清代京畿與直省官祀建築空間之研究

自上古時期「虞(ㄩ)舜」固定於夏日親祭「黃帝」與「嚳(ㄎㄨ)」兩位先帝時，中國史上正式的官祀制度便就此展開。一直以來，官方祀典皆被統治者視為是安定社會的重要手腕，亦是禮治社會中的一種禮法規範。清政府雖由滿人創建，但在歷任皇帝的推動之下，使得整體官祀制度更加完備。清代官方祀典分為京畿與直省兩個等級，本文將由祭祀類型、活動方式、執事人員、建築規模與空間組織等主題切入，探討各級祀典與建築空間於整體官祀架構中所扮演之角色與定位。其主要特色則有以下幾點：一、京畿與直省在祀典的設定上有不同之目的：京畿祀典重在表達國家概念的型塑和強化執政者正統性格；而直省祀典則是以解決境內問題以及建立地方模範樣板為主要趨勢。二、祀典位階不等同於神祇位階：透過對於祭品祭器以及執事官於儀式空間中所展現之位階差異發現，神祇位階與祀典位階乃為各自獨立的兩種神聖系統。三、祭祀空間中絕對方位上「東尊西卑」。四、直省祭典的「拼集」特色：從地方執事人員的臨時編組、祭品的替換、祭祀空間的共用、壇廟修築工作的分期發覺，可能因地方資源不夠充裕，所以各地只好使用兼用與共用的方式，來維持祀典之運作。

關鍵字

清代；官祀建築；官方祀典；儀式行為；儀式空間；北京；京畿；直省

並列摘要

From the ancient times, “Yu-shun” was fixed on summer for personally sacrificing to two former emperors “Huang Emperor” and “Ku”, the formal official religious system in Chinese history was thus produced and developed. From then on, the official religious-ceremony was regarded as an important tactic to stabilize the society, which was also a ceremony norm in a ritual society. Although the Ching dynasty government was established by Manchu, since it was driven by the successive emperors, the whole official religious ceremony system was developed more sophisticated.The official religious ceremony of Ching dynasty was divided into two levels which were Capital level and locality level. This paper would start from the type of religious ceremony, ways of activities, deacon personnel, building size and worshipping space and so on topics, to explore the role and position of each level religious ceremony and worshipping space played in the whole official religious ceremony structure. Its main features were as the following points: A)The different purpose between Capital level and locality level of religious ceremony: Capital level religious ceremony emphasized on expressing the image building of national concept and strengthened the governor’s legitimacy character; while the locality level of religious ceremony aimed to solve the local troubles and to establish an exemplar as a major trend. B) The religious ceremony rank did not equal to the god rank: from the sacrifice and the sacrificial utensils together with the rank difference shown by the deacon personnel in the ritual space during the ceremony, it was found that the “god rank” and the “religion rank” were two independent holy systems separately. C) In the official worshiping space, the absolute orientation showed “East respect and West humble”。 D)The Locality level ceremony had the feature of “temporary collection”: From the deacon personnel’s temporary organization, sacrifices exchange, worshiping space sharing and the altars construction work in phases, it was found that the religious ceremony operation was maintained by the means of joint use and share among localities due to the inadequate local resources.

並列關鍵字

Ching ； Official Religious-Building ； Official Worshiping Space ； Official Religious-Ceremony ； Ritual Behavior ； Ritual Space ； Beijing ； Provincial Government