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唐代节日研究
A Research on Festivals of the Tang Dynasty

【作者】张勃 【导师】齐涛

【作者基本信息】山东大学，中国古代史，2007年，博士


【摘要 (中文/英文)】 节日是时间的框架，人们是通过设置节日来安排时间的。节日又不仅仅是时间的框架，还是人们的生活时间。节日又是一个巨大的舞台，社会群体的价值观念、道德观念、思维模式、行为模式、审美情趣等等在这里集中表现。节日还是社会的晴雨表，不同区域不同时代社会生活、民族文化的变化甚至是极微小的变化都会反映在节日文化和节日生活之中；反过来，节日文化和节日生活的细微变化也能折射出时代和区域的特色与差异。它是观察民族文化流变、理解社会变迁的一个窗口。由此，对节日生活和节日文化的研究就构成了历史学研究的重要课题。 唐代是我国节日史上的一个重要时期，对唐代节日的深入研究是节日史研究的重要内容，同时也是解读唐代社会的一把钥匙。 本文是对我国节日发展史的断代研究。本文以为，一项成功的节日断代研究应该描述和解释节日在这个代内的“新情况”，即不仅要呈现节日这一文化现象发展到唐代所呈现的整体特点，还应该揭示代内节日发展的阶段性，以及某个具体节日在代内的阶段性发展。为此，本文主要依据《全唐诗》、《全唐文》和一些笔记小说资料，从历史学、民俗学、社会学、政治学等不同学科的视野出发，对...更多于节日发展到唐代呈现的特点，唐代新兴节日的兴起发展，以及若干传统节日在唐代的新变进行了具体研究。此外，鉴于当前民俗史研究主要还是民俗事象研究，缺乏对民俗生活尤其缺乏对民俗主体应有的关注这一现状，基于“在社会科学的方法逻辑里，唯有将个人行动时‘主观意义’一起纳入科研范围内，所得到的知识才能充分发挥解释作用”这一认识，该文对于俗民个体(行动者)进行了格外关注。 本文共分四章。 第一章为《唐代节日概说》，共分三部分，一为“唐代节日的名目与类别”，它在全面占有材料的基础上，对唐代节日的基本状况和类型分别进行了描述和划分。根据节日出现时间与唐建国时间的先后关系对节日所做“新兴节日与传统节日”的类别划分，为后面的研究提供了分析的框架。二为“唐代节日的特征”，主要探讨了唐代节日的特征，即“新旧并存”，“具有更加浓厚的娱乐性色彩”，“节日活动往往在户外进行、节日交往在一定程度上实现了对血缘性和地缘性关系的超越，较为广泛地建立在志缘关系的基础之上”，“节日及节俗活动中宗教因素普遍存在”，“节日中假同的广泛设置”，“胡风弥漫”，等等，这是对唐代节日所做出的横向的、总体的考察。三是“唐代节同发展的历史分期”，将唐代节日在唐代的发展分为“唐高祖至唐中宗时期”、“开元年间至安史之乱前的唐玄宗统治时期”、“安史之乱始至唐代宗时期”、“唐德宗时期至唐灭亡”等四个历史时期，这是对唐代节日整体的动态和纵向考察。 第二章《新兴节日研究》，是对几个唐代新兴节日的研究。其中，“建构的节日之一——政策过程视角下的玄宗诞节”和“建构的节日之二——政策过程视角下的中和节”，是从政策学的角度对于建构型节日的研究，既揭示了这两个节日各自发展的脉络，又对起源相同但命运极为不同的这两者进行了比较，指出：“以庆诞为内容的唐玄宗诞节带有极端的个人主义色彩，以顺天应时、重农务本为内涵的中和节则具有超个体的普适能力。”在对二者进行比较分析的基础上，本文提出：“因政策实施产生的建构型节日是统治者以官方的名义对民众日常生活的强行介入，突显的是统治者的意志”；“建构型节日对民众日常生活改变的深度和强度不同，其自身的命运休咎也不一样，而这主要取决于对节日从内涵到活动的设计是否正当、合理，是否具有可行性，以及政策实施的力度大小、实施环境的是否适宜。” 第三部分“清明节作为独立节日的兴起”，从关注清明日在唐人生活和意识中的状态入手，确认了它在中唐时期已成为部分人心目中的独立节日，并从寒食节的盛行、改火之制的复兴、节假日的设置等几方面解释了清明节日之所以在此时成为独立节日的原因。在笔者看来，它们之所以能够作为清明独立成节的原因，在于它们都有助于时人去关注和重视清明日，并不约而同地选择在清明日举行类似的活动，从而将清明从“寒食节的一部分”转变成为一个独立的节日。 附录部分是“关于‘中秋节形成于唐代’的补充说明”，指出八月十五在唐代已是节日无疑，虽然它还没有成为国家的法定假日，也不像后世那样拥有丰富多彩的习俗活动。就中秋节的起源，本文并不主张只有一种原因，而认为综合考虑多种因素的影响当更符合事物的本来。 第三章是“传统节日研究”，共分两部分，分别选取了上巳节、社日作为分析的对象，关注它们在唐代变迁的状况，并试图对造成变迁的原因进行阐释。 第一部分“上巳节在唐代的变迁”，以上巳节在唐以前的状况为参照，指出上巳节在唐代的变迁体现在“以祓除不祥为目的的水边活动减少，踏青游玩成为上巳节的重要习俗活动”；“文人的集会由高雅向世俗化方向发展”；“皇帝的招宴盛行且官员的上巳游宴制度化了”；“初唐以后的上巳节弥漫着一种寻欢作乐的情绪，这种情绪在盛唐中唐时期表现尤为明显”；等等。上巳节的变化是各种因素综合作用的结果，盛唐和中唐时期相对安定的政治环境、相对富足的经济环境和相对宽松的文化环境中滋生出来的普遍的娱乐倾向、唐人的创新性、最高统治者对这一节日的取用等等，都是上巳节变化的原因。 第二部分“春秋二社：作为唐代乡村社会民众的节日”，在对社日的标志性时间与标志性习俗进行描述的基础上，对于社日在唐代变迁的原因进行了解释。指出，作为唐代传统节日的社日节，它从唐代以前官方与民众对社日节俗活动不断的反复实践那里获得了基本的生存力量；当唐朝建立，它又为官方所支持，为乡村民众所需要，从而获得了更加强大的生命力，呈现出兴盛的态势。本文还指出，官方对社日节支持的意图与乡村民众对社日活动参与的动机之间保持着一定的一致性，却又并非完全相同。当统治者为了自己的目的以官方的名义对祭社活动表示支持并以礼制加以约束和指引之时，民众在具体的实践中也并没有完全遵循官方的礼制规定从事，他们往往从自身的需求出发进行选择和实践。 第四章是对节日俗民个体的研究。不同个体在节日传承和变迁方面所起的作用不尽相同，但正是诸多个体在节日中的选择和实践传承着或改变着节日的整体面貌。本章以李隆基和白居易为分析对象，但在研究的侧重点上有所不同：于李隆基，更多地偏向于探讨他在唐代节日中扮演的角色，进而阐明一向不被重视的俗民个体的实践对具有集体性特征的节日习俗之传承、变迁的重要作用；于白居易，则更多地偏向于展示他的节日生活并阐释它何以如其所是，由此希望阐明超个人的社会文化与个人的人生经历、人生观念等如何通过个人对民俗规范的实践——遵循、利用而不是盲从——而在节日生活中打上习俗的、时代的、情境的和自我的烙印。 在探讨唐代节日变迁的基础之上，本文在结语部分对唐代个体行动者与唐代超个体的节日文化之间关系进行了总结。一方面，节日在唐代的传承和新变、唐代节日呈现的整体面貌，都直接取决于处于特定场域中的一个个行动者个体的节日生活。当我们把节日民俗看成一种对于人们在什么时间过节、以何种方式过节进行约束和指导的规则的时候，节日在唐代的传承和新变、唐代节日呈现的整体面貌，就取决于一个个具体的个体对节俗规则的选择(不选择既定的民俗规则行事也是一种选择)和实践。因此，可以说，作为行动者的唐人之选择和实践，才是唐代节日传承和变迁的决定性力量。由于唐代(与其他朝代具有不同政治、经济、文化情况的唐代)行动者在尊重传统的同时又具有纳异的广博胸襟，他们对节同活动的选择和实践丰富多彩，从而使唐代成为我国整个节日发展链条上最为光彩夺目的一环。另一方面，唐朝节日习俗又型塑着唐朝个体行动者的生活方式和精神世界，节日决定着唐人的生活节奏，丰富着唐人的日常生活，生产和维护着个体的社会关系，激发着个体的生活热情和生命意识，也培养着他们的认同感、归属感和纳异胸襟、创新精神。而所有这些又都直接作用于唐朝个体行动者的日常生活，影响着他们对节日习俗规则的选择和实践。

   The festival is the frame of time, and people arrange time by means of setting festivals. The festival is not only the frame of time, but also the life time of man. In addition, the festival is a big stage, on which the concept of value, moral consciousness, the mode of thinking, the pattern of behavior and aesthetic taste, etc. are all epitomized. Furthermore, the festival is a barometer of society, for even the slightest changes of the social life and national culture in different regions and times can be reflected in the festival culture and the festival life. On the contrary, the slightest changes of festival life and culture can reflect the features and distinctions of regions and times as well. So festival is a window to study the transformation of national culture and social change. Hence the study of festival life and culture on the history becomes a significant subject of historical studies. Tang Dynasty is a significant era on the festival history. So to make a further study on the festivals in Tang dynasty is an important content as well as a key to comprehend the society of Tang Dynasty. This dissertation is a study of development of Chinese festival by period. The article claims that a successful study of festival by period is supposed to describe and interpret festival's "new cases" in this period of time. That is to say, it should not only unfold the festival's characteristics as a cultural phenomenon in Tang Dynasty, it should also reveal the stages of festival development within this period and in particular, the periodic progress of a specific festival. Therefore, based on Complete Poetry of Tang, Complete Writings of Tang, and some other data such as some notes and novels, from views of many subjects, including history, folklore, sociology, and politics, this article makes a specific study on festival's characteristics in Tang dynasty, the emergence and development of new festivals in this period of time, and some changes of traditional festival in Tang Dynasty. Furthermore, in view of some traditional studies on the history of Folk overlooking the current subject issues, and based on the concept that in the method and logic of social science, only if the subjective thoughts of the individual is taken in accounts of the range of scientific research, could the acquired knowledge give full play to the function of interpretation, this article concerns in particular the folk-individual (actor) and his or her subjective thoughts. This dissertation includes four chapters. Chapter I is "Types and Characteristics of Festivals in Tang Dynasty", which is composed of three parts. Part one is "Items and Types of Festival in Tang Dynasty", which, on the basis of complete data, describes and classifies the basic cases and types of festivals in Tang Dynasty respectively. The division of festival's types based on the chronological order of the emergence of the festivals and the chronological relations of the establishment of Tang Dynasty provides the analytical frame for further study. Part two is "Characteristics of Festivals in Tang Dynasty", examining the common characteristics of festival in Tang, i.e. "the co-existence of the old festivals and the new ones", "more marked hue of entertainment", "the outdoor festival activities in a great sense realizing the transcendence of the tie of blood and geography and coming to the relationship based on spiritual tie", "religious elements existing widely in activities of festival and custom", "wide establishment of the holidays for festivals", "permeation of barbarian fashion", and so on. This part describes festival at the times horizontally and totally. Part three is "Festival's Historical Stages of Tang", which divides festival's development into four historical stages, "festivals during Gaozong and Zhongzong Times", "festivals from Kaiyuan to Xuanzong Times before Anshi Rebellion", "festivals from Anshi Rebellion to Daizong Times", "festivals from Dezong Times to the end of Tang". This part describes Tang's festivals dynamically and longitudinally. Chapter II is the "Study of Emergence of New Festivals", including three parts and an appendix, which makes a study of new festivals during Tang Dynasty. Part one "Constructive festivals I—Xuanzong-Birth-Festival in the Perspective of the Policy Process" ; Part two "Constructive Festivals II-Zhonghe Festival in the Perspective of the Policy Process". Both parts aim to study the constructive festivals in the perspective of the policy process, revealing the progressive veins of each festival and at the same time making a comparison between the two which have the same starting but different ending. This comparison leads to a conclusion: Xuanzong-Birth-Festival aiming at the celebration of the birthday has strong individual color, while Zhonghe Festival aiming at complying with weather and season, attaching importance to agriculture and attending to the basic has the universal adaptation which excels the individual. Based on the comparison, this article advances that the constructive festivals resulted from the implement of the policies are just rulers' interposition by force into common people's daily life, which reveals the will of the rulers; "different constructive festivals has different depth and range, and different destiny, which depends on whether from the content to the design of the festival's activity is proper, reasonable, or possible, and whether the policy's strength and the environment are suitable. Part Three is "The Emergence of Qingming Festival as an Independent Festival", which through probing the state of Qingming Festival in the life and consciousness of people of Tang establishes that it has become an independent festival in the hearts of some people in the Middle Tang Dynasty and explains the reasons from the aspects of the prevalence of Cold Food Festival, the revival of changing fire regulation, the establishment of holidays and festivals, and so on. As far as the author is concerned, the reasons' why the elements mentioned above are used to explain the independence of Qingming Festival lies in the facts that they help people at that time attach more importance to it and carry out similar activities simultaneously on that day, and thus transform Qingming from a part of Cold Food Festival into an independent festival. The attached part is an additional explanation about the emergence of Mid-autumn Festival in Tang Dynasty, declaring that it is undoubted that August 15~(th) had been a festival in Tang Dynasty, though it had not been a national holiday yet, nor had it so colorful custom activities at that time as in the following years. As to the origin of Mid-autumn Festival, this article insists that various factors be taken into consideration rather than single out one reason, which is perhaps more in accordance to the nature of the issue. Chapter III is "The Study of Traditional Festivals", composing of two parts which choose respectively Shangsi Festival and Spring amd Antumn Sacrifices as the objects of analysis, concerning their states of transformation in Tang Dynasty, and attempting to interpret the causes of these changes. Part One is "The Transformation of Shangsi Festival in Tang Dynasty". In comparison with the cases of Shangsi Festival before Tang Dynasty, this part points out that the changes of Shangsi Festival in Tang reflects in "decreasing the activities on shore of water which aims at getting rid of ill luck , instead going for picnic becomes the major custom activities in Shangsi Festival"; "the meeting of men of letters developing from being elegant to being secular "; " the prevalence of king's banquet and the institutionalizing of official's Shangsi feast"; "the permeation of the playful mood in Shangsi Festival in the beginning of Tang Dynasty which is more obvious in Middle Tang Dynasty", etc. The changes of Shangsi Festival are the result of collective functions of various factors, including the relatively peaceful political situation, relatively flourishing economic situation and free cultural situation which produce the popular tendency of entertainment. Besides, the originality of people in Tang and the use of this festival by the supreme ruler, etc. also contribute to the changes of Shangsi Festival. Part Two is "Spring and Autumn Sacrifices: the Public Festival of Country in Tang Dynasty", which on the basis of delineation of the marked time and marked custom of the festival, explains the reasons of the changes of Spring and Autumn Sacrifices in Tang and points out that as two traditional festivals in Tang, they acquires the fundamental strength of being from the constant practices of the festivals by officials and mass before Tang Dynasty. And when Tang Dynasty is founded, supported by local officials and needed by the public in the countryside, the two festivals therefore acquires more powerful vigor and energy and shows a tendency of prevalence. This article also proposes that the goal of the official to support Spring and Autumn Sacrifices is in some degree in conformity with that of the public in the countryside who attend the activities, but the two are not completely in0 agreement. When rulers in name of the government support the sacrifice activities and try to regulate and guide them, the public in their practices do not act in obedience to the regulations of the officials completely, instead they carry out their choices and practices from the needs of their own.Chapter IV is "The Study of Individual Festival Folklore". Different individual functions differently in the heritage and transformation of the festivals, but it is the choices and practices of different individual that hand down or change the collective features of festivals. The subjects of this chapter are Li Longji and Bai Juyi, but the research focuses are different. As to Li Longji, the study tends to center on the roll he played in festivals, and thus illustrates that the once ignored individual practices play an important roll in the heritage and transformation of the collectively-featured festival custom; while as to Bai Juyi, more attention will be paid to his festival life and its reasons, therefore the article tends to demonstrate how super-individual social culture, individual experience and life concept, etc. stamp the brands of circumstance of time and custom as well as the brand of self on festival life via the practices(adherence, utilization rather than blind obedience) of individual on folk regulation. On the basis of discussion of the transformations of festival in Tang Dynasty, the article makes a theoretical summary on the principles of heritage and transformation of festival in Tang in the conclusion part, which points out that "the heritage, transformation and integrity of festivals in Tang Dynasty depend directly on each festival life of individual in a specific register. And when we view festival folklore as a regulation which regulates and guides people when and how to have a festival, the heritage, transformation and integrity of festivals in Tang Dynasty depend on the choice and practice of regulation made by a specific individual (the choice of non-definite folk regulation is also a choice), thereby, the choice and practice of Tang people as actors are the decisive strength of heritage and transformation of Tang festival ".Due to the fact that the actors in Tang(Tang is different from the other dynasties in terms of politics , economics and culture) respect the tradition with a broad heart which absorb the disparity at the same time, they choose and practice the colorful festival activities, which makes Tang Dynasty the most sparkling ring in the chain of whole festival development. On the other hand, there were interactions between festivals and individuals' life style and their spirit world in the Tang dynasty. Festivals constrained people's life rhythm, made their daily life more colorful, produced and maintained their social relationships, excited individual's passion and consciousness of life, as well as cultivated their awareness of identity, feeling of community and the open mind to other nations. All these played important roles in the individual's daily life in the Tang dynasty, and impacted their choice and practice of festival activities.

【关键词 (中文/英文)】 唐代; 节日; 变迁; 行动者 Tang Dynasty; festival; transformation; actor

【发表年期】2007年03期 【网络出版投稿人】山东大学 【DOI】CNKI:CDMD:1.2007.088651