秦･漢 帝國 國家祭祀의 世俗化
Secularization of National Sacrifice in Qin and Han Empire
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In ancient China, there were separate officials dedicated to deity at the beginning of history. They played a part in the construction, maintenance, and development of ancient nations, along with general officials in charge of monarchy. But the monarch’s judgment was to give priority to which gods should be the subject of the national sacrifice, and the role of the provincial governors as a monarch’s representative was prominent from the Warring States Period. From the unification of Warring States by Qin Empire and the reunification of Han Empire to the period of Xuandi(宣帝), the national sacrifice was organized around Five Mountains(五嶽) and Four Rivers(四瀆). In this process, shamans(巫) and magic officials(祝官) inside national regime and priests(方士) outside national regime played a leading role. However, in the continuation of national sacrifice, the provincial governors, who had coped with the superstitious sacrifices(淫祀) from the beginning, emerged as the center. In the end, the national sacrifice of Han Empire began to be built by sacrificial officials(祠官), but in the completion stage, administrative officials(縣官) who were the representative of the monarch replaced sacrificial officials(祠官). As the national sacrifice was dominated by administrative officials(縣官) who had no divine nature from the beginning, the national sacrifice was ritualized and secularized, free from its original magical and inhumane character. In this process, the provincial governors used the Confucian classics as a means of dealing with the sacrificial issues as well as the existing law. The Confucian classics have become a source of restraining the arbitrary judgment and the resulting law of the monarch and coping with sacrificial issues based on rational logic and universal persuasion.
Abstract
In ancient China, there were separate officials dedicated to deity at the beginning of history. They played a part in the construction, maintenance, and development of ancient nations, along with general officials in charge of monarchy. But the monarch’s judgment was to give priority to which gods should be the subject of the national sacrifice, and the role of the provincial governors as a monarch’s representative was prominent from the Warring States Period. From the unification of Warring States by Qin Empire and the reunification of Han Empire to the period of Xuandi(宣帝), the national sacrifice was organized around Five Mountains(五嶽) and Four Rivers(四瀆). In this process, shamans(巫) and magic officials(祝官) inside national regime and priests(方士) outside national regime played a leading role. However, in the continuation of national sacrifice, the provincial governors, who had coped with the superstitious sacrifices(淫祀) from the beginning, emerged as the center. In the end, the national sacrifice of Han Empire began to be built by sacrificial officials(祠官), but in the completion stage, administrative officials(縣官) who were the representative of the monarch replaced sacrificial officials(祠官). As the national sacrifice was dominated by administrative officials(縣官) who had no divine nature from the beginning, the national sacrifice was ritualized and secularized, free from its original magical and inhumane character. In this process, the provincial governors used the Confucian classics as a means of dealing with the sacrificial issues as well as the existing law. The Confucian classics have become a source of restraining the arbitrary judgment and the resulting law of the monarch and coping with sacrificial issues based on rational logic and universal persuasion.
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