皇天后土：早期中國的天地信仰與祭祀

Heaven-Lord and Earth-Goddess: The Belief of Heaven and Earth and Sacrifices in Early China

翟奎鳳(Kuifeng ZHAI)

皇天 ； 后土 ； 天地 ； 漢武帝 ； 王莽 ； Heaven-Lord ； Earth-Goddess ； Heaven and earth ； Emperor Wu of Han ； Wang Mang

哲學與文化

48卷12期（2021 / 12 / 01）

3 - 16

繁體中文

西周時期，「皇天」作為超越時空的絕對至上神，不與「土」或「地」相對。春秋或戰國早期，「皇天后土」一詞出現，它最初是天地神靈的意思，作為人格神監視著人間的活動，同時它也是天地信仰觀念的標誌。在漢代，皇天后土也被理解為一種陰陽關係，在天父地母的觀念下，后土被女性化，成為一種地母神。漢武帝創立並親臨的甘泉泰畤、汾陰后土祭祀成為西漢最為重要的國家祭祀。泰畤、后土祭祀也被理解為一種天地祭祀，泰一相當於皇天。匡衡、王莽主張的南北郊祭祀，開始以《周禮》、《禮記》等儒家經典來規範統一政權的天地祭祀，在時間上天地祭祀與冬夏至及陰陽交合密切聯繫起來，這對後世影響深遠。

In the Western Zhou Dynasty, ＂Huangtian＂ (Heaven-Lord), as the absolute supreme god transcend time and space, was not opposite to ＂Tu＂ (土) or ＂Di＂ (地). In the Spring and Autumn Period or the early Warring States Period, the term ＂Heaven-Lord and Earth-Goddess＂ appeared, which originally meant the gods of heaven and earth. As a personality god monitored the activities of the human world, it was also the symbol of the belief concept of heaven and earth. In the Han Dynasty, ＂Heaven-Lord and Earth-Goddess＂ was also understood as a yin-yang relationship. Under the concept of ＂the heaven is father and the earth is mother＂, the Earth-Goddess was feminized and became a Goddess of ＂Di＂. The ＂Ganquan-taizhi＂ (甘泉泰畤) and ＂Fenyin-houtu＂ (汾陰后土) which Emperor Wu of Han Dynasty founded and attended were the most important state fiesta in the Western Han Dynasty. ＂Ganquan-taizhi＂ and ＂Fenyin-houtu＂ were also understood heaven and earth Fiesta, ＂Taiyi＂ (name of a god in legend) was equivalent to Heaven-Lord. The southern and northern suburbs sacrifice advocated by Kuang Heng (匡衡) and Wang Mang (王莽) began to use Confucian classics such as Rites of Zhou and Records of Rites to regulate the heaven and earth sacrifice of the unified regime. In terms of time, the heaven and earth sacrifice were closely related to the winter and summer solstice and the combination of Yin and Yang, which had a profound influence on later generations.

1. （東漢）王充(1974).論衡.上海:上海人民出版社.
2. （東漢）班固,陳煥良（標點）,曾憲禮（標點）(1993).漢書.長沙:嶽麓書社.
3. （東漢）趙曄,周春生（輯校匯考）(2019).《吳越春秋》輯校匯考.北京:中華書局.
4. （南朝宋）范曄(1999).後漢書.北京:中華書局.
5. （唐）孔穎達(1999).《春秋左傳》正義.北京:北京大學出版社.
6. （清）孫希旦,沈嘯寰（點校）,王星賢（點校）(1989).禮記集解.北京:中華書局.
7. （清）陳立,吳則虞（點校）(1994).《白虎通》疏證.北京:中華書局.
8. （漢）司馬遷(1988).史記.長沙:嶽麓書社.
9. 戰國．左丘明著，吳．韋昭注，《國語》，上海：商務印書館，1935。
10. （戰國）屈原,涂小馬（校點）(1997).楚辭.瀋陽:遼寧教育出版社.
11. 山西省考古研究所(1997).山西碑碣.太原:山西人民出版社.
12. 方向東(2008).《大戴禮記》匯校集解.北京:中華書局.
13. 田天(2014)。田天西漢末年的國家祭祀改革。歷史研究，2014(2)
14. 田天(2014)。田天西漢太一祭祀研究。史學月刊，2014(4)
15. 李民,王健(2010).《尚書》譯注.上海:上海古籍出版社.
16. 胡厚宣(2002)。甲骨學商史論叢初集，石家莊:
17. 郭沫若(2002).郭沫若全集．考古編.北京:科學出版社.
18. 郭沫若(1982).郭沫若全集．歷史編.北京:人民出版社.
19. 陸峰波(2015)。歷代皇帝祀汾陰后土考。史志學刊，2015(1)
20. 程曦(2007)。漢代天地之祭與陰陽五行學說。史學史研究，2007(2)
21. 楊天宇(2004)。西周郊天禮考辨二題。文史哲，2004(3)
22. 楊天宇(2004).周禮譯注.上海:上海古籍出版社.
23. 楊伯峻(1990).春秋左傳注.北京:中華書局.
24. 蕭登福(2005)。后土與地母——試論地土諸神及地母信仰。運城學院學報，2005(1)
25. 黄懷信(2006).逸周書校補注譯.西安:三秦出版社.