两宋时期东岳祭祀与信仰

发布时间：2018-04-03 12:35

本文选题：两宋　切入点：东岳　出处：《北京师范大学》2008年博士论文

【摘要】：两宋是中国历史上一个具有转折意义的历史时期。与前代相比,宋代东岳祭祀与信仰呈现出一些新的特点。在国家祀典中,东岳与其他岳渎承担着调节气候、保证风调雨顺的职能,同时也是政权统治的象征。宋真宗加封五岳为帝,提高了岳神的地位。两宋时期,自然灾害频发,朝廷比较重视岳渎祭祀,在都城修建五方岳镇海渎坛,这是前代所无的。东岳信仰在中国起源很早,宋之前泰山之外一些地方已经出现东岳庙,但数量并不多。真宗封禅强化了东岳神秘性,扩大了东岳信仰范围。同时,朝廷有意识地推动各地修建东岳行宫,使东岳庙分布很快呈现一种全国性趋势。总体看来,宋代东岳庙南方多,北方少。修建(或重建)东岳庙之人,涵盖朝廷、士人与普通民众各阶层,反映了这一时期东岳信仰的普及与深入。与前代相比,宋代东岳庙会比较繁盛,打擂是庙会上一项受人欢迎的娱乐活动。东岳庙会除了在泰山东岳庙举行,各地东岳行宫举行的庙会亦十分受人欢迎。泰山香社组织在宋代已经出现,与明清时期香社相比,宋代泰山香社还处于发展、完善阶段。宋代社会各阶层对东岳信仰存在不同的态度。帝王按照礼制祭祀东岳,将其视作政治统治象征、社稷保护神。士人对东岳信仰态度比较复杂。他们一方面接受儒家经典话语,认同东岳信仰中的国家意识,反对任何形式的神灵越界。另一方面,面对各地普建东岳庙、东岳信仰已经成为一种大众性信仰的现实,多数士人试图用东岳神的有效性来解释神灵越界。作为朝廷与地方民众之间的中间阶层,士人有意识地用国家意识来改造地方民众的东岳信仰,试图建立一个符合国家利益的道德秩序。普通民众的东岳信仰是一套既不同于国家意识,也不同于士人接受的经典话语的相对独立的话语系统,这套话语更贴近其自身生活的乡土观念。普通民众对东岳的信仰建立在东岳作为山川自然神调节气候的能力之上,同时对其治鬼、保境安民神力更为着迷。南宋以来,战争频仍,国家无力保护地方安全之际,在社会有着广泛信仰基础的东岳神转化为“地方保护神”。各地修建(或重建)东岳庙很大程度上源于东岳神对于个人生命及地方利益的保护功能。东岳神作为官僚(或帝王)形象被宋人普遍接受,在宋人意识中,东岳神是一个拥有无边神力、部属众多的大神。宋人相信东岳神可以审理世间无法申诉的冤屈,他们在向东岳神申诉时,模拟的是世间司法部门的审判形式。但宋人与东岳神的交流并不需要通过某种中介媒体。朝山进香、朝献、个人祈祷,是宋人最常见的祭祀东岳神的方式,也是与东岳神交流的惯常渠道。在东岳神司法审判中,诉讼过程变得更加简化,诉讼时间更短,符合了宋人理想中的司法模式。东岳神与宋人之间交流既不是单纯的“官僚模式”,也不是“个人模式”,而是呈现一种二者混合体的复式结构。
[Abstract]:The two song is a Chinese historical landmark historical period. Compared with the previous generation, the Song Dynasty Dongyue worship and belief showing some new features. In the sacrificial rites of the state, and other bear Du Yue Yue climate regulation, to ensure the good function, but also a symbol of the ruling regime. Song Zhenzong sealed mountains for the emperor to improve the position of God. Two Yue Song period, natural disasters, the more Yue Du sacrifice, Fang Yue built five Zhenhai Du altar in the capital, this is by no previous generation.
The faith in Chinese originated very early, before the Song Dynasty has appeared in some places outside of Taishan Dongyue Temple, but the number is not much. Strengthen the mystery of Fengshan Shin Dongyue expanded the scope, the faith. At the same time, the government had to promote awareness throughout the construction of Dongyue palace, the Dongyue Temple distribution soon become a national trend. Overall, the Song Dynasty temple south, North building. (or reconstruction) of Dongyue Temple, covering all levels of court, scholars and ordinary people, reflects the popularization and deepening of the faith of this period.
Compared with the previous generation, the Song Dynasty temple fair is a relatively prosperous, Dalei temple fair in popular entertainment. In addition to Dongyue Temple Fair held in Taishan Dongyue Temple, around the palace at the temple Dongyue is also very popular. Taishan incense societies have appeared in the Song Dynasty, compared with the Ming and Qing Dynasties of Song Dynasty incense incense society, Taishan she is still in the development stage, perfect.
The Song Dynasty society has different attitudes to the faith. The emperor according to ritual worship Dongyue, be regarded as symbol of political domination, the protection of God.
The attitude is more complex. For the faith they accepted the Confucian classics discourse, Mount Tai in the recognition of national consciousness, and oppose any form of cross-border gods. On the other hand, across the face of Pu Jian Dong temple, the faith has become a popular belief in the reality, most scholars tried to use the validity to the God of Mount Tai explain the gods bounds. The middle class between the government and the local people, people consciously to transform the faith of local people in the national consciousness, trying to establish a national interests of the moral order.
Ordinary people's faith is a set is different from the national consciousness, different scholars to accept the classical discourse in independent discourse system, this set of words that are closer to its own life. The concept of local common people to establish faith in Dongyue Dongyue ability as a beautiful natural climate regulation on God, and its treatment ghost, Baojing min power is more fascinating. Since the Southern Song Dynasty, the war, protect the national security of the place are weak, has a wide range of beliefs into the God of Mount Tai "local protection god" in the society. Around the building (or reconstruction) DONGYUEMIAO protection function is largely due to the God of Mount Tai for the individual life and local interests.
Dongyue God as a bureaucratic (or Imperial) image is accepted by the people, in the sense that Dongyue God is a boundless power, many believe the subordinate God. God can hear the complaint to Dongyue grievances in their appeal to the God of Mount Tai, the simulation is the judgement of the judicial department. But Mount Tai and the communication with God does not need to through some intermediary media. Pilgrim, toward the offer, personal prayer, the sacrifice is the most common Dongyue God's way, and is also the usual channels of communication. The God of Mount Tai Dongyue God in the administration of justice, the proceedings become more simplified, action time is shorter, with the ideal in the judicial model. And the communication between the God of Mount Tai is not simply "bureaucratic model", nor "personal mode", but presents a dual structure two mixture.

【学位授予单位】：北京师范大学
【学位级别】：博士
【学位授予年份】：2008
【分类号】：K244

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