封土于社与大合祀的祭义

Enfeoffment of Land in the Highest Shrine and the Sacrificial Significance of All-gods Worship

周以太社祀天下土地,诸侯裂土分封于社,取太社之土于封国中立国社,祀为诸侯最高神主。周所形成的分封土地山川于诸侯的体系,是通过太社、国社、里社所形成的祭祀系统作为象征,用祭祀权标志管理权,形成了管理系统与祭祀系统的合一。诸侯朝觐天子,行前祀社、行后报社;天子率诸侯举行的大合祀,合祀天地、山川、百神,其中土地祭祀的诸多仪式,体现了以祭权象征治权的制度性安排。天作为天子合法性的来源,诸侯爵命来自天子所赐,诸侯随同天子祭天,实际是对爵命的再次确认,也是对天子威严的明确;诸侯封地来自太社裂土,诸侯随同天子合祀天地,也是对封地合法性的再次确认。

During the Zhou Dynasty,the highest Shrine was enshrined the Lord of the land under the world,and vassal split the earth and divided it in the highest Shrine,took the earth in it to build the state Shrine,and enshrined it as the supreme deity.The system of enfeoffment formed in Zhou Dynasty was symbolized by the sacrificial system formed by Taishe,guoshe and Lishe.The administrative power was identified by sacrificial power,which formed the unity of administrative system and sacrificial system.Vassal report to the state Shrine when he pilgrimage to the emperor before and after the trip.The emperor led the vassals to hold the sacrificial ceremony of worship all-gods such as heaven,earth,mountains and rivers gods,among which many rituals of land sacrifice reflected the institutional arrangement of using sacrifice power as a symbol of governance.Tian is the source of the legitimacy of the emperor,and the nobility’s order comes from the emperor.The sacrifice intention is a re-confirmation of the nobility’s order,and also a clear confirmation of the emperor’s dignity;the fiefdom of the princes comes from the cracked land of Taishe,and the sacrifice intention is also a re-confirmation of the legitimacy of the fiefdom.