國葬：民國初年的政治角力與國家死亡儀式的建構

State Funerals: Politics and Death Ritual in Early Republican China

國家利用偉人的遺體，進行國葬儀式，是伴隨辛亥革命而出現的新式政治及死亡文化。早於1912年，革命黨人即開始為革命烈士公開舉行追悼會，一方面以此宣告皇朝的滅亡，另一方面嘉許烈士為革命犧牲的情操，並確立自身作為革命派的政治身分。烈士的靈柩，被展示於追悼會的場地，他們的遺體成為塑造革命記憶最強而有力的道具。圍繞烈士及偉人遺體的現代國家死亡儀式文化，包括新式的祭祀儀式、墓園及紀念碑，亦陸續出現。本文追溯二十世紀中國「國葬禮」出現的政治背景及其儀式特徵，以說明新式國家死亡儀式的制訂與空間的營造，一方面標誌著與皇權時代決裂的意圖，另一方面也是政權挑戰者對北洋政府的一場力量與理念的宣示。文章重點分析被授予國葬榮典的首兩名民國偉人－蔡鍔和黃興－於1917年4月舉行的葬禮與陵墓，指出在民國初年不同的政治理念及政治團體互相衝突與角力的時期，國葬禮成為政權與反對者較量的角力場域。反袁世凱的勢力藉著爭取國葬蔡鍔及黃興，通過死亡儀式及紀念空間以延續反袁的政治力量，蔡鍔及黃興的陵墓，成為捍衛共和政體的紀念碑。蔡鍔及黃興的國葬禮，讓他們從「叛亂者」過渡成為國家偉人，而中華民國亦通過此死亡儀式，樹立新的偉人典範。

State funerals in modern nation-states entail the creation of new-style rituals and burial grounds for the heroic dead. In twentieth century China the remains of revolutionary martyrs served as a potent tool to declare the demise of the Qing Dynasty and to publicize the ultimate sacrifice the revolutionaries had made for the country. The emergence of a new political culture of death, including new-style death rituals, cemeteries, and public memorials, thus was closely linked to revolutionaries' attempts to mould the memory of the revolution. This article focuses on state funerals held in April 1917 for Cai E and Huang Xing, both of whom were key figures in the political struggle against Yuan Shikai, and argues that these two state funerals undermined rather than strengthened the state power of the post-Yuan Beiyang government. Using progressive political symbols, the funderals became an arena for the supporters of Republicanism to publicly express their political vision and to sustain their efforts against Yuan's lingering influence. The state funerals served as a ”rite of passage” that allowed Cai E and Huang Xing to be transformed from ”rebels” into ”national heroes” and created for the infant Republic of China new heroic role models.