發(fā)布時間：2018-07-03 05:22

  本文選題：道教考古 + 世家大族��； 參考：《南京大學(xué)》2014年碩士論文

【摘要】：道教的發(fā)展在經(jīng)歷了早期形成期之后,從漢末發(fā)端至魏晉時期逐漸形成體系,走向成熟。道教考古即利用考古學(xué)的手段,與當(dāng)時的文獻(xiàn)記載相印證,通過墓葬中的遺物情況,對早期道教影響社會生活等方面的情況進(jìn)行一定的揭示。道教在當(dāng)時社會生活中,影響既深且廣。但是由于早期相應(yīng)的文獻(xiàn)記載較少,且考古工作時或缺乏相應(yīng)的宗教知識,對其遺物不能完全辨識,如名刺、木方、買地卷、墓志、丹藥等。遺物中名刺、木方、買地卷和墓志屬于文字材料,辨識度相對較容易。丹藥由于保存問題和辨識度相對不高,缺乏相應(yīng)的認(rèn)識。墓葬情況本文對武昌鄭丑墓、南京象山王丹虎墓、南昌高榮墓、馬鞍山朱然墓、偃師肥致墓和南京高崧墓進(jìn)行了梳理,其大多與道教有關(guān),并對其情況作了介紹。但在南京象山王丹虎墓和南京仙鶴觀東晉墓中所出的丹藥和或用于服食的器具,應(yīng)當(dāng)為丹藥服食情況的佐證。服食丹藥在道教的文化中占有非常重要的地位,而且服食者應(yīng)不限于正式的教徒和道士。南京地區(qū)是當(dāng)時統(tǒng)治中心,世家大族的墓葬多位于此,從所出的丹藥等情況來看,認(rèn)為是符合世家大族服食丹藥的情況,且證明了文獻(xiàn)記載這些世家大族與道教之間的關(guān)系密切。本文分為四個部分論述。第一章,概括介紹早期道教的歷史概況,早期道教考古的國內(nèi)外研究情況。第二章,道教考古的典型墓例情況介紹,典型器物情況介紹。第三章,對當(dāng)時上層士族服食丹藥的情況進(jìn)行了分析,以在南京象山東晉王丹虎墓和南京仙鶴觀東晉所出的丹藥為例,說明當(dāng)時這種情況的普遍性。第四章,結(jié)語,道教作為土生土長的宗教,對我國社會影響廣而深,其一鑒于早期道教考古與之相印的文獻(xiàn)記載相對較少,反而應(yīng)當(dāng)重視這一部分的材料,其二道教在早期傳播中自下而上,在世家大族中影響深遠(yuǎn),并成為我國傳統(tǒng)文化中不可或缺的一部分。
[Abstract]:The development of Taoism experienced the early forming period, from the beginning of the late Han Dynasty to the Wei and Jin dynasties, the system gradually formed and matured. Taoist archaeology is the use of archaeological means, with the literature records at that time, through the tomb remains of the situation, early Taoism impact on social life and other aspects of the situation to a certain extent revealed. Taoism in the social life at that time, both deep and wide impact. However, due to the lack of early relevant documents and archaeological work or lack of corresponding religious knowledge, its remains can not be fully identified, such as the name of the thorn, wooden square, land roll, epitaph, medicine and so on. Relics in the name of the thorn, wooden square, land roll and epitaph belong to the text materials, relatively easy to identify. Due to the preservation problem and the relatively low degree of identification, Dan medicine lacks the corresponding understanding. The tomb of Zheng Chou in Wuchang, the Wang Dan tiger tomb in Xiangshan in Nanjing, the Gao Rong tomb in Nanchang, the Zhu ran tomb in Ma'anshan, the tomb in Yanshi and Gao Song in Nanjing are combed in this paper. Most of them are related to Taoism, and the situation is also introduced. But the red medicine and the utensils used in the Wang Dan tiger tomb of Xiangshan in Nanjing and in the tomb of the Eastern Jin Dynasty in Xianhe View of Nanjing should be the evidence of the situation of taking the medicine. Herbal medicine plays a very important role in Taoist culture and should not be limited to formal believers and Taoists. Nanjing was the center of the ruling at that time, and the tombs of the great clans were mostly located here. Judging from the situation of the Dan medicine given out, it was believed that it was in line with the situation of the families who took the medicine. It also proves the close relationship between these clans and Taoism. This paper is divided into four parts. The first chapter introduces the history of early Taoism and the domestic and international research of early Taoist archaeology. The second chapter introduces the typical tomb examples of Taoist archaeology and the typical objects. In the third chapter, the author analyzes the situation of the upper class taking Dan medicine at that time, taking the Wang Dan tiger tomb in the East Jin Dynasty of Xiangshan in Nanjing and the Dan medicine produced in the Eastern Jin Dynasty of Xianhe Guan in Nanjing as examples, to explain the universality of this situation at that time. Chapter four, conclusion, Taoism, as a native religion, has a wide and deep impact on our society. Firstly, because of the relatively few documents recorded in early Taoist archaeology, we should attach importance to this part of the material. Secondly, Taoism spread from bottom to top in the early period, and became an indispensable part of Chinese traditional culture.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2014
【分類號】：K878.8

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