조조의(朝祖儀)의 공간 및 설행에 대한 논의와 그 의의

Abstract

King Yeongjo (r. 1724‒1776) of the Joseon dynasty (1392‒1910) set out to revise the systems relating to rites (禮, ye) in consideration of the changing times and other state systems. To this end, the items that had been excluded from the Manual of the Five State Rites (國朝五禮儀, Gukjo oryeui) were added in the Revised Manual of the Five State Rites (國朝續五禮儀, Gukjo sok oryeui) and Supplement on the Revised Manual of the Five State Rites (國朝續五禮儀補, Gukjosok oryeuibo), which were published in 1744 and 1751, respectively. Later, a separate liturgical book focused on funerary rites entitled the Supplementary Compendium on State Funerary Rites (國朝喪禮補編, Gukjo sangnye bopyeon) was published. The Supplementary Compendium on State Funerary Rites can be considered the final version of the revised liturgy relating to the area of funerary rites during the Joseon period. Among the items added to the Supplementary Compendium on State Funerary Rites is the ancestral farewell rite (朝祖儀, jojoui). The ancestral farewell rite refers to when the deceased king, enshrined in his royal coffin (梓宮, jaegung), offers his final greeting to the ancestors at the royal shrine (宗廟, jongmyo) before being carried to his place of burial. It is a rite which well demonstrates the symbolism of Confucian funerary ritual. Despite the symbolism of such a ritual procedure, content relating to the ancestral farewell rite did not appear in state liturgical books of early Joseon period, nor was the rite performed. The civil official and scholar Kim Jip (金集, 1574‒1656) was the first to bring up the performance of the ancestral farewell rite in relation to the funerary rites of the royal court. During the reign of King Hyojong (r. 1649‒1659), he presented to the king the Comparative Study of Ancient and Contemporary Funerary Rites (古今喪禮異同, Gogeum sangnye idong), in which he argued for the ancestral farewell rite to be designated as a state liturgical practice and performed. He said that the ancestral libation rite (祖奠儀, jojeonui) went against the principles of the fundamental propriety of funerary ritual, such as the principle of gradually departure (卽遠有漸, jeugwon yujeom) and the principle of advancing forward without retreat backward (有進無退, yujin mutoe), as it was performed without the ancestral farewell rite and held at the palace funerary hall (binjeon) rather than in the courtyard of the royal shrine. However, when the second state councilor Yi Gyeong‒seok (李景奭, 1595‒1671) reviewed the ancient rites, he suggested that the contemporary royal shrine venue differed from the ancient royal shrine venue, and, therefore, the performance of the ancestral farewell rite was difficult in practice, and thus ignored it. The discussion about the ancestral farewell rite developed in a different manner during the reign of King Yeongjo. At the time, King Yeongjo was disinterested in the “Zhu Xi‒style ritual studies (Juja yehak)” advocated by the Old Doctrine (Noron) Faction. Rather, he possessed his own understanding of ritual studies from the perspective of the monarch, and pursued a monarch‒centered ritual studies, which was based on the theory of strengthening the monarchy. On the basis of the Collected Regulations of the Ming Dynasty (大明會典, Da Ming huidian) and the Annotated Family Rite Ceremonies of Zhu Xi (文公家禮儀節, Wengong jiali yijie) by the Ming official Jun Qiu (丘濬, 1421‒1495), King Yeongjo had a hemp spirit seat (神帛, sinbaek) assume the role of the royal coffin, thus arranging a new ceremony that was then registered in the Supplementary Compendium on State Funerary Rites. Upon the death of King Yeongjo in 1776, the issue of the performance of the ancestral farewell rite was raised again. Even though the ancestral farewell rite had been officially incorporated into the state funerary rite during King Yeongjo’s reign, the discussion of the performance of the ancestral farewell rite went back to square one with his successor King Jeongjo (r. 1776‒1800). The discussion during the reign of King Yeongjo had emerged out of a perception that there were problems with the precise realization of the ancient rites. However, the two kings had differing attitudes toward and understandings of ritual studies. From the perspective of Zhu Xi‒style ritual studies, the use of the Collected Regulations of the Ming Dynasty and the Annotated Family Rite Ceremonies of Zhu Xi as the justification for the ancestral farewell rite was critiqued, and it was argued that the incorporation of the rite was done for the sake of convenience rather than in the pursuit of the precise realization of the ancient rites. King Jeongjo wanted to restore the zeitgeist of the era when the ancient rites were first established, and therefore went in the direction of supplementing the royal rites with many elements of Zhu Xi‒style ritual studies.