영조대 『국조속오례의보』․『국조상례보편』의 편찬 배경과 편찬자들

Abstract

After 270 years since the compilation of Gukjo O’rye’eui in 1474(5th year of king Seongjong’s reign), a follow-up publication entitled Gukjo Sok-O’rye’eui (“Sok-O’rye’eui” from now on) was compiled and published in 1744, the 20th year of king Yeongjo’s reign. The compilers of Sok-O’rye’eui cited reasons for the publication as the passage of time, and the need to update codes to contemporary reality. But suggested in this article is the possibility of existence of yet another agenda. Such possibility has already been suggested in other works, so in this article -to take one step further- this author would like not to just see Gukjo Sok-O’rye’eui-bo(published in 1751, 27th year of Yeongjo’s reign, “Sok-O’rye’eui-bo” from now on), which was a supplement to the Gil’rye(吉禮) and Ga’rye(嘉禮) codes [that were to be observed by crown princes] that had already been put in Sok-O’rye’eui, and Gukjo Sang’rye Bopyeon(1752 and 1758, Yeongjo’s 34th year, “Sang’rye Bopyeon” from now on) which was another supplement to the Sok-O’rye’eui’s Hyung’rye(凶禮) codes [for crown princes, as well] as a mere ‘update,’ and argue that they were all created for additional reasons. So, examined in this article is the background of these books’ publication during King Yeongjo’s reign, as well as the individuals who were responsible for the compilation project itself. In order to do that, basic information of Sok-O’rye’eui is first examined, and the nature of codes included in the two new publications are also examined. After seven years had passed since Sok-O’rye’eui’s completion, these two books Sok-O’rye’eui-bo and Sang’rye Bopyeon were published, and it was a decade later since 1740(16th year of Yeongjo’s reign), when the Noron party was reinstated with the Gyeongshin-year order and King Yeongjo was also cleared from the controversy that had been questioning the legitimacy of his own throne. This was also not long after Yeongjo ordered his crown prince to oversee governance of the country in 1749(25th year of his reign), and in 1755(his 31st year), the Soron faction triggered the Eulhae-year purge[乙亥獄事] with the intention to eliminate the Noron party. King Yeongjo had to author Cheon’eui Sogam(闡義昭鑑), and reassert his will and righteousness in governing the country. This was part of Yeongjo’s plan to rule the dynasty with the so-called Tangpyeong policy, through which the Noron and Soron parties would ally with each other and co-govern the country. The publication of the aforementioned two books were also literally the extension of such will. The completion of ritual code manuals such as Sok-O’rye’eui-bo and Sang’rye Bopyeon came right after a time during which Yeongjo’s father King Sukjong endeavored to rebuild the country after the two Wars with both Japan and Manchurian Qing, and King Yeongjo was trying to wrap those efforts up. It was a time when Yeongjo, who was finally freed from all the controversies and accusations, could really stretch his legs and govern the country in a manner he originally wanted. Such situation would have been definitely reflected in the decision to publish Sok-O’rye’eui, Sok-O’rye’eui-bo, and Sang’rye Bopyeon. The task of examining why they were published and by whom they were created should be the beginning of a larger task trying to define the political agenda and necessities of the reign of King Yeongjo.