【作者】 李栋；

【导师】 于海广；

【作者基本信息】 山东大学 ， 考古学及博物馆学， 2010， 博士

【摘要】 先秦时期的礼制建筑是人们举行崇拜、祭祀等活动期望与祖先和神灵进行沟通、交流的主要场所,不仅代表了当时最高级别的建筑技术水平,产生了对后世影响深远的布局规划思想,也是国家政治生活的主要舞台之一,是复原研究古代社会的重要实物资料。自考古学在中国出现以来,礼制建筑就是考古发掘和研究的重要对象,近年的考古发掘中,先秦时期的礼制建筑遗迹层出不穷,数量众多,分布广泛,为进行该阶段礼制建筑的综合研究提供了丰富的可资利用的材料。在我国古代文献中多有关于古代建筑和礼仪制度的记载,民族学的材料也为研究古代的祭祀内容和思想提供了佐证,这些都为对先秦时期的礼制建筑进行深入研究奠定了基础。目前,学术界对于我国古代礼制建筑的研究,主要偏重于对某一类型或者某一具体时段的礼制建筑进行形制和功能的论述,又以对汉唐及之后历史阶段的探讨最为热烈,而对先秦时期的礼制建筑关注较少,对整个先秦阶段礼制建筑的系统研究尚属空白,对其在各个发展阶段的特点以及相互间承继关系的讨论也属薄弱环节,甚至先秦时期礼制建筑的概念如何界定、性质如何划分、具体包括哪些类型的建筑遗迹也是众说纷纭、莫衷一是。所以,在已有成果的基础上对先秦时期的礼制建筑进行系统的综合研究条件已经具备,也是一个亟待解决的课题。本文的主体共分九大部分。首先是绪论,包括礼制建筑概念的辨析,论文的研究对象、研究方法和研究目的,先秦礼制建筑的发现与研究概况,与礼制有关的其他建筑形式的发现与研究成果。对礼制建筑概念的界定是本文论述的起点和基础,也是贯穿全文的总纲领,因此这一部分中先将建筑史学界和考古学研究中各种不同的礼制建筑概念作了分析,然后在此基础上提出笔者对先秦时期礼制建筑的定义,即由国家主持建造,供统治者使用的,体现统治者身份和地位的以明礼乐、宣教化为目的的建筑设施,其所包括的建筑类型,狭义上来讲有宫庙、祭坛和祭祀坑,广义上还包括城址和墓葬,本文论述的是狭义的礼制建筑。为综合考察礼制建筑的起源及其发展过程,本文的研究对象包括史前时期的原始宗教遗迹、距今约5000-4000年时的礼仪性建筑、夏商西周的礼治建筑以及东周时期的礼制建筑。接下来是对本文研究方法和研究目的的介绍。然后以1949年和1978年两个时间点为界,把对先秦时期礼制建筑的考古发掘与科学研究划分为三个阶段,并对每一阶段的主要田野工作和研究成果作了简要述评。城址和墓葬虽然不是本文研究的主要对象,但也属广义的礼制建筑范畴,对它们的研究也促进了宫殿、宗庙等狭义礼制建筑研究的深入,因此本文把先秦时期城址和墓葬的研究成果也作了概述。第一章是史前时期的原始宗教遗迹,即礼制建筑的前身,亦可称为前礼制建筑。因学术界对这一建筑形式有不同的称谓,本章首先对定名为“原始宗教遗迹”的过程作了说明,并借鉴宗教学的研究成果把考古发掘的史前时期的原始宗教遗迹分为自然崇拜遗迹和祖先崇拜遗迹两大类,自然崇拜遗迹根据崇拜和祭祀对象的不同,又可细分为土地崇拜遗迹、动物崇拜遗迹和天神崇拜遗迹,然后是对每一种类的原始宗教遗迹的梳理和论述。第二章是距今5000-4000年左右时的礼仪性建筑以及这一时期的原始宗教遗迹。礼仪性建筑既是原始宗教遗迹的最高发展形态,同时又是后世礼制建筑的萌芽,故亦可称为准礼制建筑。礼仪性建筑主要包括史前城址中的大型房屋建筑遗迹和各地发现的形制各异的祭坛,另外红山文化的东山嘴石砌建筑和牛河梁“女神庙”遗址由于具有特殊的文化属性,故单独作了论述。同时这一时期的中小型原始宗教遗迹仍然存在并继续向前发展,与前一阶段相比不仅数量大增,还出现了与当时的社会发展阶段相适应的新特点。第三章是夏商西周时期的礼治建筑,即礼制建筑的早期发展形态,主要包括大型的宫殿宗庙建筑以及一些规格较高的祭祀遗迹。本章以时代为序对夏商西周时期王国和方国都城遗址中的礼治建筑做了梳理,对每座礼治建筑的性质等问题作了论述。第四章是春秋战国时期的礼制建筑,从这一阶段起,我国古代的礼制建筑也进入了与汉唐时期礼制建筑相衔接的发展轨迹。由于东周时期的都城遗址经过科学发掘的仅占少数,大部分都城内的礼制建筑仅能根据相关的迹象作出推测和初步的分析,故本章主要选取了内涵比较清楚的东周城址内的礼制建筑遗迹进行了论述。第五章是先秦礼制建筑的布局与规划思想。从考古发掘的遗迹现象以及古代文献对先秦时期建筑的记载中,笔者提炼出六点先秦礼制建筑的规划设计思想,即“天人合一”的宇宙观,贵中尚左的尊卑观,中轴对称的建筑格局,近山傍水、便民利君、兼顾实用与审美的思想,辨正崇方的科学追求以及前朝后寝、左庙右宫的礼制建筑格局,并对传统的“左祖右社”的观点提出了质疑。这六点布局与规划思想来源于人们的实践,又在实践中不断得到完善和发展,反过来指导人们的实践活动。第六章是对先秦礼制建筑营建技术的全方位解析。依据礼制建筑的建造形式,先秦阶段的礼制建筑可分为房屋型礼制建筑和非房屋型礼制建筑,房屋型礼制建筑主要包括宫殿和宗庙建筑以及史前阶段承担礼仪功能的大房子等,非房屋型礼制建筑主要包括祭坛、祭祀坑等,两者相较,房屋型礼制建筑是人类追求先进建筑技术的主要着力点,非房屋型礼制建筑的建造技术比较简单且多从属于房屋型礼制建筑,所以本章对建筑技术的分析以房屋型礼制建筑为主。主要包括祭坛和建筑台基的夯筑技术、房屋墙体的建造技术、柱洞与柱础的演变、地面和墙面的处理、房顶的结构和瓦的使用以及排水设施等。第七章是对先秦礼制建筑所反映的社会政治背景的分析。史前时期原始宗教遗迹和礼仪性建筑所反映的社会演进模式可分为原始宗教主导型和王权军权主导型两种主要类型,分别以燕辽地区、太湖地区和中原地区、海岱地区的史前文化为代表。进入历史时期,礼制建筑则成为王权和族权、神权博弈的主要场所,夏商时期宗庙建筑的地位要高于宫殿建筑,反映出王权受制于族权和神权的史实,从商代后期开始,王权的地位逐渐加强,到周代尤其是东周时,王权取得了对族权和神权的压倒性胜利,反映在礼制建筑上就是宫殿建筑的地位明显高过宗庙建筑。最后的结语部分,是对前文内容的概括和总结,并指出了论文的不足之处以及将来的研究设想。更多还原

【Abstract】 The ritual buildings in the Pre-Qin dynasty were the principal place for worship of people. And they were also a place to communicate and exchange with the ancestors. They not only represented the superlative degree of the architecture technology in that time whose programming thought bring deep influence to the aftertime but also were the greatest stages of the political life. They are important practicality materials for us to rebound and research the ancient society.Since the appearance of archaeology in China, ritual buildings have been an important research object. In the archaeology excavation of resent years, the ritual buildings emerged in endlessly, numerously and distributed widely which provide rich and useful stuffs to the research of the Pre-Qin dynasty. In the historical literatures of China, there are lots records of the ancient architectures and protocol. Beside, the materials in ethnology provide support for our research of ancient sacrifice and thought. Both two lays ground work to the lucubration of the ritual buildings of Pre-Qin period. At present, the research about the ritual buildings in our county is emphasis on a type or the form and function of a specific time which is warmest in the time of Han to Tang and less to that of the Pre-Qin period. Beside, people also paid less attention to the heritage relationship of one stage to anther. Even the definition of the concept, the measure of characters and the including of the types to the Pre-Qin period are still inconformity. Thus we have possessed the qualification to the systematic research of ritual buildings of Pre-Qin period and this task also needs our research earnestly.The main body of this article is divided into nine sections.The first section is Introduction which includes the discrimination of the concept of ritual buildings, the investigated object, method and purpose of the paper. Beside the discovery and research survey of the ritual buildings in Pre-Qin period and other production of the architecture concerning about protocol are discussed either. The defining of the concept of ritual buildings are the base and jumping-off point and the top outline of the paper. Thus this part analyzes the different concepts of ritual buildings in the area of architecture history and archaeology at first. Then the author advances the definition of ritual buildings in Pre-Qin period on the base of the part above. The definition is that the architectures are built by the country, used by the rulers, represented the identity and position of the rulers to explicit music and courtesy and to announce the education. Narrowly speaking, the types of the architectures include palace temples, altar and sacrificing holes. Generally speaking, they also include the city sites and graves. This paper discourses upon the narrow part. To review the provenance and development of the ritual buildings in an integrate way; the research objects of this paper includes the site of the ancient religion prehistorically which were the cermonious buildings that has been 5000-4000 years from now on or in Xia, Shang and Zhou Dynasties. Next, the research purpose and methods of this paper are introduced. In the following, the author sets off the excavating and research achievement into three stages and shortly comments the field work and research achievement of every stage. Although the paper do not pay the main attention on the city sites and graves, the researches of them are also belongs to the generalized part of the research and still increases the deeper research of the narrow ritual buildings in the part of palaces and temples. For those reasons, this part are summarized either.Chapter one talks about the primitive religion site that is the predecessor of the ritual buildings which could either be called as before-ritual buildings. Because the different identifying of the academe, this article first interprets the defining process of the primitive religion site, and divided the site of nature worship and ancestor worship through the production of the teaching. According to the different of the objects of the worship and sacrifice, the nature worship can be sub-divided into sites of land worship, animal worship and gods worship. The author sorts out and discusses every kind of original religion worships.Chapter two is the cermonious buildings and the primitive religion site in about 5000-4000 before. Cermonious buildings were both the most advanced development mode of primitive religion sites and the seed of the ritual buildings of posterity. That is the reason they were called pre-ritual buildings. They include the large-scaled building sites in the pre-historical cites and different altars in many places. Beside, the Dongshanzui stone buildings of Hongshan culture and goddess temple site in Niuheliang have their special culture property. So the paper pays special attention on them. The same time with ritual buildings in 5000-4000 years before, the middle and small original religion sites went on developing and not only larger in number when compare with the stage before but also appeared new characters fitting the development of that stage.Chapter three is the rite-administration buildings of Xia, Shang and Western Zhou periods which represent the early development of ritual buildings and include the large-scaled palace and temple buildings and high standard sacrifice sites. This chapter sorts out the kingdoms sites and discusses the habitude of every rite-administration building.Chapter four discusses the ritual buildings of the spring and autumn period. From this stage, the ritual buildings appeared the trace of linked with Han and Tang periods. Because the historical sites in East-Zhou period was less discovered by scientific ways, most of the ritual buildings could only presumed by evidence thus this chapter chooses the East-Zhou period with clear intensions to discuss.Chapter five is the composition and programming thought of Pre-Qin period. From the trace of archaeology discover and historical literature of this period, the author abstracts six designs of the ritual buildings in Pre-Qin period. They are the universal idea of Harmony between the Heaven and Human, the idea of superiority and inferiority on respect to the center and left, the building pattern of symmetry, the idea of nearing the water and closing to the hill, the idea of good for the king and benefit to the people, the idea of combining practicality and aesthetic, the scientific pursuing to the just and square and the idea of pattern of court rront and living room behind, ancestral temple left and palace right. And then query about the traditional idea of Ancestral Temple Left and Land Sacrifice Right. Those six thought came from the practice of people, were continuously perfect and developed by them and directed them on the contrary.Chapter six is the full range analyzing of the ritual buildings in Pre-Qin period. According to the form of the buildings, they can be divided into house-like kind and house-unlike kind. The former include the big houses with protocol functions as palaces and temples. The latter include the altars and sacrifice holes. Comparing of the two shows the former was the main point of human architecture technology. Because the latter is comparably simple and mostly belongs to the former, the paper discusses the technology mainly depend on the former which includes the ram technology, the technology of the wall, the development of the hole and base of the poles, the dispose of the floor and wall, the framework of the roof and drain of the buildings. Chapter seven analyzes the social background reflected by the ritual buildings of Pre-Qin period. The social evolution model reflected by the pre-historical original religion sites and protocol buildings can be divided into original religion dominated type and kingship and army-ship dominated type. When the historical time came, those buildings became to be the main fighting place of kingship, clan-ship and god-ship. In Xia and Shang periods, the station of temple building is higher than that of the palace which reflects the realistic of the kingship being controlled by the clanship and god-ship. From the later Shang period, the station of kingship was enhanced gradually. To the Zhou especially the East-Zhou period, the kingship succeeded the other two which was reflected in the part of ritual buildings that is the higher of the station of palace than that of the temple.In the conclusion, the author sums up the content before and figure out the deficiency of the paper as well as the research design in the future.更多还原