两汉国家祭祀制度研究

发布时间：2018-07-03 13:14

本文选题：国家祭祀 + 现代　；参考：《吉林大学》2004年博士论文

【摘要】：国家祭祀是中国古代王朝的正统宗教制度形态,本文是专就其中的一个时段——汉代,深入考察这种宗教制度形态的时代特征和具体表现。以下按照文章的内容结构对本文的论点作一简要的概括: “前言”是本文具体研究展开的前奏。我们就研究的学术价值、学术史回顾及以所采用的研究方法等方面作了理论上的说明。我们认为:两汉国家祭祀制度无论从传统文化、祭祀制度以及汉代社会历史等哪个角度来看,都是一个具有重要研究价值的课题;这一问题近代以来受到长期的冷遇,是两汉史研究领域中相对薄弱的部分,不仅缺少有分量的系统研究专论和有深度的祭祀管理问题探讨,而且具体问题上也存在着理论视角、阐释方式乃至于史实认识上的差异,很多相关问题的研究都有待于进一步深化。因此我们以马克思主义历史唯物主义为指导,本着事实求是的科学态度,吸收前人成果、借鉴相关理论、充分利用文献资料和考古成果、从制度史研究的角度加以深入探讨。第一章“两汉前国家祭祀特点概说”。概要地总结了汉代以前国家祭祀的一般特点。我们认为,首先,在夏商周时期的早期国家中,国家祭祀逐渐形成以了天为至上神的三大神yG系统,并且祭祀礼仪成为国家礼典的重要组成部分,因而不仅祭祀活动在国家事务中具有突出重要的位置,对现实生活也有着广泛的影响。其次,随着周代政治统治的瓦解,早期国家所形成的祭祀制度也遭到破坏;战国时期列国的祭祀活动呈现出鲜明的地域性特点,阴阳五行说与神仙方术也对祭祀活动有较大影响,尽管祭祀活动在国家事务中的地位不如以往重要,但是在祭祀理论方面却有新的发展。汉以前国家祭祀的上述特点及表现,对两汉国家祭祀有着直接的影响。第二章“两汉祭祀在国家事务中的地位与分类”。两汉时期延续了战国时期礼仪与政治活动分离的发展趋势,国家祭祀的作用虽然不如早期国家那样突出,但是从职官、耗费及国家对祭祀礼仪的重视程度看,依然在两汉国家事务中具有重要地位。两汉国家祭祀沿袭了早期国家祭祀三大系统的分类特点,但在具体内容上有了新的变化。第三章“两汉国家郊祀的演化过程及其礼仪特点”。这一章中,我们从两个方面对汉代郊祀活动进行了系统的考察。首先,考察了郊祀的神yG从五帝到太一、后土以及天、地的具体演化过程。从神yG的角度看,汉代郊祀活动有明显的阶段性特点:汉初承袭旧秦部族信仰,确立了五帝为郊祀至上神;武帝时适应大一统帝国的政治需要,将郊祀的 WP=191 至上神改为太一,同时又把对后土的祭祀纳入郊祀范畴;西汉后期至东汉初,国家依经据典对郊祀制度进行儒化改革,太一神与后土神过渡到儒家所崇奉的天、地神yG。其次,也对不同历史时期的祭祀坛ud、时间规定、天子亲祭以及祭献方式等郊祀礼仪变化情况作了细致的考察。第四章“两汉国家宗庙和皇帝陵寝的设置与祭祀”。首先,系统考述了汉代宗庙设置的种种形态及其演化过程和礼仪特点。从宗庙设置来看,两汉时期有着截然分明的特点,西汉从突出皇权的角度出发,不仅沿袭了京师设庙的传统,还首创了在郡国设立皇帝宗庙的方式;皇帝京城的宗庙设置也有其特点,不仅每个皇帝都各有其庙,并且从文帝开始宗庙依陵而设,由皇帝生前自己监造。宗庙的这种设置特点,反映了当时人们的灵魂观念。东汉建立以后,简化了宗庙的设置,高祖庙与世祖庙分别承祀两汉的皇帝祖先,确立了同堂异室的庙制形式。宗庙祭祀方面,有定期和不定期两种方式,定期祭祀以正祭为主,正祭在西汉是月祭、东汉改为四时祭,除此而外还有数年一次的殷祭以及按节令举行的间祀;不定期的祭祀,多是因重大的国事及皇族家事而行。其次,也对陵寝祭祀在两汉不同阶段的特点与礼仪进行了考察。两汉承秦而设陵寝,寝殿和便殿各有祭祀,不过西汉时皇帝祭庙不祭陵寝;东汉建立以后,光武帝开始巡祭西汉帝陵,汉明帝时亲祭光武帝原陵,创立了定期祭祀的上陵祭,此后东汉诸帝相沿成礼,使其成为东汉皇帝祖先祭祀的主要方式。尽管陵寝祭祀在东汉地位大大提高,但是宗庙依然是国家血缘统治的政治象征。第五章“两汉国家社稷的设置与祭祀”。这一章里,我们从国家社稷设置、社稷的神yG属性以及社稷祭祀的特点等三方面,对汉代国家社稷进行了较为系统的考察。社稷祭祀源自原始的土地和谷物神崇拜,国家形成后社稷神一方面作为地域性的保护神被广泛的崇拜,同时国家社稷也具有了政权象征的政治意义。正因为如此,两汉国家在立国之初就依照行政等级建立了社稷祭祀体系,县以上的社属国家的公社,最高等级的国家太社稷也称官社,王莽时,在官社之外又别立官稷。汉代社稷设置这种方式,反映了中央集权制度下国家主权意识强化的客观现实。国家社稷奉祀的社稷神yG虽为自然神,但是祭祀的时候常配以人神,王莽执政时期,西汉以大禹配官社、后稷配官稷。地方上的公社、里社也以对本地有贡献的知名人士配祭。两汉社稷常以“戊日”行祭,二、八月及腊一岁三祠,两汉期间没有天子祠社的制度规定,这与汉代社神失去大地神的属性有直接的关系。第六章“两汉国家其它种类祭祀举要”。本章研究的对象,是除上述三种核心祭祀以外的其他祭祀。首先,以封禅与明堂为例,考察了国家典礼中的祭祀。封禅是天子在泰山向天地告成功的旷世盛典,汉代只有
[Abstract]:The state sacrifices are the orthodox religious system of ancient Chinese dynasties. This article is devoted to a period of time, the Han Dynasty, to investigate the characteristics and specific manifestations of this religious system. The following is a brief summary of the thesis according to the content structure of the article.
The prelude is the prelude to the concrete study of this article. We have made a theoretical explanation on the academic value of the study, the review of the academic history and the methods used in the study. We think that the sacrificial system in the Han Dynasty, from the view of the traditional culture, the sacrificial system and the social history of the Han Dynasty, is a serious one. It is a relatively weak part in the study of Han Dynasty, which is a relatively weak part in the study of the history of Han and Han Dynasties. It is not only lack of systematic research monographs and deep sacrificial management issues, but also there is a theoretical perspective on specific problems. The research of multi related issues needs to be further deepened. Therefore, we take Marx's historical materialism as the guidance, in accordance with the scientific attitude of truth seeking, to absorb the achievements of the predecessors, draw on the relevant theories, make full use of the literature and archaeological achievements, and discuss in depth from the perspective of the study of the history of the system.
The first chapter, "a summary of the characteristics of the state sacrifice before the Han Dynasty", summarizes the general characteristics of the state sacrifices before the Han Dynasty. First, in the early countries of the Xia Shang Zhou period, the state sacrifices gradually formed the three God yG system with heaven as the Supreme God, and the sacrificial ritual instrument became an important part of the national ceremony. Only the sacrificial activities have an important position in the state affairs and have a wide influence on the real life. Secondly, with the disintegration of Zhou Dai's political rule, the sacrificial system formed by the early state has also been destroyed; the sacrificial activities of the countries in the Warring States period show distinctive regional characteristics, and the five elements of yin and Yang and the gods of the gods are also the same. The sacrificial activities have a great influence. Although the status of the sacrificial activities in the state affairs is not as important as in the past, it has a new development in the sacrificial theory. The above-mentioned characteristics and manifestations of the state sacrifices before the Han Dynasty have a direct influence on the sacrifices of the two Han countries.
The second chapter "the position and classification of the sacrifices of the Han Dynasty in the state affairs". The period of the Han Dynasty continued the development trend of the separation between the etiquette and the political activities during the Warring States period. The role of the state sacrifice was not as prominent as that of the early countries, but it was still in the state affairs of the Han Dynasty in the state affairs of the two Han Dynasties, from the point of view of the duty of the official, the expenditure and the state's attention to the sacrificial etiquette. The national sacrificial rites in the Han Dynasty follow the classification characteristics of the three systems of the early state sacrificial rites, but new changes have taken place in the specific contents.
The third chapter, "the evolution process and the etiquette characteristics of the suburban sacrifices in the Han Dynasty". In this chapter, we systematically investigate the activities of the Han Dynasty's suburban sacrificial activities in two aspects. First, the specific evolution process of the God yG from the five emperors to the first, the later soil and the heaven is investigated. From the angle of the God yG, the activities of the Han Dynasty's suburban sacrifices have obvious stages. Characteristics: the early Han Dynasty inherited the belief of the old Qin clan, established the five emperors as the outskirts and sacrificed the supreme gods, and when Emperor Wu adapted to the political need of the great unified empire, he put the sacrificial rites in the suburbs.
WP=191
In the late Western Han Dynasty to the beginning of the Eastern Han Dynasty, the state carried out the Confucian reform of the suburban sacrificial system in the late Western Han Dynasty to the beginning of the Eastern Han Dynasty, the transition between the God and the rear earth God to the Confucian worship, the second of the earth God yG., and the time stipulates, the God son offering and the way of offering sacrifices to the sacrificial altar in different historical periods. The changes in the etiquette of the suburban sacrifices were carefully investigated.
The fourth chapter, "the establishment and sacrifices of the imperial temple and the emperor's mausoleum in the Han Dynasty". First, the systematic examination of the various forms, evolution and etiquette characteristics of the imperial temple in the Han Dynasty. From the point of view of the imperial temple, the Han Dynasty had a distinct characteristic. From the point of view of the imperial power, the Western Han Dynasty not only followed the tradition of the temple of the Beijing teachers, but also the first. The way to set up the emperor's temple in the Prefecture was created, and the imperial temple of the emperor had its own characteristics, not only every emperor had its own temple, but also the emperor set up the temple from the emperor to the mausoleum, and was built by the Emperor himself before his life. This characteristic of the temple reflects the spirit of the people at that time. After the establishment of the Eastern Han Dynasty, the establishment of the temple was simplified. The ancestor of the emperor in the Han Dynasty and the temple of the Han Dynasty, respectively, established the temple system of the same hall in the Han Dynasty. There were two ways of regular and irregular sacrifices, regular sacrifices and regular sacrifices, the regular sacrifice was the month sacrifice in the Western Han Dynasty, and the Eastern Han Dynasty was changed to four. The sacrifices were mostly due to major state affairs and royal family affairs. Secondly, the characteristics and etiquette of the mausoleum sacrificial sacrifices were also investigated in different stages of the Han Dynasty. In the Han Dynasty, the Qin Dynasty and the Qin Dynasty set up the mausoleum, the bedding hall and the temple were sacrificed, but the Emperor's sacrificial temple in the Western Han Dynasty did not sacrifice the mausoleum; after the Eastern Han Dynasty, Emperor Guang Wu began to patrol the Western Han imperial mausoleum and Emperor Han Ming emperor. The imperial mausoleum of the emperor was sacrificed on a regular basis. Since then, the Eastern Han emperors became the main means of sacrificing the ancestors of the Eastern Han Dynasty. Although the position of the mausoleum was greatly improved in the Eastern Han Dynasty, the temple was still a political symbol of the state's blood rule.
The fifth chapter, "the setting and sacrifice of the state of the two Han states". In this chapter, we systematically inspect the state of the Han Dynasty from the three aspects of the setting of the state, the yG attribute of the state and the characteristics of the sacrifice of the state. The sacrifice of the state is derived from the original land and the worship of grain God, and the state after the state is formed as a land. At the beginning of the establishment of the country, the state has established a system of sacrificial sacrifices according to the administrative level, the commune of the country above the state, the highest level of state also known as the official society, and Wang Mang, in addition to the official society. This mode was set up in the state of the Han Dynasty, which reflects the objective reality of the state sovereignty consciousness strengthened under the centralization system. Although the state God yG is the God of nature, the sacrifices are often accompanied by human God, the period of Wang Mang's ruling, the Western Han Dynasty with Da Yu and the state, the local commune and the local community also have tribute to the local. In the Han Dynasty, the Han Dynasty was often sacrificed in the Han Dynasty, two, August, and the one year old and three ancestral shrines. There were no regulations of the temple society during the Han Dynasty, which was directly related to the loss of the nature of the earth God in the Han Dynasty.
The sixth chapter, "the other types of sacrifice in the Han Dynasty". The object of this chapter is to study other sacrifices except the above three core sacrifices. First, take the Buddhist and Ming Tang as an example to investigate the sacrifices in the national ceremony.
【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2004
【分类号】：K234

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