東晋南朝 褅祫祭 원칙 변화의 禮學的 근거와 논리

Abstract

Traditionally, the rites of royal ancestral shrines, called the seasonal ancestor-memorial rites (時祭), were held four times a year, while di-xia rites (褅祫祭) or big rites (殷祭, 殷祠), were held twice every five years. One of the di-xia rites, di rites (禘祭), was a group memorial service that was held for enshrined tablets (未毁廟) and removal tablets (毁廟) all together in the chamber of the founder or the first king (太祖廟) of its dynasty. The other rites, the xia rites (祫祭), were held to clarify the ranking order (昭穆尊卑) of ancestors. Following a king’s death, according to the rules of old rites (古禮), the di-xia rites would be held after a consecutive three-year mourning period, totaling twice in five years. The Wei (魏) dynasty observed the old rules, while East Jin (東晋) adopted only one “twice five years (五年再殷)” rule; that is, the di-xia rites were not performed during the three-year mourning period. Then, the early Liuchao (劉宋) established new rules that modified the old rites slightly, during which di-xia rituals were held only one time after a three-year mourning period. As the East Jin's di-xia rites were essentially based on a short-term mourning system (短喪制, 旣葬除服) that heralded the end of the period of mourning immediately after burial, di-xia rites in theory could be held in one or two months after the emperor's death. Even though the Liuchao dynasty adopted the same short-term mourning system as East Jin, they seemed to be skeptical of the performances of the rites in moods of grief caused by the death of their parents. They appealed to man's natural emotion. According to the Liuchao dynasty, as the short-term mourning system was introduced in fear of a long term vacuum of state management due to the three-year mourning period, the short-term institution must be observed for public affairs. But since the performance of the di-xia rites could not affect state management, it seemed that holding the di-xia rites after the three-year mourning period did not matter. Insofar as performance of rituals had not harmed the public domain, they thought, it should be permitted to keep and express man's own natural feelings of grief.