摘要
宗庙制度是礼制研究中非常重要的方面,学界的相关研究成果也比较丰富,讨论的主要内容包括相关理论、历代沿革、庙制改革的政治和社会原因,特别是部分学者从宗庙制度的角度探讨统治合法性、皇权扩张,以及少数民族政权的宗庙制度中区别于汉族政权的民族性问题^([1]),刘惠琴曾谈及北朝前期的庙制与其固有的宗教信仰和政治生活习惯相关^([2]),赵永磊也有类似观点,但他更关注北魏利用宗庙制度塑造其正统性的一面,即在南北朝正朔相争的背景下,北魏道武帝在开国之初便设立包括太庙在内的国家祭祀制度“彰显出对华夏正统的追求”^([3])。上述观点对本文有较大的启发意义。
The Later Liang Temple System basically continued the Sui and Tang Dynasties traditions,but honoring the four generations of ancestors broke through the practice of taking the founder of the regime in the Sui and Tang Dynasties,and the new imperial temple system of the Later Liang Dynasty continued from the Later Jin to the Northern Song Dynasty.The seven temples of the Later Tang Dynasty were mainly to highlight the Tang Dynasty orthodox while the four temples of the Later Jin Dynasty reflected the unimportant practices of constructing Huaxia ancestors.The Later Han Dynasty had taken Han Emperor LiuBang and LiuXiu into the six temples to pretend to be descendant of noble lineage more than Huaxia ancestors.The three dynasties s rulers of Shatuo had not denied its minority identity and build regime orthodox by constructing Huaxia ancestors.Li Siyuan honored the ancestors of four generations as the emperors outside the temple,which reflects the importance of the personal factors of the Shatuo monarch in the reform of the temple system.
作者
朱华
张聪
Zhu Hua;Zhang Cong
基金
国家社科基金青年项目“文化互动视野下的少数民族谥法研究”(项目编号:18CMZ007)阶段性成果
