摘要
"天子七庙"是中原王朝皇家宗庙制度的核心内容之一,但《辽史》中出现的两处"七庙"均非中原太庙体系下的"天子七庙"。圣宗朝中京万寿殿的"七庙",实际上发挥着"原庙"的功能,而柴册仪"奉七庙神主"环节,实则代表的是祭拜先帝的"行宫庙"。辽朝统治者在吸收和利用中原宗庙制度的过程中对其进行了本土化改造,建立起一套适合自身政治和社会形态的皇家宗庙祭祀体系。在此体系中,都城庙、州庙与陵庙、陵寝祭祀相互补充,斡鲁朵行宫庙作为辽代特有的祖先祭祀形式,随捺钵四时迁徙,成为皇家宗庙祭祀的核心。辽代皇家宗庙祭祀在"二元制"立国背景下,呈现出"汉契杂糅"的礼仪形态,反映了农牧文化之间的互动与交融。
‘The ancestral temple of the Son of Heaven had seven chapels’is one of the core contents of the royal ancestral temple system of the Central Plains Dynasty.However,the two"Seven Ancestral Temples"recorded in Liao Historyare not in line with the system of‘the ancestral temple of the Son of Heaven had seven chapels’under the Central Plains ancestral temple system.The"Seven Ancestral Temples"of Zhongjing(中京)Longevity Hall(万寿殿)actually functioned as"Yuanmiao(原庙)".The part of‘the Chaice Ceremony(柴册仪)held the Seven Ancestral Temples’divine position’actually represents the worship of the deceased emperors’"Xinggong Temple(行宫庙)".In the process of absorbing and using the Central Plains ancestral temple system,the rulers of the Liao dynasty made localized transformations,and established a set of royal ancestral temple sacrificial system adapted to their own political and social patterns.In this system,the sacrifice ceremonies of the capital ancestral temple,the provincial ancestral temple,and the mausoleum temple complemented each other.As a unique form of ancestor sacrifice in the Liao dynasty,"Ordo Xinggong Temple(斡鲁朵行宫庙)"migrated with Nabo(捺钵)in the four seasons and became the core of the royal ancestral temple sacrifice.Under the background of"dualism",the sacrificial rituals of the royal ancestral temples of the Liao dynasty present the ritual form of"the fusion of Khitan and Han elements",which reflects the interaction and blending of farming and pastoral culture.
出处
《史学月刊》
CSSCI
北大核心
2021年第6期16-29,共14页
Journal of Historical Science
基金
国家社会科学基金重大项目“中国古代北方游牧民族与中原农耕民族交融史研究”(17ZDA177)
贵州省哲学社会科学规划国学单列课题“辽夏金元时期北方少数民族政权儒学资料整理与研究”(18GZGX28)
