전통혼례에 나타난 고유성과 외래성: ‘퇴계 혼례홀기’와 주자가례의 비교

Abstract

This study compared and considered the wedding in Zhu Xi’s Family Rituals and <Honrye-holgi(婚禮笏記)> by Toegye Yi Hwang for the purpose of examining peculiar traits and foreign traits imminent in the traditional wedding. Toegye's <Honrye-holgi> is shown not a few parts different from Zhu Xi’s Family Rituals because of having been prepared in the mid-16th century when Neo-Confucianism is genuinely settled. In this regard, it can be said to be very proper data for grasping our unique marital custom. Joseon, which adopted Confucianism as the ruling ideology, proceeded with developing the implementation of Zhu Xi’s Family Rituals as a plan for establishing the order of the Confucian ritual politics. However, it failed to be smoothly progressed due to being pushed by the previously inherent convention just even when it comes to the early Joseon period. With entering the 17th~18th century that Neo-Confucianism begins to be settled in earnest, the social order based on the Confucian ritual system(禮制) comes to be finally situated. Likewise, the implementation of Zhu Xi’s four manners(朱子四禮) was positively recommended, but failed to be made a great outcome. In fact, Zhu Xi’s Family Rituals had many points that are not corresponded to the reality of our country for a reason of having been made on the basis of the Song Dynasty in China. The typical case is Chin-young Rye(親迎禮). In case of our country, Namgwiyeogahon(男歸女家婚) was general in which the groom returns to his home and in which the bride stays at her parents' home for a certain period after having a wedding at the bride's home. For this reason, the controversy over the implementation of Chin-young rite hadn't been discontinued. And then, the compromise method called ‘semi- Chin-young(半親迎)’ comes to be arranged as saying of coming to the groom's home on the very day(or after 3 days) of having performed a wedding at the bride's home with reaching the time of King Myeongjong. The phenomenon of a conflict with Zhu Xi’s Family Rituals surrounding Chin-young rite is confirmed even through Toegye's <Honrye-holgi>. In Zhu Xi’s Family Rituals, the groom performs Jeon-An Rye(奠雁禮) by going to the bride's home on the very day of the wedding, comes his home with taking the bride, and then carries out Kyo-bae Rye(交拜禮), Gyo-su Rye(交酬禮), and Hap-geun Rye(合巹禮). On the other hand, in <Honrye-holgi(婚禮笏記)>, all the ceremonies including Jeon-An Rye(奠雁禮) are supposed to be carried out at the bride's home. That is to say, Zhu Xi’s Family Rituals follow Chin-young rite. Thus, the groom performs Jeon-An Rye by going to the bride's home, takes the bride to his home and then carries out wedding. However, in <Honrye-holgi>, all the procedures of wedding based on the peculiar convention are carried out at the bride's home. Moreover, in <Honrye-holgi> of not following Chin-young Rye, even the positions of the groom and the bride are shown to be different from Zhu Xi’s Family Rituals. In Zhu Xi’s Family Rituals, Seodongbuseo(壻東婦西) was suggested with the groom standing in the east and the bride placing in the west. But, in <Honrye-holgi>, Seoseobudong(壻西婦東) is clearly stated with the groom standing in the west and the bride getting settled in the east. According to Binrye(賓禮), it is based on the principle of which the host is put in the east and of which the guest is situated in the west. This is same as the reason that the host as the bride's father stands in the east in Jeon-An Rye. Still, in Zhu Xi’s Family Rituals of adopting Chin-young Rye, the groom becomes a host. And the bride becomes a guest. That is because the ritual following Jeon-An Rye is performed at the groom's home. Hence, because the wedding is carried out at the bride's home in <Honrye-holgi> even if following the rite of Seodongbuseo(壻東婦西), the groom becomes the position of a guest, thereby having come to follow the principle of Seoseobudong(壻西婦東). In this way, <Honrye-holgi> is literally reflected the ritual attitude in Toegye who had taken the relatively generous and moderate position not only towards Zhu Xi’s Family Rituals but also towards Korye(古禮) and Sokrye(俗禮) in practicing rituals. This is recognized close relationship with a social and cultural situation in the mid-16th century. In other words, the traditional custom was outweighed rather than Zhu Xi’s Family Rituals in performing ceremonial occasions because Neo-Confucianism wasn't settled in earnest just even when it comes to those days. Confucian scholars are also guessed to have been relatively tolerant towards accepting a popular custom owing to having not been enough in understanding about Zhu Xi’s Family Rituals. Especially, this tendency can be easily confirmed even through the phenomenon of being gradually weakened the tendency of accepting a popular custom in Yehak(禮學) of Toegye school including Hangang Jeong Gu from the late 16th century that the understanding about Juja Rye(禮)-thought began to be progressed.