16~17세기 예천권씨가(醴泉權氏家)의 친족관계와 의례생활 - 초간일기와 죽소부군일기를 중심으로 -

Abstract

This paper discusses about ritual life of Kwon Moonhae and Kwon byul during 16-17th century through Chogan's Diary and Jukso's Diary. Though the bilineal kinship system still works, ritual practice that emphasizes clan rules with patrilineal kinship system may appear, which is considered a transient phenomenon. First, in the case of a wedding, Kwon Moonhae used the term 'Chinyoungrye', but actual ceremony was Namgyiyeoga. Even if held in 'Yeoga'(woman's house), he tries to follow Zhu Xi’s Family Rituals in detail rites. The concept of Yeoga's wide scope, including from bride's patental line to bride's maternal line, was due to the bilineal kinship system. As the period of residence is expanding faster wedding period paternity, paternity and establish a center of ritual life was a social foundation that is enhanced. Next, funeral ceremony inside the diary shows that life and ordinary life that accompanied by death. There are so many articles about their relative's death and funeral almost every year. As funerals basically follow the process described in ZhuX i’s Family Rituals, Banhon was more emphasized than Yeomyo. But things did not come up to a sophisticated example of the development of Yehak discourse since the mid-17th century. Transformation can also be found easily, such as a funeral of wife was held and ceremonies were delayed in accordance with the parameters inevitably arise. Finally, as the Gamyo and Jaesa was settled as the stage of ancestral rites, Sijae and Sangmangcham based on Gamyo, four-holidaies worship based on Jaesa was being carried out. Because ancestral rites was influenced by funeral ceremony and contagion epidemic, it was held by others or in simpler formation. However gamyo is recognized as a regular ritual space, but that the clan is bound to reuse the center would be an important instrument in the practice of ritual in patrilineal kinship system. Compared to the diaries of the 17th century, Chogan's Diary shows less strict stance about ritual practice, exemplified by starting of Samdaebongsa and Saengsinje. This figure should mean that the 민속학연구 제36호 | 131-157 | 2015.6. 157 practice of Zhu Xi’s Family Rituals was being done very gradually and as eclectic. In the process, more discusstion will be held, and the ritual process was more organized and well-appointed, and that could have brought brand new debates after the 17th century. For Chogan's Diary, it did not establish a full ritual process, but in the process of fullfilling Garye, it shows the evolving stages of ritual order.