汉唐都城礼制建筑研究

【作者】 姜波；

【导师】 刘庆柱；

【作者基本信息】 中国社会科学院研究生院 ， 汉唐考古， 2001， 博士

【摘要】 “国之大事，在祀与戎”，在中国古代，祭祀与战争被视为国家生活中最重要的两件大事。近年来，发现和发掘了大量用于祭祀的礼制建筑遗址，为我们研究中国古代都城发展史和中国古代礼制史提供了重要的实物资料。 本文收录了汉唐都城礼制建筑遗址的考古资料和相关文献，以朝代和都城为坐标，对每一时期、每一都城礼制建筑的建筑结构、分布状况、分布规律、祭祀对象作了力所能及的探讨。通过本文的研究，可以看出汉唐礼制存在着两个发展趋势，一是礼制逐步规范、简化的趋势，二是礼制逐步沦为政治的附庸。 汉唐时期，随着国家祀典的逐步形成，郊祀天地、大享明堂、左祖右社、五郊迎气、朝日夕月、东耕西蚕逐渐成为国家大祀的基本内容。这套制度的建立，有着深刻的社会政治和思想文化背景。 随着皇权的加强，至上神昊天上帝的地位得以确立，天地诸神也被确立了明确的等级制度。昊天上帝、五方上帝、五人帝、日月星辰、五岳四渎、名山大川、川林沼泽等构成了金字塔式的等级结构。这种神的等级世界，同现实世界的等级制度是一致的。同时，随着神的等级世界的建立，现实社会中不同阶层的祭祀权利也有了明确的划分，郊天成为皇帝的特权，“天子七庙、诸侯五庙”成为不可逾越的鸿沟，太学与国子学也成为分别士庶的教化场所。 西汉中晚期以后，阴阳五行的观念和儒家礼教逐步成为封建王朝的国家哲学，都城礼制建筑也被按照这些哲学原则予以安置，如南郊祭天，以先祖配；北郊祭地，以先妣配，这种制度就是严格按照阴阳观念确立的。将群神以类相从、分别祭祀于五郊坛的作法，也是五行观念在祭祀传统上的反映。 随着儒家礼教观念的巩固和加强，礼制建筑的教化功能愈来愈明显，通过祭祀来实现尊君、抑臣、治民的意图愈来愈明确．于是，大享明堂、释奠孔子、东耕西蚕越来越受到帝王们的重视，以达到隆祖尊君、推行教化、劝课农桑的目的。 祭祀遗址的选位、修建和内部结构的设计有着严格的规划原则，深刻体现了古人的思想意识，同时也打上了当时社会政治形势的烙印。我们可以看到，汉唐时期，随着历史的推移，礼制建筑建筑的位置逐步从宫城向城郊移动，标志着神权逐步沦为皇权的附庸。同时，我们也可以看出，祭祀对象的确立和祭祀仪式的举行，也往往蕴藏着深刻的政治含意。更多还原

【Abstract】 In ancient China, state level sacrificial rituals for the gods and ancestors, and warfare were viewed as the two most important functions of a government. In recent years, many ceremonial sites have been archaeologicaJly excavated in the capitals of Han-Tang Period. These findings are of the utmost importance to the study of the development of capitals and ancient ceremonial practices.hi this dissertation, the author collected archaeological materials and historical records on ceremonial buildings. My research plan is designed to answer some of the fundamental questions of imperial ritual practices of ancient China. They include the following aspects:1. How many and which kind ceremonial buildings were set up in a certain capital?2. The shapes and architecture structure of these ceremonial buildings.3. The structural arrangements of these buildings.4. The gods and deities sacrifices were offered to.5. The principles to be Mowed to construct and arrange these buildings.6. The ideology background of the ceremonial custom.7. The relationship between the ceremonial facilities and power structure of imperial Chinese cultureWe can find that during the Han-Tang Period, there existed two trends concerning the ceremonial systems: first, the ceremonial princple increasingly became more and more simple and systematic; second, ceremonial affairs gradually performed as the appendages of the political pidgins.With the forming of the national ceremonial law, it become a principle to worship the Gods of Heaven at the southern suburb of the capital, and correspondingly, the Gods of Earth at northern suburb, the God of Sun at eastern suburb, the God of Moon at the western suburb. It is also determined to place the imperial ancestral temple and the temple of the gods of earth and grain respectively at the left and right sides of the palace, and to build altars respectively at the eastern and western suburb to worship the Sun and the Moon.Ancient people build a spiritual world in which the Great Heaven God (昊天上帝) acted as the ruler, and other deities occupied responsible seats. It can be tested that this spiritual world was set up according to the real world. In the real community, members enjoyed their ceremonial rights according to their status. For example, it was regulated that only the emperors could worship the Great Heaven God, and only the most important emperors could perform the ritual of Feng-shan (++) .Ceremonial custom deeply reflected ancient ideology, Such as Cosmological ideology, the Five-Element Notion (Wu-xing,"五行学说"), and the Yin-yang Philosophy(" 阴阳学说") , etc. Also, the course of actions to construct a certain ceremonial building and to hold rituals in these establishments deeply reflected the politic position at that time.更多还原