殷周代 上帝 관념과 周代 禘 의례의 관련성 및 그 변화 양상 - 先秦時期 宗廟 儀禮에 대한 궁구 과정에서

Abstract

Among different ancestral rites of Zhou Dynasty, most of those held in Jongmyo shrine were for the late king. This research examines the corelation between 'Baehyang(配享 : to perform an ancestral rite for more than one target) ritual of the late king and god of Sangjea(上帝)' and 'Che(禘) ritual as ancestral rite of Jongmyo' and the process of their change with the passage of the times. Shang people blindly worshipped god of Sangjea, which had begun from the notion of an ancestor god. As the idea was combined with the thought of 'heavenly god(天神)' as 'the highest god among diverse ones(至上神)', which was Zhou Dynasty's own, at the earliest days of Zhou Dynasty, both god of Sangjea and the heavenly god went through the process in which their natures as 'an ancestor god' and 'the highest god among different ones' became mixed and combined. The person who first tried to perform Baehyang(配享) ritual for the late king and god of Sangjea was the Duke of Zhou(周公). In time, it was replaced by 'Che ritual' that had appeared 'during the reign of peace ruled by King Cheng and King Kang(成康之治)', and Che ritual excluded sacredness or transcendence that existed in god of Sangjea. It began as 'an ancestral ritual for the late king by the present king(天子)', and almost at once, some feudal lords came to hold it, and there are the signs that even noblemen performed it at the end of the Spring and Autumn period. At the end of the Former Han, its authority dwindled completely, and eventually became recognized as one of 'ancestral rituals held at every season of spring, summer, autumn and winter(四時祭).' On the inscriptions of Western Zhou era was engraved 禘(Che) in the shape of the letter, '啻(Ci)', and it also meant the main line of descent(嫡). This implies that Che was a ritual that had been enforced by the monarch, the main line of descent. The letter 帝(Je) of the former age was combined with '口(Goo=mouth)', and changed into the shape of 啻(Ci) because the ancestral rituals for ancestors of the Zhou Dynasty was more human- centered followed by Yeonhyang(宴享 : a magnificent banquet rite) rite, such as Hyang(享) rite. '祀(Sa)' was the expression with the standard of 'ancestors' spirits'. In addition, '祠(Sa)' was the rite emphasizing 'the words(言)' to ask for good fortune and pray for it, and premised the existence of 'a person in charge of the ritual(有司)'. Meanwhile, it focused on abundant goods for ancestral rituals in proportion to the scale of the contents to be wished.