當儒士遇到道士：試論明朝儒家祭祀與道士陶仲文

最晚在漢代，儒家與國家政權已經緊密結合在一起，「祭祀」成他們努力展示的場域，即儒士們希望透過祭祀、朝禮等模式，建立一種理想「國度」，促使儒家思想能落實於國家統治上。然君主卻是想透過祭祀達到「君權神授」的正當性，也因此君權與儒家體制常常會有衝突與協調。不只如此，儒家「祭祀儒家化」的過程中，除上述與君權之間的無形鬥爭外，也面臨各種宗教或民間信仰的挑戰，以及國家如何透過祭祀將各地的信仰納入一種規範內。祭祀禮發展到明朝有許多值得觀察的現象：一為，儒家的祭祀禮與宗教的祭祀禮（尤其道教）是如何互動與融合；二為，基於前者，明朝發展出異於其他朝代所未有的祭祀禮，將祭厲、祥瑞災異祭祀等編入國家祭祀中；三為，君主崇信道教，如何以道教之徒主導祭祀，並與儒家體系衝突與協調。本文透過：一、明初祭祀禮儀制度；二、道教之徒與皇帝──陶仲文（1481-1560）與嘉靖帝（1507-1567，在位1522-1566）；三、儒士與道士這三個層面加以討論，了解明朝祭祀禮中的儒家理念與道教理念的衝突與合作。第一節，不僅透過「祥瑞災異祭祀」與「鬼神祭祀」兩方面觀看儒家士大夫在其中扮演何種角色，也同時觀察民間祭祀與國家如何互動。第二節，藉由嘉靖朝道士陶仲文觀察明朝第二次禮制改革後，原以儒家為主的祭祀禮退居到後方，改以道教為主的祭祀禮現象，尤其是大高玄殿與雷壇的建立。第三節，則透過嘉靖朝兩位儒士與陶仲文的互動，觀察在國家祭祀這個場域中，道士與儒士是如何彼此相爭，抑或選擇合作。從明初的祭祀禮儀制定，到嘉靖朝道士陶仲文影響皇帝興建雷壇及大高玄殿等建築物以舉辦道教祭祀，可以看出環繞皇帝身旁的「團體」，不再是以往政治史提到的文人與宦官集團的鬥爭，而是一種隱性文化競爭──儒家集團、道教集團、民間信仰間競爭──祭祀與信仰的歸屬。而這些競爭促進了國家部分政策修改，也讓宮廷文化更加多元化。除中央的角度外，宮廷祭祀文化是否會影響到地方祭祀文化，也是一大探討課題，因為中央不僅會依禮進行祭祀，同時也會要求地方遵行。而我們常會在地方志中看到祭祀記錄，但卻可能忽略或看輕它們對當地的影響力，其不僅是影響地方信仰，甚至也影響地方官員透過此一祭祀所進行的一連串相關活動。

關鍵字

陶仲文；國家祭祀；楊爵；集體記憶；朱隆禧；儒家祭祀

並列摘要

The latest in the Han Dynasty, Confucianism and state power already work closely together, “worship” has become the field whichConfucian trying to show that they hope to establish an ideal “country”to promote Confucianism could be implemented in the national rule by Confucian ritual, Court ceremony and other models. However, the Emperor is trying to achieve the legitimacy of “Divine right of kings” through worship, and therefore the Emperor and Confucian system often have conflicts and coordination. Challenges not only that, on the process of “Confucianization of ritual”, in addition to the invisible struggle between the Emperor above, but also facing various religious or folk beliefs, as well as how the state will be included in norm with the country's religion through worship. The development of worship ritual into the Ming Dynasty has many worth observing phenomena, one is Confucian ritual and religion ritual (especially Taoism) is how to interact or blend. The second is Based on the former, the Ming Dynasty are different from other developed on ritual which put worship of ghost, auspicie or calamity into the national worship. Third is the Emperor belief Taoism, and Taoist believers how to leading worship, and conflict or coordination with the Confucian system. This paper are discussed in order to understand Ming Dynasty ritual of conflict and cooperation between Confucian philosophy and Taoism philosophy through three points. First, the early Ming Dynasty worship ritual system; second, Taoist Tao Zhongwen (陶仲文) and Emperor Jiajing (嘉靖帝); Third, Confucian and Taoist. Chapter 1, we not only observe which role to play with Confucian on worship of ghost, auspicie or calamity, but also how they interact with the national folk worship. Chapter 2, a phenomenon will be observed by Jiajing Taoist Tao Zhongwen that after the Ming dynasty second ritual reform, the original mainly Confucian ritual relegated to the rear, and changes to Taoist ritual, especially the construction of High Yuen Temple (大高玄殿) and Lei tan (雷壇). Chapter3, through two Jiajing Confucians that interactive with Taoist Tao Zhongwen, we can observe that in this Field of country worship, Taoist and Confucian are how to compete or choose to cooperate with each other. It can be observed that from establishing worship in early Ming Dynasty, until Taoist Tao Zhongwen who have a great influence on Emperor Jiajing to construct High Yuen Temple and Lei tan for holding Taoist worship, the “group” surround by the emperor is no longer mentioned that struggles between Scholars and eunuchs in the past political history, but a recessive culture competition between Confucian culture Group, Taoism group, and Folk Beliefs── worship and belief attribution. These competition not only promote parts of the national policy changes, but also make court culture more multicultural . In addition to the angle of central government, it is also a big issue to discuss that if the court worship culture will affect the local ritual culture. The central government not only hold worship according to the rite, but also demand local government to obey. We often read worship record in the “annals of local history”, but we may ignore or underestimate their influence on local. They will not only affect the local belief, and even local officials carried out a series of related activities through this ritual.