论中国古代礼仪用乐中的巫术与宗教因素
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摘要
在中国传统礼乐文化中,"礼乐相须以为用",礼乐作为一个整体参与到国家礼制建设中。礼乐与巫术宗教有着密切关系,礼乐文化是对上古巫术宗教的超越,但礼乐文化并未脱离巫术宗教。在国家礼仪活动中,作为礼仪重要组成部分的音乐,其发挥功能的途径很大程度上就是《易传》所谓"神道设教",在礼仪的用乐方式上明显体现出了礼仪用乐"神道设教"的作用机制。这一机制成为中国古代礼仪用乐发挥其功能的常态,但由于文化"小传统"的存在,在特定时期,这一机制也会发生变异,神道不再成为政治的手段,娱神、媚神的功能重新成为主导。
Rites and music played an important part in the construction of the state ceremonial system. Rites and music had close relationship with the sorcery religion. The ritual music culture was a transcendence of the ancient sorcery religion, but not separated from it. In the state etiquette activities, the music that played an important part of the etiquette was largely the so-called "using sorcery religion as feudal ethics and rites" in Commentaries on the Book of Changes, and the mechanism of "using sorcery religion as feudal ethics and rites" was embodied in the ritual music application. This mechanism had become the normal state of ancient Chinese ceremonial music, but due to the existence of cultural "small traditions", this mechanism would also mutate during certain periods. Sorcery religion was no longer a political means, and entertainment and worship had become the dominant function again.
Rites and music played an important part in the construction of the state ceremonial system. Rites and music had close relationship with the sorcery religion. The ritual music culture was a transcendence of the ancient sorcery religion, but not separated from it. In the state etiquette activities, the music that played an important part of the etiquette was largely the so-called "using sorcery religion as feudal ethics and rites" in Commentaries on the Book of Changes, and the mechanism of "using sorcery religion as feudal ethics and rites" was embodied in the ritual music application. This mechanism had become the normal state of ancient Chinese ceremonial music, but due to the existence of cultural "small traditions", this mechanism would also mutate during certain periods. Sorcery religion was no longer a political means, and entertainment and worship had become the dominant function again.
引文
[1] 杨伯峻.论语译注[M].北京:中华书局,2009.
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[3] 黄寿褀、张善文.周易译注[M].上海:上海古籍出版社,2001:173.
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[6] 孙星衍.尚书今古文注疏[M].北京:中华书局,1986:122.
[7] 孙诒让.周礼正义[M].北京:中华书局,1987.
[8] 阮元.十三经注疏[M].北京:中华书局,1980.
[9] 吴泽霖.人类学词典[M].上海:上海辞书出版社,1991:596.
[10] 李零.中国方术续考[M].北京:中华书局,2006:140.
[11] 魏征,等.隋书[M].北京:中华书局,1973:289.
[2] 谢谦.中国古代宗教与礼乐文化[M].成都:四川人民出版社,1996:146.
[3] 黄寿褀、张善文.周易译注[M].上海:上海古籍出版社,2001:173.
[4] 许维遹.吕氏春秋集释[M].北京:中华书局,2009:125-126.
[5] 余英时.论天人之际:中国古代思想起源试探[M].北京:中华书局,2014:84.
[6] 孙星衍.尚书今古文注疏[M].北京:中华书局,1986:122.
[7] 孙诒让.周礼正义[M].北京:中华书局,1987.
[8] 阮元.十三经注疏[M].北京:中华书局,1980.
[9] 吴泽霖.人类学词典[M].上海:上海辞书出版社,1991:596.
[10] 李零.中国方术续考[M].北京:中华书局,2006:140.
[11] 魏征,等.隋书[M].北京:中华书局,1973:289.