摘要
由于在李唐开国战争中出现过太上老君五次化现的神话,晋南浮山县的羊角山被塑造为一个具有"革命圣地"色彩的宗教圣地,从此与王朝正当性乃至国运兴衰紧密相关。浮山县因此被改称为神山县,羊角山被改称为龙角山,老君庙也被改称为庆唐观。唐玄宗不仅御制御书了《纪圣铭》,而且派中使与京城高道前往那里参加为国祈福的金箓斋。庆唐观供奉着从高祖到玄宗六位皇帝的图像,兼具道教宫观与皇家宗庙的双重性质。后随着唐王朝的灭亡,失去了与王朝正当性的关联,但与晋南地域社会的关系却更加紧密。庆唐观的命运既反映了中古时期政治权力对宗教的塑造能力,也提供了一个失去最高权力庇护的道教宫观如何融入地域社会、重新获得生命力的成功个案。
Qingtang Guan（ Abbey of Celebrating the Tang）,a Daoist temple in the Longjiao Mountain in south Shanxi Province,had played a special role in the religious history of Tang China. With the myth that Lord Lao emerged in this mountain during the war of founding the state,this abbey was tightly related to the political legitimation of the Tang.Even some plants in this abbey were regarded as the weatherglass of the fate of the state. Emperor Xuanzong established a huge stele in Qingtang Guan,which exhibiting the support from the royal power. In addition,the images of the six emperors from Gaozu to Xuanzong were kept in the abbey. With the collapse of the Tang,Qingtang Guan lost the relation to the political legitimation of the state. However,its connection with the local society developed in the Song,Liao,Jin and the later dynasties. The creation and transformation of Qingtang Guan not only show the political influence to religions in medieval China,but also provide a successful case that how a Daoist temple inosculated in local society while lost supports from the state.
出处
《复旦学报（社会科学版）》
CSSCI
北大核心
2014年第6期88-98,共11页
Fudan Journal（Social Sciences）
关键词
龙角山
庆唐观
《纪圣铭》
天圣宫
Longjiao Mountain
Qingtang Guan
Jisheng ming
Tiansheng Gong
