고려 시대 혼인과 혼례 제도 속의 孝 문화 고찰

Abstract

The very philosophical emotion in the four ceremonial occasions of coming of age, marriage, funeral, and ancestral rites of Confucianism is the ideology of filial piety. For the investigation into whether the idea of filial piety was realized in harmony through marriage, the new beginning of rén-lún(人倫: the order and relationship between individuals which is determined supernaturally) in the Goryeo Dynasty, the marriage customs and rites of those times were examined. The representative marriage customs of the Goryeo Dynasty were marriages with the form of Seoryubuga(壻留婦家: The bridegroom goes to the bride's house to have a wedding ceremony and stay in that house.) and marriages between close relatives. The former had continued since the Goryeo Dynasty, and it can also be seen through the marriage custom of a son-in-law living with his wife's family and the marriage custom that a bride’s parents built a small house for their son-in-law. Marriages between close relatives were from the Silla Dynasty. Through these two representative marriage customs, it can be inferred that when it comes to the practice of filial piety, a bridegroom’s family and a bride’s family were not distinguished thoroughly, which was different from that of Joseon. Yet, on the other hand, as Confucian emotions, the cases of filial behaviors in which one didn’t mind divorce and a single life rather than the filial behaviors in which a husband and a wife united in harmony stood out more. Actually, the filial piety of the people of Goryeo is not revealed through the marriage customs themselves in the Goryeo Dynasty. With regard to the social generosity toward divorce and the second marriage, it’s also hard to find Confucian filial piety in it. The filial behaviors in which a husband and a wife cooperated can be seen through the Confucian marriage rites. Because the basic idea of the rén-lún(人倫) philosophy laid its foundation. In the process of the marriage rites, as the expression of a bridegroom’s and a bride’s filial love for their parents, there were the ritual that a bridegroom facing the north offered a present of a wild goose to his father-in-law, the ritual that a bride met and paid her respects to her parents-in-law, and the ritual that a bride as the wife of the eldest son prepared foods neatly for her parents-in-law. The ritual that a father gave a lesson to his child pouring him/her a drink, the ritual that parents-in-law poured a sweet rice drink to a bride, and the ritual that parents-in-law gave a bride feast foods were the rites in which parents expressed their benevolence on the same level as the filial piety of the bride and groom. It is difficult to find the filial behaviors of a husband and a wife as an ideology and philosophy through marriage rites in the particular historical cases of Goryeo. Yet, it can be found enough through Confucian scholars’ different writings that they had been naturally embedded in their daily life and spirit.