical Dictionary of Japan to 1945. Scarecrow Press, 2013.

Mason, R.H.P. A History of Japan. Tuttle Publishing, 1997.

Sansom, G. A History of Japan to 1334. Stanford University Press, 1958.

Tsuda, N. A History of Japanese Art. Tuttle Publishing, 2009.

Whitney Hall, J. The Cambridge History of Japan, Vol. 2. Cambridge University Press, 1999.

日本奈良法隆寺的中门和五层佛塔。它是日本最重要的佛教寺院，由飞鸟时代的圣德太子于公元607年首次建造。该寺院在公元670年被火烧毁，但在公元710年重建。它拥有日本最古老的木制建筑，被联合国教科文组织设为世界文化遗产。

原文作者：Mark Cartwright

驻意大利的历史作家。他的主要兴趣包括陶瓷、建筑、世界神话和发现所有文明的共同思想。他拥有政治哲学硕士学位，是《世界历史百科全书》的出版总监。

圣德太子的雕像，他是日本传奇性的统治者和日本佛教的创始人（公元594-622年）。(吉美博物馆，巴黎)

原文网址：https://www.worldhistory.org/Asuka_Period/

一幅公元8世纪的画，可能是圣德太子（和他的两个孩子），公元594-622年的日本摄政王。存放在奈良的法隆寺。

扩展：《十七条宪法》

一曰，以和为贵，无忤为宗。

人皆有党，亦少达者。是以或不顺君父，乍违于邻里。

然上和下睦，谐于论事，则事理自通，何事不成？

（1）讲究和谐，避免争吵。每个人都有自己的偏见，很少有人有远见。因此，有些人不服从他们的领主和父亲，并与他们的邻居保持争执。但上和下和，则事事静议，正见盛行。

二曰，笃敬三宝。

三宝者，佛，法，僧也。则四生之终归，万国之极宗。

何世何人，非贵是法。人鲜尤恶，能教从之，其不归三宝，何以直枉？

（2）佛、法、僧三宝；应给予诚挚的敬意，因为它们是所有生物的最后归宿。很少有人坏到不能教他们真理的地步。

三曰，承诏必谨。

君则天之，臣则地之。天覆地转，四时顺行，万气得通。地欲覆天，则致坏耳。

是以君言臣承，上行下靡，故承诏必慎，不谨自败。

（3）不要不服从君主的命令。君如天在地之上，臣如地而承天。天地适当，四时顺其自然。但是，如果大地试图取代上天，上天就会沦为废墟。故君言臣听，君行臣从。因此，当你收到君主的命令时，不要不执行它们，否则自然会招来毁灭。

四曰，群臣百寮，以礼为本。

其治民之本，要在乎礼。上不礼而下非齐，下无礼以必有罪。

是以，群臣有礼，位次不乱;百姓有礼，国家自治。

（4）为政大臣，以德为先，上不正，下则乱；下人做事不当，自然会得罪人。故君臣有礼，则贵贱不乱，民有礼，则政有治。

五曰，绝餮弃欲，明辨诉讼。

其百姓之讼，一日千事。一日尚尔，况乎累岁？

顷治讼者得利为常，见贿听谳，有财者之讼，如石投水;乏者之诉，似水投石。

是以贫民则不知所由，臣道亦于焉阙。

(5) 公正处理向您提交的法律投诉。如果判官者得逞，以受贿为目的审案，则有钱人的官司如石投水，无阻反抗；贫穷就像水泼在石头上。在这种情况下，可怜的人将不知道该去哪里，也不会像他应该做的那样行事。

六曰，惩恶劝善，古之良典。

是以无匿人善，见恶必匡。其谄诈者，则为覆国家之利器，为绝人民之锋剑。

亦佞媚者，对上则好说下过，逢下则诽谤上失。

其如此人皆无忠于君，无仁于民。是大乱之本也。

(6) 惩恶扬善。这是古代的优良法则。所以不要隐瞒别人的优点，看到错误的地方不去改正。阿谀奉承者是推翻国家的利器，是灭亡人民的利剑。这种人从不忠于他们的君主，也不忠于人民。所有这些都是严重内乱的根源。

七曰，人各有任，掌宜不滥。

其贤哲任官，颂音则起;奸者有官，祸乱则繁。

世少生知，克念作圣。事无大少，得人必治;时无急缓，遇贤自宽。

因此国家永久，社稷勿危。故古圣王为官以求人，为人不求官。

(7) 每个人都有自己的工作。不要混淆职责范围。智者受任之时，赞之声生。贪官执政，祸乱加增。凡事大事小事，找对了人，就会办得很好。因此，古代明智的君主寻找的是担任职位的人，而不是适合该人的职位。如此，则国家长治久安，天下无危。

八曰，群卿百寮，早朝晏退。

公事靡盬，终日难尽。是以迟朝不逮于急。早退必事不尽。

(8) 大臣和官员应早起晚退，因为一整天不足以完成国事。迟到不能应付紧急情况；如果官员提前早退，工作就无法完成。

九曰，信是意本，每事有信。

其善恶成败，要在于信。群臣共信，何事不成？群臣无信，万事悉败。

(9) 诚信为义之本。凡事要有诚意，君臣彼此守信，还有什么不能成的呢？君臣不守信，万事皆以失败告终。

十曰，绝忿弃瞋，不怒人违。

人皆有心，心各有执。彼是则我非，我是则彼非。我必非圣，彼必非愚，共是凡夫耳。

是非之理、讵能可定。相共贤愚、如环无端。是以、彼人虽瞋、还恐我失、我独虽得、从众同举。

(10) 让我们控制自己，当别人不同意我们时，不要怨恨，因为所有人都有心，每颗心都有自己的倾向。别人的对就是我们的错，我们的对就是他们的错。我们不是毫无疑问的圣人，他们也不是毫无疑问的傻瓜。我们俩都是普通人。人怎能立规矩来明辨是非呢？因为我们有时是聪明的，有时是愚蠢的。因此，尽管别人让步于愤怒，但让我们相反地害怕自己的错误，尽管我们可能认为自己是对的，但让我们跟随大多数人并像他们一样行事。