本文關(guān)鍵詞：楚國神靈信仰與祭祀若干問題考論　出處：《西北大學(xué)》2016年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 楚國 鬼神信仰 祭祀 禮儀

【摘要】：楚人“信鬼好祠”,祭祀在楚國的國家政治活動、民眾的社會日常生活中占有舉足輕重的地位。本文以出土的楚系簡帛文獻為主,結(jié)合傳世文獻,對楚國的鬼神信仰與祭祀相關(guān)的若干問題,包括鬼神崇拜、祭祀禮儀、祭祀供獻進行研究。古史傳說中的顓頊就是高陽,祝融為炎帝之佐,重黎、吳回、陸終因擔(dān)任火正一職而有“祝融”的尊號,這些古史傳說人物都具有日神的神格。楚人日神崇拜的演變經(jīng)歷了“民神雜糅”、“絕地天通”兩個階段,以炎帝、顓頊、祝融為日神是英雄、祖先崇拜與太陽崇拜相結(jié)合的產(chǎn)物,是人神合一的日神崇拜；以東君為日神是單純對太陽本身的崇拜,主要表現(xiàn)在拜日的祭祀儀式上。楚人日神崇拜的演變與楚族的生存發(fā)展聯(lián)系緊密,信仰的演變往往受到某種現(xiàn)實訴求的影響。至于楚人的“太一”信仰,本文考察出土材料中有關(guān)“太一”文本的地域、年代,并結(jié)合《詛楚文》及秦楚藍田之戰(zhàn)的史實,推斷楚地至晚在戰(zhàn)國早中期就已有“太一”信仰,而秦地的“太一”信仰可能源自楚地。梳理《太一生水》中“太一”與“道”、“太一”與水的關(guān)系,認為戰(zhàn)國楚地“太一”的神學(xué)、哲學(xué)、數(shù)術(shù)三重涵義間具有密切的內(nèi)在聯(lián)系。從創(chuàng)世神話的角度探討太一與伏羲的關(guān)系,認為“東皇太一”即伏羲。至于楚人的“司”神系統(tǒng),本文指出《九歌》中的司命與楚簡司命職司雖然相同,但神格卻各有歸屬：前者為天神,后者屬地祗,這說明戰(zhàn)國楚地司命正處于神格的轉(zhuǎn)化期,同時也可窺見楚神祗系統(tǒng)整合之一斑；楚簡中其它“司”神的職掌大都與生命有或多或少的關(guān)聯(lián),均可視作司命的佐神：其它“司”神以司命為中心各司其職,分工明確,反映出楚人對生命的關(guān)注。楚地“五祀”群小神至晚在戰(zhàn)國早中期就已形成相對固定的組合系統(tǒng),“五祀”之中,楚人更加側(cè)重對門、戶、行的祭禱；與周禮祀典不同,楚地的“五祀”為上下之通祀,其用牲亦沒有等級上的差別,楚人更注重的是“五祀”諸神與祭牲的搭配。關(guān)于祭禱禮儀,主要以楚簡中的祭禱用語為研究對象,結(jié)合傳世文獻,對它們進行分類疏理,并一一作考辨,認為楚人的祭禱禮儀主要以周禮為范本,是在借鑒周人祭禮的基礎(chǔ)上增減損益的產(chǎn)物,其中最明顯之處就是楚人往往將某些特定祭禮的祭祀對象泛化,如厭祭、宜祭、嘗祭等。關(guān)于楚人的祭祀供獻制度,主要以楚簡為中心進行探討：其一,祭祀用牲方面,楚人貴純、尚驛、貴牡、貴輇肥；“六牲”之中不見用雞,犬只用白犬；大牢、荊牢,僅封君以上的等級祭祀先祖時才能使用。其二,祭祀用玉方面,“佩玉”、“佩璧”、“玉玩”的使用,說明楚人祭祀用玉的世俗化,反映祭祀觀念由尚質(zhì)到貴文的轉(zhuǎn)變；楚人祭祀很少用圭,與周人祭祀以圭、璧為大宗不符；祭祀用玉有等級之別,只有封君以上等級才能用璧,封君至庶人均可用環(huán)；用玉之法“嬰”是指將玉器置放于繅藉上以祀神。其三,只有封君以上等級才能用車或車馬祭祀鬼神,大夫以上等級則可用馬；其他祭品還有酒食、衣冠�？傮w看來,楚人的祭祀供獻制度與周制大同小異。關(guān)于祭祀用樂及相關(guān)的祭祀儀式,本文認為以樂舞娛神是楚人祭祀的慣用手段,楚簡“樂之”有奏樂娛神降神之意,“搯鐘”即歌鐘,“延鐘”即行鐘；新蔡簡“樂之”為下神,“百之”為歆神,“贛之”為薦饌,三個環(huán)節(jié)正好構(gòu)成祭祀禮儀中前后相接的基本程式。
[Abstract]:The people of Chu "believe in ghosts, good temple worship in the national political activities of the state of Chu, plays a very important role in people's social life. Chu bamboo slips unearthed in the literature, combined with literature handed down in the state of Chu, belief and ritual related issues, including the ghost worship, sacrificial rites, offer study for the worship of ancient legends. Zhuanxu Gaoyang is, for the heavy Vulcan Yan Zuo, Li, Wu Hui Lu served as the post of the end result of fire and the" Vulcan "appellation, these ancient legends characters have the Godhead. Apollo Chu people worship the sun god evolution experienced" the people of God, "hybridity" Jedi through two stages, the Yan Emperor, he is a hero for Zhuanxu, Vulcan, ancestor worship and the worship of the sun product combination, is the unity of God God worship; God is pure with Dong Jun as the sun itself mainly in worship, worship Ritual on the survival and development of Chu people. Sun worship evolution and Chu family closely, influence the evolution of beliefs tend to be a reality. As for the Chu people's beliefs about "the one", "too much of a text area, in the unearthed materials, and combined with the" Curse of Chu Wen "the battle of Lantian and Qin Chu Chu to infer the historical facts in the Warring States period early middle had been" too much of a "belief, and Qin" too "faith can be Chu. Combing life too much water in < >" one "and" road "," too much of a relationship with the water "the Warring States Chu believes that" too much of a "theology, philosophy, has a close relationship between the three aspects of its relationship with Fu Xi too. From the angle of creation myth, that" Donghuang Taiyi ". As for Fu Xi Chu" our God "system, this paper points out that" life and the bamboo slips in Siming nine > Persons are the same, but the Godhead are all belong to God: the former, the latter indicating that territorial gods, the Warring States Chu is in the transformation period of life but also the Godhead, glimpse Chu gods system integration; "our" God Chu Jian in charge are associated with more or less and life. Can be regarded as God: "other banners with our God to life as the center to carry out their duties, clear division of labor, reflecting the concerns of life. The people of Chu Chu" five worship group godling late in the early and middle Warring States has formed a relatively fixed combination system, "five worship", Chu people focus more on the door for the prayer, households, and different; Zhou sidian, Chu "five worship" is on the way with no sacrifice, the sacrifice class, Chu people pay more attention to the "five collocation worship gods and sacrifice. A prayer ritual, mainly by Chu Jian in prayer. 涓虹爺絀跺璞，

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