廟數 규정 제도의 始原에 대한 一考 ― 漢代와 戰國期의 廟數制 관련 논의를 중심으로

Abstract

It was not easy for those in Han dynasty to clearly ascertain Zhou dynasty's own ritual systems and zōng-miào(宗廟) system, which had been formed in different political, economic, social and cultural environments based on the fēn-fēng-zhì system(分封制), through historical research when their succession had been severed and Confucian classics had been destroyed. Yet, for more subtle understanding of Confucius(孔子)' thoughts that prospered in the culture of Zhou dynasty's ritual systems, efforts need to be made to prove it closer to the fact by throughly analyzing the ritual systems and culture of those times and excluding ideological prejudice. Through 『Lǐjì(禮記)』 and 『Gŭliángchuán(穀梁傳)』 published as books only in the era of the Early Han dynasty, the discussion on the zōng-miào(宗廟) system that was deduced in ‘the meeting held in Shí-qú-gé(石渠閣 : the imperial library of the Early Han dynasty in which important documents and books were kept)’, and the perspective of Zhèngxuán(鄭玄) in the era of Later Han dynasty, the discussion in Han dynasty on 'the system regulating the number of zōng-miàos(宗廟) each class could own' which has been said to have existed in Zhou dynasty was studied. The foundation of the system that regulated each class's number of zōng-miàos(宗廟) to own, such as ‘tiānzǐ-7-miào(天子七廟 : an emperor owns seven miàos(廟)) and zhūhóu-5-miào(諸侯五廟 : a lord owns five miàos(廟))’ which were recognized as a general zōng-miào(宗廟) system, had been actually laid since Han dynasty. ‘The local zōng-miào(郡國廟) system to install an emperor's miào(廟) in many local areas far from the capital city’ that began to be enacted at the beginning stage of the Early Han dynasty was rather similar to Zhou dynasty's own zōng-miào(宗廟) system. It began from yuán-miào(原廟) of Hàn Gāozŭ(漢高祖) which was established in the areas except for the capital city by the suggestion of Shūsūn Tōng(叔孫通), an expert of rituals of those times. It may have been intended from the beginning, but consequently, it was just accepted as a temporary measure while the system was being settled down from a partial fēn-fēng-zhì system(分封制) to a complete jùn-xiàn-zhì system(郡縣制). 'The emperor's zōng-miào(宗廟) system to build it in the capital city and line up one miào(廟) in the middle and in the left and in the right separately to make seven in total’, which began to be discussed in earnest in the latter part of the Early Han dynasty, was ironically revered as 'the most ideal zōng-miào(宗廟) system that existed in Zhou dynasty'. In the Warring State period, in 「Lǐlùn(禮論)」 section of the book 『Xúnzǐ(荀子)』 which the book was published, it said "the one who owns the world takes the tasks of seven generations as his duty"(有天下者, 事七世.) not in order to describe the zōng-miào(宗廟) number system of Zhou dynasty but in order to explain the range of 'relatives with the same family name' that a tiānzǐ(天子: an emperor) had to take after as his own duty. Since Han dynasty, it had been the outcome of active acceptance of Confucian ideology after Confucius(孔子) in addition to the previous traditional ritual culture. Therefore, confirmation of the records themselves related to the ritual systems discussed in Han dynasty as Zhou dynasty's own ritual system should be made after a more thorough re-investigation from an objective viewpoint.