장희빈張禧嬪 상례와 추보追報 논의의 성격

Abstract

Jang Hee-bin’s dual status as a sinner and the birth mother of the crown prince became an important variable in her posthumous rites and memorial rites. Jang Heebin’s funeral was held as a ritual, but the name ‘Jang’ was used instead of the title ‘Heebin’. The funeral was held at outside the palace, and the crown prince and crown prince performed geae, sungbok, jebok in a separate hall within the palace. On the previous day of the balin, the crown prince went to Jang’s place and cry. Although the crown prince’s rituals were very limited, Jang Hee-bin’s grave was recognized as an important issue directly related to the crown prince’s safety Immediately after shinchukoksa in 1721, Zuron Junron led the King’s real mother ChuBo and insisted on the method for setting the title and establishing the shrine. Noron and Soron Wanron, who opposed this, emphasized the gyejisulsa who followed the will of King Sukjong, and Jang Hee-bin was summoned as the standard of the gyejisulsa. While Junron named setting the title and establishing the shrine as ‘Chubo’ in return for grace, Noron and Soryon Wanron defined it as ‘Chusung’ that was not polite. After Iminoksa in 1722, King’s real mother ChuSung was carried out in earnest. It was carried out by raising the title of ‘Daebin’ to include new stocks and worshiping them in a newly built Shrine, Although Sachin Chubo reveals strong politics, the process of making rituals by referring to the precedents of Deokheung Daewongun and Inbin based on the review of Jang Hee-bin’s ritual status is important.