신라 종묘제의 변천과 태후
A Study on the Royal Ancestral Shrine System and the Role of Empress Dowager in Shilla Dynasty
0
조회
0
다운로드
12
인용
0
참고문헌
키워드
초록
The royal family in the Middle Shilla Dynasty inherited the throne as a true king. Therefore, in order to strengthen the royal power, it was a priority to overcome the legitimacy of Previous kingship and to set the distinction between the king and the aristocrat. The introduction of the ancestor worship of the royal family was a way to strengthen the kingship of the royal family in the Middle Shilla Dynasty. The Royal Ancestral Shrine System(宗廟制) in the Middle Shilla Dynasty was the center of the center, which declared the royal family 's legitimacy, and at the same time, mobilized the supporters of King Taejong(太宗 武烈王) and King Munmu(文武王). The Royal Ancestral Shrine System(宗廟制) led to the Five-Temple System(五廟制) in King Simmun(神文王). The Five-Temple System was also part of the acceptance of the Confucian ruling ideology of the royal family and the establishment of a system based on it. The King Hyegong(惠恭王) revised the Five-Temple System to the five graves of King First ancestor(始祖大王), King Taejong(太宗武烈王), King Munmu(文武王), and Grandfather and father's grave(親廟). This clarified the grounds for the existence of the royal family and at the same time it was a reorganization in a practical direction. It was settled in Shilla style. The Royal Ancestral Shrine System(宗廟制) in the Last Shilla Dynasty was operated in the same way as in the Middle Shilla Dynasty. It was revised to King Aejang(哀莊王), and it was settled down to the succession of the kingship in the Middle Shilla Dynasty and established the legitimacy of the kingship king Wonsung(元聖王). The Royal Ancestral Shrine System is to reveal the ancestral system of the king. On the other hand, the monarch of the king's parents is to increase the status of the individual' s paternal line and maternal line. Especially in the Shilla, in order to proclaim the legitimacy of the throne, it was necessary not only the lineage of the paternal line but also the lineage of the mother line. In the case of the same paternal origin, the origin of the mother was a factor that proved the legitimacy of the kingship and gave it a different status.
Abstract
The royal family in the Middle Shilla Dynasty inherited the throne as a true king. Therefore, in order to strengthen the royal power, it was a priority to overcome the legitimacy of Previous kingship and to set the distinction between the king and the aristocrat. The introduction of the ancestor worship of the royal family was a way to strengthen the kingship of the royal family in the Middle Shilla Dynasty. The Royal Ancestral Shrine System(宗廟制) in the Middle Shilla Dynasty was the center of the center, which declared the royal family 's legitimacy, and at the same time, mobilized the supporters of King Taejong(太宗 武烈王) and King Munmu(文武王). The Royal Ancestral Shrine System(宗廟制) led to the Five-Temple System(五廟制) in King Simmun(神文王). The Five-Temple System was also part of the acceptance of the Confucian ruling ideology of the royal family and the establishment of a system based on it. The King Hyegong(惠恭王) revised the Five-Temple System to the five graves of King First ancestor(始祖大王), King Taejong(太宗武烈王), King Munmu(文武王), and Grandfather and father's grave(親廟). This clarified the grounds for the existence of the royal family and at the same time it was a reorganization in a practical direction. It was settled in Shilla style. The Royal Ancestral Shrine System(宗廟制) in the Last Shilla Dynasty was operated in the same way as in the Middle Shilla Dynasty. It was revised to King Aejang(哀莊王), and it was settled down to the succession of the kingship in the Middle Shilla Dynasty and established the legitimacy of the kingship king Wonsung(元聖王). The Royal Ancestral Shrine System is to reveal the ancestral system of the king. On the other hand, the monarch of the king's parents is to increase the status of the individual' s paternal line and maternal line. Especially in the Shilla, in order to proclaim the legitimacy of the throne, it was necessary not only the lineage of the paternal line but also the lineage of the mother line. In the case of the same paternal origin, the origin of the mother was a factor that proved the legitimacy of the kingship and gave it a different status.
참고문헌 (41)
- "三國史記", ~
- "三國遺事", ~
- "舊唐書", ~
- "新唐書", ~
- "禮記", ~
- 정구복, "역주 삼국사기" (2006), 한국정신문화연구원
- 韓國古代史硏究所, "譯註 韓國古代金石文" (1992), 가락국사적개발연구원
- 權悳永, "古代韓中外交史-遣唐使硏究-" (1997), 一潮閣
- 金昌謙, "신라 하대 왕위계승 연구" (2003), 경인문화사
- 박해현, "신라중대정치사연구" (2003), 국학자료원
- 이강래, "삼국사기 Ⅰ" (1998), 한길사
- 李基東, "新羅骨品制社會와 花郞徒" (1984), 一潮閣
- 李光奎, "韓國家族의 史的硏究" (1977), 一志社
- 이상동, "횡단적 사유와 역사인식 : 텍스트와 컨텍스트의 횡단적 읽기" (2018), 도서출판 선인
- 채미하, "신라 국가제사와 왕권" (2008), 혜안
- 강진원, "신라 하대 종묘와 烈祖 元聖王", 역사학보, (234), pp.1~30 (2017), 역사학회[DOI]
- 김영하, "7세기 동아시아의 정세와 전쟁 -신라의 백제 통합과 관련하여-", 신라사학보, (38), pp.1~38 (2016), 신라사학회
- 김영하, "新羅 中代의 儒學受容과 支配倫理", 한국고대사연구, (40), pp.137~180 (2005), 한국고대사학회
- 나희라, "신라의 종묘제 수용과 그 내용", 한국사연구, 98 (1997)
- 박남수, "신라 문무대왕의 삼국통일과 宗廟制 정비", 신라사학보, (38), pp.263~316 (2016), 신라사학회
- 박남수, "新羅 下代 王室의 祭禮와 元聖王 追崇의 정치사회적 의의", 사학연구, (108), pp.39~69 (2012), 한국사학회
- 변태섭, "廟制의 變遷을 통하여 본 新羅社會의 發展過程", 歷史敎育, 8 (1964)
- 신성곤, "宗廟 制度의 탄생-宗廟의 공간과 배치를 중심으로-", 동아시아문화연구, (57), pp.41~67 (2014), 동아시아문화연구소[DOI]
- 申瀅植, "新羅史의 時代區分-三國史記 內容分析을 中心으로-", 韓國史硏究, 18 (1977)
- 이문기, "新羅 惠恭王代 五廟制 改革의 政治的 意味", 白山學報, 52 (1999)
- 이현주, "신라 왕실여성의 칭호변천 연구", 박사, 사학과 한국사전공, pp.2014
- 이현주, "신라 중대 왕후의 책봉과 위상 정립", 역사와 현실, (95), pp.225~267 (2015), 한국역사연구회
- 이현주, "신라 중대 王母의 칭호와 위상- 혜공왕대 만월태후를 중심으로 -", 한국고대사연구, (85), pp.415~445 (2017), 한국고대사학회[DOI]
- 이현주, "신라 중대 신목왕후(神穆王后)의 혼인과 위상", 여성과 역사, (22), pp.1~28 (2015), 한국여성사학회[DOI]
- 이현주, "횡단적 사유와 역사인식: 텍스트와 컨텍스트의 횡단적 읽기" (2018), 도서출판 선인
- 이현주, "신라 하대초기 왕실여성의 책봉과 의미", 신라사학보, (42), pp.363~399 (2018), 신라사학회
- 전덕재, "新羅 上代 王宮의 變化와 宗廟", 신라문화, (36), pp.1~30 (2010), 신라문화연구소
- 蔡美夏, "新羅 宗廟制의 受容과 그 意味", 역사학보, 176, pp.41~65 (2002), 역사학회
- 채미하, "新羅의 五廟制 ‘始定’과 神文王權", 白山學報, 70 (2004)
- 채미하, "新羅 下代의 五廟制", 宗敎硏究, 25 (2001)
- 미하, "新羅 惠恭王代 五廟制의 改定", 한국사연구, 108 (2000)
- 金子修一(가네코 슈이치), "中國의 입장에서 본 三國統一", 韓國古代史硏究, 23 (2001)
- 浜田耕策, "新羅の國學と遣唐留學生", 沫學, 2 (1980)
- 浜田耕策, "東アジア世界における日本古代史講座 9" (1982), 學生社
- 浜田耕策, "新羅の祀典と名山大川の祭祀", 呴沫集, 4 (1984)
- 米田雄介, "三國史記に見える新羅の五廟制", 日本書紀硏究, 15 (1987), 塙書房
