《垂拱格》與武則天禮法

Chuigongge and Etiquette and Law of Wu Zetian

唐初以降,格的制作興起,成爲與律、令、式並稱的法律形式之一。史載高祖、太宗都曾定格,而高宗一朝曾有三次格的制作,通過不同時期的制敕編纂,反映執政者的鮮明立場,也體現了當朝皇帝對法令的直接控制。一直以來,格的制作及其體例、形態、功能等獲得學者高度重視[1],但筆者認爲,在這些研究之外,瞭解格自身的撰作和内容取向也許是更重要一項工作,故此前已曾撰文對高宗朝三次格的修撰進行討論[2]。但格作爲現行禮法的編撰自後並未停止。

This paper focuses on Regulation of Chuigong(Chuigongge垂拱格)and Normally-executed regulation of Chuigong(Chuigongchangxingge垂拱常行格)—the content of an after-regulation edict(Gehouchi格後敕)in the period of Wu Zetian武則天.This paper believes that although the compilation inherited from Gaozong高宗era,it represented the political orientation of Wu Zetian in different phases.Among them,Chuigongge was compiled before the establishment of the Wu Zhou武周Dynasty.Thus,it absorbed the etiquette and law of Gaozong on one hand,and on the other hand,it started with Gaiyuan Guangzhai Zhao改元光宅詔,expressing the intention of taking the throne and seizing the power.The Changxingge常行格,which took its shape from Gehouchi of Chuigong垂拱,appeared as an epitome when the reign had gradually gained stability after the usurpation.As the representative of early edicts,Gaiyuan Zaichu She改元載初赦removed institutional system of the Tang唐Dynasty,and established orthodoxy of the Zhou周Dynasty,creating distinctive characteristics of etiquette and law in the Wu-Zhou period.The theme of Ge格and Gehouchi is the integration of all symbolic contents combining with law,including flags,clothes,official titles,place names,as well as ancestral temples,sheji社稷,mausoleums,jiaosi郊祀,mingtang明堂,fengshan封禪,etc.The later edicts were formed at the time of the success of Wu Zetian’s reign,and its etiquette and law showed a directional significance of returning to Tang’s system as well as integrating with it.The content of Ge and Gehouchi,not only unveils the track of Wu Zhou’s governance but offers a deeper understanding of the richness of political culture in medieval China.