【謝晶】古今一包養經驗之間的清律盜毀神物——神明崇敬、倫常次序與宗教不受拘束

Keywords

The Qing Dynasty’s laws and regulations; worship the gods and objects; destroy the statues of the Heavenly Venerable Buddha; the divine objects; religion is not restricted

Introduction

Whether human society in ancient and modern times, both in China and abroad, there must be a certain level of attention or reverence for the supernatural and the world on this side. In contrast, items related to the supernatural and the world on this side are often given certain special meanings, or are considered to have magical powers, and therefore they have received attention and reverence beyond popular items. For the sake of discussion, this article calls this type of item “divine objects”.

The CP (character matching) of the magical objects led to the discussion of fans. Pay attention and respect often directly in the decree, and exert protection of divine objects beyond the common ones, Ji Tongzhu discovered that “European countries advocate religion, and those who go to churches will be convicted more severely. Physical, utensils and utensils in churches and utensils for worship and utensils for worshiping gods will be servile. Russian law, utensils for churches, utensils, cups, and scrolls for worshiping churches, and utensils for worshiping lights, cups, and scrolls for worshiping hard work. Although each has its own differences, it respects the same way of Shinto.” [①]In our history,The last dynasty of the traditional era, the Qing Dynasty, was an example. The important divine objects that were specially protected in the “Big Qing Laws” [②] include divine objects, objects in the buildings and surrounding environments of the memorial hall, and tombs. In other eras such as the Tang and Song dynasties, statues of gods and Buddhas of Buddhism and Taoism were also destined as divine objects specially protected by the Law.

There is no overall statement of these rules in the traditional era in the academic world today, but only some discussions on the different articles or rules, such as worshiping gods and objects, destroying the Buddha statues of the Heavenly Venerable, and setting up tombs. [③] This article will discuss these rules about divine objects together, focusing on the Qing Dynasty, combined with the evolution since the Tang and Song dynasties and modern transformations since the late Qing Dynasty, and explore the differences between the rules of ancient and modern times, as well as the differences between the laws and thinking behind them, and civilization, so as to provide some experiences from the front or back of history for the relevant regulations and policies in the present.

1. Confucian memorial: From the reverence of gods to the order of common deeds

As the teacher of the Rongyou Lan said: “In the primitive era, when people first began to understand wisdom, they often believed that everything in the universe was ruled by gods.” [④] People in the Shang Dynasty were also more scientific and worshipped many gods, including “the natural gods belonging to Fengyu Rivers and Mountains, as well as a large number of ancestors of the ancestors of the ancestors of the ancestors”. As the “Quote Notes” said, “The Yin people respected the gods, led the people to serve the gods, first the ghosts and then the gifts.” [⑤] Although he still worshiped “Heaven”, he had “clear all plans to protect the destiny of heaven are in human affairs” and “recognize the destiny of heaven as the moral character of the Lord himself and the support level expressed by the people.” [⑥] Therefore, various memorial activities in Zhou Dynasty were more prosperous, but they had already established political and social effectiveness such as declaring political power and determining social relations (ethical order), rather than just respecting the gods. [⑦] The “Quotation Notes” also said that “the Zhou people respected gifts and gave gifts, respected ghosts and gods and were far away, and were close to others and loyal to them.” [⑧]

The Master said: “Zhou was supervised in the second generation, and it was so depressed! I came from Zhou.” [⑨] The “gifts” that were vigorously advocated by Confucius, Mencius and Confucianism, that is, this kind of gift that inherited from the Western Zhou Dynasty’s declarations, political and regular order. The sacrifices are not gods that are mysterious, unrestrained, and transcendent to humans, but “the law is imparted to the common people.” In sacrifice, worship it with diligence, worship it with decisive work, worship it with a sacred country, worship it with a sacred country, and be able to worship it with a large number of troubles.” Even the sacrifice of some natural objects is not a simple “natural god” science, but because “the sun, moon, stars, and stars are expected by the people, and the mountains, forests, valleys, and hills are the money they have obtained.” Those who have made contributions and were effective in human affairs are “not in the sacrificial rituals”. [⑩] The content is the same as the official memorial activities stated in the sacrificial ritual. In common people, they will receive memorials from the perspective of their own kindness and affection from living friends after their past lives. [11] Commemoration is not for ghosts and gods, but for a “gift standard and moral standard”, which embodies the humanistic concept of “receiving grace and reporting”, [12] not only carries out “sensible witchcraft” but also “preserves the sacredness and sense of sacredness in a precious way,Let people’s need for sacredness still be realized in civilization, education, and gifts”, [13] This is called “Confucian memorial”.