对泰山神的国封、道封与文封
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摘要
泰山崇拜源自齐地先民的山岳信仰,在神话中泰山具有天梯的性质,因而成为古人祭天的最佳地点。在此基础上,战国时期又衍生出封禅传说,秦汉时期发明出封禅制度。汉代泰山神被描述成天帝外孙,具有召人魂魄的冥神特性。帝王对泰山神的加封始于唐代,爵号由王到帝再到大帝,国封不断推动泰山信仰的升级。道士也通过编撰经书改造泰山神的形象,还把泰山描绘成茅盈等神仙的洞府,宣扬神仙主治神山洞府,对泰山信仰也起到推波助澜的作用。文人则通过小说戏曲塑造泰山神形象,金虹、黄飞虎等文学人物成为东岳大帝,都是作家创造的泰山神为读者接受的结果。帝王、道士和文人作家在顺应民间信仰的基础上,从各自的立场和诉求出发,都加入到改造泰山神形象、重构东岳信仰的过程中,并从各自的角度发挥作用。当今的东岳信仰是历代各种社会力量共同建构的结果。
Mount Tai worship originated from the Qi ancestors' mountain faith,in the myth of Mount Tai,it has the nature of the ladder,and thus became the best place for the ancients' worship. On this basis,in the Warring States period,it derived the legend of Feng Shan,and in Qin and Han Dynasties,the system of Feng Chan invented. In Han Dynasty,Mount Tai God was described as grand son of heaven emperor,with the ability to call the souls of humans. The offer of Mount Tai God began in the Tang Dynasty,from the king to the emperor,at last to the great emperor,the nation' offer promoted the upgrading of Mount Tai worship. Taoist also created the image of Mount Tai God through the compilation of the book,described Mount Tai as abode of fairies and immortals such as Mao Ying,in this way,to promote the immortal attraction of the mountain cave and play a role in Mount Tai worship. Scholars used the novel opera to shape the image of Mount Tai God,Jin Hong,Huang Feihu and other literary figures become Dongyue Great Emperor,such are the readers' acceptance of the literary creation. The emperors,Doists and scholars,on the basis of their own beliefs,proceeded from their respective positions and demands,and joined the process of transforming the image of Mount Tai God and reconstructing the belief of Dongyue,and played a role from their own point of view. Today's Dongyue belief is the result of the co-construction of various social forces in the past.
Mount Tai worship originated from the Qi ancestors' mountain faith,in the myth of Mount Tai,it has the nature of the ladder,and thus became the best place for the ancients' worship. On this basis,in the Warring States period,it derived the legend of Feng Shan,and in Qin and Han Dynasties,the system of Feng Chan invented. In Han Dynasty,Mount Tai God was described as grand son of heaven emperor,with the ability to call the souls of humans. The offer of Mount Tai God began in the Tang Dynasty,from the king to the emperor,at last to the great emperor,the nation' offer promoted the upgrading of Mount Tai worship. Taoist also created the image of Mount Tai God through the compilation of the book,described Mount Tai as abode of fairies and immortals such as Mao Ying,in this way,to promote the immortal attraction of the mountain cave and play a role in Mount Tai worship. Scholars used the novel opera to shape the image of Mount Tai God,Jin Hong,Huang Feihu and other literary figures become Dongyue Great Emperor,such are the readers' acceptance of the literary creation. The emperors,Doists and scholars,on the basis of their own beliefs,proceeded from their respective positions and demands,and joined the process of transforming the image of Mount Tai God and reconstructing the belief of Dongyue,and played a role from their own point of view. Today's Dongyue belief is the result of the co-construction of various social forces in the past.
引文
[1]王小盾.原始信仰和中国古神[M].上海:上海古籍出版社,1989.
[2]丁山.古代神话与民族[M].南京:江苏文艺出版社,2011.
[3]杨伯峻.春秋左传注(修订本)[M].北京:中华书局,1990.
[4]詹鄞鑫.神灵与祭祀[M].南京:江苏古籍出版社,1992.
[5]陶阳,牟钟秀.中国创世神话[M].上海:上海人民出版社,2006.
[6]黎凤翔,梁运华.管子校注[M].北京:中华书局,2004.
[7]吴树平.风俗通义校释[M].天津:天津人民出版社,1980.
[8]上海古籍出版社.汉魏六朝笔记小说大观[M].上海:上海古籍出版社,1999.
[9]李学勤.春秋公羊传注疏[M].北京:北京大学出版社,1999.
[10]范晔.后汉书.北京:中华书局,1965.
[11][法]施舟人.中国文化基因库[M].北京:北京大学出版社,2002.
[12]李学勤.礼记正义[M].北京:北京大学出版社,1999.
[13]李学勤.周礼注疏[M].北京:北京大学出版社,1999.
[14]陈戍国.周礼·仪礼·礼记(点校)[M].长沙:岳麓书社,1989.
[15]司马迁.史记·封禅书[M].北京:中华书局,1959.
[16]班固.汉书·郊祀志[M].北京:中华书局,1962.
[17]刘昫.旧唐书·玄宗本纪[M].北京:中华书局,1975.
[18]宋濂.元史·祭祀志[M].北京:中华书局,1976.
[19]张廷玉.明史·礼志(三)[M].北京:中华书局,1974.
[20]宗力,刘群.中国民间诸神[M].石家庄:河北人民出版社,1986.
[21]王明.太平经合校[M].北京:中华书局,1960.
[22]王明.抱朴子内篇校释[M].北京:中华书局,1985,224.
[23]邱鹤亭.列仙传注译神仙传注译[M].北京:中国社会科学出版社,2004.
[24]藏外道书(第31册)[M].成都:巴蜀书社,1996.
[25]道藏(第34册)[M].上海:上海书店出版社,1988.
[26]任继愈.道藏提要[M].北京:中国社会科学出版社,1991.
[27]道藏(第10册)[M].上海:上海书店出版社,1988.
[28]许仲琳.封神演义[M].上海:上海古籍出版社,2000.
[29]陈垣.日知录校注[M].合肥:安徽大学出版社,2007.
[30]贾二强.唐宋民间信仰[M].福州:福建人民出版社,2002.
(1)《太平御览》卷536引《五经通义》曰:“所以止封岱泰山者,五岳之长,群神之主,故独封于泰山,告太平于天,报群神之功也。”《太平御览》第6册,上海古籍出版社2008年版,第91页。
(2)[日]安居香山、中村璋八辑《纬书集成》卷5,河北人民出版社1994年版,第961页。关于泰山神与天帝的关系,《列异传》云:“吾太山神也,外孙,天帝也。”把泰山神抬高到天帝外祖父的辈分上,不符合中国民间以天神为最高神的传统,《列异传》恐有讹误。
(3)《残镇墓文》,见罗振玉《贞松堂集古遗文》卷15。
(4)《熹平四年胥氏镇墓文》,见罗振玉《古器物识小录》;另见[日]中村不折《禹域出土墨宝书法源流考》,李德范译,中华书局2003年版,第8页。
(5)《三教源流搜神大全》卷1“至汉明帝封泰山元帅”,此属后人臆造,并非真有此“国封”。
(6)这种崇饰制度到北宋已经成型,《宋史·礼志八》载:“自开宝、皇祐以来,凡天下名在地志,功及生民,宫观陵庙,名山大川能兴云雨者,并加崇饰,增入祀典。熙宁复诏应祠庙祈祷灵验,而未有爵号,并以名闻。于是太常博士王古请:‘自今诸神祠无爵号者赐庙额,已赐额者加封爵,初封侯,再封公,次封王,生有爵位者从其本封。妇人之神封夫人,再封妃。其封号者初二字,再加四字。如此,则锡命驭神,恩礼有序。欲更增神仙封号,初真人,次真君。’大观中,尚书省言,神祠加封爵等,未有定制,乃并给告、赐额、降敕。已而诏开封府毁神祠一千三十八区,迁其像入寺观及本庙,仍禁军民擅立大小祠。”崇饰之制不仅对神祇赐封爵号,也有给告、赐额,也有对神号的统一规范,还有对淫祠的毁禁。
(7)马端临《文献通考·郊社一六》载:“开元时,天台道士司马承祯言:今五岳神祠是山林之神也,非正真之神也。五岳皆有洞府,有上清真人降任其职,山川风雨,阴阳气序,是所理焉。冠冕服章,佐从神仙,皆有名数。请别立斋祠之所。上奇其说,因敕五岳各置神君祠一所。”从这段记载也可看出,道士对帝王的宗教行为所发生影响,有时国封实则是道封的变相表达。
(8)这段文字中已经出现东华帝君,而东华帝君的出现不早于南宋末年元朝初年。《三教源流搜神大全》卷1载:“(东华帝君)受元始上帝符命,为东宫大帝、扶桑大帝、东皇公,号元阳。又考之《仙经》:或号东王公,或号青童君,或号东方诸君。圣朝至元六年正月日,上尊号曰‘东华紫府少阳帝君’。”
[2]丁山.古代神话与民族[M].南京:江苏文艺出版社,2011.
[3]杨伯峻.春秋左传注(修订本)[M].北京:中华书局,1990.
[4]詹鄞鑫.神灵与祭祀[M].南京:江苏古籍出版社,1992.
[5]陶阳,牟钟秀.中国创世神话[M].上海:上海人民出版社,2006.
[6]黎凤翔,梁运华.管子校注[M].北京:中华书局,2004.
[7]吴树平.风俗通义校释[M].天津:天津人民出版社,1980.
[8]上海古籍出版社.汉魏六朝笔记小说大观[M].上海:上海古籍出版社,1999.
[9]李学勤.春秋公羊传注疏[M].北京:北京大学出版社,1999.
[10]范晔.后汉书.北京:中华书局,1965.
[11][法]施舟人.中国文化基因库[M].北京:北京大学出版社,2002.
[12]李学勤.礼记正义[M].北京:北京大学出版社,1999.
[13]李学勤.周礼注疏[M].北京:北京大学出版社,1999.
[14]陈戍国.周礼·仪礼·礼记(点校)[M].长沙:岳麓书社,1989.
[15]司马迁.史记·封禅书[M].北京:中华书局,1959.
[16]班固.汉书·郊祀志[M].北京:中华书局,1962.
[17]刘昫.旧唐书·玄宗本纪[M].北京:中华书局,1975.
[18]宋濂.元史·祭祀志[M].北京:中华书局,1976.
[19]张廷玉.明史·礼志(三)[M].北京:中华书局,1974.
[20]宗力,刘群.中国民间诸神[M].石家庄:河北人民出版社,1986.
[21]王明.太平经合校[M].北京:中华书局,1960.
[22]王明.抱朴子内篇校释[M].北京:中华书局,1985,224.
[23]邱鹤亭.列仙传注译神仙传注译[M].北京:中国社会科学出版社,2004.
[24]藏外道书(第31册)[M].成都:巴蜀书社,1996.
[25]道藏(第34册)[M].上海:上海书店出版社,1988.
[26]任继愈.道藏提要[M].北京:中国社会科学出版社,1991.
[27]道藏(第10册)[M].上海:上海书店出版社,1988.
[28]许仲琳.封神演义[M].上海:上海古籍出版社,2000.
[29]陈垣.日知录校注[M].合肥:安徽大学出版社,2007.
[30]贾二强.唐宋民间信仰[M].福州:福建人民出版社,2002.
(1)《太平御览》卷536引《五经通义》曰:“所以止封岱泰山者,五岳之长,群神之主,故独封于泰山,告太平于天,报群神之功也。”《太平御览》第6册,上海古籍出版社2008年版,第91页。
(2)[日]安居香山、中村璋八辑《纬书集成》卷5,河北人民出版社1994年版,第961页。关于泰山神与天帝的关系,《列异传》云:“吾太山神也,外孙,天帝也。”把泰山神抬高到天帝外祖父的辈分上,不符合中国民间以天神为最高神的传统,《列异传》恐有讹误。
(3)《残镇墓文》,见罗振玉《贞松堂集古遗文》卷15。
(4)《熹平四年胥氏镇墓文》,见罗振玉《古器物识小录》;另见[日]中村不折《禹域出土墨宝书法源流考》,李德范译,中华书局2003年版,第8页。
(5)《三教源流搜神大全》卷1“至汉明帝封泰山元帅”,此属后人臆造,并非真有此“国封”。
(6)这种崇饰制度到北宋已经成型,《宋史·礼志八》载:“自开宝、皇祐以来,凡天下名在地志,功及生民,宫观陵庙,名山大川能兴云雨者,并加崇饰,增入祀典。熙宁复诏应祠庙祈祷灵验,而未有爵号,并以名闻。于是太常博士王古请:‘自今诸神祠无爵号者赐庙额,已赐额者加封爵,初封侯,再封公,次封王,生有爵位者从其本封。妇人之神封夫人,再封妃。其封号者初二字,再加四字。如此,则锡命驭神,恩礼有序。欲更增神仙封号,初真人,次真君。’大观中,尚书省言,神祠加封爵等,未有定制,乃并给告、赐额、降敕。已而诏开封府毁神祠一千三十八区,迁其像入寺观及本庙,仍禁军民擅立大小祠。”崇饰之制不仅对神祇赐封爵号,也有给告、赐额,也有对神号的统一规范,还有对淫祠的毁禁。
(7)马端临《文献通考·郊社一六》载:“开元时,天台道士司马承祯言:今五岳神祠是山林之神也,非正真之神也。五岳皆有洞府,有上清真人降任其职,山川风雨,阴阳气序,是所理焉。冠冕服章,佐从神仙,皆有名数。请别立斋祠之所。上奇其说,因敕五岳各置神君祠一所。”从这段记载也可看出,道士对帝王的宗教行为所发生影响,有时国封实则是道封的变相表达。
(8)这段文字中已经出现东华帝君,而东华帝君的出现不早于南宋末年元朝初年。《三教源流搜神大全》卷1载:“(东华帝君)受元始上帝符命,为东宫大帝、扶桑大帝、东皇公,号元阳。又考之《仙经》:或号东王公,或号青童君,或号东方诸君。圣朝至元六年正月日,上尊号曰‘东华紫府少阳帝君’。”