<Articles>Mirror for Princes in the Fourteenth Century Islamic India : A Study of Fatawa-yi Jahandari

個人情報保護のため削除部分あり「君主鑑」とは、君主に政治道徳上の教訓を与える、西欧世界における文学の一ジャンルであり、イスラム世界に見られる同様の性格を持つ作品群も、研究者によってそう呼ばれている。本稿の目的は、一四世紀インドのデリー政権において書かれた君主鑑作品である Fatawa-yi Jahandar に見られる君主論、理想の君主像の抽出である。この作品の理想の君主像は Ibn al-'Arabr の完全人間論などのイスラム神秘主義思想の影響を受けており、統治と信仰という正反対の行動を両立できる君主は聖者の最高位である qutb の位にあるとされている。理想の君主像のこのような特微は、当時のインドにおけるスーフィー・シャイフの社会的影響力の強さを窺わせると同時に、君主が世俗と宗教の双方の権力者として権威を高められていく過程を示していると言える。Mirror for Princes is one genre of medieval European literature which consists of advice to rulers about rulership and practical ethics, and this name is applied to same kind of literary works of Islamic world. While the political and practical sides of mirror-type works have been used in many studies such as a series of A.K.S. Lambton's works, the ethical side of these works has not been studied very much. The ethical ideas of Persian mirrors have mainly been influenced by Iranian and Islamic thought. The former element is much stronger in the works of secretaries (katib) or associates of rules (nadim) and the latter is seen in the sufi's works. The aim of this article is to show the image of the ideal ruler in Fatawa-yi Jahandari, a mirror-type work written in fourteenth century India by Diya al-Din Barani, the author of the famous historical work, Tarikh-i Firuz Shahi. In Fatawa-yi Jahandari, Barani says that ideal rulers must not only have virtues, but all opposite qualities (awsaf-i mutaddada), such as gentleness and severeness. The ideal ruler can use these qualities in the proper way on every occasion, so he can govern the people, who have some part of these opposite qualities. This idea is strongly influenced by Islamic mystical philosophy, especially Ibn al-'Arabi's theory of the Perfect Man (insan al-kamil), brought to India by the latter half of the thirteenth century. And the ideal ruler, who is said to be able to rule with the simple life and humbleness of the worshipers, is identified with qutb, the highest sufi saint. But, at the same time, it is said that because of evil people and change of circumstances from the time of the prophet Muhammad, no matter how competent the ruler is, he cannot rule without pomp and prestige. In this way, Barani, as an associate of rulers, affirms the actual condition, which is far from the ideal. These characteristics show the strong cultural influence of mystical philosophy in fourteenth century India, the social influence of sufi saints as the source of authority, and the growth of the authority of rulers coupled with religious authority