先秦礼制建筑考古学研究
发布时间：2018-07-25 17:30
【摘要】： 先秦时期的礼制建筑是人们举行崇拜、祭祀等活动期望与祖先和神灵进行沟通、交流的主要场所,不仅代表了当时最高级别的建筑技术水平,产生了对后世影响深远的布局规划思想,也是国家政治生活的主要舞台之一,是复原研究古代社会的重要实物资料。 自考古学在中国出现以来,礼制建筑就是考古发掘和研究的重要对象,近年的考古发掘中,先秦时期的礼制建筑遗迹层出不穷,数量众多,分布广泛,为进行该阶段礼制建筑的综合研究提供了丰富的可资利用的材料。在我国古代文献中多有关于古代建筑和礼仪制度的记载,民族学的材料也为研究古代的祭祀内容和思想提供了佐证,这些都为对先秦时期的礼制建筑进行深入研究奠定了基础。目前,学术界对于我国古代礼制建筑的研究,主要偏重于对某一类型或者某一具体时段的礼制建筑进行形制和功能的论述,又以对汉唐及之后历史阶段的探讨最为热烈,而对先秦时期的礼制建筑关注较少,对整个先秦阶段礼制建筑的系统研究尚属空白,对其在各个发展阶段的特点以及相互间承继关系的讨论也属薄弱环节,甚至先秦时期礼制建筑的概念如何界定、性质如何划分、具体包括哪些类型的建筑遗迹也是众说纷纭、莫衷一是。所以,在已有成果的基础上对先秦时期的礼制建筑进行系统的综合研究条件已经具备,也是一个亟待解决的课题。 本文的主体共分九大部分。 首先是绪论,包括礼制建筑概念的辨析,论文的研究对象、研究方法和研究目的,先秦礼制建筑的发现与研究概况,与礼制有关的其他建筑形式的发现与研究成果。对礼制建筑概念的界定是本文论述的起点和基础,也是贯穿全文的总纲领,因此这一部分中先将建筑史学界和考古学研究中各种不同的礼制建筑概念作了分析,然后在此基础上提出笔者对先秦时期礼制建筑的定义,即由国家主持建造,供统治者使用的,体现统治者身份和地位的以明礼乐、宣教化为目的的建筑设施,其所包括的建筑类型,狭义上来讲有宫庙、祭坛和祭祀坑,广义上还包括城址和墓葬,本文论述的是狭义的礼制建筑。为综合考察礼制建筑的起源及其发展过程,本文的研究对象包括史前时期的原始宗教遗迹、距今约5000-4000年时的礼仪性建筑、夏商西周的礼治建筑以及东周时期的礼制建筑。接下来是对本文研究方法和研究目的的介绍。然后以1949年和1978年两个时间点为界,把对先秦时期礼制建筑的考古发掘与科学研究划分为三个阶段,并对每一阶段的主要田野工作和研究成果作了简要述评。城址和墓葬虽然不是本文研究的主要对象,但也属广义的礼制建筑范畴,对它们的研究也促进了宫殿、宗庙等狭义礼制建筑研究的深入,因此本文把先秦时期城址和墓葬的研究成果也作了概述。 第一章是史前时期的原始宗教遗迹,即礼制建筑的前身,亦可称为前礼制建筑。因学术界对这一建筑形式有不同的称谓,本章首先对定名为“原始宗教遗迹”的过程作了说明,并借鉴宗教学的研究成果把考古发掘的史前时期的原始宗教遗迹分为自然崇拜遗迹和祖先崇拜遗迹两大类,自然崇拜遗迹根据崇拜和祭祀对象的不同,又可细分为土地崇拜遗迹、动物崇拜遗迹和天神崇拜遗迹,然后是对每一种类的原始宗教遗迹的梳理和论述。 第二章是距今5000-4000年左右时的礼仪性建筑以及这一时期的原始宗教遗迹。礼仪性建筑既是原始宗教遗迹的最高发展形态,同时又是后世礼制建筑的萌芽,故亦可称为准礼制建筑。礼仪性建筑主要包括史前城址中的大型房屋建筑遗迹和各地发现的形制各异的祭坛,另外红山文化的东山嘴石砌建筑和牛河梁“女神庙”遗址由于具有特殊的文化属性,故单独作了论述。同时这一时期的中小型原始宗教遗迹仍然存在并继续向前发展,与前一阶段相比不仅数量大增,还出现了与当时的社会发展阶段相适应的新特点。 第三章是夏商西周时期的礼治建筑,即礼制建筑的早期发展形态,主要包括大型的宫殿宗庙建筑以及一些规格较高的祭祀遗迹。本章以时代为序对夏商西周时期王国和方国都城遗址中的礼治建筑做了梳理,对每座礼治建筑的性质等问题作了论述。 第四章是春秋战国时期的礼制建筑,从这一阶段起,我国古代的礼制建筑也进入了与汉唐时期礼制建筑相衔接的发展轨迹。由于东周时期的都城遗址经过科学发掘的仅占少数,大部分都城内的礼制建筑仅能根据相关的迹象作出推测和初步的分析,故本章主要选取了内涵比较清楚的东周城址内的礼制建筑遗迹进行了论述。 第五章是先秦礼制建筑的布局与规划思想。从考古发掘的遗迹现象以及古代文献对先秦时期建筑的记载中,笔者提炼出六点先秦礼制建筑的规划设计思想,即“天人合一”的宇宙观,贵中尚左的尊卑观,中轴对称的建筑格局,近山傍水、便民利君、兼顾实用与审美的思想,辨正崇方的科学追求以及前朝后寝、左庙右宫的礼制建筑格局,并对传统的“左祖右社”的观点提出了质疑。这六点布局与规划思想来源于人们的实践,又在实践中不断得到完善和发展,反过来指导人们的实践活动。 第六章是对先秦礼制建筑营建技术的全方位解析。依据礼制建筑的建造形式,先秦阶段的礼制建筑可分为房屋型礼制建筑和非房屋型礼制建筑,房屋型礼制建筑主要包括宫殿和宗庙建筑以及史前阶段承担礼仪功能的大房子等,非房屋型礼制建筑主要包括祭坛、祭祀坑等,两者相较,房屋型礼制建筑是人类追求先进建筑技术的主要着力点,非房屋型礼制建筑的建造技术比较简单且多从属于房屋型礼制建筑,所以本章对建筑技术的分析以房屋型礼制建筑为主。主要包括祭坛和建筑台基的夯筑技术、房屋墙体的建造技术、柱洞与柱础的演变、地面和墙面的处理、房顶的结构和瓦的使用以及排水设施等。 第七章是对先秦礼制建筑所反映的社会政治背景的分析。史前时期原始宗教遗迹和礼仪性建筑所反映的社会演进模式可分为原始宗教主导型和王权军权主导型两种主要类型,分别以燕辽地区、太湖地区和中原地区、海岱地区的史前文化为代表。进入历史时期,礼制建筑则成为王权和族权、神权博弈的主要场所,夏商时期宗庙建筑的地位要高于宫殿建筑,反映出王权受制于族权和神权的史实,从商代后期开始,王权的地位逐渐加强,到周代尤其是东周时,王权取得了对族权和神权的压倒性胜利,反映在礼制建筑上就是宫殿建筑的地位明显高过宗庙建筑。 最后的结语部分,是对前文内容的概括和总结,并指出了论文的不足之处以及将来的研究设想。
[Abstract]:The ceremonial architecture in the pre Qin period was the main place for the people to worship and sacrifice their ancestors and gods and communicate with the ancestors and gods. It not only represented the highest level of architectural technology at that time, but also produced a far-reaching layout planning thought for the later generations. It was also one of the main stages of the state's political life. Important material material of society.
Since the emergence of self-examination archeology in China, the etiquette architecture is an important object of archaeological excavation and research. In recent archaeological excavations, the relics of the ceremonial architecture in the pre Qin period were numerous and widely distributed, providing abundant and rich materials for the comprehensive study of the etiquette architecture in this stage. There are records of the ancient architecture and etiquette system, and the materials of Ethnology provide evidence for the study of ancient sacrificial contents and ideas, which have laid a foundation for the in-depth study of the etiquette architecture in the pre Qin period. At present, the study of the ancient etiquette architecture in our country is mainly focused on a certain type or a certain one. The form and function of the ceremonial architecture in the period of the period of the period are most enthusiastic about the historical stage of the Han and Tang Dynasties, and less attention is paid to the etiquette architecture in the pre Qin period. The systematic study of the etiquette architecture in the pre Qin period is still blank, and the characteristics of each development stage and the discussion of the mutual inheritance relationship are also discussed. The weak link, even the concept of the pre Qin Dynasty, how to define the concept, how to divide the nature of the nature, including the types of architectural remains are also different opinions. Therefore, on the basis of the existing achievements, the comprehensive research conditions of the pre Qin Dynasty etiquette system have already had, and it is also an urgent problem to be solved.
The main body of this article is divided into nine parts.
The first is the introduction, including the discrimination of the concept of the ceremonial architecture, the object of the study, the research method and the purpose of the study, the general situation of the discovery and research of the etiquette building in the pre-Qin period, the discovery and research results of other architectural forms related to the etiquette system. The definition of the concept of the etiquette architecture is the starting point and foundation of this article, as well as the general program that runs through the full text, In this part, the concept of the different etiquette architecture in the architectural history and archaeology is analyzed. On this basis, the author puts forward the author's definition of the etiquette architecture in the pre Qin period, which is built by the state, for the rulers to use, to reflect the status and status of the rulers, and the purpose of the building. The type of building, which includes the temple, the altar and the sacrificial pit in a narrow sense, also broadly includes the city site and the burial. This article discusses the narrow sense of rite architecture. For a comprehensive survey of the origin and development of the ritual architecture, the object of this study includes the original religious relics of the prehistoric period, about 5000-4000 years ago. The architecture, the etiquette building of Xia Shang West Zhou Dynasty and the ceremonial architecture in the Eastern Zhou Dynasty were introduced. Then the two time points of 1949 and 1978 were used to divide the archaeological excavation and scientific research into three stages and the main field workers in each stage. The work and research results are briefly reviewed. Although the city site and burial are not the main object of this study, they are also a broad sense of ritual architecture, and their research has also promoted the deep research of the palace, the temple and other narrow sense architecture. Therefore, the research results of the city site and the tomb in the pre Qin period are also summarized in this paper.
The first chapter is the primitive religious relics of prehistoric period, that is, the predecessor of the ceremonial architecture, or the former ritual architecture. Because the academic circles have different appellations to this form of architecture, this chapter first explains the process of being named "primitive religious relics", and draws on the research results of the teaching of religion to discover the primitive religion in the prehistoric period of archaeological excavation. The remains are divided into two categories: natural worship relics and ancestor worship relics. The remains of nature worship can be subdivided into land worship relics, animal worship relics and God worship relics, and then combed and discuss the original religious relics of each species.
The second chapter is the ceremonial architecture and the primitive religious relics of the period about 5000-4000 years ago. The etiquette architecture is the highest development form of the primitive religious relics, and it is also the bud of the later ceremonial architecture. Therefore, it can also be called the quasi ritual architecture. The etiquette architecture mainly includes the remains of the large buildings in the prehistoric site. In addition, the eastern mountain mouth stone building and the "goddess Temple" site of the bull River beam, which are found in different places, and the "goddess Temple" site of the cattle and river beams have been discussed separately. The new features that are compatible with the social development stage at that time are presented.
The third chapter is the early development form of ritual architecture in the period of the Xia Shang and Western Zhou Dynasty, namely the early development form of the ceremonial architecture, mainly including the large palace and temple buildings and some higher standards of sacrificial relics. The question is discussed.
The fourth chapter is the ceremonial architecture of the spring and Autumn period and the Warring States period. From this stage, the ancient ceremonial architecture in ancient China has also entered the development track of the ritual architecture in the Han and Tang Dynasties. Because only a few of the ruins of the capital city in the Eastern Zhou Dynasty were scientifically excavated, the ritual buildings in most of the capital cities could only be speculated on the basis of the relevant signs. Preliminary analysis, so this chapter mainly selects the ritual architecture ruins in the Eastern Zhou City site with clear connotations.
The fifth chapter is the layout and planning thought of the pre Qin ceremonial architecture. From the relics of archaeological excavations and the records of ancient literature to the pre Qin period, the author refines the planning and design ideas of six pre Qin ceremonies, that is, the cosmological view of "the unity of heaven and man", the still left view of dignity, the symmetrical structure of the middle axis, and the near mountain near the water. The convenience of the people and Li Jun, taking into account the practical and aesthetic ideas, identified the scientific pursuit of Chong Fang and the former bedding, the ritual architecture of the right palace in the left temple, and questioned the traditional idea of "left ancestor right society". The six points of layout and planning originated from people's practice, and were constantly improved and developed in practice, and in turn instructed people. The practice of our practice.
The sixth chapter is a comprehensive analysis of the construction technology of the pre Qin ceremonial architecture. According to the form of the ceremonial architecture, the etiquette architecture in the pre Qin period can be divided into house type and non house type architecture. The house type architecture mainly includes the palace and the temple building and the big house which bears the etiquette function in the prehistoric stage. The type of ceremonial architecture mainly includes the altar, the sacrificial pit, and so on. The building type architecture is the main focus of the human pursuit of advanced building technology. The construction technology of the non house type building is relatively simple and many from the house type architecture, so the analysis of this chapter is mainly on the building style architecture. The ramming technology including the altar and the building platform, the construction technology of the house wall, the evolution of the column and the foundation, the treatment of the ground and wall, the structure of the roof and the use of the tiles, and the drainage facilities.
The seventh chapter is an analysis of the social and political background reflected in the pre Qin ceremonial architecture. The social evolution patterns reflected by the primitive religious relics and ceremonial buildings in the prehistoric period can be divided into two main types: the primitive religion leading and the dominant power of the power of the royal power, which are Shi Qianwen in the Yan Liao region, the Central Plains region and the Central Plains region, and the Hai Dai area. In the historical period, in the historical period, the ceremonial architecture became the main place of royal power and clan power and theocratic game. The position of the temple building in the Xia Shang period was higher than the palace architecture, reflecting the historical facts of the royal power being subject to ethnic power and theocracy. From the late Shang Dynasty, the status of the royal power was gradually strengthened, and the power of Zhou Dai, especially in the Eastern Zhou Dynasty, had been obtained. The overwhelming victory of clan power and theocracy is reflected in the ceremonial architecture, that is, the status of palaces is obviously higher than that of ancestral temples.
The last part is the summary and summary of the foregoing, pointing out the shortcomings of the paper and the future research ideas.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K879.1
[Abstract]:The ceremonial architecture in the pre Qin period was the main place for the people to worship and sacrifice their ancestors and gods and communicate with the ancestors and gods. It not only represented the highest level of architectural technology at that time, but also produced a far-reaching layout planning thought for the later generations. It was also one of the main stages of the state's political life. Important material material of society.
Since the emergence of self-examination archeology in China, the etiquette architecture is an important object of archaeological excavation and research. In recent archaeological excavations, the relics of the ceremonial architecture in the pre Qin period were numerous and widely distributed, providing abundant and rich materials for the comprehensive study of the etiquette architecture in this stage. There are records of the ancient architecture and etiquette system, and the materials of Ethnology provide evidence for the study of ancient sacrificial contents and ideas, which have laid a foundation for the in-depth study of the etiquette architecture in the pre Qin period. At present, the study of the ancient etiquette architecture in our country is mainly focused on a certain type or a certain one. The form and function of the ceremonial architecture in the period of the period of the period are most enthusiastic about the historical stage of the Han and Tang Dynasties, and less attention is paid to the etiquette architecture in the pre Qin period. The systematic study of the etiquette architecture in the pre Qin period is still blank, and the characteristics of each development stage and the discussion of the mutual inheritance relationship are also discussed. The weak link, even the concept of the pre Qin Dynasty, how to define the concept, how to divide the nature of the nature, including the types of architectural remains are also different opinions. Therefore, on the basis of the existing achievements, the comprehensive research conditions of the pre Qin Dynasty etiquette system have already had, and it is also an urgent problem to be solved.
The main body of this article is divided into nine parts.
The first is the introduction, including the discrimination of the concept of the ceremonial architecture, the object of the study, the research method and the purpose of the study, the general situation of the discovery and research of the etiquette building in the pre-Qin period, the discovery and research results of other architectural forms related to the etiquette system. The definition of the concept of the etiquette architecture is the starting point and foundation of this article, as well as the general program that runs through the full text, In this part, the concept of the different etiquette architecture in the architectural history and archaeology is analyzed. On this basis, the author puts forward the author's definition of the etiquette architecture in the pre Qin period, which is built by the state, for the rulers to use, to reflect the status and status of the rulers, and the purpose of the building. The type of building, which includes the temple, the altar and the sacrificial pit in a narrow sense, also broadly includes the city site and the burial. This article discusses the narrow sense of rite architecture. For a comprehensive survey of the origin and development of the ritual architecture, the object of this study includes the original religious relics of the prehistoric period, about 5000-4000 years ago. The architecture, the etiquette building of Xia Shang West Zhou Dynasty and the ceremonial architecture in the Eastern Zhou Dynasty were introduced. Then the two time points of 1949 and 1978 were used to divide the archaeological excavation and scientific research into three stages and the main field workers in each stage. The work and research results are briefly reviewed. Although the city site and burial are not the main object of this study, they are also a broad sense of ritual architecture, and their research has also promoted the deep research of the palace, the temple and other narrow sense architecture. Therefore, the research results of the city site and the tomb in the pre Qin period are also summarized in this paper.
The first chapter is the primitive religious relics of prehistoric period, that is, the predecessor of the ceremonial architecture, or the former ritual architecture. Because the academic circles have different appellations to this form of architecture, this chapter first explains the process of being named "primitive religious relics", and draws on the research results of the teaching of religion to discover the primitive religion in the prehistoric period of archaeological excavation. The remains are divided into two categories: natural worship relics and ancestor worship relics. The remains of nature worship can be subdivided into land worship relics, animal worship relics and God worship relics, and then combed and discuss the original religious relics of each species.
The second chapter is the ceremonial architecture and the primitive religious relics of the period about 5000-4000 years ago. The etiquette architecture is the highest development form of the primitive religious relics, and it is also the bud of the later ceremonial architecture. Therefore, it can also be called the quasi ritual architecture. The etiquette architecture mainly includes the remains of the large buildings in the prehistoric site. In addition, the eastern mountain mouth stone building and the "goddess Temple" site of the bull River beam, which are found in different places, and the "goddess Temple" site of the cattle and river beams have been discussed separately. The new features that are compatible with the social development stage at that time are presented.
The third chapter is the early development form of ritual architecture in the period of the Xia Shang and Western Zhou Dynasty, namely the early development form of the ceremonial architecture, mainly including the large palace and temple buildings and some higher standards of sacrificial relics. The question is discussed.
The fourth chapter is the ceremonial architecture of the spring and Autumn period and the Warring States period. From this stage, the ancient ceremonial architecture in ancient China has also entered the development track of the ritual architecture in the Han and Tang Dynasties. Because only a few of the ruins of the capital city in the Eastern Zhou Dynasty were scientifically excavated, the ritual buildings in most of the capital cities could only be speculated on the basis of the relevant signs. Preliminary analysis, so this chapter mainly selects the ritual architecture ruins in the Eastern Zhou City site with clear connotations.
The fifth chapter is the layout and planning thought of the pre Qin ceremonial architecture. From the relics of archaeological excavations and the records of ancient literature to the pre Qin period, the author refines the planning and design ideas of six pre Qin ceremonies, that is, the cosmological view of "the unity of heaven and man", the still left view of dignity, the symmetrical structure of the middle axis, and the near mountain near the water. The convenience of the people and Li Jun, taking into account the practical and aesthetic ideas, identified the scientific pursuit of Chong Fang and the former bedding, the ritual architecture of the right palace in the left temple, and questioned the traditional idea of "left ancestor right society". The six points of layout and planning originated from people's practice, and were constantly improved and developed in practice, and in turn instructed people. The practice of our practice.
The sixth chapter is a comprehensive analysis of the construction technology of the pre Qin ceremonial architecture. According to the form of the ceremonial architecture, the etiquette architecture in the pre Qin period can be divided into house type and non house type architecture. The house type architecture mainly includes the palace and the temple building and the big house which bears the etiquette function in the prehistoric stage. The type of ceremonial architecture mainly includes the altar, the sacrificial pit, and so on. The building type architecture is the main focus of the human pursuit of advanced building technology. The construction technology of the non house type building is relatively simple and many from the house type architecture, so the analysis of this chapter is mainly on the building style architecture. The ramming technology including the altar and the building platform, the construction technology of the house wall, the evolution of the column and the foundation, the treatment of the ground and wall, the structure of the roof and the use of the tiles, and the drainage facilities.
The seventh chapter is an analysis of the social and political background reflected in the pre Qin ceremonial architecture. The social evolution patterns reflected by the primitive religious relics and ceremonial buildings in the prehistoric period can be divided into two main types: the primitive religion leading and the dominant power of the power of the royal power, which are Shi Qianwen in the Yan Liao region, the Central Plains region and the Central Plains region, and the Hai Dai area. In the historical period, in the historical period, the ceremonial architecture became the main place of royal power and clan power and theocratic game. The position of the temple building in the Xia Shang period was higher than the palace architecture, reflecting the historical facts of the royal power being subject to ethnic power and theocracy. From the late Shang Dynasty, the status of the royal power was gradually strengthened, and the power of Zhou Dai, especially in the Eastern Zhou Dynasty, had been obtained. The overwhelming victory of clan power and theocracy is reflected in the ceremonial architecture, that is, the status of palaces is obviously higher than that of ancestral temples.
The last part is the summary and summary of the foregoing, pointing out the shortcomings of the paper and the future research ideas.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K879.1
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