發(fā)布時(shí)間：2018-11-01 19:19

【摘要】： 日本是至今仍存在君主的國(guó)家之一。作為國(guó)家君主的天皇作為一種國(guó)家的象征,行使某些國(guó)家行為。新舊君主交替的時(shí)候,舉行即位禮儀是必然的。最近一次的平成天皇的即位禮儀,就曾在當(dāng)時(shí)引起了巨大的轟動(dòng)。 與現(xiàn)代日本的象征天皇制不同,在古代日本,特別是幕府時(shí)代之前,天皇在大部分的時(shí)間里擁有著絕對(duì)的統(tǒng)治權(quán),但無論天皇是否真正掌握國(guó)家政權(quán),其仍是古代國(guó)家的君主,不同于現(xiàn)今日本憲法所規(guī)定的象征天皇制下的天皇。因此古代天皇的即位禮儀自然有著特殊的意義。 一般來講,古代日本的即位禮儀至少有兩種,分別是具有宗教性的踐祚大嘗祭,另一種是禮書上所記載的,中國(guó)式的即位禮儀。相對(duì)于前者,研究后者的學(xué)者并不多。但是,后者是天皇讓位或駕崩時(shí)新天皇通過神器的奉上表明“即位”,以及新天皇作為君主向天下表明自己擁有君主的資格和待遇的禮儀。從這個(gè)角度講,后者才是皇位繼承禮儀的中心禮儀。本文探討的就是這一作為中心禮儀的即位禮儀。 關(guān)于古代同本即位禮儀,平安時(shí)代開始出現(xiàn)了大量官方或私人編纂的儀式書,才有了詳細(xì)的禮儀過程的記載。特別是官撰《儀式》一書,詳細(xì)記載了關(guān)于天皇讓位時(shí)的“讓國(guó)儀”及之后的“天皇即位儀”的具體過程。 也就是說,平安時(shí)代的即位禮儀,主要分為“踐祚”和“即位式”。踐祚是天皇讓位或駕崩當(dāng)日舉行的以“奉上神器”為主的禮儀,即位式則是新天皇在大極殿舉行的一種近似于朝賀儀的禮儀。新天皇登上高御座,在形式上完成了“即位”的過程,并召集臣下宣讀詔書,宣布自己繼承了天皇的地位。 平安時(shí)代是日本古代史上比較復(fù)雜的一個(gè)時(shí)代之一。平安時(shí)代前期正處于律令時(shí)代的末期,之后國(guó)家體制轉(zhuǎn)變?yōu)閲?guó)家王朝體制。還出現(xiàn)了攝關(guān)和院政。而年幼的王位繼承者頻頻出現(xiàn),再加上先帝和新帝之間血緣關(guān)系所造成的原因,使得即位禮儀在平安時(shí)代發(fā)生了變化和變質(zhì)。 即位禮儀本身就是一種禮儀文化。禮儀的儀仗具有文化特點(diǎn),關(guān)于即位禮儀過程的記載也反映了日本皇室文化的特點(diǎn)。涉及到君主的禮儀,即位儀所體現(xiàn)的文化反映了整個(gè)古代同本社會(huì)、特別是反映了社會(huì)上層——貴族統(tǒng)治階級(jí)思想和文化的實(shí)際情況。而且,即位禮儀更是天皇王權(quán)與國(guó)家政治的體現(xiàn),而王權(quán)和政治的變化也通過即位禮儀體現(xiàn)出來。另外,即位禮儀作為文化的表象,體現(xiàn)出當(dāng)時(shí)文化的特點(diǎn),并且是隨著文化的變遷而變化的,甚至有時(shí)先于文化而變動(dòng),相應(yīng)的反映著文化的變遷。 因此,研究古代即位禮儀,有助于認(rèn)識(shí)古代社會(huì)文化以及王權(quán)的變遷。同時(shí),研究古代天皇的即位禮儀,也對(duì)認(rèn)識(shí)現(xiàn)代天皇的即位禮儀有一定的價(jià)值。
[Abstract]:Japan is one of the countries where monarchs still exist. As a symbol of a state, the emperor exercises certain acts of state. When the old and new monarchs alternate, it is inevitable to have succession etiquette. The most recent ceremonial succession to the throne caused a great sensation at that time. Unlike the modern Japanese symbol of the imperial system, in ancient Japan, especially before the shogunate era, the emperor had absolute dominion for most of the time, but whether or not the emperor really held the state power, he was still the monarch of the ancient state. Unlike the modern Japanese constitution, which symbolizes the emperor under the imperial system. Therefore, the ancient emperor's succession etiquette naturally has a special significance. Generally speaking, there are at least two kinds of ceremony in ancient Japan, one is religious ritual, the other is Chinese ceremony. Compared with the former, there are few scholars studying the latter. However, the latter is the ceremony by which the new emperor gives way to the throne when the emperor gives way or dies, and the new emperor shows to the world that he has the status and treatment of the monarch. From this point of view, the latter is the royal succession etiquette of the central etiquette. This article is to explore this as a central etiquette of the throne etiquette. As for the ancient ceremony of joining the throne, there appeared a large number of official or private ritual books in the peace time, and then there was a detailed record of the ritual process. In particular, the official compilation of ritual, the detailed recording of the emperor when the emperors gave way to the instrument and the subsequent "imperial enchanting instrument" of the concrete process. In other words, the peace era of the throne etiquette, mainly divided into "Jian Zuo" and "position-type." Jian Zuo is the ceremonial ceremony held on the day of the emperor's surrender or death, and the new emperor's ceremony in the Great Hall of the Emperor is similar to that of the Chao Yi. The new emperor ascended the throne, formally completed the "throne" process, and summoned officials to read the imperial edict, announced that he inherited the status of the emperor. The peace time is one of the more complicated times in the ancient history of Japan. The early period of the peaceful era was the end of the legal era, and then the national system changed into the state dynastic system. There is also the emergence of customs and courtyard administration. The appearance of young heir to the throne, coupled with the blood relationship between the emperor and the new emperor, led to the change and deterioration of the succession etiquette in the peaceful times. The ceremony itself is a culture of etiquette. The ceremony of etiquette has cultural characteristics, and the record of the ceremony also reflects the cultural characteristics of the Japanese royal family. When it comes to the etiquette of the monarch, the culture embodied in the instrument reflects the whole ancient society, especially the actual situation of the thought and culture of the upper class-the aristocratic ruling class. Moreover, the accession etiquette is the embodiment of Emperor Wang Quan and national politics, and the change of Wang Quan and politics is also reflected by the succession etiquette. In addition, as the appearance of culture, it reflects the characteristics of culture at that time, and it changes with the change of culture, and sometimes changes before culture, which reflects the change of culture. Therefore, it is helpful to understand the social culture of ancient times and the vicissitude of Wang Quan. At the same time, the study of the emperation etiquette of the ancient emperor also has certain value to the understanding of the emperation etiquette of the modern emperor.
【學(xué)位授予單位】：天津師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：K313.25

【相似文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 高姍;平安時(shí)代的即位禮儀及其意義[D];天津師范大學(xué);2009年

，

本文編號(hào)：2304860