摘要
秦人祭祀始于襄公,文公徙都汧渭之会后又作鄜畤等祭祀设施,随着都城迁移在雍城周边形成了以雍四畤为中心的祭祀文化体系,包括上帝、先祖、山川、社稷及伏腊等五大类祭祀,不断得到发展和完善。相关祭祀不仅见于古代文献,并多为考古发现所证实。秦国都城迁徙到栎阳、咸阳后,雍地的祭祀中心地位一直未动摇。秦始皇统一六国,雍地祭祀上升为国家祭祀,相关礼仪经整合、增益而推行于全国。西汉王朝建立后,不仅继承秦代的政治制度,也沿袭秦的祭祀礼仪并略有增益,进一步形成了以郊雍为特色的西汉国家祭祀礼仪。
Starting from Xianggong, the Qin state developed their sacrificial tradition. After the capital was moved to Qianweizhihui by Wenggong, the Qin state further established sacrificial facility such as Luzhi(鄜畤). The full-blow of sacrificial system arrived after the Qin state moved the capital to Yong and included various categories such as shangdi,ancestors, mountains and water, sheji, and fula, which also further developed and became more comprehensive over the course of time. Relevant sacrificial rituals appeared not only in ancient texts but also archaeological record. Even after the Qin state moved the capital to Yueyang, the role of Yong in its sacrificial system had not been changed. The Qin unification further made the sacrificial system became an imperial ritual, and spread this practice throughout the entire Qin empire after some modification and integration with the Confucius ritual system. The Han state derived both the Qin political and ritual systems, and, therefore, created the Han imperial sacrificial rituals concentrated to the suburb region of Yong.
出处
《考古与文物》
CSSCI
北大核心
2019年第3期88-94,共7页
Archaeology and Cultural Relics
关键词
秦
祭祀文化
遗存分类
发展影响
Qin
Sacrificial culture
Classification of remains
Impacts on later development
