18세기 梓宮加漆 의례의 시행과 成文化

Abstract

The King Yeongjo, who was aiming for an saintly monarch who practiced filial piety, reorganized the rituals of the National Funeral. The role of King Yeongjo, the chief decision maker, was very important in this process, but the regulations of the National Funeral Rituals of the Joseon Dynasty were largely based on the changes in state rituals that had been accumulated since the 17th century. Through several national Funerals, the ritual vessels to be re-ruled were accumulated, and by thoroughly reviewing them in accordance with ritual standards, the legalization in Gukjo-SangryeBopyeon was completed. As access of sakwan an juseo to ritual of Lacquer on Jaegung was allowed in the funeral of King Sukjong on the 18th century, the Diary of Seungjeongwon contained specific details on the ritual to be re-established. The use of the connected jaegung in kyungjong' funeral served the entire Lacquer of Jaegung in 33times and Followed the precedent of funeral of King Hyojong and King Hyeonjong. The King Yeongjo supervised the lacquer of jaegung and returned to yeocha. The ritual of Lacquer on Jaegung in Gukjo-Sokoryeui was a compromise between the Funeral of King Sukjong and the Funeral of King Gyeongjong. Unlike protocol, the King Yeongjo supervised the process of Lacquer on Jaegung in the Funeral of King Gyeongjong, but this change was not reflected in Gukjo-Sokoryeui. Eventually, eight years after Gukjo-Sokoryeui was published, a new protocol was set up for Gukjo-SangryeBopyeon, which was compiled in 1752. The ritual of Lacquer on Jaegung in Gukjo-SangryeBopyeon has the meaning of establishing procedural consistency and ritual status. The protocol of Lacquer on Jaegung-wailing-returning to yeocha has been established. The change from the eunuch's holding to delivery of king defined the method in the middle of rituals of yeomsup and rituals in beanjun.