【作者】 王霄云；

【导师】 常金仓；

【作者基本信息】 陕西师范大学 ， 专门史， 2004， 硕士

【摘要】 淫祀具有深厚的社会基础，属于民间信仰的范畴。关于历史时期的淫祀研究以秦汉以后为多，而战国时代的淫祀却少有涉及。礼坏乐崩以来，祭祀推行教化的功能和国家管制祭祀的力量日趋弱化，上层自乱其制，民众亦按照自己的需要创造新神，地方信仰毫无拘束地得到强化，淫祀在社会上泛滥开来。它之所以长期得不到应有的重视，笔者以为这与研究中的两种偏见有关：一是由于对非理性思潮研究重视不够，容易得出战国时期是理性不断发展的结论，从而忽视了该时期各种理性因素与非理性因素可以共同存在、各自发展的事实。二是受进化论的影响，研究者认为中国宗教的发展经历了从史前到文明时代逐渐衰弱的过程。但是在战国时代，民间信仰不断兴起，这就涉及到怎样从整体上把握中国宗教信仰发展状况的问题。所以应对淫祀进行必要的研究。文中将淫祀视为一种文化现象，利用文化要素分析法，剖析了巫术，神话，阴阳五行三个要素在淫祀现象产生过程中不同的作用，以及它们彼此之间复杂的关联，并试图透视该现象所包含的丰富文化内涵及其对民间宗教信仰产生的影响。 全文分为五部分。第一部分绪论，笔者首先对淫祀进行了界定。从国家重视祭祀的组织功能入手，强调淫祀缺乏教化意义。它主要包括：一是在祀典之外增添了新的神灵或祭祀活动；二是国家正祀的淫祀化。淫祀的出现，使得祭祀仪式、神灵形象及人们对神灵的态度都发生了变化。笔者还对文化要素分析法作了解释和说明。 第二部分阐述了巫术泛滥而导致淫祀。巫术的盛行使得巫术的观念、思想及方法逐渐渗透到祭祀中，改变了祭祀的面貌。浓郁的巫风加剧了社会上的迷信神秘气氛，刺激着人们的宗教想象，驳杂的巫术创造了各种神灵。对巫术的信仰，使得巫师、巫术灵物都被神异化了，进而成为祭祀的对象。不仅如此，巫师还直接参与制造淫祀活动。 第三部分论述了神话与淫祀的关系。战国时期是方士大造神话的时代，在他 们编造神话之时自然会产生新神，对这些新神的祭祀可能会产生淫祀。如娥皇、 女英是历史传说人物被神化，西王母则完全是杜撰的神话人物。方士还利用上层 人物追求长生富贵的心理，制造昆仑山、三神山的神异故事，诱导人们进行祭祀。 第四部分探讨了阴阳五行的神秘化在淫祀现象产生中的作用。’它由解释宇宙 万物构造和发展变化规律的哲学思想而成为淫祀产生的温床，表现在阴阳五行不 仅是人们制造、改造宗教祭祀的理论基础，还是一种具有可操作性的实践手段， 八神祠、五帝之畴都是出自对阴阳、五行的比附。方士这一群体利用阴阳五行对 祠祀的意义态意发挥，它们多和神仙思想相连，更加重了思想世界中的迷信气氛。 第五部分进一步总结了巫术、神话、阴阳五行三个要素间的复杂关系及其对淫祀现象的影响，从国家与民众两个层面阐发了淫祀在社会生活中的地位。它在文化史上具有重要的意义，甚至影响了方士群体的出现及道教起源，可作更深层次的研究。更多还原

【Abstract】 YinSi has deep social foundation, belonging to the category of the folk faith. The further research of YinSi in history is limited, especially as for the Warring States Period. Since then YinSi in the society had been weakened gradually. The function that sacrifices promoted the civilization and the power that the nation controlled it had been weakened gradually. The upper level themselves disordered its system, while the common people also created new spirits according to their own demands. The local faith developed and was consolidated freely. However, the phenomena hasn’t gotten much more attention over a long period. Perhaps it has something to do with two kinds of prejudice. Firstly, because of the ignorance of the irrational trend of thought, the researchers are inclined to draw a conclusion that the era was full of rationalism. But they neglect the fact that rational and irrational factors can well co-exist. Secondly, influenced by the Theory of Evolution, the researchers think that the religious development in China weakened gradually from prehistoric age to the ages of civilization. However, during the Warring States Period the folk faith rose continuously. So the question is how to interpret the true features of ancient Chinese religion as a whole. It is necessary to research the YinSi in history. The author sees YinSi as a kind of cultural phenomena, uses the main cultural factors analysis method and analyzes three factors: witchcraft, myth, YinYang and WuXing. She also pays attentions to the interaction and connection among them, and try to grasp the substantial content of YinSi and its influence on the folks religion.The text is divided into five parts. The first is introduction. The writer defines what is YinSi. YinSi was vital to the society and its important function lied in civilization. It includes primarily: if the spirits were out of the ceremony or new activity occurred, we call it YinSi. Sometimes the sacrifice that accorded with the ceremony would turn into YinSi. In fact, YinSi had notable impact on the ceremony of sacrifices, the images of the spirits and people’s attitude towards the spirits. The author also tells us main methodology: analyzing culture by analyzing its main factors.The second part elaborates how the witchcraft led to YinSi. The witchcraft spreads, so widely that its idea, thought and methods seeped through sacrifice and then changed its features. The witchcraft aggravated the superstitious atmosphere of the society,stimulated peoples’ religious imagination, and created various spirits. The famous wizard and their tools were exaggerated and then became the objects that people offer sacrifices to. Sometimes the wizard himself still participated in making YinSi directly.The third part discusses the relation of YinSi and myth. The Warring States Period was a period when the supernatural being and alchemist made up myths. Unavoidably they would create new Yinsi. Ehuang and Nvying, as two legendary features, were deified. Xi-wangmu was a pure mythical being. Because the upper circles pursued immortality and rich, the supernatural being and alchemist made use of the mental state to mythologize something.The fourth part discusses the role of YinYang and WuXing. YinYang and WuXing was the theoretical foundation on which was used to transform religious sacrifices. It was a kind of useful practical method. That was a mythopeic era. The supernatural being and alchemist were a group of mythologists. The superstitious atmosphere flooded the society.The final part sums up the whole thesis. The writer thinks that there was complicated relation among three factors. Each of them had different impact on YinSi. As for the status of YinSi, we can find the answers from two aspects: the country and the common people. It has important meaning in the cultural history, even affected the emergence of the supernatural being and alchemist and Taoism. The above subjects are worthy of further research.更多还原