孔庙祭祀研究
发布时间：2018-08-31 19:52
【摘要】：孔庙作为一种礼制性建筑物,既是祭祀孔子及先贤先儒的专用场地,也是儒学传播的重要载体,它的发展景状在一定意义上代表了孔子在不同时期所获礼遇的程度。孔庙从阙里一隅扩展到全国各地,从血缘性祖庙演变至非血缘性学庙,其间所经历的过程与波折无不与孔子的影响及祀孔规格相牵连。孔庙与周公庙、齐太公庙及道观寺庙在建制上的差别,反映了儒学内部的一些分歧及儒、释、道三教在国家层面、民间层面所受欢迎程度的不同。 孔庙中的享祭者与献祭者构成一对相互对应的关系。享祭者是被礼拜的对象,有着神圣的权威,可是他们也不时遭受着来自献祭者的干预。在孔庙祭祀史上,孔子的谥号数历变动,享祭载体在木主与神像间多有反复和舍取,享祭位向、冕服制度也多有更定。享祭形式的变化与历朝对孔子享祭身份的不同定位有关。享祭者除了孔子外,还有一个庞大的从祀群体。这一群体等级森严,包括配、哲、先贤、先儒四个等级。等级间的流动非常严格,决定权牢牢地把握在朝廷手中。从祀成员的入祀标准、等级归属、设位面向、位序先后并不是固定不变的,而是依随时代观念的变化而屡有更迁。设立启圣祠的缘起本是为了解决从祀体系中所出现的传道序列与人伦序列互为冲突的问题而来,但自设立之日起,它就演变成了一个以崇礼孔子父祖为目的的独立的追祀模式。 献祭者既包括与享祭者存在血缘关系的圣贤儒后裔成员,也包括与之没有血缘关系的政教系统成员。贤儒后裔以衍圣公为首领,他们在各朝所受到的礼遇大都因于其祖之故。衍圣公府基本上就是一座为祭祀孔子而存在的府第。孔府每年都要举办大大小小五十多次祭祀,府中职属大都为祭祀而设。政教系统成员以皇帝为首,涵盖了自中央到地方的各级官员及儒林中人。参祭者包括献官、执事者、乐舞生、监祭者、陪祭者等,他们各有执掌,各有分工。 祭品与祭器是准备工作的大项,也是神人交通最主要的媒介。祭品的数量、种类与制作方法有严格的规定,祭器摆放也不是随意的。祭孔乐舞专用于祀孔活动,有着独特的内容与形式,以宣扬孔子的儒学思想及礼乐教化为主。乐器与舞佾数量的变化标识了祀孔规格的变迁。 祭孔礼仪虽然繁琐而沉闷,可是每一道礼序都是精心设计出来的,包涵了深刻的意蕴。祭祀取时、斋戒要求、礼位设置、行礼程序、仪注取则、人员配合、礼乐互动等等,这都是祭孔礼仪所会涉及到的内容。祭祀程序基本上代代沿袭,未有大变,有所变更的只是仪注细节上的随时损益。释奠礼仪在发展演变的过程中,也汲取了道教、佛教的一些仪式要素,体现了三教会通的一面。民国以来的祭孔形式发生了很大改变,改跪拜为鞠躬,改三献为敬献花篮。现今每年在曲阜举行的孔子诞辰祭基本沿用此一形式。 在现代化的社会背景下,我们到底应该如何来祭祀孔子,是全面恢复古礼以挖掘古代礼仪实现这种文化遗产价值和审美价值,还是因时制宜以重建一套符合现代表达方式契合现代生活节奏的礼仪程序?这都有待实践进一步探索。
[Abstract]:Confucius Temple, as a ritual building, is not only a special venue for sacrificing Confucius and his predecessors, but also an important carrier for the spread of Confucianism. The development of Confucius Temple in a certain sense represents the degree of Confucius'courtesy in different periods. Confucianism and Zhou Gong Temple, Qi Tai Gong Temple and Taoist temple are different in construction, which reflects some differences within Confucianism and the popularity of Confucianism, Buddhism and Taoism at the national and folk levels.
In the history of Confucian temple sacrifices, the number of Confucius's chants changed, and the carriers of enjoyment of sacrifices between wooden masters and gods were repeated and sacrificed, enjoying sacrificial positions and crown clothing. In addition to Confucius, there was also a large group of followers of sacrifices. This group had a strict hierarchy, including matching, philosophers, sages and Confucians. The criteria of membership, hierarchical ascription, location orientation, and rank order are not fixed and unchanged, but have changed with the changes of the times. The origin of the establishment of the temple was to solve the conflict between the preaching sequence and the human relations sequence, which appeared in the sacrificial system, but since its establishment, it has evolved into one. It is an independent mode of sacrificial offering with the aim of Confucius's father in Chongli.
The sacrificials include not only the descendants of the sages and scholars who are related to the sacrificials, but also the members of the political and religious system who are not related to them. The members of the political and religious system, headed by the emperor, covered all levels of officials and Confucians from the central to the local. The participants included sacrificials, deacons, music and dance students, supervisors, and accompaniers. They each had their own hands and division of labor.
Sacrifices and sacrificial utensils are the major preparatory work as well as the main medium of communication between gods and men. There are strict regulations on the number, types and methods of making sacrificial utensils, and the placement of sacrificial utensils is not arbitrary. The change of quantity marked the change of the specifications of sacrificial orders.
Although the ritual of sacrificing Confucius is tedious and tedious, each ritual sequence is carefully designed and contains profound implications. The ritual selection, fasting requirements, ritual position settings, ritual procedures, ritual annotation rules, personnel cooperation, ritual and music interaction and so on are all related to the ritual of sacrificing Confucius. In the course of its development and evolution, the ritual also absorbed some ritual elements of Taoism and Buddhism, reflecting the connection of the three churches. The Birthday Ceremony basically uses this form.
Under the background of modern society, how should we offer sacrifices to Confucius, restore ancient rites in an all-round way in order to excavate ancient rites to realize the value of cultural heritage and aesthetic value, or reconstruct a set of ritual procedures in line with modern expression and the rhythm of modern life according to the time?
【学位授予单位】：湖南大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：B933;K878.6
本文编号：2215998
[Abstract]:Confucius Temple, as a ritual building, is not only a special venue for sacrificing Confucius and his predecessors, but also an important carrier for the spread of Confucianism. The development of Confucius Temple in a certain sense represents the degree of Confucius'courtesy in different periods. Confucianism and Zhou Gong Temple, Qi Tai Gong Temple and Taoist temple are different in construction, which reflects some differences within Confucianism and the popularity of Confucianism, Buddhism and Taoism at the national and folk levels.
In the history of Confucian temple sacrifices, the number of Confucius's chants changed, and the carriers of enjoyment of sacrifices between wooden masters and gods were repeated and sacrificed, enjoying sacrificial positions and crown clothing. In addition to Confucius, there was also a large group of followers of sacrifices. This group had a strict hierarchy, including matching, philosophers, sages and Confucians. The criteria of membership, hierarchical ascription, location orientation, and rank order are not fixed and unchanged, but have changed with the changes of the times. The origin of the establishment of the temple was to solve the conflict between the preaching sequence and the human relations sequence, which appeared in the sacrificial system, but since its establishment, it has evolved into one. It is an independent mode of sacrificial offering with the aim of Confucius's father in Chongli.
The sacrificials include not only the descendants of the sages and scholars who are related to the sacrificials, but also the members of the political and religious system who are not related to them. The members of the political and religious system, headed by the emperor, covered all levels of officials and Confucians from the central to the local. The participants included sacrificials, deacons, music and dance students, supervisors, and accompaniers. They each had their own hands and division of labor.
Sacrifices and sacrificial utensils are the major preparatory work as well as the main medium of communication between gods and men. There are strict regulations on the number, types and methods of making sacrificial utensils, and the placement of sacrificial utensils is not arbitrary. The change of quantity marked the change of the specifications of sacrificial orders.
Although the ritual of sacrificing Confucius is tedious and tedious, each ritual sequence is carefully designed and contains profound implications. The ritual selection, fasting requirements, ritual position settings, ritual procedures, ritual annotation rules, personnel cooperation, ritual and music interaction and so on are all related to the ritual of sacrificing Confucius. In the course of its development and evolution, the ritual also absorbed some ritual elements of Taoism and Buddhism, reflecting the connection of the three churches. The Birthday Ceremony basically uses this form.
Under the background of modern society, how should we offer sacrifices to Confucius, restore ancient rites in an all-round way in order to excavate ancient rites to realize the value of cultural heritage and aesthetic value, or reconstruct a set of ritual procedures in line with modern expression and the rhythm of modern life according to the time?
【学位授予单位】：湖南大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：B933;K878.6
【引证文献】
相关硕士学位论文 前3条
1 乔峰;唐宋时期孔庙从祀制度研究[D];山西师范大学;2014年
2 欧阳书婷;清代湖南地方志中的祭孔音乐史料研究[D];湖南师范大学;2014年
3 杨家刚;先秦神主制度研究[D];西北大学;2014年
，本文编号：2215998
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