关于徽州宗族制度的三个问题

发布时间：2018-03-05 16:11

本文选题：百世不迁　切入点：五世则迁　出处：《安徽史学》2003年02期 　论文类型：期刊论文

【摘要】：有些学者对徽州宗族的祠堂神主递迁、祭祖种类、女祠建造目的和神主供奉所持观点 ,值得商榷。历史文献和社会调查证明 :一、朱熹《家礼》的祠堂规制 ,不论始祖抑或先祖的神主均“亲尽则迁”。明清时期宗祠神龛中 ,始祖及以下四世祖先神主、爵德兼隆神主、有功祠祖神主“百世不迁” ,其他支丁(不论长辈或晚辈 )的祖先均高、曾、祖、考四世设主 ,“五世则迁”。二、徽州宗族祭祖 ,从时令看主要有春祭、秋祭、冬祭 ,从祭祀场所讲有祠祭、墓祭和家祭 ,许多宗族成立的“会”是各种祭祀组织 ,不是“会祭”。三、徽州女祠是为男女生则异室、死应异寝而建 ,不是专为贞节妇女而设。除少数被剥夺入祠权利者 ,一般妇女的神主均可以进入女祠。
[Abstract]:Some scholars hold some opinions on the ancestral temple of Huizhou clan, the types of ancestral worship, the purpose of building the female temple and the worship of the god. The historical documents and social investigation prove that: first, Zhu Xi's ancestral temple regulation of "Family Rites". In the shrines of the Ming and Qing dynasties, the ancestors and the following four ancestors, the Lord of Jue de and the Lord of Lung, and the deities of active ancestors, "never move from one generation to another". The ancestors of other branches (whether older or younger) are all high. Zeng, zu, Kao IV set up masters, and "five generations move away." second, Huizhou clans pay tribute to their ancestors. In the seasons, there are mainly spring, autumn, winter, and shrine sacrifices. For tomb sacrifices and family sacrifices, many clansmen set up "clubs" that are all kinds of sacrificial organizations, not "meeting sacrifices." third, Huizhou female shrines are built for male and female students in different rooms, and death for different bedtimes. It is not designed for virginity women. Except for a few who are deprived of their right to enter the shrine, the gods of ordinary women can enter the shrine.
【作者单位】：安徽大学徽学研究中心
【分类号】：K207

【共引文献】