조선시대 왕릉군(王陵群) 형성과 왕릉 친향(親享) 의례 개정
Formation of Royal Tomb Clusters and the Revision of the Royal Tomb Rituals in the Joseon Dynasty
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조선이 유교 국가를 지향하면서, 그 실체로서 유교 의례의 실천을 선언하였다. 국가 전례서인 『국조오례의』에 종묘는 정사로서 유교 국가 의례의 핵심적인 위상을 차지하였고, 왕릉은 속제로서 규정되었다. 왕릉은 정례적인 의례가 섭사로 시행되었다. 종묘와 왕릉은 국가 의례로서 비교 대상이 될 수 없었지만, 그럼에도 왕릉에서의 국왕의 친제가 설정되었다. 왕릉의 친행은 일종의 이벤트로서 에피소드적인 성격을 지닌 의례였다. 그러나 시간이 경과하면서 왕릉의 친행은 오히려 빈번하게 실천되고 연례적인 친행 의례로서 기능하게 되었다. 방계의 군주에게 왕릉의 친행은 자신의 지위를 강조하며 백성에게 자신을 직접 드러낼 기회이기도 하였다. 종묘에서는 야간에 국왕과 관원이라는 제한된 인원만으로 의례를 수행하였다. 왕릉 친행은 백성 일반과 교감한다는 강점이 있었다. 더구나 사회적으로 무덤 의례가 강화되는 추세였기 때문에, 국왕의 왕릉 친행은 백성의 공감을 끌어낼 수 있는 수단이기도 하였다. 즉 재정적 부담이 적지 않은 시점에서도 국왕의 능행은 백성이 동의할 수 있는 의례 행위였다. 이렇게 볼 때, 17세기 이후 왕릉군 형성과 국왕 친행의 강화는 종묘 세실이 증가하면서 야기된 단순한 의례상의 변화가 아니었다. 동성 친족의 강화, 무덤의례의 일반화라는 사회적 현상이 확대되고 있었고, 이에 상응하여 군주의 천명 승계를 백성 일반에게 드러내고 확인받을 필요성이 점점 중요해지면서, 불가피하게 선택된 결과이며 대응이었다.
Abstract
As the Joseon Dynasty aimed to become a Confucian state, it declared the practice of Confucian rituals as a concrete aspect of this vision. In the state ritual text Gukjo Oryeui (국조오례의), Jongmyo (the royal shrine) was positioned as the core of Confucian state rituals, functioning as the official Confucian sacrificial institution, while royal tombs were defined as local rituals specific to the regions of Joseon. Additionally, the regular rituals conducted at the royal tombs were carried out by regents, not by the king himself. In this regard, Jongmyo and the royal tombs could not be directly compared as state rituals, but despite this, a separate ritual was established in which the king personally performed the rites at the royal tombs. The king’s participation in the royal tomb rituals was initially an episodic event with an event-like nature. However, as time passed, the king’s personal involvement in these rituals became more frequent and functioned as an annual ritual. For monarchs who succeeded the throne through the collateral line, performing rituals at royal tombs was an opportunity to emphasize their legitimacy as the rightful king and to present themselves directly to the people. While Jongmyo rituals were held at night and only a limited number of participants, such as the king and government officials, could attend, royal tomb rituals provided an advantage in that they allowed for interaction with the general populace. Moreover, as burial rituals were increasingly emphasized in society, the king’s participation in royal tomb rituals became a means to garner the people’s support. In other words, although the financial burden of these rituals was significant, the king’s personal involvement in royal tomb rituals was an act that the people could agree with. From this perspective, the formation of royal tomb groups and the increased frequency of the king’s participation in rituals after the 17th century cannot be attributed merely to the growing number of ancestral tablets enshrined at Jongmyo, which made it practically difficult for the king to personally conduct the rituals there. Instead, it was rooted in a social phenomenon of strengthening kinship groups with the same surname and the generalization of tomb rituals as a central practice for these groups. In response, the increasing necessity to publicly display and confirm the monarch's divine right to rule became more significant. Therefore, the growing emphasis on royal tomb rituals was an inevitable choice and response to this need.