绝地天通与祀于天位

Jueditiantong and Siyutianwei

"绝地天通"见于《尚书·周书·吕刑》和《国语·楚语》。徐旭生先生将其纳入宗教发展史的进程中进行解读,认为此是上古时期颛顼进行的宗教改革,巫觋由此变成少数人的事业。"绝地天通"对应巫觋专业化的观点,影响深远。结合文献和考古学材料分析,绝地天通发生在夏代之前的证据不充分。《尚书·吕刑》是"绝地天通"最原始的记载,本意是使周天子垄断祭天权力,进而形成等级化的礼法制度,并最终实现尊王的政治目的。《国语·楚语》关于"绝地天通"的记载,是借《吕刑》阐发东周时人的观点,专论神人关系,不牵涉天人关系,因而不能当成《吕刑》的注解,两者不能混为一谈。凤雏三号基址与高青陈庄西周天坛,是周人祭天的天位,证明西周初年天子与诸侯都具有祭天的权力,"绝地天通"思想最早出现在周穆王时期,与《吕刑》的记载相吻合。

The phrase"Jueditiantong"is found in Shangshu•Zhoushu•Lvxing,and Guoyu•Chuyu.Mr.Xu Xusheng interprets it in the context of religious development history as a result of Zhuan Xu's religious reform in the ancient times,when shaman became a minority trade.Jueditiantong corresponds to the specialization of shaman and its influence is far-reaching.Upon analysis of relevant literature and archaeological materials,there is not sufficient evidence that Jueditiantong occurred before the Xia Dynasty.According to Shangshu•Lvxing,the earliest record of Jueditiantong,it was intended to allow the king of Zhou to monopolize the power for offering sacrifices to heaven,thus forming a hierarchical ritual system and eventually achieving the political goal of kingship worship.The record of Jueditiantong in Guoyu•Chuyu was put down to expound the views of the people of the Eastern Zhou Dynasty with the help of Lvxing,and was discussing exclusively the relationship between gods and humans,not the relationship between heaven and humans.The No.3 site of Fengchu and the Temple of Heaven of Western Zhou at Chenzhuang,Gaoqing were positions of the heaven when the Zhou people offered sacrifices to heaven,which proves that in the early Western Zhou Dynasty,both the king and the vassals had the power to offer sacrifices to heaven.The idea that Jueditiantong appeared in the time of King Mu of Zhou corresponds with the records of Lvxing.