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既往学者较为关注《朱子家礼》对徽州祠堂的影响,却较少注意各地祠堂形制的不同,也较少注意其他的儒学脉络对祠堂建筑的影响。本文前半部分探讨了吕祖谦、金履祥和宋濂等金华学者对古代宗庙制度的坚持,这些坚持最终定型于《家庙图》中,并在金华地区众多祠堂建筑中得以实现。后半部分主要关注徽州、金华之间的兰溪地区,那里出现了融合两种学术脉络的祠堂形制:“凸”字形祠堂和“中亭式”祠堂,并因其不同的制度渊源而获得了不同的功能倾向。《朱子家礼》倾向于小宗祭祀,古代宗庙制度倾向于大宗祭祀。两种学术传统、两种祠堂形制在兰溪地区一面融合,一面分化,共同塑造了兰溪地区复杂多样的祠堂建筑。
Previous scholars pay more attention to the influence of “Zhu Li Jia Li” on Huizhou ancestral halls, but they pay less attention to the different forms of ancestral halls and pay less attention to the influence of other Confucianism on the ancestral halls. In the first half of this article, we discuss the insistence of Jinhua scholars such as Lv Zuqian, Jin Luxiang and Song Jiao on the ancient temple system, which are finally finalized in the “Temple and Temple” and realized in numerous temple buildings in Jinhua. The second half mainly focuses on the Lanxi area between Huizhou and Jinhua, where an ancestral temple with two academic contexts emerges: the ancestral temple and the ancestral temple in the “Pavilion”, and because of their different origins And get a different functional orientation. “Zhu Zi Li Li” tends to worship a small number of ancestors, the ancient temple system tends to bulk worship. Two kinds of academic traditions and two kinds of ancestral temples are integrated in Lanxi. On the one hand, the two ancestral temples differentiated to jointly create a complex and diverse ancestral temple architecture in Lanxi.