17-18세기 箕子 유적의 정비와 기자 인식

Abstract

This article attempted to examine the perception of Gija(箕子), which had previously been analyzed mainly in historical books, through the process of maintaining the remains of Gija in the 17th and 18th centuries. The name of the country, Joseon(朝鮮), comes from Gija Joseon. Therefore, Joseon revered Gija as the progenitor of the country. Gijajeon(箕子殿), a space to revered Giza, began to be maintained in the early 15th century. The perception of GiJajeon changed when the envoy of the Ming(明) Dynasty of China visited there. The connection between the place and China was considered a lot when the envoy of the Ming Dynasty visited GiJajeon. A visit to the Confucian shrine, where Confucius(孔子)'s memorial service was held, was recommended first to the Chinese envoy, and GiJajeon was next. In the 15~16th centuries, Gija's status fell short of Confucius. In the early 17th century, GiJa's shrine was renamed from Gizajeon to Soonginjeon(崇仁殿). ‘Soongin(崇仁)’ means to worship In(仁), which Confucius claimed. However, the name of Gija's shrine was given to Gija, not Confucius, as a symbol of In(仁). It also shows that the status of the GiJa has changed to a position equivalent to Confucius. This change can also be found in the term ‘Gisung(箕聖)’, which describes a Gija as an saint. The Joseon intellectuals who visited the ruins of Gija in the 17~18th centuries did not leave a record of what they thought of linking this place with China. Through this, it can be proved that the process of maintaining the remains of Gija is not the result of loyalty and respect for China. This process and perception is also confirmed in the process of building a seowon(書院) and a shrine to store the Gija's paintings. During the Joseon Dynasty, six spaces were built to store Gija's paintings. The painting, which was kept at Inhyeonseowon(仁賢書院) in Pyongyang, disappeared through the Chinese Invasion of Joseon in 1627(丁卯胡亂). As the original disappeared, many regions began to build a shrine for Gija, claiming that their paintings were genuine. The people who built these spaces raised a problem with the fact that Gija's shrine was less than Confucius's. They needed to build a shrine for Gija, which was superior to Confucius, and hoped that the state would recognize this shrine. In the 18th century, the public opinion of intellectuals to establish a shrine for Gija nationwide was conveyed to the state. Unlike the 15~16th centuries, the maintenance of the remains of Gija in the 17~18th centuries and the recognition reflected in them were carried out in the process of making Gija in China into a Gija in Joseon.