【作者】 郭善兵；

【导师】 谢维扬；

【作者基本信息】 华东师范大学 ， 中国古代史， 2005， 博士

【摘要】 秦汉以来,皇帝宗庙不仅是皇帝祭祀祖先的礼制性场所,而且也是国家政权的象征。自西汉武帝实行“罢黜百家、独尊儒术”政策后,儒家学说在社会生活、思想意识领域逐渐居于主导地位。儒家典籍关于三代,尤其是周代天子七庙、四时祭、禘、袷祭礼仪制度的记载,逐渐成为汉唐时期诸政权制定皇帝宗庙制度的权威依据。纵使如此,由于受不同历史时期政治、经济、思想、学术诸因素错综复杂影响,汉唐时期皇帝宗庙制度也时常处于动态,而非静态的变化过程中。 全文共分五章,依次对汉以前帝王宗庙制度、西汉、东汉、三国两晋南北朝、隋唐皇帝宗庙制度进行粗略探讨。 第一章首先依据目前有关考古发现,结合学界已有研究成果,对商、周王室宗庙制度略加考证。传世文献,尤其是儒家典籍对商周王室宗庙制度的有关记载,与考古发现既有大致相同之处,也有抵牾不符之处。秦统一后,对以往传统和其它地域文化有所借鉴、吸收,从而在一定程度上使秦文化面貌有所改观:秦文化中虽然不乏祖先崇拜观念,但祖先地位比较低下,祖先观念比较淡漠。或许受其他地域文化影响,秦人对待祖先态度发生根本性改变。秦二世即位后,采纳臣僚,或许主要是来自保存大量周礼的齐鲁地区,当时以博士身份在秦宫廷中出谋划策的儒生的建议,实行皇帝七庙制度,或许就是这一观念转变的具体体现。 第二章对西汉皇帝宗庙制度进行了粗略探讨。西汉初,由叔孙通采撷古礼、秦制确立的皇帝宗庙立庙、祭祀制度中,既不难寻觅到不同地域文化因素的踪迹,也不乏出身于庶民阶层的统治者携带而来的大量民间俗文化因素。汉武帝实行“罢黜百家、独尊儒术”政策后,儒家思想逐渐成为社会主导思想。在儒学士大夫阶层协助下,尊崇儒学的汉元帝断然变更祖宗旧制,推行以罢弃以往陆续为因有功德而有“祖”、“宗”庙号的高、文、武三帝设置郡、国庙,定皇帝宗庙迭毁礼为主要内容的宗庙儒家礼制化改革。由于儒学、政治之间的结合尚处于初始阶段,加之受当时一系列现实因素影响,元帝以及随后成帝、哀帝时期,皇帝宗庙制度变更不定,与儒家典籍记载的所谓周礼也存在相当明显的歧异。 第三章对东汉皇帝宗庙制度进行了粗略探讨。东汉建国初,光武帝遵循古礼和西汉元、成时期制度,在京师洛阳立高庙,祭祀西汉高祖、太宗文帝、世宗武帝。后又于洛阳为亲生高祖父刘买以下四世直系祖先立庙。建武十九年庙议后,光武帝以西汉元、成、哀、平四帝庙,代替本生高祖父以下四庙。明、章以后,实行皇帝宗庙同堂异室之制,宗庙迁毁礼制形同虚设,皇帝宗庙制度开始背离古礼、西汉制度。东汉既依据儒家典籍有关记载,确定宗庙四时祭和禘、袷祭礼制。也通过“间祀”方式,保留了西汉时期实行的若干宗庙祭祖仪式。在宗庙禘、袷更多还原

【Abstract】 From the Qin and Han to the Tang Dynasty, the emperor’s ancestral temples (ATs) were not only places for worshipping their ancestors, but also symbols of state power. As Confucianism achieved an increasingly dominant position among the competing social ideologies after Emperor Wu of West Han implemented the policy of "respecting Confucianism alone", Confucianist writings on the king’s AT rituals of the Xia, Shang and Zhou Dynasties (especially the "seven ATs" mode, the seasonal "sijiji" rites, the once-every-three-year "diji" and the once-every-five-year "xiaji" rites of the Zhou Dynasty) consequently became the basis of establishing the emperor’s AT system from the Han to Tang Dynasty. Due to the impacts of various political, ideological, and academic factors in different periods, however, the emperor’s AT rites experienced a dynamic process of evolution. The present dissertation, comprising five major chapters, attempts to conduct a general survey of the evolution of the emperor’s AT system in the Qin and Han Dynasties, the Three Kingdoms, the Jin Dynasties, the South and North Dynasties, and the Sui and Tang Dynasties.The first chapter chiefly deals with the situation of the pre-Qin and Qin periods. Based on certain archeological discoveries and findings of relevant studies, this chapter first investigates the king’s ancestor worshipping practices of the Shang and Zhou Dynasties. Classics concerning this, especially Confucianist writings, often do not coincide with existing findings. With the establishment of the Qin Dynasty and its assimilation of previous and other cultures, the Qin culture underwent a process of dramatic evolution. Despite its various notions of ancestor worshipping, ancestors did not occupy a significant status in its people’s mind initially. Due probably to the influence of other regional cultures, especially the Qi and Lu cultures which had maintained most of the Zhou rituals, the Qin culture radically shifted its attitudes toward ancestors, as was reflected in the second emperor’s adoption of certain Confucianists’ suggestions for the "seven ATs" mode.Chapter Two focuses on the emperor’s AT rites in the West Han Dynasty. In the early years of this period, the emperor’s AT system shaped by Shusun Tong through a synthesis of pre-Qin and Qin rites contained not only traces of different regional cultures but also abundant elements from mass cultures brought about by rulers of ordinary origin. After Emperor Wu, Confucianism obtained an increasingly leading position among the various social ideologies. With the help of Confucianist officials, Emperor Yuan resolutely reformed the existing AT system according to Confucianist customs. As the application of Confucianism to politics was then in its early stage, the emperor’s AT system during the reigns of Emperors Yuan, Chen, and Ai was in a process of constant alternation, often differing immensely from the Zhou rites as recorded in Confucianist classics.The third chapter explores the emperor’s AT system in the East Han Dynasty. In the early part of this period, Emperor Guangwu followed ancient conventions and the practices of the West Han Emperors Yuan and Cheng in setting up ATs for Emperors Gao, Wen and Wu. Later, he established ATs for his recent four forefathers. Subsequently, however, he replaced these four ATs with those of Emperors Yuan, Cheng, Ai and Ping. After the reigns of Emperors Ming and Zhang, the mode of "different rooms in one temple" was adopted, which radically deviated from ancient and West Han practices. The East Han Dynasty both adopted the "sijiji" rites, and the "diji" and "xiaji" rites according to Confucianist writings, and retained many West Han AT rites in the form of additional "jiansi" rites. In the late years of East Han, a reform of the emperor’s AT rites was carried out with the aid of Confucianist officials. Although writings on the emperor’s AT system of that period differ greatly due to variousliterature transmission factors, it can be roughly concluded through an analysis and synthesis of the existing literature th更多还原