前漢後半期における宗廟制の變容

Abstract

This paper clarified the changing process of the system of the Imperial Ancestral Shrines during the Late Former Han Period, and pointed out the origin of the system in the Latter Han dynasty. Until the reign of yuan-di (元帝), the Ancestral Shrines of the emperors and their relatives' fathers were set apart in the metropolitan area, and no Confucian order was given to them. In the reign of yuan-di and cheng-di (成帝), by giving Confucian-based titles (昭・穆) to the ancestral shrines of the emperors, the system was reformed to clarify the order of succession to the throne. As a result, it was decided that the ancestral shrines of Gao-su (高祖) and Tai-zong (太宗) should be preserved permanently, and that only the ancestral shrines of the five emperors who were closely related to the current emperor should be given titles and preserved. The absolute standard at this time was the kinship distance―「親」. In the next reign of Ai-di (哀帝) and Ping-di (平帝), as a result of discussions that began with the question of how to deal with Wu-di's Ancestral Shrine (孝武廟), a theory that emphasizes the achievements of the emperor as a standard was introduced into the system of the Ancestral Shrines. In other words, all the ancestral shrines of the emperors who made great achievements were given the title of zong (宗) and preserved permanently, and the number of ancestral shrines with the title of zong was not limited. Changes at this time are one of the origins of the system of the Imperial Ancestral Shrines in the Latter Han dynasty. When the Xin dynasty began with the destruction of the Former Han dynasty, Wang Mang (王莽) adopted a method of temporarily gathering his ancestors in Ming-tang (明堂) of the Former Han dynasty and enshrining them without building a new central ancestral shrine at first. This is considered to be another source of the system of the Ancestral Shrines system of the Latter Han dynasty.