鴟吻形象變化與宗教建築之政治隱喻

The Image of the Ridge Beast and the Political Metaphor of Religious Architecture

唐代至明代的鴟吻形象較突出的轉變大端有三：唐初鴟尾轉變為摩竭鴟吻，宋元之際鴟吻在摩竭形象基礎上發展出魚龍形象，明初形成了鮮明的魚龍形象官式鴟吻。此三次變化不僅因為鴟吻與當時宗教文化有關，更因為鴟吻能體現並強化當時的宗教建築的政治隱喻功能，以唐代神都天堂、蒙元大純陽萬壽宮、明代武當山天柱峰金殿三例尤為突出。這幾例建築均分别是當時的宗教中心，當中的鴟吻不僅有宗教的色彩，也有封建統治者的影子，是作為宗教建築之於封建統治者政治價值的集中體現。唐代摩竭形象鴟吻的面世在物質層面上揭示出當時的包括天堂在內的部分建築與武則天利用佛教神學來搭構武周皇權的內在聯繫。蒙元魚龍形象鴟吻的出現和大純陽萬壽宮的修建，與蒙哥要通過表彰宋德方来利用仙道為其政策服務的目的不無關係，折射了蒙元政權與道教當時的一種相互依賴的關係。朱棣作為藩王繼承大位後興修武當道場，反映出他充分利用武當道場這個宗教名片以及君權神授的理論來美化和神化靖難之役，使民眾信服，從而達到緩解社會矛盾的政治目的。魚龍鴟吻官式形象的成熟能進一步強調武當道場的官祀地位。在大部分時間裏僅作為普通建築構件的鴟吻，卻總能在特殊歷史時期的政治起伏當中表現突出，充當了統治者構建政治形象的理想材料，可見無論統治者披上何種宗教外衣，鴟吻均成為築砌這些宗教中心的重要一環。

The image of the spinal beast from the Tang Dynasty to the Ming Dynasty reflects the political metaphorical function generated by the combination of religion and architecture during the feudal period, which is reflected in some religious buildings, the big end of the three: the Tang Dynasty Paradise Pagoda, the Yuan Dynasty Dashunyang Wanshou Palace, and the Ming Dynasty Wudang Mountain Golden Temple. The spinal beasts in these buildings not only have religious colors, but also the shadow of the feudal rulers. Religious buildings on the image of the spine beast, but also as a religious building of the political value of the feudal rulers of the centralized embodiment. In the Tang Dynasty, the image of Makara's spine beasts on the material level reveals the intrinsic connection between the Paradise Tower and Wu Zetian's use of Buddhist theology to structure the imperial power of Wu Zhou. The appearance of thefish and dragon in the Yuan dynasty and the construction of the Wanshou Palace in Dazhunyang was a signal from Meng to the world to honor Song Defang. The reason for this was that the Yuan court was using the Immortal Way to serve its policies, and Quanzhen Dao also took this opportunity to promote its religion. Zhu Di, as a vassal king, built the Wudang Taoist Temple after inheriting the throne, and established the use of the fish and dragon image of the spine beast. He made full use of the business card of Wudang Taoist Temple and the theory of divine right of kings to glorify and deify the war of pacification, so that the public would be convinced and the political purpose of easing social conflicts could be achieved.