19~20세기 오미동 풍산김씨의 제사 관행

Abstract

The purpose of this paper is to examine the customs of ancestral rites in the 19th~20th century through the “Diary of Three Generations” by the Kim Family of Poongsan, which are based in Omi-dong, Poongsan, Andong. The “Diary of Three Generations” refers to <Sung Jae Il Rok> by Kim Du-heum(1804~1877), <The Daily Record of Kim Byeong-hwang> by his grandson Kim Byeong-hwang (1845~1914), and <The Daily Record of Kim Jeong-seob> by Kim Byeong-hwang’s son Kim Jeong-seob(1862~1934). In the “Diary of Three Generations”, there is a total of 1,519 entries on rites. Most of them were 1,387 entries on families rites, followed by 59 entries on the King’s ordinance performed by the royal court, 42 on Confucian rituals in Confucian academies, and 31 on folk rites such as rituals calling rain or for a village god. In addition, families rites 22 entries, 136 on wedding ceremonies, 406 on funeral rites, and 823 on ancestral rites, and the detailed categories of ancestral rites which are the main subjects of this paper included 509 on memorial service, 172 on visit to ancestral graves, 127 on grave memorial service, 10 on others, and 5 on birthday rites. Among 1,159 entries on rites, families rites took up the most with 1,387 cases, ancestral rites took up 60% with 823 cases, and there were 509 on memorial service entries which took up over 60% in ancestral rites. This shows that memorial service carried huge significance among the ritual life of Confucian scholars in Chosun Dynasty. The authors of the “Diary of Three Generations” fulfilled their duties by not only holding the four-generation ancestral rites on their own but also by enshrining the mortuary tablets of ancestors from five and six generations ago and by worshipping them in special ancestral shrines called Byeolmyo(別廟). At that time, Kim Du-heum’s family had 3 generations but also had 2 great grandmothers and 3 grandmothers, so he was holding direct ancestral rites for 9 ancestors. Also, records show although he was sent to his great grandfather’s home as an adopted son, he also participated in the memorial service of his ancestors from his own birthplace and collateral lines as well as immutable ritual formalities for 3 ancestors. Kim Byeong-hwang also directly held memorial service for 9 ancestors, and attended memorial service in special ancestral shrines for 3 ancestors, 4 ancestors of collateral line, and the immutable ancestral rites of 3 ancestors. Kim Jeong-seob held direct memorial service for 9 ancestors and his wife and also attended special ancestral shrine memorial service for 7 ancestors, memorial service for 5 ancestors of collateral line, and immutable rites for 3 ancestors. Meanwhile, compared to the king’s ordinance and Confucian rituals whose rites category changes depending on an individual’s social status, ancestral rites do not differ greatly by status and generational changes. While entries related to the King’s ordinance stand out in the diary of Kim Du-heum who entered the government service, there are only a few cases on the king’s ordinance by Kim Byeong-hwang and Kim Jeong-seob who spent most of their life in their hometown. However, since memorial service, grave memorial services, and birthday rituals are carried out on the continual time of blood, they did not go through huge changes in the ritual life of these 3 family members. In other words, the ancestral rites that Kim Du-heum held for his father Kim Jung-woo were passed down as an ancestral rites for the great grandfather for Kim Du-heum’s grandson Kim Byeong-hwang and then as an ancestral rites for the great, great grandfather for Kim Byeong-hwang’s Kim Jeong-seob. As a result, the “Diary of Three Generations” does not show noticeable change in terms of the culture of ancestral rites although it was a record produced in the 19th and 20th centuries, two different periods. This is because ancestor-related tradition a lactssuch astributary are directly connected to the identity of a family. While this tendency shows a completely different aspect in the present of the 21st century that has experienced rapid modernization through out society, the “Diary of Three Generations” shows that the customs of ancestral rites were not too different in the 19th and 20th centuries. This indicates that changes of ancestral ritual customs that are becoming issues in our society, such as a change from 4 to 3 oreven 2 services as well as the spread of enshrine ment by omitting ancestral rites for deceased mothers and serving them with older generations, are not shown in the “Diary of Three Generations”.