先秦禮制建筑考古學(xué)研究
發(fā)布時(shí)間：2018-07-25 17:30
【摘要】： 先秦時(shí)期的禮制建筑是人們舉行崇拜、祭祀等活動(dòng)期望與祖先和神靈進(jìn)行溝通、交流的主要場(chǎng)所,不僅代表了當(dāng)時(shí)最高級(jí)別的建筑技術(shù)水平,產(chǎn)生了對(duì)后世影響深遠(yuǎn)的布局規(guī)劃思想,也是國(guó)家政治生活的主要舞臺(tái)之一,是復(fù)原研究古代社會(huì)的重要實(shí)物資料。 自考古學(xué)在中國(guó)出現(xiàn)以來,禮制建筑就是考古發(fā)掘和研究的重要對(duì)象,近年的考古發(fā)掘中,先秦時(shí)期的禮制建筑遺跡層出不窮,數(shù)量眾多,分布廣泛,為進(jìn)行該階段禮制建筑的綜合研究提供了豐富的可資利用的材料。在我國(guó)古代文獻(xiàn)中多有關(guān)于古代建筑和禮儀制度的記載,民族學(xué)的材料也為研究古代的祭祀內(nèi)容和思想提供了佐證,這些都為對(duì)先秦時(shí)期的禮制建筑進(jìn)行深入研究奠定了基礎(chǔ)。目前,學(xué)術(shù)界對(duì)于我國(guó)古代禮制建筑的研究,主要偏重于對(duì)某一類型或者某一具體時(shí)段的禮制建筑進(jìn)行形制和功能的論述,又以對(duì)漢唐及之后歷史階段的探討最為熱烈,而對(duì)先秦時(shí)期的禮制建筑關(guān)注較少,對(duì)整個(gè)先秦階段禮制建筑的系統(tǒng)研究尚屬空白,對(duì)其在各個(gè)發(fā)展階段的特點(diǎn)以及相互間承繼關(guān)系的討論也屬薄弱環(huán)節(jié),甚至先秦時(shí)期禮制建筑的概念如何界定、性質(zhì)如何劃分、具體包括哪些類型的建筑遺跡也是眾說紛紜、莫衷一是。所以,在已有成果的基礎(chǔ)上對(duì)先秦時(shí)期的禮制建筑進(jìn)行系統(tǒng)的綜合研究條件已經(jīng)具備,也是一個(gè)亟待解決的課題。 本文的主體共分九大部分。 首先是緒論,包括禮制建筑概念的辨析,論文的研究對(duì)象、研究方法和研究目的,先秦禮制建筑的發(fā)現(xiàn)與研究概況,與禮制有關(guān)的其他建筑形式的發(fā)現(xiàn)與研究成果。對(duì)禮制建筑概念的界定是本文論述的起點(diǎn)和基礎(chǔ),也是貫穿全文的總綱領(lǐng),因此這一部分中先將建筑史學(xué)界和考古學(xué)研究中各種不同的禮制建筑概念作了分析,然后在此基礎(chǔ)上提出筆者對(duì)先秦時(shí)期禮制建筑的定義,即由國(guó)家主持建造,供統(tǒng)治者使用的,體現(xiàn)統(tǒng)治者身份和地位的以明禮樂、宣教化為目的的建筑設(shè)施,其所包括的建筑類型,狹義上來講有宮廟、祭壇和祭祀坑,廣義上還包括城址和墓葬,本文論述的是狹義的禮制建筑。為綜合考察禮制建筑的起源及其發(fā)展過程,本文的研究對(duì)象包括史前時(shí)期的原始宗教遺跡、距今約5000-4000年時(shí)的禮儀性建筑、夏商西周的禮治建筑以及東周時(shí)期的禮制建筑。接下來是對(duì)本文研究方法和研究目的的介紹。然后以1949年和1978年兩個(gè)時(shí)間點(diǎn)為界,把對(duì)先秦時(shí)期禮制建筑的考古發(fā)掘與科學(xué)研究劃分為三個(gè)階段,并對(duì)每一階段的主要田野工作和研究成果作了簡(jiǎn)要述評(píng)。城址和墓葬雖然不是本文研究的主要對(duì)象,但也屬?gòu)V義的禮制建筑范疇,對(duì)它們的研究也促進(jìn)了宮殿、宗廟等狹義禮制建筑研究的深入,因此本文把先秦時(shí)期城址和墓葬的研究成果也作了概述。 第一章是史前時(shí)期的原始宗教遺跡,即禮制建筑的前身,亦可稱為前禮制建筑。因?qū)W術(shù)界對(duì)這一建筑形式有不同的稱謂,本章首先對(duì)定名為“原始宗教遺跡”的過程作了說明,并借鑒宗教學(xué)的研究成果把考古發(fā)掘的史前時(shí)期的原始宗教遺跡分為自然崇拜遺跡和祖先崇拜遺跡兩大類,自然崇拜遺跡根據(jù)崇拜和祭祀對(duì)象的不同,又可細(xì)分為土地崇拜遺跡、動(dòng)物崇拜遺跡和天神崇拜遺跡,然后是對(duì)每一種類的原始宗教遺跡的梳理和論述。 第二章是距今5000-4000年左右時(shí)的禮儀性建筑以及這一時(shí)期的原始宗教遺跡。禮儀性建筑既是原始宗教遺跡的最高發(fā)展形態(tài),同時(shí)又是后世禮制建筑的萌芽,故亦可稱為準(zhǔn)禮制建筑。禮儀性建筑主要包括史前城址中的大型房屋建筑遺跡和各地發(fā)現(xiàn)的形制各異的祭壇,另外紅山文化的東山嘴石砌建筑和牛河梁“女神廟”遺址由于具有特殊的文化屬性,故單獨(dú)作了論述。同時(shí)這一時(shí)期的中小型原始宗教遺跡仍然存在并繼續(xù)向前發(fā)展,與前一階段相比不僅數(shù)量大增,還出現(xiàn)了與當(dāng)時(shí)的社會(huì)發(fā)展階段相適應(yīng)的新特點(diǎn)。 第三章是夏商西周時(shí)期的禮治建筑,即禮制建筑的早期發(fā)展形態(tài),主要包括大型的宮殿宗廟建筑以及一些規(guī)格較高的祭祀遺跡。本章以時(shí)代為序?qū)ο纳涛髦軙r(shí)期王國(guó)和方國(guó)都城遺址中的禮治建筑做了梳理,對(duì)每座禮治建筑的性質(zhì)等問題作了論述。 第四章是春秋戰(zhàn)國(guó)時(shí)期的禮制建筑,從這一階段起,我國(guó)古代的禮制建筑也進(jìn)入了與漢唐時(shí)期禮制建筑相銜接的發(fā)展軌跡。由于東周時(shí)期的都城遺址經(jīng)過科學(xué)發(fā)掘的僅占少數(shù),大部分都城內(nèi)的禮制建筑僅能根據(jù)相關(guān)的跡象作出推測(cè)和初步的分析,故本章主要選取了內(nèi)涵比較清楚的東周城址內(nèi)的禮制建筑遺跡進(jìn)行了論述。 第五章是先秦禮制建筑的布局與規(guī)劃思想。從考古發(fā)掘的遺跡現(xiàn)象以及古代文獻(xiàn)對(duì)先秦時(shí)期建筑的記載中,筆者提煉出六點(diǎn)先秦禮制建筑的規(guī)劃設(shè)計(jì)思想,即“天人合一”的宇宙觀,貴中尚左的尊卑觀,中軸對(duì)稱的建筑格局,近山傍水、便民利君、兼顧實(shí)用與審美的思想,辨正崇方的科學(xué)追求以及前朝后寢、左廟右宮的禮制建筑格局,并對(duì)傳統(tǒng)的“左祖右社”的觀點(diǎn)提出了質(zhì)疑。這六點(diǎn)布局與規(guī)劃思想來源于人們的實(shí)踐,又在實(shí)踐中不斷得到完善和發(fā)展,反過來指導(dǎo)人們的實(shí)踐活動(dòng)。 第六章是對(duì)先秦禮制建筑營(yíng)建技術(shù)的全方位解析。依據(jù)禮制建筑的建造形式,先秦階段的禮制建筑可分為房屋型禮制建筑和非房屋型禮制建筑,房屋型禮制建筑主要包括宮殿和宗廟建筑以及史前階段承擔(dān)禮儀功能的大房子等,非房屋型禮制建筑主要包括祭壇、祭祀坑等,兩者相較,房屋型禮制建筑是人類追求先進(jìn)建筑技術(shù)的主要著力點(diǎn),非房屋型禮制建筑的建造技術(shù)比較簡(jiǎn)單且多從屬于房屋型禮制建筑,所以本章對(duì)建筑技術(shù)的分析以房屋型禮制建筑為主。主要包括祭壇和建筑臺(tái)基的夯筑技術(shù)、房屋墻體的建造技術(shù)、柱洞與柱礎(chǔ)的演變、地面和墻面的處理、房頂?shù)慕Y(jié)構(gòu)和瓦的使用以及排水設(shè)施等。 第七章是對(duì)先秦禮制建筑所反映的社會(huì)政治背景的分析。史前時(shí)期原始宗教遺跡和禮儀性建筑所反映的社會(huì)演進(jìn)模式可分為原始宗教主導(dǎo)型和王權(quán)軍權(quán)主導(dǎo)型兩種主要類型,分別以燕遼地區(qū)、太湖地區(qū)和中原地區(qū)、海岱地區(qū)的史前文化為代表。進(jìn)入歷史時(shí)期,禮制建筑則成為王權(quán)和族權(quán)、神權(quán)博弈的主要場(chǎng)所,夏商時(shí)期宗廟建筑的地位要高于宮殿建筑,反映出王權(quán)受制于族權(quán)和神權(quán)的史實(shí),從商代后期開始,王權(quán)的地位逐漸加強(qiáng),到周代尤其是東周時(shí),王權(quán)取得了對(duì)族權(quán)和神權(quán)的壓倒性勝利,反映在禮制建筑上就是宮殿建筑的地位明顯高過宗廟建筑。 最后的結(jié)語部分,是對(duì)前文內(nèi)容的概括和總結(jié),并指出了論文的不足之處以及將來的研究設(shè)想。
[Abstract]:The ceremonial architecture in the pre Qin period was the main place for the people to worship and sacrifice their ancestors and gods and communicate with the ancestors and gods. It not only represented the highest level of architectural technology at that time, but also produced a far-reaching layout planning thought for the later generations. It was also one of the main stages of the state's political life. Important material material of society.
Since the emergence of self-examination archeology in China, the etiquette architecture is an important object of archaeological excavation and research. In recent archaeological excavations, the relics of the ceremonial architecture in the pre Qin period were numerous and widely distributed, providing abundant and rich materials for the comprehensive study of the etiquette architecture in this stage. There are records of the ancient architecture and etiquette system, and the materials of Ethnology provide evidence for the study of ancient sacrificial contents and ideas, which have laid a foundation for the in-depth study of the etiquette architecture in the pre Qin period. At present, the study of the ancient etiquette architecture in our country is mainly focused on a certain type or a certain one. The form and function of the ceremonial architecture in the period of the period of the period are most enthusiastic about the historical stage of the Han and Tang Dynasties, and less attention is paid to the etiquette architecture in the pre Qin period. The systematic study of the etiquette architecture in the pre Qin period is still blank, and the characteristics of each development stage and the discussion of the mutual inheritance relationship are also discussed. The weak link, even the concept of the pre Qin Dynasty, how to define the concept, how to divide the nature of the nature, including the types of architectural remains are also different opinions. Therefore, on the basis of the existing achievements, the comprehensive research conditions of the pre Qin Dynasty etiquette system have already had, and it is also an urgent problem to be solved.
The main body of this article is divided into nine parts.
The first is the introduction, including the discrimination of the concept of the ceremonial architecture, the object of the study, the research method and the purpose of the study, the general situation of the discovery and research of the etiquette building in the pre-Qin period, the discovery and research results of other architectural forms related to the etiquette system. The definition of the concept of the etiquette architecture is the starting point and foundation of this article, as well as the general program that runs through the full text, In this part, the concept of the different etiquette architecture in the architectural history and archaeology is analyzed. On this basis, the author puts forward the author's definition of the etiquette architecture in the pre Qin period, which is built by the state, for the rulers to use, to reflect the status and status of the rulers, and the purpose of the building. The type of building, which includes the temple, the altar and the sacrificial pit in a narrow sense, also broadly includes the city site and the burial. This article discusses the narrow sense of rite architecture. For a comprehensive survey of the origin and development of the ritual architecture, the object of this study includes the original religious relics of the prehistoric period, about 5000-4000 years ago. The architecture, the etiquette building of Xia Shang West Zhou Dynasty and the ceremonial architecture in the Eastern Zhou Dynasty were introduced. Then the two time points of 1949 and 1978 were used to divide the archaeological excavation and scientific research into three stages and the main field workers in each stage. The work and research results are briefly reviewed. Although the city site and burial are not the main object of this study, they are also a broad sense of ritual architecture, and their research has also promoted the deep research of the palace, the temple and other narrow sense architecture. Therefore, the research results of the city site and the tomb in the pre Qin period are also summarized in this paper.
The first chapter is the primitive religious relics of prehistoric period, that is, the predecessor of the ceremonial architecture, or the former ritual architecture. Because the academic circles have different appellations to this form of architecture, this chapter first explains the process of being named "primitive religious relics", and draws on the research results of the teaching of religion to discover the primitive religion in the prehistoric period of archaeological excavation. The remains are divided into two categories: natural worship relics and ancestor worship relics. The remains of nature worship can be subdivided into land worship relics, animal worship relics and God worship relics, and then combed and discuss the original religious relics of each species.
The second chapter is the ceremonial architecture and the primitive religious relics of the period about 5000-4000 years ago. The etiquette architecture is the highest development form of the primitive religious relics, and it is also the bud of the later ceremonial architecture. Therefore, it can also be called the quasi ritual architecture. The etiquette architecture mainly includes the remains of the large buildings in the prehistoric site. In addition, the eastern mountain mouth stone building and the "goddess Temple" site of the bull River beam, which are found in different places, and the "goddess Temple" site of the cattle and river beams have been discussed separately. The new features that are compatible with the social development stage at that time are presented.
The third chapter is the early development form of ritual architecture in the period of the Xia Shang and Western Zhou Dynasty, namely the early development form of the ceremonial architecture, mainly including the large palace and temple buildings and some higher standards of sacrificial relics. The question is discussed.
The fourth chapter is the ceremonial architecture of the spring and Autumn period and the Warring States period. From this stage, the ancient ceremonial architecture in ancient China has also entered the development track of the ritual architecture in the Han and Tang Dynasties. Because only a few of the ruins of the capital city in the Eastern Zhou Dynasty were scientifically excavated, the ritual buildings in most of the capital cities could only be speculated on the basis of the relevant signs. Preliminary analysis, so this chapter mainly selects the ritual architecture ruins in the Eastern Zhou City site with clear connotations.
The fifth chapter is the layout and planning thought of the pre Qin ceremonial architecture. From the relics of archaeological excavations and the records of ancient literature to the pre Qin period, the author refines the planning and design ideas of six pre Qin ceremonies, that is, the cosmological view of "the unity of heaven and man", the still left view of dignity, the symmetrical structure of the middle axis, and the near mountain near the water. The convenience of the people and Li Jun, taking into account the practical and aesthetic ideas, identified the scientific pursuit of Chong Fang and the former bedding, the ritual architecture of the right palace in the left temple, and questioned the traditional idea of "left ancestor right society". The six points of layout and planning originated from people's practice, and were constantly improved and developed in practice, and in turn instructed people. The practice of our practice.
The sixth chapter is a comprehensive analysis of the construction technology of the pre Qin ceremonial architecture. According to the form of the ceremonial architecture, the etiquette architecture in the pre Qin period can be divided into house type and non house type architecture. The house type architecture mainly includes the palace and the temple building and the big house which bears the etiquette function in the prehistoric stage. The type of ceremonial architecture mainly includes the altar, the sacrificial pit, and so on. The building type architecture is the main focus of the human pursuit of advanced building technology. The construction technology of the non house type building is relatively simple and many from the house type architecture, so the analysis of this chapter is mainly on the building style architecture. The ramming technology including the altar and the building platform, the construction technology of the house wall, the evolution of the column and the foundation, the treatment of the ground and wall, the structure of the roof and the use of the tiles, and the drainage facilities.
The seventh chapter is an analysis of the social and political background reflected in the pre Qin ceremonial architecture. The social evolution patterns reflected by the primitive religious relics and ceremonial buildings in the prehistoric period can be divided into two main types: the primitive religion leading and the dominant power of the power of the royal power, which are Shi Qianwen in the Yan Liao region, the Central Plains region and the Central Plains region, and the Hai Dai area. In the historical period, in the historical period, the ceremonial architecture became the main place of royal power and clan power and theocratic game. The position of the temple building in the Xia Shang period was higher than the palace architecture, reflecting the historical facts of the royal power being subject to ethnic power and theocracy. From the late Shang Dynasty, the status of the royal power was gradually strengthened, and the power of Zhou Dai, especially in the Eastern Zhou Dynasty, had been obtained. The overwhelming victory of clan power and theocracy is reflected in the ceremonial architecture, that is, the status of palaces is obviously higher than that of ancestral temples.
The last part is the summary and summary of the foregoing, pointing out the shortcomings of the paper and the future research ideas.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：K879.1
[Abstract]:The ceremonial architecture in the pre Qin period was the main place for the people to worship and sacrifice their ancestors and gods and communicate with the ancestors and gods. It not only represented the highest level of architectural technology at that time, but also produced a far-reaching layout planning thought for the later generations. It was also one of the main stages of the state's political life. Important material material of society.
Since the emergence of self-examination archeology in China, the etiquette architecture is an important object of archaeological excavation and research. In recent archaeological excavations, the relics of the ceremonial architecture in the pre Qin period were numerous and widely distributed, providing abundant and rich materials for the comprehensive study of the etiquette architecture in this stage. There are records of the ancient architecture and etiquette system, and the materials of Ethnology provide evidence for the study of ancient sacrificial contents and ideas, which have laid a foundation for the in-depth study of the etiquette architecture in the pre Qin period. At present, the study of the ancient etiquette architecture in our country is mainly focused on a certain type or a certain one. The form and function of the ceremonial architecture in the period of the period of the period are most enthusiastic about the historical stage of the Han and Tang Dynasties, and less attention is paid to the etiquette architecture in the pre Qin period. The systematic study of the etiquette architecture in the pre Qin period is still blank, and the characteristics of each development stage and the discussion of the mutual inheritance relationship are also discussed. The weak link, even the concept of the pre Qin Dynasty, how to define the concept, how to divide the nature of the nature, including the types of architectural remains are also different opinions. Therefore, on the basis of the existing achievements, the comprehensive research conditions of the pre Qin Dynasty etiquette system have already had, and it is also an urgent problem to be solved.
The main body of this article is divided into nine parts.
The first is the introduction, including the discrimination of the concept of the ceremonial architecture, the object of the study, the research method and the purpose of the study, the general situation of the discovery and research of the etiquette building in the pre-Qin period, the discovery and research results of other architectural forms related to the etiquette system. The definition of the concept of the etiquette architecture is the starting point and foundation of this article, as well as the general program that runs through the full text, In this part, the concept of the different etiquette architecture in the architectural history and archaeology is analyzed. On this basis, the author puts forward the author's definition of the etiquette architecture in the pre Qin period, which is built by the state, for the rulers to use, to reflect the status and status of the rulers, and the purpose of the building. The type of building, which includes the temple, the altar and the sacrificial pit in a narrow sense, also broadly includes the city site and the burial. This article discusses the narrow sense of rite architecture. For a comprehensive survey of the origin and development of the ritual architecture, the object of this study includes the original religious relics of the prehistoric period, about 5000-4000 years ago. The architecture, the etiquette building of Xia Shang West Zhou Dynasty and the ceremonial architecture in the Eastern Zhou Dynasty were introduced. Then the two time points of 1949 and 1978 were used to divide the archaeological excavation and scientific research into three stages and the main field workers in each stage. The work and research results are briefly reviewed. Although the city site and burial are not the main object of this study, they are also a broad sense of ritual architecture, and their research has also promoted the deep research of the palace, the temple and other narrow sense architecture. Therefore, the research results of the city site and the tomb in the pre Qin period are also summarized in this paper.
The first chapter is the primitive religious relics of prehistoric period, that is, the predecessor of the ceremonial architecture, or the former ritual architecture. Because the academic circles have different appellations to this form of architecture, this chapter first explains the process of being named "primitive religious relics", and draws on the research results of the teaching of religion to discover the primitive religion in the prehistoric period of archaeological excavation. The remains are divided into two categories: natural worship relics and ancestor worship relics. The remains of nature worship can be subdivided into land worship relics, animal worship relics and God worship relics, and then combed and discuss the original religious relics of each species.
The second chapter is the ceremonial architecture and the primitive religious relics of the period about 5000-4000 years ago. The etiquette architecture is the highest development form of the primitive religious relics, and it is also the bud of the later ceremonial architecture. Therefore, it can also be called the quasi ritual architecture. The etiquette architecture mainly includes the remains of the large buildings in the prehistoric site. In addition, the eastern mountain mouth stone building and the "goddess Temple" site of the bull River beam, which are found in different places, and the "goddess Temple" site of the cattle and river beams have been discussed separately. The new features that are compatible with the social development stage at that time are presented.
The third chapter is the early development form of ritual architecture in the period of the Xia Shang and Western Zhou Dynasty, namely the early development form of the ceremonial architecture, mainly including the large palace and temple buildings and some higher standards of sacrificial relics. The question is discussed.
The fourth chapter is the ceremonial architecture of the spring and Autumn period and the Warring States period. From this stage, the ancient ceremonial architecture in ancient China has also entered the development track of the ritual architecture in the Han and Tang Dynasties. Because only a few of the ruins of the capital city in the Eastern Zhou Dynasty were scientifically excavated, the ritual buildings in most of the capital cities could only be speculated on the basis of the relevant signs. Preliminary analysis, so this chapter mainly selects the ritual architecture ruins in the Eastern Zhou City site with clear connotations.
The fifth chapter is the layout and planning thought of the pre Qin ceremonial architecture. From the relics of archaeological excavations and the records of ancient literature to the pre Qin period, the author refines the planning and design ideas of six pre Qin ceremonies, that is, the cosmological view of "the unity of heaven and man", the still left view of dignity, the symmetrical structure of the middle axis, and the near mountain near the water. The convenience of the people and Li Jun, taking into account the practical and aesthetic ideas, identified the scientific pursuit of Chong Fang and the former bedding, the ritual architecture of the right palace in the left temple, and questioned the traditional idea of "left ancestor right society". The six points of layout and planning originated from people's practice, and were constantly improved and developed in practice, and in turn instructed people. The practice of our practice.
The sixth chapter is a comprehensive analysis of the construction technology of the pre Qin ceremonial architecture. According to the form of the ceremonial architecture, the etiquette architecture in the pre Qin period can be divided into house type and non house type architecture. The house type architecture mainly includes the palace and the temple building and the big house which bears the etiquette function in the prehistoric stage. The type of ceremonial architecture mainly includes the altar, the sacrificial pit, and so on. The building type architecture is the main focus of the human pursuit of advanced building technology. The construction technology of the non house type building is relatively simple and many from the house type architecture, so the analysis of this chapter is mainly on the building style architecture. The ramming technology including the altar and the building platform, the construction technology of the house wall, the evolution of the column and the foundation, the treatment of the ground and wall, the structure of the roof and the use of the tiles, and the drainage facilities.
The seventh chapter is an analysis of the social and political background reflected in the pre Qin ceremonial architecture. The social evolution patterns reflected by the primitive religious relics and ceremonial buildings in the prehistoric period can be divided into two main types: the primitive religion leading and the dominant power of the power of the royal power, which are Shi Qianwen in the Yan Liao region, the Central Plains region and the Central Plains region, and the Hai Dai area. In the historical period, in the historical period, the ceremonial architecture became the main place of royal power and clan power and theocratic game. The position of the temple building in the Xia Shang period was higher than the palace architecture, reflecting the historical facts of the royal power being subject to ethnic power and theocracy. From the late Shang Dynasty, the status of the royal power was gradually strengthened, and the power of Zhou Dai, especially in the Eastern Zhou Dynasty, had been obtained. The overwhelming victory of clan power and theocracy is reflected in the ceremonial architecture, that is, the status of palaces is obviously higher than that of ancestral temples.
The last part is the summary and summary of the foregoing, pointing out the shortcomings of the paper and the future research ideas.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：K879.1
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