『左傳』에서의 廟⋅宮 언급을 통한 周代의 그 쓰임 사례 一考察 - 周代의 廟數制 실재 여부에 대한 궁구 과정에서【2/2】- (A Study on the Usage of Miào(廟) and Gōng(宮) in Zhou(周) Dynasty through the Mentions to Them in the Sentences of 『Zuŏzhuàn(左傳)』- In the Process of Investigating the Existence of Zhou(周) Dynasty's Syste)

서지정보

· 발행기관 : 한국유교학회
· 수록지 정보 : 유교사상문화연구 / 72호 / 139 ~ 171페이지
· 저자명 : 서정화

초록

제후의 (宗)廟에서 冠禮와 親迎禮, 殯禮 및 弔儀 등의 이행 사례가 있었다. 그곳에서 烝⋅嘗⋅禘 등의 제례를 이행한다는 설명도 있는데, 그것들 모두 人鬼의 神主를 필요로 하지 않는 것들이다. 治兵 및 出兵 의례와 같은 軍禮는 물론, 외교성과에 대한 포고는 모두 邦國의 朝廷인 제후의 廟에서 이루어졌다. 朝 의례 역시 제후의 묘에서 이루어졌지만, 그것은 國보다 작은 단위의 영지인 家를 통치하는 大夫의 廟에서도 일상적인 조정 의례로 진행된 것이었다. 대부가 제후와 同姓이면서 그 제후국의 조정을 지키는 역할이 주어졌다면 守臣이라는 별칭이 부여되었다. 동일한 집[宮]이라고 해도, 각종 의례 이행이 뒤따르는 대부 이상에게는 廟라고 불렀고, 하급관료와 같은 일반인에게는 그냥 室이라고 불렀다.
제후의 즉위식은 반드시 직전 先君의 正殿인 宗廟에서 이행된 것은 아니었다. 주나라 문화에서, 군주와 이미 장성한 그 후계자는 집을 서로 달리하기도 하였다. 선군의 사망 후 새 제후로 확정되면 자신이 살고 있었던 그 宮에서 즉위하게 된다. 그곳이 선군과 함께 살았던 궁이든 아니든, 그때부터 그의 집은 當代의 ‘宗’廟가 되고 ‘邦國의 朝廷’이 된다. 『춘추』와 『좌전』 등에서 보이는 불특정 세대수의 先君 宮들이 존재했다는 사실만으로, ‘천자7묘⋅제후5묘’라고 하는 것이 실제 周나라의 宗廟制度였다는 사실 여부에 대한 증거로 삼을 수 없다.

영어초록

In feudal lords' zōng-miào(宗廟, miào(廟)), there were the cases of performing guànlǐ(冠禮 : a coming-of-age ceremony held at the age of 20), qīnyíng-lǐ(親迎禮 : a ritual that a groom went to the bride's house and welcome her by himself), bìn-yí(殯儀 : funeral), diào-yí(弔儀 : a ritual to express condolences of the deceased) and etc. There is an explanation that rituals, such as zhēng(烝), cháng(嘗) and dì(禘), were performed, yet all of them didn't need a shén-zhǔ(神主 : a spirit tablet of the deceased). Not only jūnlǐ(軍禮), such as zhì-bīng(治兵) and chū bīng(出兵) rituals, but also official notice of diplomatic outcome were held in a feudal lord's miào(廟), which was a guó(國 : a feudal lord's territory)'s royal court. Cháo(朝) ritual was also held in a feudal lord's miào(廟), but it was also performed as a daily royal court ritual in the miào(廟) of dàfū(大夫 : noblemen ruling a small patch of land granted by a feudal lord in guó(國), the territory ruled by the lord) who governed jiā(家 : a small territory attached to a feudal lord's territory), a unit of territory smaller than guó(國). While dàfū(大夫) had the same family name with a feudal lord and was given the role of guarding the royal court of the feudal state, the nickname of shǒu-chén(守臣 : a vassal guarding the feudal state) was given. Even for the same gōng(宮 : house), those in the classes of or higher than dàfū(大夫) who should perform different rituals were called as miào(廟), and those of common people including government officials of lower classes were just called as shì(室).
A ruler's enthronement ceremony was not necessarily held at zōng-miào(宗廟), the zhèngdiàn(正殿 : a ruler’s office building in his gōng(宮)) of the last late ruler. In the culture of Zhou(周), a ruler and his grown-up successor sometimes had different houses. When one was confirmed as a new ruler after the death of the late ruler, he ascended the throne at the gōng(宮) where he lived. Whether it was the gōng(宮) he had lived with the late ruler or not, his house became zōng-miào(宗廟) of those times and 'the royal court of the ‘guó(國)’ since then. Just the fact that there were gōngs(宮) of late rulers of unspecified number of generations as in 『Chūnqiū(春秋)』 and 『Zuŏzhuàn(左傳)』 cannot be the proof that ‘tiānzǐ-7-miào(天子七廟 : the emperor owns 7 miàos(廟)) and zhūhóu-5-miào(諸侯五廟 : a feudal lord owns 5 miàos(廟))’ were the actual zōng-miào(宗廟) system of Zhou(周) dynasty.

참고자료

· 없음