中古道教传授仪对汉代皇帝即位礼的仿拟与转化

The Imitation and Transformation of Impartation Rituals of the Medieval Daoism from the Emperor's Enthronement Rites of the Han Dynasty

策命与上刺作为汉代皇帝即位及道教经、戒、箓传授之启告程序,在神圣性获得方面具有共通的路径与知识来源;两种仪式过程中用于交接的信物——剑、玺与剑、印,作为"汉家"国祚与道教神权的物化象征,亦具有相似的神圣内涵;祭天郊庙与登坛告盟则反映了汉代皇帝即位及道教传授仪式,在最后的天命授接环节上的不同偏向。中古道教传授仪对汉代皇帝即位礼之承袭与转化的具体研究,为进一步把握道教的国家宗教性格及其与汉家的内在关系,理解中国古代宗教仪式与世俗礼仪之互动,提供了一个重要的观察角度与实例支撑。

Ceming("策命", proclaiming God’s appointment of an emperor) and shangci("上刺", reporting notices to God), as a starting procedure respectively for the enthronement of an emperor of the Han Dynasty and for the impartation of the Daoist scriptures, precepts and amulets, are both in the same way with common sources of knowledge to obtain sacredness. The tokens used for the handover during these two ritual processes, swords and royal seals as well as swords and seals, are respective materialized symbols of the Daoist theocracy and the imperial fate of Han empire, provided with similar sacred connotations likewise. Whereas Sacrificing to God in the outskirt fete and imperial shrines in an emperor’s enthronement and mounting an altar to covenant with God in the impartation rituals of Daoism express their different preference for the ending procedure in imparting the Mandate of Heaven. Specific studies on the heritance and conversion of impartation rituals of the medieval Daoism from the emperor’s enthronement rites of the Han Dynasty provide a significant angle of view and a support instance, for further understanding the internal relation of the character of Daoism as a national religion with Han empire, and for comprehending the interaction between Chinese ancient religious rituals and secular etiquette.