祀典與敘事－重探明清北嶽移祀及其空間意象

清初下詔北嶽移祀渾源，顧炎武視為明社傾圯的象徵而淚灑廟門，考據學者也紛為曲陽辨說。早在明代對北嶽祭祀地望已有不少齟齬，如「曲陽飛石」傳說與「渾源古北嶽」的敘事，然而，我們從史料文獻並不難獲悉北嶽祀於曲陽自古即然。究竟此一歷史錯置是怎麼發生的？何以莊嚴的國家祀典滲入神話傳說？過去論者多關注於移祀過程，對於「為何」移祀及「如何」建構「渾源古北嶽」的討論甚少，更未觸及國家祀典中的五嶽祭祀，難以深入了解北嶽移祀對明清王朝有何特殊意義。本文從北嶽的地理形勢與相關神話談起，分析明人在國防緊張動盪時如何將民間傳說的「古北嶽」與「飛石」傳說合流敘事，析論明代官方的現實思維及不斷變動的敘事內涵所產生的推波效應；並從國家祀典的望祀內涵及大一統空間觀，重探北嶽移祀問題，何以在歷經官方系統一連串的演繹與敘事後，淵久的祀典反顯不合現實，雖內蘊著矛盾與悖論，卻逐步建構「古北嶽」的歷史記憶。

關鍵字

明清；祀典；敘事；空間意象

並列摘要

The Beiyue 北嶽sacrificial rite was moved to Hunyuan 渾源by imperial edict in the early Qing dynasty. Textual scholars have debated over whether Quyang 曲陽was the original location. In the Ming dynasty, there was already much discord over where the Beiyue rite should be located, as exemplified by the legend of the ”flying stone of Quyang” and the account naming Hunyuan as the ancient location of the Beiyue rite. However, historical documents clearly tell us that in ancient times the Beiyue rite was performed in Quyang. This begs the question: why did this dislocation occur? How did this rite, sacred to the nation, become merely legend? The majority of past scholars have tended to discuss the process of relocation, but rarely why the rite was moved, or how the account of Hunyuan as the ancient site of the Beiyue rite was constructed; there is still less discussion of the Wuyue 五嶽rites in the context of China's state rites, making it difficult to fully grasp the special significance the relocation of the Beiyue rite held for the Ming and Qing imperial courts. Based on Beiyue's geography and surrounding mythology, this study analyzes how, at a time of tension and unrest during the defense of the Ming dynasty, these conflicting legends became merged into the narrative, and discusses the Ming government's actual thinking and the destabilizing effect of this constantly changing narrative. This study also re-examines the relocation of the Beiyue rite from the perspective of China's sacred landscape rites and the unification of Chinese territory. After a series of developments and changing narratives in the government system, how was it that the true location of the ancient rites finally became distorted, and how, despite the internal contradictions and paradoxes, did the historical memory of ”ancient Beiyue” gradually come to be constructed.