本文選題：人殉　切入點：俑殉　出處：《陜西師范大學》2013年碩士論文　論文類型：學位論文

【摘要】：仲尼日：始作俑者,其無后乎?孟子云：其為象人而用之也!孟子一語中的地說出俑是象人而作,是用來替代殉人的�！疤熳又T侯殺殉,眾者數百,寡者數十,將軍大夫殺殉,眾者數十,寡者數人�！边@種人殉之風在春秋戰(zhàn)國是相當流行,但整體趨勢卻是俑殉習俗在逐漸替代人殉習俗,這是春秋戰(zhàn)國時期思想大覺醒、文化大變革,使得人地位提高的體現。學術界對從人殉到俑殉習俗的演變過程關注甚少,只有個別學者簡單提過,將人殉與俑殉習俗聯系起來進行比較研究的更是寥寥無幾。本文的研究試圖開辟一個新的視野,對人殉與俑殉兩種習俗進行深入的比較研究,讓我們更清楚的看到這兩者之間的關系。 通過三個方面的比較研究,本文認為殉俑是替代殉人的,俑殉是替代人殉的一種喪葬習俗。一,從演變過程來看,人殉習俗在史前時期萌芽、發(fā)展。到殷商時期受到殷人“率民以事神,先鬼而后禮。”思想的影響,達到極盛狀態(tài)。周人本無人殉習俗,加之周初文化大變革,周人提出“敬德保民”的思想,人的地位得以提高,使得西周時期人殉習俗出現衰落。到春秋戰(zhàn)國時期“禮崩樂壞”,人殉習俗又開始復興,并達到可與殷商時期匹敵的又一高峰,但同時俑殉習俗興起,并逐漸在替代人殉習俗。秦漢時期人殉習俗完全被俑殉習俗替代,人殉習俗出現衰敗甚至絕跡現象,俑殉習俗卻如日中天。秦漢以降,俑殉習俗也逐漸衰落,直至消失。二,殉人身份與殉俑類型所代表之人身份幾乎一致：殉人身份有妻妾、臣子、侍從、歌舞樂伎、幼童等,并非傳統(tǒng)觀念上的奴隸；殉俑類型有士兵俑、臣子俑、侍從俑、歌舞樂伎俑、生活娛樂俑等。三,殉人與殉俑的置放位置非常相似：殉人的置放位置有墓葬之外的殉人、墓主身旁或墓主棺槨附近、二層臺上、墓側壁龕、槨內邊箱、側室或耳室、腰坑及墓底邊坑、墓道及墓道填土之中和墓道口等九種；殉俑的置放位置有墓葬之外的俑坑、棺槨附近、二層臺上、墓側壁龕、槨內邊箱、側室或耳室等六種。通過比較研究殉人與殉俑的置放位置,我們也發(fā)現同一位置置放殉人或殉俑的墓葬,墓主身份非常相似,這也說明了殉俑是替代殉人的。 從殉人身份與殉俑類型所代表之人的身份,可以看出人殉的性質是受人死后靈魂不滅觀念的影響,讓殉人在陰間繼續(xù)為所殉之人提供服務,是文明程度低下所產生的一種野蠻陋習。俑殉的性質就是作為一種喪葬習俗替代人殉。殉情、殉道是由人殉習俗影響而形成的一種自我獻身精神。紙人是由俑殉習俗再進一步演變的結果,從殉人—殉俑—紙人的過程,可以看出人的地位在不斷提高。
[Abstract]:Zhonige: the initiator, its no future? Mencius Cloud: it is used for elephant people! Mencius said in a word that the figurines were made by elephant people and were used as a substitute for martyrs. "the princes of the emperor killed and died, hundreds died, tens of widowed, the generals killed and died, the generals killed and died, and the number of widowed people died." this style of martyrdom was quite popular in the Spring and Autumn period and the warring States period. However, the overall trend is that the custom of martyrdom is gradually replacing the custom of human sacrifice, which is the embodiment of the great awakening of ideology and the great change of culture during the Spring and Autumn period and the warring States period, which makes the status of people improve. The academic circles pay little attention to the evolution process of the custom of dying for sacrifice from human beings to the terracotta figures. Only a few scholars have simply mentioned that there are very few people who make a comparative study of the customs of martyrdom and martyrdom. The research in this paper attempts to open up a new field of vision and to carry out a deep comparative study of the two customs: martyrdom and martyrdom. Let us see more clearly the relationship between the two. Through the comparative study of three aspects, this paper holds that martyrdom is a substitute for martyrdom, and martyrdom is a kind of funeral custom instead of human sacrifice. First, from the point of view of the evolution process, the custom of human sacrifice sprout in prehistoric period. During the period of Yin and Shang dynasties, the Yin people "led the people to act as gods, first ghosts and then rituals." the influence of the thought reached the extremely prosperous state. No one died for the custom in the Zhou Dynasty. In addition to the great cultural changes of the early Zhou Dynasty, the Zhou people put forward the idea of "respecting morality and protecting the people." By the Spring and Autumn and warring States period, the custom of dying for death had begun to revive again, and reached another peak comparable to that of the Shang and Yin dynasties, but at the same time, the custom of martyrdom was on the rise. In the Qin and Han dynasties, the custom of martyrdom was completely replaced by the custom of martyrdom of the terracotta figures, which declined or even disappeared. However, the custom of martyrdom of the terracotta figures was just like the midday of the day. In the Qin and Han dynasties, the custom of martyrdom of the terracotta figures also declined gradually, until it disappeared. 2. The status of martyrs is almost the same as that of the types of martyrs: the martyrs include wives, concubines, servants, kabuki, young children, and so on, not slaves of the traditional concept; the types of martyrs are the terracotta warriors, subjects, and servants of the terracotta warriors. The location of martyrs and martyrs is very similar: there are martyrs outside the tombs, beside or near the coffin, on the second floor, on the second floor, on the side of the tomb, on the inside of the outer coffin. There are nine kinds of terracotta figures in the side room or ear room, waist pit and the bottom pit of the tomb, the fill in the tomb path and the tomb path, and the entrance of the tomb path; the location of the martyr figurines is the pit outside the tomb, the coffin outer coffin, the second stage, the niche on the side of the tomb, and the inner box of the outer coffin. Through comparative study of the location of martyrs and martyrs, we also find that the tombs of martyrs or martyrs in the same location are very similar in identity, which also shows that martyrs are a substitute for martyrs. From the identity of martyrs and the identity of the people represented by the figures of martyrdom, we can see that the nature of human sacrifice is influenced by the idea of immortality after the death of a human being, and let the martyrs continue to serve the martyrs in the underworld. It is a kind of barbaric bad habit caused by the low level of civilization. The nature of the martyrdom of the Terracotta Warriors is to replace the martyrdom as a funeral custom. Martyrdom is a kind of self-dedication formed by the custom of martyrdom, and the paper man is the result of further evolution of the custom of martyrdom. From the process of martyr-martyrdom, one can see that the status of human beings is constantly improving.
【學位授予單位】：陜西師范大學
【學位級別】：碩士
【學位授予年份】：2013
【分類號】：K892.22;K22;K232

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