两宋是中国历史上一个具有转折意义的历史时期。与前代相比，宋代东岳祭祀与信仰呈现出一些新的特点。在国家祀典中，东岳与其他岳渎承担着调节气候、保证风调雨顺的职能，同时也是政权统治的象征。宋真宗加封五岳为帝，提高了岳神的地位。两宋时期，自然灾害频发，朝廷比较重视岳渎祭祀，在都城修建五方岳镇海渎坛，这是前代所无的。东岳信仰在中国起源很早，宋之前泰山之外一些地方已经出现东岳庙，但数量并不多。真宗封禅强化了东岳神秘性，扩大了东岳信仰范围。同时，朝廷有意识地推动各地修建东岳行宫，使东岳庙分布很快呈现一种全国性趋势。总体看来，宋代东岳庙南方多，北方少。修建（或重建）东岳庙之人，涵盖朝廷、士人与普通民众各阶层，反映了这一时期东岳信仰的普及与深入。与前代相比，宋代东岳庙会比较繁盛，打擂是庙会上一项受人欢迎的娱乐活动。东岳庙会除了在泰山东岳庙举行，各地东岳行宫举行的庙会亦十分受人欢迎。泰山香社组织在宋代已经出现，与明清时期香社相比，宋代泰山香社还处于发展、完善阶段。宋代社会各阶层对东岳信仰存在不同的态度。帝王按照礼制祭祀东岳，将其视作政治统治象征、社稷保护神。士人对东岳信仰态度比较复杂。他们一方面接受儒家经典话语，认同东岳信仰中的国家意识，反对任何形式的神灵越界。另一方面，面对各地普建东岳庙、东岳信仰已经成为一种大众性信仰的现实，多数士人试图用东岳神的有效性来解释神灵越界。作为朝廷与地方民众之间的中间阶层，士人有意识地用国家意识来改造地方民众的东岳信仰，试图建立一个符合国家利益的道德秩序。普通民众的东岳信仰是一套既不同于国家意识，也不同于士人接受的经典话语的相对独立的话语系统，这套话语更贴近其自身生活的乡土观念。普通民众对东岳的信仰建立在东岳作为山川自然神调节气候的能力之上，同时对其治鬼、保境安民神力更为着迷。南宋以来，战争频仍，国家无力保护地方安全之际，在社会有着广泛信仰基础的东岳神转化为“地方保护神”。各地修建（或重建）东岳庙很大程度上源于东岳神对于个人生命及地方利益的保护功能。东岳神作为官僚（或帝王）形象被宋人普遍接受，在宋人意识中，东岳神是一个拥有无边神力、部属众多的大神。宋人相信东岳神可以审理世间无法申诉的冤屈，他们在向东岳神申诉时，模拟的是世间司法部门的审判形式。但宋人与东岳神的交流并不需要通过某种中介媒体。朝山进香、朝献、个人祈祷，是宋人最常见的祭祀东岳神的方式，也是与东岳神交流的惯常渠道。在东岳神司法审判中，诉讼过程变得更加简化，诉讼时间更短，符合了宋人理想中的司法模式。东岳神与宋人之间交流既不是单纯的“官僚模式”，也不是“个人模式”，而是呈现一种二者混合体的复式结构。

Song dynasty in Chinese history was a landmark historical period. Compared with previous generations, state rituals and cult on Mount Tai in Song Dynasty emerged some new characteristics. In the state cult, Mount Tai and other Yue Du（岳渎）was adjusting the climate, the guarantee good crop weather function, simultaneously was also the political rule symbol. Emperor Zhen Zong（宋真宗）sealed Five Yue（五岳）emperor, raising the status of the mountain gods, and in ritual offerings. As various types of natural disasters, the government compared to Yue Du（岳渎）ritual, built in the capital of Altar of Five Yue Du（五方岳镇海渎坛）, this was not by the previous generation.The cult of Mount Tai in China originated long ago, before the Song dynasty, temples of Mount Tai had occurred in some places, but not much volume. Emperor Zhen Zong（宋真宗）’s FengShan（封禅）enhanced the mystery of Mount Tai, expanded the cult of Mount Tai. At the same time, the government had to promote awareness of temples of Mount Tai built around the palace, causes temples of Mount Tai to distribute presents one nationwide tendency very quickly. Generally speaking, temples of Mount Tai distribution of the South, the North less. Temples of Mount Tai built (or rebuilt), covering the court, scholars and ordinary people various social strata, reflecting the cult of Mount Tai popularity of in-depth.Compared with the previous generation, temple fair of Mount Tai would have been relatively prosperous, the temple fair would be in addition to Mount Tai,to be held at other palace temples of Mount Tai also very popular. Incense Societies of Mount Tai had emerged, Compares with the Ming and Qing Dynasties, Incense Societies of Mount Tai in Song dynasty was immature.Various sectors of the community had different interpretations of the cult of Mount Tai. The emperor according to rituals of state sacrificial offering Mount Tai, was to be regarded as symbol of political domination, the state to protect the god.Scholars’s attitude was complicated on the cult of Mount Tai. They accepted the Confucian classics discourse, Mount Tai in the recognition of national awareness and opposed any form of cross-border gods. At the same time, the cult of Mount Tai had became a popular belief, there were many temples of Mount Tai in different places,scholars had to face up to this reality, efforts by God of Mount Tai to explain the effectiveness of the gods cross the border. As the government and the local people among the middle class, the scholars used the sense of national awareness to transform the faith of local people, attempting to establish a line with the national interests of the moral order.The cult of Mount Tai of ordinary people was different from national consciousness, also different from the classical scholar discourse, but a closer to the lives of their own native concepts. The cult of Mount Tai of the ordinary people established as a beautiful natural ability on the regulation of climate, while its rule of ghosts, Habitat-Brief introduction to reassure the public more fascinating. Southern Song Dynasty, the war frequently, inability to protect the national security of the place, God of Mount Tai successed to transform as “the place protection god”.Around the building (or rebuilding) temples of Mount Tai,to a large extent, stems from personal life and the protection of local interests.In the Song dynasty, the God of Mount Tai as a bureaucrat (or king) image was generally accepted, People awareness, the God of Mount Tai was with a boundless Brief introduction, and his subordinates had a great many of God. The God of Mount Tai to seek an appeal, the simulation of the world was the approval of the judiciary. However, the God of Mount Tai and the exchanges did not need some kind of intermediary through the media. The pilgrimage, the offering, prayed personally was the most common way. Dongyue God in the administration of justice, the proceedings become more simplified, shorter length of proceedings, in line with the ideals of justice Song mode. In the Song Dynasty, the God of Mount Tai and people the exchange pattern presented one kind of quite complex phenomenon, was also not pure “the bureaucrat model”, was also not “individual model”, but a mixture of both.