摘要
光武帝與杜林在郊祀以"堯"還是"高帝"配天的問題上有分歧。光武根據"周祀后稷",以配天者爲始祖而非受命祖,主張祀堯。杜林以高帝身兼始祖和受命祖,認爲應恢復高帝配天制度。雖稱之爲祖宗故事,强調本朝是漢家"中興",杜林之議實本於平帝元始四年王莽實施的高帝配天制,顯示了他的西漢復古派立場。光武的堯觀念與兩漢之際流行的"漢承堯運"同中有異,祀堯在形式上模仿了新莽始建國年間的祀黄帝,呈露了光武不同於"中興"的"創革"思路。祀堯與祀高帝之間微妙的角力背後,是對新漢朝乃創業或前漢中興的商討,顯露出兩種正統觀念。王莽兩個時期意義不同的禮制遺産返魂於其中。
Emperor Guang Wu had a divergent understand with Du Lin who had been an official in previous Western Han Dynasty on honoring whether the Sage king Yao or Han Emperor Gao for heaven sacrifice on the ceremony. Guang Wu believed the figure being honored should be the first ancestor,therefore picked Yao. Du Lin believed that Emperor Gao contained both roles as the first ancestor and the first ruler,so the heaven sacrifice should recover"honoring Emperor Gao"from so called"ancestor convention"of Western Han. Du Lin’s idea actually came from Wang Mang’s new ritual finished on the fourth year of Yuan Shi. Du Lin emphasized on the legitimacy of Han for the new founding dynasty,explaining it as a restoration of Western Han. On the other hand,Guang Wu’s"honoring Yao"also modeled on Wang Mang’s new ritual,specifically the"honoring Yellow Emperor"ritual in the first year of new founded Xin Dynasty. The imitation for Wang Mang’s ritual indicated Guang Wu’s ambition to define his founding achievement as"origination"but not"restoration". Differentsignificance of honoring Yao and Emperor Gao revealed the complexity between the legitimacy of Eastern Han and the past Western Han,behind that was the quest on whether Eastern Han was originated or a restoration from previous Han.
出处
《中华文史论丛》
CSSCI
北大核心
2020年第1期41-67,392,393,共29页
Journal of Chinese Literature and History
