『춘추』 경문에서의 묘(廟)⋅궁(宮) 언급을 통한 주대(周代)의 그 쓰임사례 일고찰 – 주대의 묘수제(廟數制) 실재 여부에 대한 궁구 과정에서【1/2】-

Abstract

In this discussion, as a way to verify the existence of the system to regulate Zhou dynasty's zōng-miào(宗廟) numbers, the discussion was focused on ‘miào(廟)’ and ‘gōng(宮)’ in the records of 『Chūn-qiū(春秋)』. As for the parts where the contents of scripture sentences were not specific, the context of the case was investigated through the writings in 『Zuŏ-zhuàn(左傳)』 and other materials. In the cases of the usage of the letter, ‘miào(廟 : a ruler's house, a nation's royal court)’, in the scripture sentences in 『Chūn-qiū(春秋)』, the followings need to be noticed. In tài-miào(太廟) of State Lǔ(魯), nationwide events and a ruler's political ancestral rite, dì(禘) ritual, were performed, and fancy tools for ancestral rites used in those rituals were equipped. As for the zōng-miào(宗廟) of a ruler of those times, a ritual of royal court, cháo(朝) rite, was performed. The usage case of the letter, ‘gōng(宮 : house)’, is as the following. In gōng(宮) where a ruler's personal family lived was a family ancestral rite for them carried out. The record about the ornate decorating for the huán-gōng house(桓宮), which can be said to have been the political base of sān-huán-shì(三桓氏), three politically noble families of State Lǔ(魯), is outstanding. The xī-gōng house(西宮) during Xī-gōng(魯 僖公)'s reign and a xīn-gōng house(新宮 : a newly built house) destroyed by fire at the third year of Chéng-gōng(魯 成公), are assumed to have been a ruler's another house, such as the chǔ-gōng house(楚宮) in which Xiāng-gōng(魯 襄公) used to enjoy staying, which is different from the viewpoint that it might be a mí-gōng shrine(禰宮 : a house constructed as a shrine for the deceased father or the deceased grand father) that had been formed since Han dynasty. It has been discussed that, regarding the records that the ‘wǔ-gōng house(武宮) was built’ and that the ‘yáng-gōng house(煬宮) was built’, certain buildings were established with the symbols of ‘wǔ(武 : martial arts and force of arms)’ and ‘yáng(煬 : to burn and get rid of everything)’, and the events that a lord stood as its lord continued. Therefore, its main goal was not the performance of a dutiful ancestral rite by a ruler of those times for deceased rulers, for instance, Wǔ-gōng(魯 武公) or Yáng-gōng(魯 煬公), but display of certain political symbolism through the ritual. This symbolism is most obvious with the huán-gōng house(桓宮) and the xī-gōng house(僖宮). As a consequence, all miàos(廟) and gōngs(宮) in scripture sentences had the functions of a shrine in some part, but it has been verified that they were not the buildings set up as a shrine to follow ‘zōng-miào(宗廟)'s number regulation system’ of ‘tiānzǐ-7-miào(天子七廟 : an emperor owns seven miàos(廟))’ or ‘zhūhóu-5-miào(諸侯五廟 : a lord owns five miàos(廟))’.