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作 者:张小李[1]
机构地区:[1]故宫博物院图书馆
出 处:《故宫博物院院刊》2015年第2期98-114,160,共17页Palace Museum Journal
基 金:故宫博物院2013年科研课题"清代皇帝宗庙制度研究"项目的阶段性成果
摘 要:周代建立的天子庙数制度及亲尽迁祧制度一直被后世奉为圭臬。清朝皇太极建太庙时将追封四祖直接供奉进了祧庙。清入关以后,太祖庙以降的皇帝宗庙是否亲尽迁祧,一直存在争议。一方面是尊奉不祧的惯例:清前期皇帝因功勋卓著,宗庙均百世不祧,以致形成了历史惯性,后期皇帝虽惨淡经营,但同样获得了宗庙百世不祧的尊崇。另一方面又是试图建立迁祧制度的传统:康熙帝赞同宗庙迁祧,乾隆帝定原庙迁祧制度,道光帝首次提出宗庙迁祧,咸丰帝限定郊坛配位,光绪朝议制度化的宗庙迁祧措施。但直到清朝国祚终结,始终未能建立皇帝宗庙迁祧制度。Qiāntiāo, the sacrificial rite for emperors' ancestral shrines, that started as early as the Zhou Dynasty had in general gone through generation to generation till the Qing dynasty. In detail, the spirit tablets of ancestral emperors' were enshrined together by specified number and another new ancestral clan pedigree was to be formed when the number of the spirit tablets got over the limit. By the Qing dynasty, Emperor Taizong(Huang Taiji) arranged for the four emperors who were honored as the earliest ancestors posthumously to be enshrined into the side ancestral hall directly it was completed. But, the concern remained unsettled whether or not more emperors' spirit tablets after Qing Taizu who was regarded as the founder of the Qing dynasty would be moved out to restart new clan trees till the fall of the Qing dynasty. Specifically, it was conventionally followed by the later generations that all the memorial tablets of the earlier emperors were enshrined together for a good and all for their outstanding contribution to the Qing dynasty. On the other hand, the Qing dynasty intended to carry on as before the sacrificial rites of the Zhou dynasty. Emperors Kang Xi( 康熙) and Dao Guang both supported restoration of the Zhou rites. Emperor Qianlong( 乾 隆) made it clear that the Zhou rites should relate to the separate shrines rather than the original ancestral hall. Emperor Xian Feng limited the position and status for outskirts sacrifice. Emperor Guang Xu( 光绪) discussed the policy of sacrificial rite. Whatever they did, the sacrificial rites of Qiāntiāo failed to work in the Qing dynasty any longer.
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