【楊華】儒家學說與上古中國的一包養網站比較山水祭奠

requestId:6852da289edb71.97301252.

Confucianism and the landscape memorial service of ancient China

Author: Yang Hua

Source: “Confucius Research” No. 2, 2023

Abstract: During the pre-Qin period, China’s landscape respect was very popular. Not only were there many records in the world-renowned texts such as “Shan Hai Ji”, but it was also confirmed in ancient characters such as oracle bone inscriptions, bronze inscriptions, and silk texts. The pre-Qin marquises of all marquis have been held in the mountains and rivers, but this lacks system recording in the words of the Zuzi School. In the three aspects of landscape memorialism, process description and recitation design, as long as the Confucian journal comparison system is complete. In the articles such as “Three Gifts”, “Shangshu”, and “Zuoshi”, there are very specific explanations on the time, frequency, space, and tents for the memorial service of the mountains and rivers. These literary notes have become theoretical resources for “making gifts and music” in later generations; with the officialization of Confucianism, landscape memorial service has naturally been listed in the national system after the Han Dynasty.

Author introduction: Yang Hua, a professor at the Wuhan University of China Traditional Civilization Research Center and the School of History. The purpose of the important discussion is the history of the pre-Qin, Qin and HanBaoqing, Chinese civilization history, Chinese modern gifts and education, silk unearthed from Chu and history of Chu civilization

Regarding the landscape memorial service in ancient China, scholars such as Jade, Money Zhixi, Li Ling, Wu Dong, Liu Yan, Niu Jingfei, and Jade Hua all have made contributions [1]. Japanese (Japanese) scholars Mori Kamatsu, Yoshikawa Tadao, Yoshikawa Takashi, etc. also conducted research from political and religious perspectives [2]. However, there are still remaining relevant research and discussions. This article applies the latest unearthed ancient texts to combine the worldly literature to restore the landscape and lay the landscape rituals in ancient China; and examines the landscape rituals and carving designs of the pre-Qin Dynasty, and explains that the Confucian related carving designs are the most complete and system-based. In the future, Confucian theory of landscape memorial service had a profound impact on the “champagne-making” in later generations.

1. The reverence of landscapes and memorials of landscapes in the pre-Qin period

Detailed description of landscapes is a year-night tradition of modern Chinese literature. There is “Shiji” in the mountains and “Shiji” in the water. “Shan Shu” is seen in “Shan Shu”. The teacher of the teacher of “Shan Shu” believes that:

The major department of landscapes published in “Shan Shu” is a survey record of witches, craftsmen, and ancestral officials in the past. It has been written and edited for a long time and has been exaggerated for many years, but it still has a higher correctness.sex. 【3】

According to the explanation of the teacher, the “Shans” have 447 mountains, and there are about 140 mountains that Han and Han have been referring to since then, accounting for one-third of the weakest. So, where are about two-thirds of the mountain names coming from? Neng is the reason for the pre-Qin period. Liu Xiu said in “Preface to the Mountains and Seas” that it was an international work between the Tang and Yu, and Han and Han often used it. But most scholars today believe that it is not achieved by one person, but has several teachings such as before, late war, and Qin and Han.

At the same time, there are also traditions of modern Chinese writing “Shui Shu”. According to the words of Master Zhou Zhen, before the emergence of “Shui Shu” by Daoyuan of the Northern Wei Dynasty, there were at most three “Shui Shu”: “Shui Shu” in the Qin Dynasty, “Shui Shu” in the late Western Han Dynasty, and “Shui Shu” by Daoyuan of the Qing Dynasty (no details of the year and month). In addition, there are also related records of the Waterway Department of “Han Book·Dichuan Ji” and Xu Shen’s “Speaking Literature and Interpretation of Literature and Water Department”. [4]

These vivid records of landscape and waterways cannot be as good as the reverence of landscapes and the commemoration of landscapes. The records about this type of record in “Shan Hai Jing” are quite rich. For example:

From Guishan to Qiwu Mountain, there are 17 mountains, 7,200 miles. Their magical figures are all dragons and birds heads. His temple: Mao uses a jade to curl, and monks use a sisters-in-law. (“Nanshan Ju”)

From below Mount Yin, to the mountain in Kou, there are nineteen mountains, 3,680 miles. The temples and gifts were all made of a white chicken, and rice was placed on the table. (“Xishan Ju”)

All the head of the northern mountain, from Mount Yihu to Mount Yi, is twenty-five mountains, five thousand four hundred and ninety miles, and its spirits are all faced by humans and snakes. Its temple is: Mao uses a to keep the chicken and the pig, and a jade uses a jade, which is cramped but not chewed. People in the north of the mountain all produce food without fire. (“Beishan Jue”)

Sweetheart Garden Starting from the beginning, each mountain had its own spiritual body. For example, “Xishan Ji” says that in the mountains of Huaijiang, there are ghosts and gods such as Yingzhao (Shao), Houji, ghosts and ghosts that come from behind, and ghosts that have sacred. On Kunlai Mountain, there is a god named Yuewu (Jianwu) living there. On Yingmu Mountain, there is a god of Changcheng who lives there. On Yushan, Queen Mother of the West lives there. On Changliu Mountain, Baidi Shaohao lives there. On Futi Mountain, the god of Jiangyi lives there. On Sanwei Mountain, Sanqing Birds live there. On Mount Feng, there are gods of old children living there. On Tianshan Mountain, there is the divine residence of Dijiang (黑) [5].

Secondly, there are different ways of sacrifice for each mountain system or the divine spirit of each mountain head. For example, from the Taihang Mountain to Wufeng Mountain:

All the north are the first of the three mountains, from the Taihang Mountain to the Wufeng Mountain, there are forty-six mountains, 1,2350 miles. Their spirits are all with a body and human faces. When they sacrificially sacred it, they were all covered with a calamity of jade. The fourteen gods all swept their bodies and carried jade. The temple is all jade, not cramped. All of the ten gods are trapped and the eight-legged snake’s tail is held. The temple was sacrificed by a jade pendant. All the forty-four gods were worshipped by the sister-in-law. No one smokes this. (“Beishan Ju”)

As the gift teacher Duan Xizhong said, “From a certain mountain to a certain mountain, we will especially remember how its magic is and what kind of temple sacrifices are used for the gifts of the temples” [6], which is a year-night feature of the text of “Shan Hai Ju”.

People may think that “Shan Hai Jing” is an absurd myth, and the historical materials are of unlimited value, but its witchcraft method of sacrificing the spirit of mountains and rivers is mostly in line with the newly-war Chu. Here are a few examples.

For example, in “Nanshan Jing”, we go from Zhaoji Mountain to Jiwei Mountain:

All the head of Mount Qiji Mountain will lead to the mountain in Jiwei Mountain, which will reach the mountain in Jiwei Mountain, which will be 2,950 miles. Their magical figures are all birds and dragon heads. The gifts of the temple are: the Mao uses a slate and jade, the monkey uses a squash, and rice and white sutra are used as squash. (Nanshan Juan)

The way to commemorate this mountain god is to use hairy animals to bury them with jade halberds, and use the sorceress TC: