【作者】 魏永康；

【导师】 王彦辉；

【作者基本信息】 东北师范大学 ， 中国古代史， 2014， 博士

【摘要】 目前已出土的各批秦汉“田律”均不完整，但代表了当时“田律”主体的、关键的内容，可谓从不同的方面展示了“田律”的原貌。其构成大致包括农田规划、土地授受、时令禁忌、农业监管、田租赋税、农事纠纷等内容。秦汉“田律”本质上是关于农业生产的律令。“田令”是“田律”的追加法。“田律”的内容也不断被修订和整理，从法律生成的角度来看，可以视为“追加法”；在施行时，作为独立律令而行用，自然也是“单行法”。在整个律令体系中，隶属于九章律之“户律”。其中的某些律令条文虽具有地域性的因素，但也必须承认“田律”为全国通行之法律。其内容不仅来自法家思想的传统，也受传统耕作观念和禁忌、以及东方六国相关法律制度的影响。“田律”作为独立律令而消失,固然与律令本身不断被修订有关，但更为关键的是与专门负责农田管理的机构的消失、其职能也被转移到其它部门有关。秦及汉初一亩田的面积为二百四十平方步，形制为宽一步、长二百四十步的长条，在这单位区间里被要求分为两个田区“畛”。由这样的一百条长条形地亩并列便构成“顷”，长边处有一条阡道，而陌道位于短边。在户与户的农田的界限上，不间断地分布着长、宽、高均为四尺的土堆“埒”，与“封”一起用作田地的分界。这种形制并不适用于水田，也不是在每一个地方都那样严格执行。“二百四十步为亩”的设定本身也有出于丈量便利的考虑。商鞅通过对田制的改革，使传统的血缘家庭和共同体组织被打破，形成了以军功为基础的新的社会等级秩序，个体家庭与地缘行政组织的成立，使整个秦国社会体系得到根本性的改造。秦及汉初的土地名有形态包括王有、官有和民有，前两者属于公田，后者属于民田。前者包括都官直属、郡县直属、田部管理等形态，而后者主要以田典、田佐、田啬夫、都田啬夫、大田、内史与郡县平行的体系来管理。公田的劳动力来源于刑徒、官奴婢和戍卒，也采取假田于民的方式。所有的收获与支出由各县的仓啬夫负责，并以籍簿的形式上计、接受考课。最终的籍帐汇总到作为全国财政总管的内史。从秦公田的经营情况来看，当时只有王室财政的存在，而“公田”的收益一直是重要的财政来源之一。“田律”和“日书”中都有农事禁忌的内容。尽管具体内容不尽相同，但都是阴阳五行思想的产物。通过对该部分内容集中、系统地梳理和考证，会发现以往学者们所强调的时代性和地域性所致“日书”内容差异的结论并不是那么令人信服，其与术数流派有着密切关联。从中也能看到官方致力于文本选择、统一风俗的痕迹，并将之与“律令”一起，即把律令和社会禁忌相结合，作为一种具有实践性强、行之有效的社会统治工具。“田律”中关于月令的部分，反映出时令与政务的结合，从而建立起时令与政令相统一的“自然——政治”秩序。这可以说是把习俗与律令相结合的典范之一。当然，这也开启了统治者以律令的形式对时间进行控制的先河，通过对时间的制度性设计，从而实现对有限资源的充分利用。这不仅有利于政权的稳固，为“大一统”的局面奠定了坚实的基础，也是专制统治的本质之一。“田律”的时令内容和月令文献均来自于先民时代的月令思想；而早期的“农书”有可能与月令思想是一种伴生的状态。但它们在成文之后，可能有各自的传承谱系，更有可能相互影响。秦人在东进和发展农业的过程中，受报功崇始观念的支配，吸收了周人的农神祭祀系统，创立了本族的农神即“先农”。随着秦统一风俗而被推广到郡县，成为官方祭祀。整合而成的先农，又受大一统的影响，后人便理所当然地视其为神农炎帝、田祖、先啬等。刘邦建汉后，另立灵星而取代先农的核心信仰地位。文帝时期，形成了籍田礼即祭祀神农炎帝的观念。东汉时期，诸神并祀，由于皇帝亲耕的因素，祠灵星的核心信仰亦逐渐让位于祠先农。更多还原

【Abstract】 The Tian-Lv（田律）of the Qin and Han dynasty have been found from theunderground successively, although the content of the Tian-Lv is not complete, butshows its original appearance from different aspects. At present, the majority andcritical content of the Tian-Lv what we found is about farmland planning, distributionof farmland, agricultural taboos, agricultural management, land rent, and agriculturalfaith.In essence, Tian-Lv is decrees about agricultural. Tian-Lv is supplemented by theTian-Ling（田令）. The content of the Tian-Lv also constantly being revised andimproved.From the perspective of legislation, it can be seen as an additional law. Inthe process of implementation, Tian-Ling is an independent law and belong to theHulv（户律）in the Jiuzhang-law（九章律）. Although some clauses with regionalfactors, but it applys to the Qin state. The content of Tian-Lv is not only from thetradition of legalism but also influenced by the traditional farming ideas, taboos, andthe eastern six states legal system. Why Tian-Lv was disappeared? One reason is thatthe law has been revised repeatedly, and the other reason is the farmland managementinstitution has been repealed and it’s function has been transferred to the otherdepartments.In the Qin and early Han Dynasty，the acreage of Mu（亩）is240sq.steps. Thestructure characteristic of Mu is a piece of long land which has1step width and240steps length. it’s divided into two parts and each one be called as Zhen（畛）. Qing（顷）is consisted by one hundred Mu,the long ridge of land was called Qian（阡），the short side was called Mo（陌）. In the farmland boundaries, Have a line andlandmarks. This is only a general standard for forming the farmland system. Shang-Yang’s land system reform broken the traditional family and kinship community,created a new social order which based on military exploit. Shang-Yang’s reformcaused the fundamental transformation of whole social system of Qin.In the period of Qin and early Han dynasty，the land was owned by the king,bureaucrat and citizens. The first two is GongTian（公田）, the latter is MinTian（民田）.They have different management system. The former was managed by thespecial agencies,the latter was managed by Neish（i内史）, Datian（大田）, Dutiansefu（都田啬夫）, Tiansefu（田啬夫）, Tianzuo（田佐）,Tiandian（田典）. The labor force of GongTian from criminals, slaves and soldier. it’s income has been one of theimportant source of finance.Both Tian-Lv and Rishu（日书）has content about agricultural taboo. Although thespecific details vary, but they are the product of ideas of Yin-yang（阴阳）. Through thecomparison and analysis, we could find the conclusion of times and regionaldifferences lead to variances of Rishu is not so convincing.It has relations withvarious groups. From this studies, we can find the official select the text andcommitted to a unified customs traces, the ruler also devoted to combined written andunwritten rules to make it as a strong line and an effective tool to the socialdomination.The content of the Tian-Lv contains the Yueling（月令）, reflecting a combinationof seasonal and government decree to establish the nature-politics order. Throughadministrative control chronological order, the whole country could fully mobilizeand use limited resources. This is not only conducive to the regime of solid but alsolaid a solid foundation for Grand Unification Epoch. Of course, it is a nature oftyranny too. The seasonal content in the Tian-Lv and Yueling stem from the ancestor’sidea. In the earlier time, agricultural book and Yueling might be associated with eachother. But when they were in written, maybe they have their own transmissionspectrum, or influenced by each other.In the process of move forward to the east, influenced by the idea of “to report aheroic deed” and the concept of worship origin, on the basis of absorbed theAgricultural worship from Zhou Dynasty, Qin people created a new god-Xiannong（先农）.After Qin unified east six state, the worship of Xiannong was extended toevery counties of the new country and became the official worship at last. So the latergenerations think the xiannong,tianzu（田祖）,xianse（先啬）all the same. In early Han,Lingxing（灵星）has been created and replaced of Xiannong. In Eastern Han Dynasty,because of the emperor worship the xiannong, Lingxing was gradually giving way tothe Xiannong.更多还原