發(fā)布時(shí)間：2018-03-21 23:00

  本文選題：五祀　切入點(diǎn)：行祀　出處：《湖北民族學(xué)院學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版)》2017年06期 　論文類型：期刊論文

【摘要】："五祀"在傳世文獻(xiàn)中多有提及,然具體所指聚訟不一。行井之爭成為爭論焦點(diǎn)。行祀非道祭,乃祭院門內(nèi)甬道也。行祀于漢代為井祀所取代,究其原因有二:井行一也。井、行在上古音近形似義通;井是行之重點(diǎn),井祀與行祀目的一致。井為時(shí)祭二也。天上井宿主水衡,地下井祀祈水衡;漢代制禮少有依從,多無定制,故更為井祀;高祖匿于井中,躲避追兵,井為福佑漢家之祥物,故井祀始于漢;井走進(jìn)尋常人家,貼近民生,祭井成必然。綜此二因,必會(huì)導(dǎo)致井祀代替行祀之結(jié)果。
[Abstract]:The "five sacrifices" are often mentioned in the ancient literature, but the specific references are different. The dispute over walking wells has become the focus of argument. The conduct of worship is not Taoist sacrifice, it is also the corridor in the gate of the sacrificial temple. In the Han Dynasty, the sacrifice was replaced by the well worship. There are two reasons for this: well walking is also a well, well is a well. The well is the focus of the line, and the purpose of the well worship is the same. The well is the second place of sacrifice. The host of the well in the sky, the underground well worship, pray for the water balance; in the Han Dynasty, there is little compliance and no customization, so it is more of a well sacrifice. Gaozu hid himself in the well, avoiding the pursuit of soldiers, and the well was a blessing for the Han family. Therefore, the well worship began in the Han Dynasty; when the well entered the common people, it became inevitable to sacrifice the well to the people's livelihood. In summary, these two reasons will inevitably lead to the result of the well sacrifice instead of the traveling sacrifice.
【作者單位】： 東北師范大學(xué)文學(xué)院;吉林動(dòng)畫學(xué)院;
【基金】：教育部人文社會(huì)科學(xué)研究規(guī)劃基金項(xiàng)目“《孔叢子》研究”(項(xiàng)目編號(hào):12YJA751012)
【分類號(hào)】：G256
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本文編號(hào)：1645922