先賢與厲鬼———漢唐間鄧艾祭祀的嬗變

A Sage or A Vengeful Ghost: Sacrifices and Cult Practices Surrounding Deng Ai (197? - 264) in Early Medieval China

Abstract

LANGUAGE NOTE | Document text in Chinese; abstract also in English.

祭厲與先賢祭祀是人神信仰中的兩端，在朝、在野的屬性決定了其爲正祀、加官進爵或爲淫祀、予以取締；是以本文從“國家／官方”與“地方／民間”視角考察魏晉南北朝時期的鄧艾祭祀。

有别於兩晉以來因大鄧艾蒙冤、祭祀鄧艾是爲之平冤昭雪的傳統認知，本文重新考察鄧艾身死後得到祭祀這一階段的史實，將鄧艾信仰放在魏晉禪代的背景中進行討論。本文探究巫者力量隱約聯繫著鄧艾的民間祭祀，並逐漸變爲普遍性的厲神；而國家或地方政府進行鄧艾祭祀由祭厲神爲起點，慢慢褪去其生前事蹟，成爲了一般性的先賢，並演變爲維護政權權威的文化符號。民間和國家之外，決定鄧艾信仰基本面貌的是精英敘述，這也是後世對鄧艾含冤受屈的忠臣形象的認知之由來，其通過史書編纂和文本製造，能夠長久地保留了下來。《三國志·魏書》所載，鄧艾五人所代表的地方軍閥勢力一一殄滅，從此，真正在政治意義上完成了魏晉禪代。以及，更爲廣闊意義上的，鄧艾所代表的“忠而見謗”的“士不遇”之悲劇爲廣大士人所投射，投射於魏晉南北朝時期皇帝權力與國家權威之衰退與重振的現實中，投射於千百年來“士”與王權抗争的波瀾壯闊中。

Performing sacrifices to vengeful ghosts and sages are two extremes in the belief in human spirits. If human spirits were recognized by the state or local government, they would be awarded a title; otherwise, if the human spirits were folk gods, they would be banned. This article examines the belief in Deng Ai (ca. 197-264) in early medieval China from the perspectives of “national/official” and “local/civilian”.

In contrast to the traditional view that Deng Ai was wronged and the sacrifices for him since the Jin Dynasty were to pacify his grievances, this article Re-examines the historical facts of the sacrifice for Deng performed posthumously by placing it in the context of the Wei-Jin transition period. It explores how the power of wu (Chinese shamans) was vaguely connected with Deng’s folk sacrifices and how Deng’s spirit gradually became a vengeful ghost. While the Deng Ai sacrifices were performed by the state or locally derived from some of the old traditions, they gradually diverged from them and focused less on Deng’s deeds achieved in his lifetime. This eventually turned Deng into a general sage and a cultural symbol to legitimize the political authority of the regime. Outside the folk and the state perspectives, it was the elite narrative that determined the basic appearance of the sacrifice for Deng, which was also the origin of late generations’ view of Deng as a wronged loyal minister. This image was preserved for a long time through the compilation of history books and the production of texts. According to the Book of Wei 魏書 in the Records of the Three Kingdoms 三國志, the local warlords represented by Deng Ai and five other persons were wiped out one by one. These backgrounds marked the political transition from Jin to Wei. In a broader sense, the tragedy of Deng Ai was reshaped by the majority of shi (intellectuals and scholars), who projected it onto the rise and fall of the emperors’ power and state authority in the early medieval period; it also outlines the thousand-year-long struggle between shi and the sovereign.