东晋招魂葬与五礼制度

Evocation Funeral and Five Rites System in the Eastern Jin Dynasty

儒家思想认为,人的灵魂是存在的,人去世后,身体和灵魂各有所依,身体安息在墓穴,灵魂栖息在宗庙。这是儒家礼仪制度中区分吉凶之礼的理论基础。西晋末期,胡族入侵中原,大批中原人士纷纷南迁,甚至连朝廷都迁到了建康。有的士人家人辗转迁到南方,但自己却丧身于北方的战乱,连尸体都无法找到,因此,有人主张实行招魂葬。东晋招魂葬与传统的招魂习俗不同,它是一种丧葬方式,即墓穴中没有尸体,只有灵魂。这种丧葬方式与儒家传统的形神观念发生了冲突,也对正在建设的五礼制度产生了威胁,因此受到朝廷高官大儒的猛烈抨击,遭到了被禁止的命运。在南北朝后期乃至隋唐,招魂葬有越来越盛行的趋势,这和五礼制度成熟有一定的关系。

According to Confucianism,the soul of a human being exists and the body and soul rest in the grave and the ancestral temple respectively when a person passes away.This provides the theoretical foundation for Confucian rites system to distinguish fortune rites from unfortune ones.In the late Western Jin Dynasty,due to the invasion of northern foreign tribes,many people in Central China moved to the south and even the court moved to Jiankang.For some official-scholars,when their families moved to the south,they lost their lives in the war in the north and their corpses could not be found.Hence,the evocation funeral was advocated.Differing from the traditional evocation custom,there was no corpse placed in the coffins in the grave but only souls in the evocation funeral in the Eastern Jin Dynasty.This funeral ceremony conflicted with the idea of body and spirit in traditional Confucianism and threatened the Five Rites System which was under construction at that time.Therefore,the evocation funeral was denounced fiercely by Confucian officials in the court and was forbidden in the end.However,it became prevalent in the late Southern and Northern Dynasties and the Sui and Tang Dynasties,which was related to the maturity of the Five Rites System.