『계암일록』에 나타난 17세기 예안현 사족의 의례생활

Abstract

Gyeam Illok(Daily Records of Gyeam Ryung Kim) is one of the most representative diaries from the 17th century, written over nearly 40 years. This diary is important as it shows not only the daily life of classical scholars in Yean Region at a micro level, but also shows changes in the social structure caused by changes in family rituals at a macro level. Considering the characteristics of a diary, this paper examines the ritual life of the aristocrats in the 17th century in Yean Region described in Gyeam Illok to clarify the procedures and methods of forming subjectivity in ritual property as well as to reveal the composite structure and dynamic change in the order of the ritual property. In particular, this paper examines various aspects such as practicing family rituals with enhanced recognition on clan rules, ritual effects of the piety and particularity of Confucian ritualization, and public and private ritual orders as well as the social conflicts of the time. Firstly, Gyeam Illok thoroughly practiced the family rituals in accordance with the four generation rules and clan rules focusing on the agnatic eldest legitimate son. In particular, regular rituals such as the seasonal rites and Sangmangje(朔望禮, a ritual performed on the 1st and 15th day of every lunar month), establishing ritual orders focusing on shrines and ancestral rites, and practicing the wedding ceremony focusing on Namgyiyeoga(男歸女家, a son-in-law’s living with his wife’s family) accommodating a part of the idea of Chingyeong(親迎, an act of inducting the bride to the groom’s home) as well as the funeral ceremony focusing on Banhon(返魂, finding a new place for the soul of the deceased) were strictly respected. Accordingly, the aspects and the direction of changes in the ritual life of the aristocrats in the early 17th century effectively set the timing, spatial sanctum and human network of ritual culture, and advanced Confucianism overall. Secondly, the author dreamed of his deceased father before and after the ancestral rite or Government Service Examination, which shows the internalization of the patriarchal order in his mind through pious purification, as this was immersed not only into the body and mind of the author, but even into his unconsciousness. It proves the ritual effect of the piety emphasized by Toegye in the unconsciousness. Thirdly, Gyeam Illok dramatically shows Confucian ritualization, a differentiated practice of materializing the ritual ideal. Ritual practices performed every year periodically renewed the concentric network of relatives in a retroactive manner, which laid the foundation for the expansion of a patriarchal extended family system in society called a clan. Finally, Gyeam Illok clearly shows the mutual influence and tension between the nation and the family (or the public and the private), the two axis of social hierarchy of traditional Confucian society, using the ritual as a medium. The aristocrats in the Yean Region distinguished public and the private matters by the concept of value, not by that of influence, and they showed an attitude of weighing filial piety or blood ties more than loyalty or social rank.