日本多久聖廟與儒學

The Takuseibyo and the Development of Confucianism in Japan

孔廟於日本或稱聖堂，如湯島聖堂；或稱聖廟，如多久聖廟。而祭孔一事於日本，據《大寶令》〈釋奠〉條項之記載，乃始於大寶元年（701）二月，由文武天皇親臨祭孔，至平安時代（794-1185）大學寮內之孔廟皆倣唐制。德川家康創建江戶幕府後，自慶長（1596-1614）至慶應（1865-1867）的二百七十多年間，儒學經幕府特意提倡，興盛之餘，官學、藩學與鄉校之學校建築亦隨之發達。而孔廟作為學校建築之一環，為數亦日有所增，其中以江戶之湯島聖堂、名古屋之明倫堂孔子廟、足利學校之孔子廟、岡山閑谷學校之聖廟、多久之聖廟、以及水戶之孔子廟等最負盛名。本文主要在探討多久聖廟建設之經緯，以及其與江戶元祿（1688-1703）至享保（1716-1735）年間幕府當局和佐賀藩、多久邑之儒學振興舉措有何相互關聯。而藉由本文的論證，吾人除可得知貞享（1684-1687）以來，江戶日本在推動儒學時，事實上地方政府甚至比幕府當局更積極、更先進，進而影響中央。另外亦可瞭解儒學如何普及至江戶日本的山里──多久，以及其如何內化為多久地區的傳統人文精神。

Confucian temples are either called “seido” or “seibyo” in Japan. An example of the former case is “Yusimaseido,” and “Takuseibyo” is an example of the latter. The first official ceremony of the worship of Confucius in Japan, according to the record in the “Sekiten” chapter of the Taiholyo, was held by Monbutenno in the February of the first year of the Taiho era (701 A.D.). During the Heian period (794-1185 A.D.), Confucian temples were built in national universities following Tang dynasty customs. After Tokugawa Ieyasu set up the Edobakufu, for the two hundreds and seventy years between Keicho Era (1596-1614) and Keio Era, the bakufu greatly promoted the learning of Confucianism. Following this government policy, many kangaku (government school), hangaku (fief government school), and kyoko (urban schools) were established all over Japan. Confucian temples, being an essential part in these school compounds, also numbered rapidly. Among these new Confucian temples, some of the most well-known ones are the Yusimaseido in Edo; the Confucian temple of Meilindo, and the Confucian temple of Asikagagakko in Nagoya; and the Confucian temple of Sizutanigakko in Okayama; the Confucian temple of Takuyu; and the Confucian temple of Mito. The purpose of this paper is to delineate the history and to investigate the historical facts about the construction of Takuseibyo. This research will focus on how the construction of this Confucian temple reflected the interactions among the central bakufu government, the Sagahan, and the Takuyu. Through this paper, it is clear that after the Chokyo Era, the local government was more enthusiastic than the bakufu government in their efforts to promote the study of Confucianism and more progress was achieved in the local regions than in the central area. Actually, the local government's more aggressive attitude influenced the central bakufu government to be more active. This study will also help us to understand how Confucianism was spread to rural areas such as Takuyu in Edo Japan and taken in as a part of local tradition by the village residents.