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In ancient China, the Suburban Sacrifices was the main ritual which had been performed by the emperor who was entrusted with authority from Heaven. But there was an frequent controversy about the ritual because of variety of interpretations and the discord with the scriptures. The main issue was related with the main deity and its coadjutor of Heaven(配神). This part, which was directly linked to the enhancement of emperor's power, caused a lot more controversies in relation with differences between the "Theory of six Heavens" and "The theory of one Heaven(昊天上帝)" since the Later Han dynasty.
The rites which was sacrificed Kan-sheng-ti(感生帝) have been performed until the T'ai-tsung(太宗) period of T'ang dynasty. But when Kao-tsung(高宗) was the emperor, Xu-jing-tsung(許敬宗) raised a question "How can there be six Heavens?" and severely criticized the theory. He insisted on serving Hao-tian-shang-di(昊天上帝) and its counterpart the God of Earth Huang-di-qi(皇地祇) only. Xian-qing-li(顯慶禮) which was declared by Kao-tsung(高宗) who accepted the Xu-jing-tsung(許敬宗)'s idea, was the main ritual code quite some time but it came back to Chen- guan-li(貞觀禮) again. It had undergone several more changes for short time and finally Kai-yuan-li(開元禮) was declared in Xuan-tsung(玄宗) period. Tai-t'ang-kai-yuan-li(大唐開元禮) which was regarded as the completion of ritual code of the rang dynasty, accepted the theory of one Heaven.
Such reformation is related with political situation. In the period that new political group such as Xu-jing-tsung(許敬宗) took the entire power after they helped to enthrone Empress Wu successfully, the new power group politically took advantage of the theory of one Heaven(昊天上帝) which contained symbolic meaning that Heaven is emperor itself, and emperor is the one and only figure, which was consistent with emperor's intention. The new political power group and Kao-tsung(高宗) who wanted to eliminate old power group after Empress Wu had been enthroned, have found their common interests and cooperated each other for their political purpose. Such person as Xu-jing-tsung(許敬宗) strongly insisted on Xian-qing-li(顯慶禮) to specify the theory of one Heaven and his group took the political power in the process.
From the period A.D.664 when Kao-tsung(高宗) failed to dethrone Empress Wu to the period A.D.675, the political situation has been strongly changed. Kao-tsung(高宗) tried to terminate Empress Wu's reign after her increasing atrocities. With event of A.D. 666 Feng-shan(封禪), he appointed old political group to restrain new political group which he had previously cooperated with. He proclaimed the edict that rite should be performed by Chen-guan-li(貞觀禮) because Xian-qing-li(懸慶禮) didn't follow the old conventional way. Adopting old form by Kao-tsung(高宗) reflects his intention to eliminate Xu-jing-tsung(許敬宗) group, even though he knew that adopting the theory of one Heaven was more beneficial to his political situations, but soon there was another edict that the ritual for both Five Heavenly Emperors (五天帝) and Hao-tian-shang-di(昊天上帝) should be performed at Ming-t'ang(明堂). It means there are quite many who opposed against Kao-tsung(高宗)' swill.
In the mean time, Empress Wu tried to overcome her political crisis in various ways. One of them was that she suggested The twelve Reformations. From A.D. 676 she took all her political power as Kao-tsung(高宗) was losing his power owing to his worse illness. It was the result of Empress Wu's authority to proclaim adoptation of Chou-li(周禮) in A.D. 677.
The several reverses for ten years reveals that Kao-tsung(高宗) was baffled by Wu and his anti-political powers Quite several times. At the end of his regime, the ritual was performed regardless of his edict. The political stances they had taken toward ritual form were extremely changeable according to their political needs. It was revealed through the process of before and after adaptations of Xian-qing-li(顯慶禮) of Kao-tsung(高宗) period at T'ang dynasty. Ritual(Main deity issue) and politics are closely linked and they have been changed by its leading power groups.
The rites which was sacrificed Kan-sheng-ti(感生帝) have been performed until the T'ai-tsung(太宗) period of T'ang dynasty. But when Kao-tsung(高宗) was the emperor, Xu-jing-tsung(許敬宗) raised a question "How can there be six Heavens?" and severely criticized the theory. He insisted on serving Hao-tian-shang-di(昊天上帝) and its counterpart the God of Earth Huang-di-qi(皇地祇) only. Xian-qing-li(顯慶禮) which was declared by Kao-tsung(高宗) who accepted the Xu-jing-tsung(許敬宗)'s idea, was the main ritual code quite some time but it came back to Chen- guan-li(貞觀禮) again. It had undergone several more changes for short time and finally Kai-yuan-li(開元禮) was declared in Xuan-tsung(玄宗) period. Tai-t'ang-kai-yuan-li(大唐開元禮) which was regarded as the completion of ritual code of the rang dynasty, accepted the theory of one Heaven.
Such reformation is related with political situation. In the period that new political group such as Xu-jing-tsung(許敬宗) took the entire power after they helped to enthrone Empress Wu successfully, the new power group politically took advantage of the theory of one Heaven(昊天上帝) which contained symbolic meaning that Heaven is emperor itself, and emperor is the one and only figure, which was consistent with emperor's intention. The new political power group and Kao-tsung(高宗) who wanted to eliminate old power group after Empress Wu had been enthroned, have found their common interests and cooperated each other for their political purpose. Such person as Xu-jing-tsung(許敬宗) strongly insisted on Xian-qing-li(顯慶禮) to specify the theory of one Heaven and his group took the political power in the process.
From the period A.D.664 when Kao-tsung(高宗) failed to dethrone Empress Wu to the period A.D.675, the political situation has been strongly changed. Kao-tsung(高宗) tried to terminate Empress Wu's reign after her increasing atrocities. With event of A.D. 666 Feng-shan(封禪), he appointed old political group to restrain new political group which he had previously cooperated with. He proclaimed the edict that rite should be performed by Chen-guan-li(貞觀禮) because Xian-qing-li(懸慶禮) didn't follow the old conventional way. Adopting old form by Kao-tsung(高宗) reflects his intention to eliminate Xu-jing-tsung(許敬宗) group, even though he knew that adopting the theory of one Heaven was more beneficial to his political situations, but soon there was another edict that the ritual for both Five Heavenly Emperors (五天帝) and Hao-tian-shang-di(昊天上帝) should be performed at Ming-t'ang(明堂). It means there are quite many who opposed against Kao-tsung(高宗)' swill.
In the mean time, Empress Wu tried to overcome her political crisis in various ways. One of them was that she suggested The twelve Reformations. From A.D. 676 she took all her political power as Kao-tsung(高宗) was losing his power owing to his worse illness. It was the result of Empress Wu's authority to proclaim adoptation of Chou-li(周禮) in A.D. 677.
The several reverses for ten years reveals that Kao-tsung(高宗) was baffled by Wu and his anti-political powers Quite several times. At the end of his regime, the ritual was performed regardless of his edict. The political stances they had taken toward ritual form were extremely changeable according to their political needs. It was revealed through the process of before and after adaptations of Xian-qing-li(顯慶禮) of Kao-tsung(高宗) period at T'ang dynasty. Ritual(Main deity issue) and politics are closely linked and they have been changed by its leading power groups.
목차
Ⅰ. 머리말
Ⅱ. 『開元禮』 찬정까지의 郊祀 主神의 변화
Ⅲ. 郊祀 主神 논쟁과 정치적 관계
Ⅳ. 맺음말
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