묘수(廟數) 규정 제도의 시원(始原)에 대한 일고(一考) ― 한대(漢代)와 전국기(戰國期)의 묘수제(廟數制) 관련 논의를 중심으로 = A Study on the Origin of ‘the System to Regulate the Number of Zong-miaos that Each Class Could Own’ ― Focusing on the Discussion on the System Regulating the Number of Zong-miaos in Han Dynasty and Warring State Period

국문 초록 (Abstract)

分封制를 토대로 한 정치·경제·사회·문화의 이질적인 환경 속에서 형성된 주나라 본연의 의례와 종묘 제도를, 계승의 단절과 경서들의 滅失 상태에서 漢人들이 명확히 고증해 내기는 쉽지 않은 일이었다. 그러나 周代의 禮制 문화 속에서 꽃피운 孔子의 사상을 조금 더 섬세하게 이해하고자 한다면, 당시의 예제 문화를 면밀히 분석하고 이념적인 선입견을 배제하여 보다 사실에 가깝게 논증하고자 하는 시도가 필요할 것으로 생각한다.
前漢代에 成書된 『禮記』와 『穀梁傳』 및 石渠閣 회의에서 도출된 종묘제도에 대한 논의와 後漢代 鄭玄의 관점 등을 통해, 漢代에 진행되었던 주나라의 廟數制 논의를 살펴보았다.
보편적인 종묘제도로 인식되어 왔던 ‘천자7묘·제후5묘’ 등과 같은 일정하게 규정된 묘수제는, 사실상 한대 이후에 다져진 것이다. 전한 초에 실시하기 시작했던 ‘지방의 郡國廟 제도’는 오히려 주나라 고유의 묘제 형식에 가까운 것이었다. 그것은 당시 예학전문가였던 叔孫通의 건의에 의해 도성 외의 지역에 세웠던 漢高祖의 原廟에서부터 시작된 것이었다. 처음부터 의도되었던 것인지는 몰라도 결과적으로 그것은, 부분적인 分封制에서 완전한 郡縣制로의 체제 정착 기간 동안 일시적 방편으로 수용되었을 뿐이었다. 전한 후기에 본격적으로 논의되기 시작했던 ‘도성 내에 건설하는 左昭·右穆의 천자7묘’ 제도는, 아이러니하게도 주나라 때 실재했던 가장 이상적인 종묘제도로 추앙되었다.
戰國時代에 성서된 『荀子』의 「禮論」편에서 “천하를 소유한 자는 7대의 일을 직무로 삼으며[有天下者, 事七世.]”라고 말한 것은, 주나라의 묘수제를 묘사한 것이 아니라, 천자가 본연의 업무로서 챙겨야 하는 同姓의 친족 범위를 설명한 것이다.
한대 이후의 그것은, 이전의 전통 예제 문화에 공자 이후의 유교 이념을 적극 수용한 결과물이었다. 그렇기 때문에 한대에 논의된 예제 관련 기록들 자체를 주나라 고유의 예제였다고 확정하는 일은, 객관적인 시각에 의한 보다 면밀한 재고찰 이후에 이루어져야 한다고 생각한다.

다국어 초록 (Multilingual Abstract)

It was not easy for those in Han dynasty to clearly ascertain Zhou dynasty's own ritual systems and zong-miao(宗廟) system, which had been formed in different political, economic, social and cultural environments based on the fen-feng-zhi system(分封制), through historical research when their succession had been severed and Confucian classics had been destroyed. Yet, for more subtle understanding of Confucius(孔子)' thoughts that prospered in the culture of Zhou dynasty's ritual systems, efforts need to be made to prove it closer to the fact by throughly analyzing the ritual systems and culture of those times and excluding ideological prejudice.
Through 『Liji(禮記)』 and 『Guliangchuan(穀梁傳)』 published as books only in the era of the Early Han dynasty, the discussion on the zong-miao(宗廟) system that was deduced in ‘the meeting held in Shi-qu-ge(石渠閣 : the imperial library of the Early Han dynasty in which important documents and books were kept)’, and the perspective of Zhengxuan (鄭玄) in the era of Later Han dynasty, the discussion in Han dynasty on 'the system regulating the number of zong-miaos(宗廟) each class could own' which has been said to have existed in Zhou dynasty was studied.
The foundation of the system that regulated each class's number of zong-miaos(宗廟) to own, such as ‘tianzi-7-miao(天子七廟 : an emperor owns seven miaos(廟)) and zhuhou-5-miao(諸侯五廟 : a lord owns five miaos(廟))’ which were recognized as a general zong-miao(宗廟) system, had been actually laid since Han dynasty. ‘The local zong-miao(郡國廟) system to install an emperor's miao(廟) in many local areas far from the capital city’ that began to be enacted at the beginning stage of the Early Han dynasty was rather similar to Zhou dynasty's own zong-miao(宗廟) system. It began from yuan-miao(原廟) of Han Gcccozu(漢高祖) which was established in the areas except for the capital city by the suggestion of Shusun Tong(叔孫通), an expert of rituals of those times. It may have been intended from the beginning, but consequently, it was just accepted as a temporary measure while the system was being settled down from a partial fen-feng-zhi system(分封制) to a complete jun-xian-zhi system(郡縣制). 'The emperor's zong-miao(宗廟) system to build it in the capital city and line up one miao(廟) in the middle and in the left and in the right separately to make seven in total’, which began to be discussed in earnest in the latter part of the Early Han dynasty, was ironically revered as 'the most ideal zong-miao(宗廟) system that existed in Zhou dynasty'.
In the Warring State period, in 「Lilun(禮論)」 section of the book 『Xunzi(荀子)』 which the book was published, it said "the one who owns the world takes the tasks of seven generations as his duty"(有天下者, 事七世.) not in order to describe the zong-miao(宗廟) number system of Zhou dynasty but in order to explain the range of 'relatives with the same family name' that a tianzi(天子: an emperor) had to take after as his own duty.
Since Han dynasty, it had been the outcome of active acceptance of Confucian ideology after Confucius(孔子) in addition to the previous traditional ritual culture. Therefore, confirmation of the records themselves related to the ritual systems discussed in Han dynasty as Zhou dynasty's own ritual system should be made after a more thorough re-investigation from an objective viewpoint.