傳統婚禮에 대한 反省的 考察― 婚禮의 淵源과 展開過程을 中心으로 ―

Abstract

When Arnold van Gennep's three phases of the rites of passage, ‘separation’―‘transition’―‘incorporation’, are applied to the traditional wedding, ‘cho-rye醮禮 (a marriage ceremony, it also can be called ‘gye-rye’ when it comes to the bride)’ right before chin-yeong-rye (a ceremony that a groom goes to a bride’s home and bring her to his home to get married) can be defined as ‘the separation’. ‘transition’ covers from ‘dae-rye大禮 (a procedure that the bride and groom bows to each other and exchange cups of alcoholic beverage in Korea)’ to ‘samwolmyohyeon三月廟見 (a bride makes a deep bow and offer her gifts to her parents-in-law and ancestors three months after her marriage)’, during which, a groom and his family evaluate a bride’s qualification as a life partner, and a bride tests a groom whether he has the makings of her life partner. ‘The incorporation’ includes the ‘samwolmyohyeon’ ceremony through which one can completely transfer oneself to a new position, and ‘banmajirye反馬之禮’ in which the horse which a bride rode is sent back to her original family. In this dissertation, through the customary and ideological consideration into the traditional wedding ceremony in Korea, the alternative model of traditional wedding in harmony with modern men’s cultural recognition was pursued. One of the most representative marriage customs in Korea is ‘seo-ryu- bu-ga-hon壻留婦家婚 (a custom that the groom lived with the bride’s original family working as a servant until their children were all grown up)’, and as a universal marriage in the ancient kingdoms including Buyeo and Goryeo, ’seookje壻屋制 (a marriage system of Goguryeo)’ -namqwiyeoga男歸女家: a groom goes to a bride’s home to get married. And he lived with her original family and came back to his original family after their children became adult- and ‘yeogwinamga女歸男家 (a bride live in the parent-in-law’s house)’- ‘hyeongsachwisuje兄死娶嫂制 (when a man’s older brother dies the younger one lives with his sister-in-law)- coexisted. In addition, according to the ancient records there used to be a marriage system of ‘uihon議婚 (the act of matchmaking)’ and ‘napye納幣 (sending gifts to a bride’s house)’. In general, it seems like there was rampant intermarriage including all father-side family and mother-side family in every ancient kingdom of Korea. And it continued until Goryeo dynasty. After the Joseon Dynasty established, ‘sarye四禮 (four ceremonial occasions) was implemented in full scale, and had taken its root as Korean custom until the late Joseon Dynasty. Yet, only chinyeongje親迎制 was implemented while being compromised as ‘banchinyeong半親迎 (half of chingyoengje)’, and failed to be immersed into Korean custom until the end of Joseon Dynasty due to the deep-rooted custom of ‘namgwiyeoga’. Not only ≪Garyejibram家禮輯覽 (a book on Korean courtesy)≫·≪Saryepyeonram四禮便覽 (a book on four ceremonial occasions)≫ that led the development of scholarship on manners in the middle of the Joseon Dynasty but also ≪Jeungbosaryeopyeonram增補四禮便覽 (extended version of Saryepyonram)≫ at the end of the Joseon Dynasty did not faithfully record customs in those times in regard to chin-yeong. Likewise in advanced Confucianism, ≪Eui-rye儀禮 (a book on seventeen ceremonial occasions of Chinese ruling class)≫ <Sahonrye士昏禮> does not show absolute morals for hierarchical relations and the idea of predominance of men over women. However, by Dong Zhongshu董仲舒 of the Former Han, Confucian School adopted ideas of School of Law and set the moral system of ‘samgang三綱 (the three basic principles in human relations)’, and in the when Jujagarye朱子家禮 (Juja’s customary formalities of a family) was established during Song Dynasty, an individual's morals were more focused on. This Confucianism cannot but fall out in this era. In order for the incongruity of traditional Confucianism and the modern society to be absorbed into contemporary men in social and cultural aspects, we should go back to the original Confucian ideology of mutual morality. If unique Korean marriage customs and modern customs can be combined in a natural way and a new philosophy of traditional marriage can be established on that foundation that would be the very practice of ‘the harmony between beautiful appearance and proper contents’ argued by Confucius.