祀典之外：明清北京天壇管理研究

Beyond Ritual:The Management of Altar of Heaven (Tiantan) in Ming And Qing Dynasties

謝仁晏(Ren-Yan Xie)

指導教授 ： 陳熙遠

國立臺灣大學/文學院/歷史學研究所/碩士(2013年)

https://doi.org/10.6342/NTU.2013.01436

摘要

本文之研究地點天壇是明清兩代祭天場所，而南郊祭天向來是傳統中國政權最重視的祭祀活動。明清兩代承繼此傳統，且明訂相應規章確保祀典順利進行。其中圜丘壇、祈年殿因其祭祀意涵與建置特色，故受歷來研究者重視。然學界已有人注意到，天壇除祀典外，尚有其他活動，但對非祀典之活動，還未有系統性論述，此誠本文重點。本文除緒論、結論外，分為三部分，先個別由制度、城市生活著眼，最後再將兩者揉合，藉以觀察天壇在祀典之外的活動及其來由與影響。
明朝建立後，除承襲儒家祭天禮外，也重訂祭祀樂舞，以神樂觀培育樂舞生，供應祀典所需人力。神樂觀創建以來，位置鄰近天壇，永樂朝遷都北京後，神樂觀建置更納入天壇之內，顯建其與祀典之關聯性。第一章探討的重點有三：北京天壇建置、駐地管理人員遴選以及齋戒陪祀制度。天壇建置受到兩項因素影響，即都城位置與天地分合祭祀與否，自嘉靖朝重新確立天地分祀後，天壇主要建築就大抵確立，清代曾於乾隆朝有較大規模之擴建。管理人員則相應於壇廟變化而有所增減，但在明代多由樂舞生逐步升任，清朝延續此制，同時增加旗員協助守壇，並賦予較重要的責任。朝廷交付這些人守衛以及演樂任務，並命令其居住於天壇外圍維護天壇整潔。同時又以天壇為生活空間，兩者如何調適，是為駐守人員需要面對之課題，亦是爭議之遠因。
除了平素管理人員駐守外，臨近祀典期間，典儀人員會頻繁進出天壇，而在京百官需齋宿以表誠心，一定品級以上官員更要陪同祭天。第二章由陪祀者的紀錄切入，觀察其文字與朝廷規範間是否有所差別，並進一步觀察其它時間點人們能否進入天壇。因典禮舉行時間甚早，陪祀者未避免遲到受罰，遂有齋宿神樂觀之舉，進而與神樂觀道士有所交集，也埋下日後再到天壇之契機。隨後發展出節慶與平日都有外人往來天壇。活動人群也從陪祀官員，擴及京城的庶民、士人以及來朝的朝鮮使節，成為頗具規模之聚落，同時也是城市聚會與遊覽之空間。
直到雍正朝，朝廷才開始對神樂觀活動開始有所禁止，而乾隆朝又復歸開放，最後於嘉慶十三、十四兩年（1818-1819）間強制驅逐舖戶，使種種活動告終。政策變動之間顯示雍正、乾隆與嘉慶三朝看待天壇空間的態度有所差異。第三章將之歸納為兩個脈絡：一者以壇廟祭祀功能為重，認定壇廟空間不僅包括圜丘壇和祈年殿等直接進行儀式之地點，更涵蓋了神樂觀，因此這一空間自然不允許祭祀外的活動。另一種詮釋則注意到外圍空間不僅於祭典舉行時使用，平日亦有人往來，因此營修天壇與通往天壇的輦路，不僅是表達國家重視祀典，也是向往來其間者展示國力。
本研究雖由與祀典空間外圍之顧守者與其居住空間著眼，然其存在均源於祀典需求。是以祀典猶如大傳統，而為維繫壇壝潔淨整肅之戍守者，卻在該制度中發展出自身之小傳統，和掌握祀典的朝廷高層互動。雖說小傳統未能打破大傳統，卻也使大傳統做出調整。神樂觀活動不但使首都居民能直接接觸天壇，更產生天壇特產之說，成為間接文化連結，是以當相關活動遭驅離之後，這些物產持續提供後人想像其與天壇之關聯，藉此維繫祀典之外的天壇印象。

關鍵字

天壇 ； 神樂觀 ； 壇廟官 ； 樂舞生 ； 管理制度 ； 天壇印象 ； 首都景觀

並列摘要

The ritual of celestial God worship had been the most important ceremony in Imperial China. The Ming-Qing governments inherited the tradition and tried to construct a system of imperial ceremony. The Altar of Heaven was initiated by the Ming government to carry out the ritual, and for this reason, it is deemed a sacred place by most of the scholars studying the space or the imperial ritual. However, several significant aspects have been long neglected, and shall be discussed in this paper, which consists of two parts: the first being the management of the Altar of Heaven; and the second discusses the activities beyond the rituals of the Altar of Heaven and the effects.
This paper is organized into three chapters, besides the introduction and conclusion. The first chapter discusses the building of the Altar of Heaven and its management personnel, charged with the duty of guarding the Altar of Heaven, who would be normally chosen from the students of music and rite (yuewusheng樂舞生) and ex-servicemen with two criterion – diligence and proficiency. The chapter discusses further various stipulations for the accompanying officers to observein the ritual in order to express appropriate attitude of sincerity.
Switching to the records of the accompanying officers in the ritual, however, we shall understand another aspect of the ceremony space. The second chapter examines the Altar of Heaven on different occasions, namely the ceremony period, festival and everyday life. by using the visitors’ poems, miscellaneous notes, and local gazetteers, and reveals that not only is the Altar of Heaven a sacred space, but that it is also a civic space. Until 1813, people were allowed to enter the space. In addition to this direct way of coming into contact with the Altar of Heaven, there emerged an indirect way associated with local production. Both ways shape the memories of the Altar of Heaven, and even without direct connection, the indirect way still retained some images of the worldly aspect of the Altar.
The third chapter deals with the change of policy concerning management of the Altar of Heaven and its effect. Based upon archival research, this chapter tries to scrutinize the debates on the ban of non-religious activities of the Altar. Before 1813, the space was allowed to have certain unofficial activities for the personnel to maintain their livelihood. Yet another voice regarded the Altar as a sacred space, therefore any activities other than the imperial ceremony should not be allowed. Consequently, there were some periods during which prohibition was executed, e.g. 1735-1742. In 1813 Jiaqing Emporer supported the latter view and strongly enforced the ban. The effect of policies brought about the changing of landscapes, and eventually led to the disappearance of unauthorized visits to the Altar.
This thesis allows us a better understanding of the management of the Altar of Heaven and its spatial diversity. The Altar of Heaven had always been a showcase of the political authority in the late Imperial China, It was more than a sacred place to communicate with celestial God; it was also an arena of mundane interaction.

並列關鍵字

The Altar of Heaven（Tian-Tan） ； Shen-Yue Guan（神樂觀） ； people whose duty is to guard Tan-Miao（壇廟官） ； the students of music and rite（yuewusheng,樂舞生） ； System of Management ； Impression of Altar of Heaven ； Landscape of Capital

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