先秦祭祀风俗流变论

殷周以来 ,国君既代表社稷 ,又主持宗庙的祭祀 ,掌握全国最高的祭祀祖先的场所 ,身为“天子”的君王成为天帝在人世间的代表 ,普天之下只有通过君王才能受到天帝的恩惠。民众于是失去了祭祀天帝、直接同天帝沟通的权力。为寻求精神寄托 ,民间祭祀就以“心理补偿”的方式大量出现。殷周以前所有的祭祀活动和殷周至汉之间的非宫廷祭典 ,以及汉以后的“庶民传统宗教”的所有祭祀 ,另外连同身处山势高峻、交通闭塞的古老民族的某一部落或某一支系一直沿氏民族社会的祭祀活动 ,为民间祭祀的分野

On the Confines of Folk Sacrifice

Since the Yin and the Zhou Dynasties, the king had ruled not only the state, but also the sacrifice of the ancestral temple and controlled the most sacred places of worship all over the country. As "the son of God", the emperor was an earthly embodiment of God himself and only through whom could the common people be benefited by God. Therefore, the common people didn't have the right to worship God or to have a direct communication with God. As a result, folk sacrifice appeared in a great deal as a kind of "psychological compensation" for spirit comfort. From the above, the confines of folk sacrifice can be known as follows: the sacrifice activities before the Yin and the Zhou dynasties, all the sacrifices outside the royal courts from the time of the Yin and the Zhou dynasties to the Han Dynasty, "the plebeian traditional religion affairs" of the time after the Han Dynasty , and the national worshipping affairs inherited from a certain ancient clan or its branch in high mountains or deserted areas.