本篇论文快速导航：
题目：春秋时期祭祀发展变化的特点探析
前言：《左传》中的祭祀文化研究前言
第一章：《左传》中天神祭祀的内容
第二章：《左传》中地祇祭祀的相关活动
3.1：常规祭祀在国家政治生活中的作用
3.2：临事祭告在古代政治生活中的地位
4.1 4.2：春秋时期祭祀制度的变化
4.3：祭祀所反映的民神关系
结语/参考文献：春秋时期祭祀观念研究结语与参考文献
　　中文摘要
　　
　　《左传》中所载祭祀内容，主要是国家层面进行的祭祀，祭祀的目的涉及到政治、经济、军事、外交诸方面。本文以《左传》为基本材料，在前人研究成果的基础上，结合其他先秦传世文献，对春秋时期祭祀发展变化的特点进行探讨。
　　
　　第一章探讨了《左传》中天神祭祀的内容。主要包括郊祭、雩祭及日月星辰的祭祀。鲁国郊祭中的问题主要有违背常祀不卜的礼制而多次卜郊，以及不郊而望、废郊以及耕后卜郊等。这其中可能存在着多方面的原因，比如说鼷鼠曾多次损伤祭祀用牛，导致郊祭不能如期举行。另外，鲁国多次卜郊虽不符合传统礼制，但还是可以说明统治者对于郊祭是非常谨慎的。多次进行不时之雩，一方面说明春秋时期旱情的频繁，同时也说明了统治者对于农业生产的关注。日月星辰被认为对于国家的水旱灾异都有影响，特别是各国的分野星，都是祭祀的重点对象。
　　
　　第二章分析《左传》中地只祭祀的相关活动。主要包括社祭及山川祭祀。社祭在春秋时期国家祭祀体系中具有非常重要的地位，与政治、经济、军事、外交诸方面密切相关。诸侯国内国君卿大夫之间的政治斗争，有时为了达成妥协，会在社中祭祀盟誓，如鲁国阳虎“盟公及三桓于周社，盟国人于亳社”;鲁国发生水灾，破坏农业生产，鲁国于是“鼓、用牲于社”;军队对外征战，“帅师者，受命于庙，受脤于社”;楚国使者聘问齐国，“齐社，蒐军实，使客观之”,等等。山川是各国重要的崇拜对象，立君、战争、监盟、祛疾等也都要对其进行祭祀。
　　
　　第三章探讨了宗庙祭祀在国家政治生活中的重要地位。国君即位、出国返国都要告祖，权力斗争中为了达到暂时的团结也会在宗庙盟誓，祖先神还会见证本国对外盟誓。战争前的授兵，战后的告捷献俘也都要在庙里举行。社会生活中诸如国君及卿大夫的婚姻大事、国家发生自然灾害等都要告祖。
　　
　　第四章论述《左传》中的祭祀活动反映出的问题。主要集中在遵守传统祭祀制度和违反传统祭祀制度并存、民神关系上。这一时期对传统的“神不歆非类、民不祀非族”、“三代命祀，祭不越望”的原则有时候还是遵守的，意在维护传统祭礼的等级性。但是同时也应看到，春秋时期天子的命祀权有下移的趋势、诸侯卿大夫擅自增加或改变祭祀对象和礼仪、执政大臣对国家的祭祀权进行控制。祭祀权成为大变革时代诸侯卿大夫争夺的目标，以通过祭祀来实现个人或国家的政治目标，这正反映了春秋时期是对祭祀高度重视的时代。民神关系上的变化体现为重民的思想，民是祭祀神的东道主，重民是重神的前提，此外还出现了隐晦的无神论思想。
　　
　　关键词：
　　
　　《左传》，祭祀，鬼神，等级
　　
　　Abstract
　　
　　Content of sacrifice in “Zuo Zhuan” contained in the main ritual performed at thenational level, the purpose of ritual involving political, economic, military, anddiplomatic aspects. In this paper, I take “Zuo Zhuan” as the basic material, based onthe results of previous studies, in combination with other pre-Qin historicaldocuments, discussed the characteristics of the development and changes of sacrificein the Spring and Autumn Period .
　　
　　The first chapter discusses the content of worship gods in “Zuo Zhuan”.Including rural sacrifice, rain-asking sacrifice and the sacrifice of moon and stars.
　　
　　Problems of rural sacrifice in Lu are people often contrary to rituas of no divines inworship and not repeatedly divine, or Looking forward to worship with no ruralsacrifice or no rural sacrifice and divines in worship after farming. There may be avariety of reasons,for example, on several occasions field-vole damaged sacrificialcattle, leading to rural festival can not be held as scheduled.In addition, though Luoften divines in worship without the rural tradition etiquette, but still can explainrulers are very cautious.Rain-asking sacrifice repeated from time to time explains thefrequent drought in Spring and Autumn Period , but also show the concern of rulersfor agricultural production. Moon and stars were considered having an impact onfloods and droughts, especially the dividing line between the stars in eachcountry,which are the focus of worship.
　　
　　The second chapter analyzes related activities to worship Land of God in “ZuoZhuan”, including social ritual sacrifice and mountains sacrifice. Social ritual sacrificein the Spring and Autumn Period has a very important position in a country, closelyrelated to the political, economic, military, and diplomatic aspects. In the domesticpolitical struggles between the monarch and Bureaucrats in vassal state, sometimes inorder to reach a compromise, they will worship vows in the community, such as Yanghu of Lu“the king and the three clans sacrifice in Zhou, vows with people andsacrifice in Bo”; Floods in Lu destructed agricultural production, then Lu “drum, withofferings in the community”; the army collect a campaign, “people who is the Generaltake orders from the king and take meat from the sacrifice”;Chu sent messengers toQi,“Qi sacrifice and have a military parade show to the messengers” etc. Mountainsare important objects of worship of each country, heir to the throne, having a war,making prison Leagues, curing disease all need to sacrifice.
　　
　　The third chapter discusses the important role of ancestral worship of politicallife in a country . Monarch have to reporte to the ancestors when ascended the throneor repatriation abroad, temporary vows ancestral temple of a ruling house in thestruggle for power in order to achieve unity but also in ancestral gods also witnesstheir foreign vows. Professor soldiers before the war, post-war victory also offerprisoners are held in the temple. In social life, such as marriage of a king or aBureaucrat, natural disasters happened to the country and so on all should report to theancestors.
　　
　　The fourth chapter discusses the “Zuo Zhuan” in the ritual activities reflect theproblem. Mainly concentrated in compliance with the traditional sacrificial systemand violation of coexistence of traditional relationship, sacrificial system of the peopleof god. This period of the traditional “God does not Xin non class, people do notworship the non family”, “the three generation of life worship, offering no more hope”principle or sometimes follow, to maintain the level of the traditional ritual. But alsoshould see, the spring and Autumn period of the emperor's life worship right downtrend, feudal bureaucrats arbitrarily increase or change the subject of the sacrifice andetiquette, Minister of the right to worship on the ruling state control. The right toworship as a period of great change for the feudal bureaucrats to target, throughsacrifice to achieve a personal or national political objectives, this is a reflection of thespring and Autumn period is to attach great importance to sacrifice era. Change thepeople God relationship reflected on the heavy people's thought, people are God's host,heavy people is a prerequisite for God, in addition to the emergence of the obscureatheism.
　　
　　Key words:
　　
　　“Zuo Zhuan”,Sacrifice,Spirits,Class


　　目 录
　　
　　中文摘要
　　
　　Abstract
　　
　　前言
　　
　　第 1 章 天神祭祀
　　
　　1.1 郊祭
　　
　　1.1.1 牲成而卜郊
　　
　　1.1.2 不郊而望
　　
　　1.1.3 牺牲损伤而废郊
　　
　　1.1.4 既耕而卜郊
　　
　　1.2 雩祭
　　
　　1.3 祭星辰
　　
　　第 2 章 地只祭祀
　　
　　2.1 社祀
　　
　　2.1.1 社祀与军政
　　
　　2.1.2 社祀与自然灾害
　　
　　2.2 祭山川
　　
　　2.2.1 山川祭祀与国家政治
　　
　　2.2.2 山川祭祀与自然灾害
　　
　　2.3 祭河流
　　
　　2.3.1 祭河与盟誓
　　
　　2.3.2 祭河与战争
　　
　　第 3 章 祖先祭祀
　　
　　3.1 常规祭祀
　　
　　3.1.1 禘祭
　　
　　3.1.2 尝祭
　　
　　3.1.3 烝祭
　　
　　3.1.4 告朔
　　
　　3.2 临事祭告
　　
　　3.2.1 政治活动祭告祖先
　　
　　3.2.2 军事活动祭告祖先
　　
　　3.2.3 婚姻灾变祭告祖先
　　
　　第 4 章《左传》祭祀所反映的几个问题
　　
　　4.1 春秋时期对传统祭祀制度的继承
　　
　　4.1.1 坚持“神不歆非类，民不祀非族”祭祀原则
　　
　　4.1.2 坚持“三代命祀，祭不越望”的原则
　　
　　4.1.3 坚持祭祀礼仪规格的等级性
　　
　　4.2 春秋时期祭祀制度的变化
　　
　　4.2.1 祭祀有时成为政治军事斗争的一种手段
　　
　　4.2.2 诸侯兼并导致祭祀权的转移
　　
　　4.2.3 诸侯国擅自改变或增加祭祀对象
　　
　　4.2.4 执政大臣对国家祭祀权的掌控
　　
　　4.3 祭祀所反映的民神关系
　　
　　4.3.1“民为神主”观念的提出
　　
　　4.3.2 重神的前提在于重民
　　
　　4.3.3 反对用人做祭品
　　
　　4.3.4 无神论思想的隐晦表现
　　
　　结语
　　
　　参考文献返回本篇论文导航【文章来源：金英文案】

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