泉州西方宗教墓葬建筑的审美人类学考察  

Research on the Aesthetic Anthropology of Western Religious Tombs and Mosques in Quanzhou

作　　者：吴顺 周叶青 Wu Shun;Zhou Yeqing

机构地区：[1]四川大学道教与宗教文化研究所 [2]云南大学艺术与设计学院

出　　处：《艺术设计研究》2024年第6期12-18,共7页Art & Design Research

基　　金：国家社科基金重点项目“神仙传记语境中民众道教的人类学研究”(项目编号:22AZJ006)的阶段性成果。

摘　　要：泉州西方宗教的须弥座式墓葬有机地联结古伊斯兰教和古基督教的本土化诸教派,人以“旋转上升”的方式历经须弥座式墓葬的三至五层结构或教会建筑的三环格局,即以祭坛受洗的象征性行为表明完成“死亡—复活”仪式或事天仪式中伴随的净化,最终得以跨越世俗通达神圣,而中空墓室和露天祭坛的设计为之提供了有效保障。人类对于“另一个世界”存在模式的想象和追求通过人的虔敬和神的热烈来加以反映,祭拜天神的信仰、延续生命的愿景和归宿天堂的乡愁以及导人向善的诉求使得东西方宗教在宋元泉州短暂性地抛开“有神论”与“无神论”和“多神论”与“一神论”的巨大偏见实现交往交流交融。The Sumeru-pedestal tombs of Western religions in Quanzhou organically link the Chinese denominations of ancient Islam and ancient Christianity.People pass through the three to five layers of a Sumeru-pedestal tomb or the three rings of an ecclesiastical building in a rotating and ascending manner,i.e.,the symbolic act of baptism on the altar indicates the completion of the purification that accompanies the ritual of resurrection from death,or heaven worshiping ritual.Ultimately,they can cross the secular world and reach the sacred.The hollow design of tombs and the open altar provide an effective guarantee for this.Human imagination and the quest for existence in the other world were reflected in human piety and behavior.The belief in worshipping heavenly deities,the vision of continuing life,the nostalgia of returning to heaven,and the aspiration of guiding people to goodness made the religions of the East and the West briefly put aside the great prejudices between theism and atheism,and between polytheism and monotheism to achieve interaction and exchange in Quanzhou in the Song and Yuan Dynasties.

关 键 词：伊斯兰教 基督教 须弥座式墓葬 “死亡—复活”仪式 审美人类学 

分 类 号：J18[艺术—艺术理论]