The Relationship between Directions and the Four Seasonal Points: A Study of the Equinoxes and Solstices in “Yao dian”
0
조회
0
다운로드
5
인용
0
참고문헌
키워드
초록
This study examines the relationship between the equinoxes and solstices and the directional scheme in traditional ritual. For this purpose, the study focuses on “Yao dian” 堯典 (Canon of Yao), with a view to understanding the principles of directional assignments in Confucian rituals from the perspective of natural science, aided by traditional records of astronomical observations. That the four directions in “Yao dian” are related to the equinoctial and solstitial points in the sun’s movement cycle is shown by the tasks and the places assigned to the Xi 羲 and the He 和 families. The key directions in “Yao dian” are due east and due west, the locations where the sun enters and exits the horizon on the spring and fall equinoxes; the south towards which the sun ascends as it moves from spring equinox to summer solstice; and the north towards which the sun descends as it moves from fall equinox to winter solstice. The tasks and the places assigned to the Xi and the He families also correlate with their family and given names, and yin-yang cosmology plays a key role in identifying these correlations. Moreover, the equinoxes and solstices marked both seasonal divisions (jieqi 節氣) in time and cardinal points in space, specifically the four directions corresponding to zi 子, wu 午, mao 卯, and you 酉 among the 12 Earthly Branches (shier di zhi 十二地支). These directions were arranged in a circle reflecting the sun’s movement cycle, and constituted a directional framework that comprised yearly cyclical changes in both time and space. The directional scheme in traditional ritual regards the north as the topmost position, and the Clan Law (zongfa 宗法) from the Zhou dynasty onward took this as a basic principle of assignment in regard to the order of ranks. Accordingly, it places the summer solstice in the upper part of the celestial sphere, and the winter solstice in the lower part, and thus the positioning of the south and north directions accords with the sun’s declination at summer and winter solstices. The east and west directions pertaining to the spring and fall equinoxes, however, can also be related to its diurnal motion from east to west. Residing in these four directions, the Xi and the He families were tasked with correctly determining the equinox and solstice days by observing the lengths of day and night and the stars in the sky. Their celestial observations were crucial to establishing the annual calendar, which was an important part of the sage king’s government.
Abstract
This study examines the relationship between the equinoxes and solstices and the directional scheme in traditional ritual. For this purpose, the study focuses on “Yao dian” 堯典 (Canon of Yao), with a view to understanding the principles of directional assignments in Confucian rituals from the perspective of natural science, aided by traditional records of astronomical observations. That the four directions in “Yao dian” are related to the equinoctial and solstitial points in the sun’s movement cycle is shown by the tasks and the places assigned to the Xi 羲 and the He 和 families. The key directions in “Yao dian” are due east and due west, the locations where the sun enters and exits the horizon on the spring and fall equinoxes; the south towards which the sun ascends as it moves from spring equinox to summer solstice; and the north towards which the sun descends as it moves from fall equinox to winter solstice. The tasks and the places assigned to the Xi and the He families also correlate with their family and given names, and yin-yang cosmology plays a key role in identifying these correlations. Moreover, the equinoxes and solstices marked both seasonal divisions (jieqi 節氣) in time and cardinal points in space, specifically the four directions corresponding to zi 子, wu 午, mao 卯, and you 酉 among the 12 Earthly Branches (shier di zhi 十二地支). These directions were arranged in a circle reflecting the sun’s movement cycle, and constituted a directional framework that comprised yearly cyclical changes in both time and space. The directional scheme in traditional ritual regards the north as the topmost position, and the Clan Law (zongfa 宗法) from the Zhou dynasty onward took this as a basic principle of assignment in regard to the order of ranks. Accordingly, it places the summer solstice in the upper part of the celestial sphere, and the winter solstice in the lower part, and thus the positioning of the south and north directions accords with the sun’s declination at summer and winter solstices. The east and west directions pertaining to the spring and fall equinoxes, however, can also be related to its diurnal motion from east to west. Residing in these four directions, the Xi and the He families were tasked with correctly determining the equinox and solstice days by observing the lengths of day and night and the stars in the sky. Their celestial observations were crucial to establishing the annual calendar, which was an important part of the sage king’s government.
참고문헌 (30)
- "Hou Hanshu (History of the Latter Han Dynasty)", ~
- Kim, Jangsaeng, "Garye jimnam (Collected Survey of Zhu Xi’s Family Rituals)", ~
- "Liji (Book of Rites)", ~
- "Shangshu zhengyi (Correct Meaning of the Book of Documents)", ~
- "Shujing jizhuan (Collected Commentaries on the Book of Documents)", ~
- "Shuowen jiezi (Explaining Graphs and Analyzing Characters)", ~
- "Shuzhuan daquan (Complete Collection of Commentaries on the Book of Documents)", ~
- Sima, Guang, "Sima shi shuyi (Sima Guang’s Letters and Ceremonies)", ~
- "Songshi (History of the Song Dynasty)", ~
- "Xin Tangshu (New History of the Tang Dynasty)", ~
- "Yili (Ceremonies and Rites)", ~
- Zhang, Ruyu, "Shantang kaosuo (Master Shantang’s Investigative Guide)", ~
- "Congshu jicheng jianbian" (1980), Shangwu inshuguan
- "Zhouli (Rites of Zhou)", ~
- Zhu, Xi, "Zhuzi jiali (Family Rituals of Zhu Xi)", ~
- Ji, Hyunjoo, "A Study of the Spatial Order Inherent in the Family Rituals of Zhu Xi", Ph.D., pp.2012
- 지현주, "『朱子家禮』에 내재된 方位觀과 秩序儀式에 관한 연구 — 通禮 및 冠禮와 昏禮를 중심으로 —", 동양철학연구, (74), pp.115~150 (2013), 동양철학연구회
- 지현주, "『주자가례』에서 가인(家人)의 위(位)를 통해 본 제자리 양상과 그 윤리적 성격 -통례(通禮)의 ‘정지삭망즉참(正至朔望卽參)’을 중심으로-", 윤리교육연구, (33), pp.271~289 (2014), 한국윤리교육학회
- Keightley, David, "Gapgol-ui segye: Sangdae jungguk-ui sigan, gonggan, gongdongche" (2008), Hakyoun Cultural Publishing
- Godae jungguk-ui taeyang sinang, geu sinhwa-wa uirye mit sangjingmul (Worship of the Sun in Ancient China: its Mythology, Rituals, and Symbolic Icons), "Kim, Hyeonja", Korean Research Memory, ~ (2004)
- Park, Changbom., "Cheonsang yeolcha bunhwa ji do-ui byeol grim bunseok(An Analysis of Star Images in the Cheonsang yeolcha bunhwa ji do)", Journal of the Korean History of Science Society, 202, pp.113~150 (1998)
- Park, Changbom, "Hanguk-ui jeontong gwahak, cheonmunhak (Astronomy: Traditional Korean Science)" (2007), EwhaWomans University Press
- 서정화, "古代 中國의 28宿와 12次이론의 起源 ― 東洋 古典에 보이는 사례분석을 중심으로", 퇴계학논총, (20), pp.155~186 (2012), 사단법인 퇴계학부산연구원
- Seong, Baekhyo, "Hyeonto wanyeok seogyeong jipjeon (Collected Commentaries on the Book of Documents, Completely Translated with Korean Particles Added to the Chinese Text)" (1998), Jeontong Munhwa Yeonguhoe
- Yeom, Jeongsam, "Seolmun haeja ju busuja yeokhae (Annotated Shuowen Jiezi: A Translation and Explanation of the Radicals)" (2007), Seoul National University Press
- Yi, Eunseong., "Yeokbeop-ui wolli bunseok (Analysis of the Principles of Calendrical Science)" (1985), Jeongeumsa
- ”), "Journal of Chinese Language and Literature", 2001, 79~101
- Yi, Gidong., "Seogyeong gangseol (An Exposition on the Book of Documents)" (2007), Sungkyunkwan University Press
- Yi, Sun-j, "Cheonmun ryu cho (Assorted Accounts of Astronomy)" (2013), Daeyu Hakdang
- Yi, Sun-ji, "Gugyeok jega yeoksang jip (An Anthology on Tracking Astronomical Phenomena: A Modern Korean Translation). 2 vols" (2013), Sejong Daewang Ginyeom Saeophoe