조선 초 祈雨祭 시행의 당대적 맥락과 災異論의 특징

Abstract

This paper re-examines the historical context of the implementation of rain-making rituals and the features of the theory of portents in the early Joseon dynasty. The perception of and response to disasters in the early Joseon Dynasty has often been understood within the framework of ‘the return or utilization of the Dong Zhongshu(董仲舒)-style’s theory of portents’, and the phenomenon of the weakened Goryeo-style’s rain-making rituals based on Buddhism, Taoism, and shamanism has also been emphasized. While it is true that a Goryeo-like rituals was still in place at the beginning of the Joseon Dynasty, the surrounding intellectual environment and epistemological foundations had already undergone great fluctuations and deconstruction since the introduction of Neo-Confucianism’s theory of portents. In this regard, it is worth noting the following points. First, while it is true that the ruling powers of the early Joseon Dynasty had implemented an Dong Zhongshu(董仲舒)-style’s rain-making rituals, similar to that of Goryeo, the efficacy and legitimacy of responding to certain events in a certain way had already been denied by them. Instead, they emphasized Cultivating the ruler’s virtue and fearing very greatly and Introspection(恐懼修省) as the fundamental solution. Second, while it is true that the non-Confucian style rain-making rituals practiced in early Joseon inherited the Goryeo system, the king and his courtiers neither trusted nor expected the spirituality and efficacy of these rituals to be as high as that of Goryeo. The non-religious national rain-making rituals of the early Joseon Dynasty were implemented out of love for the people and as a temporary measure, and in connection with this, the same justification as the celebration of traditional Confucian rituals(古制) and conducting any means possible(靡神 不擧) was mobilized.