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This is the study on the symbolic meaning of the southern suburbs rituals in each phase and their political effects that can be brought by being presided by the emperor himself in T'ang Dynasty. First, recognizing that Emperor's performing of sacrifice at round altar on the winter solstice(皇帝冬至祀?丘) which is the most excellent one in K'ai-yuan-li(開元禮) of the prototype of all ritual codes represents the suburban rituals, I analyzed major phases of that. About two months prior to this ritual, preparations were made in cooperation with all the ministries according to the emperor's edict. There are eight phases starting from choice of an auspicious day(擇日) and observance of the seclusion regulations(齋戒) and establishment of ritual positions(陳設), inspection of the sacrificial victims and vessels(省牲器), the imperial carriage leaves palace(?駕出宮), presentation of jade and silk(尊玉帛), offerings of cooked food(進熟), finally the return of the imperial carriage to the palace(?駕還宮). According to the historical materials that describe the size and the numbers of the people including officials ninth-ranking above and the escorting guards, it is estimated that more than 67,000 were mobilized to make that preparation. Gathering of almost 200,000 people including citizens of Chang'an as well as domestic and foreign guests on the very ritual day deserves a enough publicity about the state affairs.
Sacrificial victims and the vessels are inspected and examined through some very special procedures. The imperial carriage arrives at the detached palace after several strict procedures revealing sanctity. Presentation of jade and silk and offerings of cooked food are two main phases through which the emperor identifies himself as son of Heaven(天子) and as a servant of Hao-t'ian-shang-ti(昊天上帝), which confirms that he should govern the country as a delegate of Heaven. That makes him have strong authority as an emperor. Furthermore, handing sacrificial flesh during offering procedure signifies that he delegates all the people on earth with whom he enjoys and celebrates the rituals. In some cases, some political intentions used to be revealed by letting a person who was in the center of a certain political purpose perform the secondary offering (亞獻) or make a public announcement of the intention in the last general amnesty letters(大赦文).
The southern suburban rituals that include such symbolic meanings, however, had mostly been performed by the organs concerned. Total 34 times of the rituals of the emperor's own performing have been recorded throughout T'ang Dynasty, which means that the ritual which was presided by the emperor happened on very special occasions. The most common occasion was when an emperor informed of Heaven of his enthronement. His justification as an emperor was authorized by performing those rituals in the time when there was a notion that an emperor was upon receipt of the mandate of Heaven. In late period of T'ang Dynasty those rituals had been changed into a different form, which was patternized as three-day flamboyant enthronement ceremony in an order of t'ai-ching-gong(太淸宮), royal ancestral temple(太廟), southern suburbs (南郊). This form was connected with the worship of Lao-tsu(老子) that prevailed in T'ang Dynasty. Suppressions of abroad area, installation of Crown Prince and auspicious omen are the other special occasions. Those rituals are closely linked with the inclination of the emperor and his supportive officials. They had purposely used those rituals perceiving what kind of effect they could get.
Lastly, by considering those historic materials emperors and their officials had left at that time, the journal of En-nin(圓仁) who could see the situation through foreigner's eyes and the poem of Han-yu(韓愈) who described the whole scenery of suburban rituals, it was possible to see how an emperor and officials recognized those rituals and how those rituals had influence on average people and those who lived in neighboring countries. The emperor who received the mandate of Heaven fully recognized the responsibility that he should always endeavor to perform the suburban rituals. So did his officials. En-nin's journal was kept after he had watched the rituals two times during his stay in Chang'an in Wu-tsung(武宗) period. In the journal we see it was quite a spectacle and must have been impressive to foreigners as well as residents in Chang'an. According to the poem of Han-yu, it is estimated that those rituals were performed in accordance with the ritual code almost exactly and had very important function to enforce the authority of an emperor. The ceremonial and ritual of suburban sacrifices which also as a festival sharing the celebration with all the people on earth was completed by granting a general amnesty at Dan-feng-men(丹鳳門) which was the symbol that an emperor who was directly linked to Heaven diffused his grace to all the world. In short, the suburban sacrifices as a festival celebrating with all the people had made contributions towards justifying the imperial authority and maintaining national consolidations.
Sacrificial victims and the vessels are inspected and examined through some very special procedures. The imperial carriage arrives at the detached palace after several strict procedures revealing sanctity. Presentation of jade and silk and offerings of cooked food are two main phases through which the emperor identifies himself as son of Heaven(天子) and as a servant of Hao-t'ian-shang-ti(昊天上帝), which confirms that he should govern the country as a delegate of Heaven. That makes him have strong authority as an emperor. Furthermore, handing sacrificial flesh during offering procedure signifies that he delegates all the people on earth with whom he enjoys and celebrates the rituals. In some cases, some political intentions used to be revealed by letting a person who was in the center of a certain political purpose perform the secondary offering (亞獻) or make a public announcement of the intention in the last general amnesty letters(大赦文).
The southern suburban rituals that include such symbolic meanings, however, had mostly been performed by the organs concerned. Total 34 times of the rituals of the emperor's own performing have been recorded throughout T'ang Dynasty, which means that the ritual which was presided by the emperor happened on very special occasions. The most common occasion was when an emperor informed of Heaven of his enthronement. His justification as an emperor was authorized by performing those rituals in the time when there was a notion that an emperor was upon receipt of the mandate of Heaven. In late period of T'ang Dynasty those rituals had been changed into a different form, which was patternized as three-day flamboyant enthronement ceremony in an order of t'ai-ching-gong(太淸宮), royal ancestral temple(太廟), southern suburbs (南郊). This form was connected with the worship of Lao-tsu(老子) that prevailed in T'ang Dynasty. Suppressions of abroad area, installation of Crown Prince and auspicious omen are the other special occasions. Those rituals are closely linked with the inclination of the emperor and his supportive officials. They had purposely used those rituals perceiving what kind of effect they could get.
Lastly, by considering those historic materials emperors and their officials had left at that time, the journal of En-nin(圓仁) who could see the situation through foreigner's eyes and the poem of Han-yu(韓愈) who described the whole scenery of suburban rituals, it was possible to see how an emperor and officials recognized those rituals and how those rituals had influence on average people and those who lived in neighboring countries. The emperor who received the mandate of Heaven fully recognized the responsibility that he should always endeavor to perform the suburban rituals. So did his officials. En-nin's journal was kept after he had watched the rituals two times during his stay in Chang'an in Wu-tsung(武宗) period. In the journal we see it was quite a spectacle and must have been impressive to foreigners as well as residents in Chang'an. According to the poem of Han-yu, it is estimated that those rituals were performed in accordance with the ritual code almost exactly and had very important function to enforce the authority of an emperor. The ceremonial and ritual of suburban sacrifices which also as a festival sharing the celebration with all the people on earth was completed by granting a general amnesty at Dan-feng-men(丹鳳門) which was the symbol that an emperor who was directly linked to Heaven diffused his grace to all the world. In short, the suburban sacrifices as a festival celebrating with all the people had made contributions towards justifying the imperial authority and maintaining national consolidations.
목차
Ⅰ. 머리말
Ⅱ. 『大唐開元禮』를 통해 본 郊祀
Ⅱ. 皇帝 親祀와 그 효과
Ⅳ. 맺음말
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