發(fā)布時(shí)間：2018-09-04 14:12

【摘要】：本文所謂的先秦軍禮,是指從商代到戰(zhàn)國(guó)之間,在戰(zhàn)爭(zhēng)前、戰(zhàn)爭(zhēng)過程中以及戰(zhàn)爭(zhēng)結(jié)束后所舉行的一系列儀節(jié),此外還包括與戰(zhàn)爭(zhēng)密切相關(guān)的軍旗以及與軍事有關(guān)的一些儀式�！皣�(guó)之大事,在祀與戎”,軍禮則兼有祭祀與戰(zhàn)爭(zhēng)兩種要素,但在“五禮”中,對(duì)于軍禮的研究卻相對(duì)薄弱�；�于此,本文在借鑒前人研究成果的基礎(chǔ)上,圍繞先秦軍禮及其相關(guān)問題進(jìn)行探討。 緒論部分對(duì)軍禮的內(nèi)涵進(jìn)行了界定,闡述了軍禮研究的意義與價(jià)值。通過對(duì)學(xué)術(shù)前史的回顧,說明今人對(duì)先秦軍禮研究的不足之處。本文選題的學(xué)術(shù)意義,不僅在于解決各種軍禮儀節(jié)中所存在的種種問題,而且還可以通過對(duì)軍禮的探討窺見其背后所反映的思想信仰與歷史變遷。 第一章討論戰(zhàn)爭(zhēng)前的軍禮。通過對(duì)告祖、宜社、類祭這三種儀式起源的考證、儀節(jié)的復(fù)原及其在后世的演變的考察,認(rèn)為告祖起源于商代,載遷廟主而行是后起之事；先秦宜祭的對(duì)象與職能的演變反映了社神職能的擴(kuò)大；類祭對(duì)象由上帝到天的轉(zhuǎn)變,反映了先秦到漢以后信仰體系的變化。授斧鉞的出現(xiàn)是春秋以后君權(quán)加強(qiáng)的體現(xiàn)。在廟中舉行的授兵禮只是象征儀式,治兵是在正式開戰(zhàn)前舉行的訓(xùn)練,根本不存在以祭兵為內(nèi)容的祠兵禮。yC祭源于殷商時(shí)期的(?)祭,之后由戰(zhàn)后祭獲演變?yōu)閼?zhàn)前禱獲,并分化為兩部分,后世yC祭又與祭旗之禮結(jié)合起來,出現(xiàn)了yC牙之禮。 第二章討論戰(zhàn)爭(zhēng)中的軍禮。源于西周的觀兵,其形式是通過布列陣勢(shì)顯示實(shí)力以威懾?cái)橙?戰(zhàn)國(guó)時(shí)觀兵也被稱為為伐交。商代出現(xiàn)的吹律聽聲是出征時(shí)根據(jù)士卒將吏的呼聲與律音的相應(yīng)情況,來判斷戰(zhàn)爭(zhēng)吉兇的一種軍事預(yù)測(cè)術(shù),源于先民的農(nóng)業(yè)實(shí)踐,并不玄虛神秘。致師是通過規(guī)定的行為向敵軍表現(xiàn)己方的豪勇,而使對(duì)方與自己進(jìn)行公平較量,是西周禮樂文明與尚武精神融合的產(chǎn)物,并體現(xiàn)著當(dāng)時(shí)的行為方式。軍容是對(duì)軍人儀態(tài)的要求,對(duì)君王來說,軍容則是引導(dǎo)士兵的手段。守城時(shí)最重祈佑于神靈,其中又特別重視社神,將戰(zhàn)之時(shí),要將巫祝等神職人員進(jìn)行集中,是君權(quán)控制神權(quán)的體現(xiàn)。春秋時(shí)期戰(zhàn)爭(zhēng)中的不滅國(guó)等軍禮原則,反映了對(duì)祖先社稷神靈力量的敬畏,交戰(zhàn)諸侯國(guó)對(duì)周代禮制的認(rèn)同,以及基于在日常訓(xùn)練中所發(fā)展起來的“對(duì)等意識(shí)”。 第三章討論戰(zhàn)爭(zhēng)后的軍禮。商代出現(xiàn)的振旅就是整頓軍隊(duì)、振奮士氣的意思,在戰(zhàn)前戰(zhàn)后皆可舉行。西周初年出現(xiàn)的飲至是天子諸侯親征歸國(guó)后在祖廟中舉行的飲酒儀式,其功能在于褒獎(jiǎng)功臣,和睦宗族。策勛是緊接著飲至而舉行的禮節(jié),它是將有功之臣的功勞記錄下來,對(duì)于生者君王要將其姓名及功績(jī)書于旗幟之上,對(duì)于死者則要在年末大祭中對(duì)其進(jìn)行祭祀。數(shù)軍實(shí)是在戰(zhàn)爭(zhēng)之后對(duì)本方的軍事力量而不是戰(zhàn)爭(zhēng)中的俘獲進(jìn)行清點(diǎn)。如果軍隊(duì)出征失敗回國(guó),也要舉行儀式,其種種儀節(jié)都與宗族和祖先崇拜有關(guān)。 第四章探討軍旗。認(rèn)為軍旗不僅在戰(zhàn)爭(zhēng)中具有實(shí)戰(zhàn)作用,并且在古人心目中具有溝通神靈、保佑平安、提高勝率甚至殺傷敵人等特殊功能。這些特殊功能很多是由軍旗的圖案所表現(xiàn)出來的,而軍旗的圖案會(huì)隨時(shí)代發(fā)生改變,從而反映出不同的時(shí)代特色。旌是一種以羽或旄作旗幅的旗幟,而旆在先秦有兩種：一種附于旗幅,是戰(zhàn)爭(zhēng)開始的標(biāo)志；一種是指旌的旗幅,在古書中也常用來指代戰(zhàn)車與前軍。認(rèn)清旌旆有利于解決傳統(tǒng)經(jīng)學(xué)中的“九旗”問題。 第五章是對(duì)與軍禮相關(guān)的一些問題進(jìn)行辨析。通過對(duì)射禮以及其中祭侯儀節(jié)的討論,解決了爭(zhēng)論已久的澤宮射宮、射禮與射牲、主皮之射與貫革之射、射禮的軍禮性質(zhì)等四個(gè)問題。并在考證祭侯之人、侯之形制、祭侯儀節(jié),以及祭侯與不寧侯等問題的基礎(chǔ)上,對(duì)傳統(tǒng)治經(jīng)學(xué)的方法問題提出了看法。(?)禮中(?)鼓最早出現(xiàn),到戰(zhàn)國(guó)時(shí)期才出現(xiàn)(?)主與(?)軍器,(?)禮與血祭有著明顯的區(qū)別,將(?)禮與血祭混淆是漢儒造成的。(?)祭包括祭祀路神與祭后登車犯(?)兩部分,在隋唐被歸為軍禮,其出現(xiàn)與中國(guó)古代的自然環(huán)境及由此而出現(xiàn)的封閉心態(tài)有關(guān)。先秦儺禮并不具有軍事性質(zhì),今之學(xué)者將先秦儺禮歸為軍禮的理由不能成立。 結(jié)語部分對(duì)五章的要點(diǎn)進(jìn)行了歸納,并概述了先秦軍禮的盛衰及其原因。
[Abstract]:The so-called pre-Qin military rites in this paper refer to a series of ceremonies held from the Shang Dynasty to the Warring States Period, before, during and after the war, as well as flags closely related to the war and ceremonies related to the military. In the "Five Rites", the study of military rites is relatively weak. Based on this, this paper, drawing on previous research results, discusses the pre-Qin military rites and related issues.
The introduction defines the connotation of military etiquette and expounds the significance and value of the study of military etiquette. Through reviewing the academic history, this paper illustrates the shortcomings of the study of military etiquette in pre-Qin Dynasty. A glimpse of the belief and historical changes reflected in it.
The first chapter discusses the military rites before the war.Through the textual research on the origin of the three rites,the restoration of the ritual Festival and the evolution of the ritual festival in the later generations,it is believed that the ancestors of the accused originated in the Shang Dynasty,and the carrying and moving of the temple owners is the next thing.The evolution of the objects and functions of the suitability festival in the Pre-Qin Dynasty reflects the expansion of the functions of the social gods. The change from emperor to heaven reflects the change of belief system after Qin Dynasty to Han Dynasty. From postwar sacrifice to prewar prayer, and divided into two parts, the later yC sacrifice and flag sacrifice combined, the emergence of yC teeth ceremony.
The second chapter discusses the military etiquette in warfare, which originated in the Western Zhou Dynasty, in the form of observing troops to deter the enemy by displaying their power in array, and in the Warring States Period, which was also called the feudal intercourse. The practice of the people's agriculture is not mysterious. To send divisions is to show the enemy's bravery through prescribed actions, and to make the enemy fight fairly with himself. It is the result of the fusion of the Western Zhou ritual and music civilization and the spirit of martial worship, and embodies the behavior of the time. During the Spring and Autumn Period, the principles of military etiquette such as indestructibility in the war reflected the reverence for the power of ancestral gods, the recognition of warring lords to the ritual system of the Zhou Dynasty, and the foundation. The "equivalence consciousness" developed in daily training.
In the early Western Zhou Dynasty, the drinking ceremony was held in the ancestral temple after the princes of heaven returned from their own expedition. Its function was to praise and reward the meritorious subjects and to keep the clan together. It records the merits of a successful minister. For the living king, his name and merits should be written on the flag. For the dead, sacrifices should be made at the end of the year. Its various ceremonies are related to clan and ancestor worship.
The fourth chapter discusses the flag. It is believed that the flag not only played a practical role in the war, but also had some special functions in the minds of the ancients, such as communicating with gods, protecting peace, improving the victory rate and even killing the enemy. In the pre-Qin Dynasty, there were two kinds of banners: one was attached to the banner, which was the symbol of the beginning of the war; the other was the banner, which was often used to refer to chariots and former armies in ancient books.
The fifth chapter is to analyze some problems related to military rites.Through discussing the rites of shooting and the festival of worshiping the marquis,the author has solved four problems which have been controversial for a long time,such as the palace of Zegong shooting,the rites of shooting and the cattle of shooting,the shooting of the main skin and the perforating of leather,and the nature of military rites of shooting. On the basis of Hou et al, this paper puts forward some opinions on the methods of traditional Confucian classics. The emergence of military rites is related to the natural environment of ancient China and the closed mentality arising therefrom. The pre-Qin Nuo rites are not of military nature, and the reason why scholars nowadays classify them as military rites can not be established.
The epilogue summarizes the main points of the five chapter, and summarizes the ups and downs of military etiquette in the pre Qin period and its reasons.
【學(xué)位授予單位】：武漢大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：E292;K225

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