불천위 추대 기준에 대한 제도적‧담론적 고찰 -안동지역 사례를 중심으로-

Abstract

The Bulchunwee refers to the 4 great rules of service and mourningthat will ensure the enshrining of ancestral rites for tens of thousands of years. It has been told that the Bulchunwee policy marked its start at the end of the Koryo dynasty. Even until the beginning of the Chosun dynasty, the policy was focused on meritorious retainers, however as time passed-regardless of being a meritorious retainer-the tendency for Bulchunwee being more influential and prevalent became stronger. This study looks to find clues about the Bulchunwee standards by organizing and classifying the Bulchunwee figures in the Andong region. In order to do this, a close examination of the Bulchunwee figures’ whereabouts was carried out, focusing on three main criteria; requisite qualifications meritorious retainers needed for Bulchunwee, figures that have been said to have been granted posthumous epithets in the Andong region, and pledged religious service figures. Out of the 50 Bulchunwee figures, only six were recorded as meritorious retainers however only two of them were true meritorious retainers worthy of Bulchunwee and the remaining four were lesser meritorious retainers. Additionally, in the case of Ha Wi Ji, it was revealed that he received special benefits (Eun cheon 恩典) from the royal family along with the Sayukshin and crown princes who died before ascending to the throne. Also, in the case of those who were granted posthumous epithets and were higher than second class public posts, there were 17 figures who gained second class public posts as a result of unemployment or employment. Of those, 12 were granted posthumous epithets. Finally, the staff ancestral rite figures were 31 out of a total of 50. A closer look was taken at the whereabouts of the Bulchunwee figures on an institutional and discourse level of the basic requirements of the Bulchunwee-the three meritorious retainers (including the Sayukshin), the 12 posthumous epithet grantees, the 17 public officials greater than the second class and the 31 scholar religious services. It was found that there were 33 figures excluding any repetition. However, if we look at the various sides of the remaining 17, a commonality is that the majority of them left collections of literary works and posthumous works. In this context, in the Andong region there is a saying that “being able to write is a prerequisite and a capable government official is a sufficient condition” for the Bulchunwee. Thus including high officials’government positionand academic accomplishments were highly assessed compared to other social statuses. In reality, of the 50 Bulchunwee figures in the Andong region, 43 of them left behind collections of literary works and posthumous works. Consequently, the Bulchunwee figures of the Andong region consisted of those who were meritorious retainers, held above second class official posts, grantedposthumous epithets, held government posts after passing the national examinations and even those who gained government posts without going through the large and small national examinations. Nevertheless a majority of them polished their education under great teachers and made academic accomplishments such as writing activities or fostering younger students. In some cases, incorrupt government employees’ distinguished services based on their integrity were recorded, the filially affectionate were praised for the deep filial love they displayed and some became models of their local communities. Therefore it can be assumed that asidesocial status such as meritorious deeds or posthumous epithets, learning and virtue were basic requirements for Bulchunwee. It can be said that this became a more likely disposition of the Bulchunwee policy as it progressed over time folding into the mid-end period of the Chosun dynasty. Thus, after the mid Chosun dynasty, family consciousness began to surge with the full-fledged settlement of Neo-Confucianism and this was expressed as a will to parade significant ancestors to firmly strengthen the social status of a family. With this Bulchunwee expanded on a regional or family level rather than a national level, causing the range of categories for basic prerequisites of Bulchunwee to expand.