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The From “the Memorial Service for Confucius” to “the Ritual of Shi Dian for Sage Confucius” -A consideration for formation Process of The Shi Dian Ritual in Han-Tang Dynasty = The From “the Memorial Service for Confucius” to “the Ritual of Shi Dian for Sage Confucius” -A consideration for formation Process of The Shi Dian Ritual in Han-Tang Dynasty
저자
발행기관
학술지명
권호사항
발행연도
2011
작성언어
-주제어
등재정보
KCI등재,SCOPUS
자료형태
학술저널
수록면
77-112(36쪽)
DOI식별코드
제공처
소장기관
在本論文中, 筆者把在闕里孔氏家廟擧行的孔子之祀, 作爲“聖孔釋奠禮”的直接來源, 討論了孔子之祀釋奠化成爲“聖孔釋奠禮”的全過程及其動因。其主要內容包括以下三点。
一、“聖孔釋奠禮”的形成肇始于孔子之祀的國家祀典化。兩漢之際, 儒家思想在政治上受到很大重視, 不僅如此, 因谶緯的推廣, 孔子的存在被認爲與漢朝的正統性直接相關, 他的地位亦不斷被提高, 幷由此逐漸被神聖化了。在這種環境下, 國家開始控制孔子之祀。朝廷封賜孔子后裔爵位, 使他們奉孔子之祀, 這種措施不僅使孔子后裔開始具有官方的身分, 而且突出了國家在孔子之祀中的地位。東漢初期, 朝廷已經使地方長官或敎學官在郡、縣、道的學校擧行孔子之祀, 這標志着, 在闕里家廟以外的地方所擧行的孔子之祀確是國家祀典體系的一部分。到了東漢末年, 朝廷進一步在闕里孔廟設置專職官員, 負責孔子之祀, 幷且其相關費用亦由政府承擔, 由此, 在闕里孔氏家廟所擧行的孔子之祀與在其他地方所擧行的孔子之祀, 都完全被納入了國家祭祀的范圍之中。
二、國家祀典化了的孔子之祀走出闕里家廟, 走進太學, 以“釋奠”之名重生, 進一步接近“聖孔釋奠禮”的完成。曹魏之際, 孔子之祀作爲帝王敎育的一部分進入太學, 成爲釋奠禮。到東晋以后, 釋奠禮結合了講儒經的活動, 共同構成皇位繼承的通過儀式, 象征了皇位繼承者之資格的獲得和完成。釋奠禮關系到皇位繼承, 起着象征皇權正統性的作用。因此, 皇太子與少年天子擧行的釋奠禮不再是簡單的學禮, 而是隆重的國家大典。這樣, 當時就有必要創建合适的禮儀場所, 所以東晋孝武帝以后開始倣借闕里孔氏家廟, 在太學創建了釋奠禮的專用場所――孔子廟。
三、唐朝完成統一之后, 在六朝時期國家正統觀念――儒敎的影響下, 關系到皇位繼承的釋奠禮, 逐漸得到與新王朝統治原則相适應的整備, 幷最終定型, 成爲“聖孔釋奠禮”。在這一進程中, 玄宗出于以孝道爲代表的自己政權權威的考慮, 樹立了“以孝治天下”的統治原則, 幷爲此積極推行孝道思想, 樹立孔子與儒學的權威地位。在這種環境下, 周公退出官學聖賢之祀, 釋奠禮主享孔子最終定型。皇太子釋奠禮亦成爲奉皇帝之命擧行的釋奠禮的最高層次。
總之, 縱觀“孔子之祀”成爲“聖孔釋奠禮”的全過程, 可以看出, 其變化的動因在于儒敎的時代地位和執政者的統治原則。在歷史上, 對孔子的祭祀儀式, 扮演了執政者將自己的統治原則明示于天下的主要象征性工具的角色。漢唐釋奠禮的形成過程就顯著地表明了這一点。漢唐釋奠禮承擔的時代功能及由此衍生的形式上的定型, 成爲后代釋奠禮的藍本。
In this paper, I regard “the memorial service for Confucius(孔子之祀)” held in the family shrine of Que-Li(阙里) as immediate source of “the Ritual of Shi Dian for Sage Confucius(圣孔释奠礼)”, and is dealing with the whole process and motives of “the memorial service for Confucius” shaping into “the Ritual of Shi Dian for Sage Confucius”. The main arguments of this paper are as below.
First, the beginning of “the Ritual of Shi Dian for Sage Confucius” started from the Imperial House holding Ritual Practices of “the memorial service for Confucius”. In Han Dynasty reign period, Confucianism has a very important rule in dominant groups, and especially “Prognostication and apocryphal texts (谶纬)” which had been widely spread throughout society in that time provided a occasion for justifying of Han Dynasty’ rules. Through a series of this process, Confucius has gradually been sacralized and at the same time the status of him and his family was ascended. For instance, The Imperial Government conferred the title of nobility on descendants of Confucius, made them hold “the memorial service for Confucius”. This measure means that descendants of Confucius are in the Imperial Government service through directly performing sacrificial rites for Confucius. Furthermore, in the early years of the Eastern Han Dynasty, government newly started to appoint local officials engaging in “the memorial service for Confucius” in the schools of every region. In the late of the Eastern Han Dynasty, government after all set up official position in government center in mainly performing “the memorial service for Confucius” in the family shrine of Que- Li(阙里), and stood all the expenses for it. Through this process, “the memorial service for Confucius” that is initially held in the family shrine and in the schools of the regions, finally was enrolled into official institutions and system of the State cult practices.
Second, “the memorial service for Confucius” as a royal ritual practices in the beginning takes the family shrine of Que-Li(阙里)’s form, but after go through a series of measures taken by a few of top rulers it eventually was reborn in form named “the Rituals of Shi Dian(释奠礼)” at the Imperial Academy(太学), That is nearly similar to “the Ritual of Shi Dian for Sage Confucius(圣孔释奠礼)” in form and procedure. In the CaoWei Dynasty(曹魏)’periods, “the memorial service for Confucius” served to one of the main parts of education for emperors got in the Imperial Academy, at that time, it was ascended official performance called “the Ritual of Shi Dian”. Since the Eastern Jin Dynasty(东晋), “the Ritual of Shi Dian” had started to get out of simple performance form and pattern and gradually had have a various and complex functions. For example, that is combined with lectures on Confucian Scriptures in the Imperial Academy, the symbolization of the rites of passage for succession to the Imperial Throne, confirmation and completion of qualification for succession to the Imperial Throne, and so on. Since this time “the Ritual of Shi Dian” centered in the Crown Prince and the Juvenile Emperor was not simply a sort of one-dimensioned simple ritual, but rather at least had embodied in royal family’s dignity and its supreme authority. For doing this ends appropriately and well, most of all the most important thing was to construct place for “the Ritual of Shi Dian”. And so, since XiaoWu Emperor(孝武帝) of the Eastern Jin Dynasty, the ruler group founded a sort of sacred place-the Kong temple(孔子庙) on the basis of the Confucius shrine of Que-Li(阙里), in the Imperial Academy.
Third, after Tang Dynasty unifying a whole nation, the development of “the Ritual of Shi Dian” gradually has been in lined with the rule principle of New Kingdom, finally became “the Ritual of Shi Dian for Sage Confucius”. In this process, XuanZong(玄宗) made big contributions in this trends, he putted emphasis on dominance by Confucian virtues, especially by “Filial piety”. Due to his vigorous effort, during his reign, along with the thought of loyalty and filial rapidly spread on the whole nation, the status and authority of Confucius and Confucianism also naturally been established. From this time, ZhouGong(周公) naturally was thrown out in the memorial ceremony for the Sages performed by government school, only Confucius put down roots in performance of “the Ritual of Shi Dian”. Since this time, “The Shi Dian Ritual of the Crown Prince” has become the grandest ritual for Confucius that was held by Emperor’s commands himself.
In conclusion, the whole process and development of “the memorial service for Confucius” becoming “the Ritual of Shi Dian for Sage Confucius” shows the fact that the result of Emperor’s political belief and practice being mainly based on Confucianism’s values and continually effort to spread them into whole nation by intension. So “the Ritual of Shi Dian for Confucius” institution and its functions eventually symbolize the groundings of each ruler’s legitimate reign and authority, which is mainly due to the political ideals of Confucianism, namely the dominance on virtues.
[Article in Chinese]
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