以宗统族——明代岭南地区宗子主祭的礼制实践  

Should Zongzi to be the Host:The Ritual Practice of Ancestor Sacrifice Ceremonies in Lingnan Area during the Ming Dynasty

作　　者：任建敏[1] Ren Jianmin(Centre for Historical Anthropology&Department of History of Sun Yat-sen University,Guangzhou,Guangdong,510275,China)

机构地区：[1]中山大学历史人类学研究中心、历史学系,广东广州510275

出　　处：《古代文明（中英文）》2024年第1期136-147,160,共13页The Journal of Ancient Civilizations

基　　金：国家社会科学基金中国历史研究院重大历史问题研究专项2022年度重大招标项目“中国礼制文化与国家治理研究”(项目批号:22VLS004)阶段性研究成果。

摘　　要：宗子主祭作为宗法制的重要原则,为宋明理学家所重视与强调。明代是岭南地区宗族发展的重要时期,部分士大夫尝试运用宗子主祭原则来推动宗族建设,实现以宗统族的理想。以嘉靖初年“大礼议”为界,此前的宗子主祭实践只有何真、湛若水寥寥两例。此后,霍韬、湛若水、黄佐、冼桂奇等相继倡导并践行宗子主祭原则,但在运作过程中很快出现了坚持宗子主祭原则所带来的困境,因此都陆续于万历以后不再坚持这一原则。明代岭南地区宗子主祭的礼制实践,主要依靠强势的族内高官显宦通过其政治与经济实力来推动,一旦相关推动者本人故去,这一原则就很快被后代所抛弃。在这一过程中,理学家所坚持的大宗小宗祭祀原则,逐渐被“始祖—房支”祭祀原则所取代。As a principle of the patriarchal tradition,the Neo Confucians of the Song and Ming periods emphasized that the ancestor sacrifice ceremony should be hosted by zongzi(宗子,formally recognized first male descendent from the legal wife of the eldest son of the major branch of a clan).In Lingnan(岭南)region of the Ming Dynasty,some literati and officials attempted to adopt this practice to promote the construction of lineage,especially in the years after the"Great Rites Controversy"in 1520s.This practice soon came across difficulties and vanished during the Wanli period.After the promoters of this practice who were usually high-ranking officials died,their suggestions would be quickly abandoned by the younger generations.Gradually,"ancestor-branch"sacrifices became the common practice.

关 键 词：明代 岭南 宗子主祭 礼制文化 

分 类 号：K892.9[历史地理—民俗学] K248[历史地理—历史学]