고려후기 拜表禮의 창출·존속과 몽골 임팩트
The Emergence and Continuation of Bapyo(拜表) ritual in the late Koryo dynasty and Mongol impact
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This is the result of research on Bapyo(拜表) ritual in the Koryo dynasty. Here, Bapyo ritual is limited to certain ritual in which the Koryo monarch offers Pyomoon(表文), which is sent to the emperor, to his own ambassador. This type of Bapyo ritual started in 1302 and continued until the end of Chosun dynasty. In this paper, I identified the fact that Bapyo ritual started in 1302 and lasted in the end of Koryo dynasty. After that, I examined the context in which Bapyo ritual emerged during the Mongolian domination. Until Koryo performed Bapyo(拜表) ritual for the Mongolian emperor in 1302, it had never been conducted for China’s emperor at a country outside China’s territory. The holding of Bapyo ritual was not due to the fact that the diplomatic protocol between the emperor country and the lord, which had already existed finally began to implement. But it came from an unprecedented situation that the Koryo monarch was also the secretary of the Mongolian provincial government office, the minister of Chungdonghangsung(征東行省). Finally, I explained the reason why the ritual was inherited and survived to the end of Koryo. I investigated the fact that in terms of Bapyo ritual, the Koryo and the Ming dynasty together inherited relationship between Koryo and Mongol during the Mongolian domination, interpreting the relation in his own way. Through this, I tried to clarify the reason why the ritual was inherited and survived to the end of Koryo. This research work is also a task to find out that the “mutational” ritual stemming from the situation where the Koryo monarch is also the minister of Chungdonghangsung was reborn to obligatory and typical diplomatic ritual between the Chosun dynasty and the Ming․Ching dynasties.
Abstract
This is the result of research on Bapyo(拜表) ritual in the Koryo dynasty. Here, Bapyo ritual is limited to certain ritual in which the Koryo monarch offers Pyomoon(表文), which is sent to the emperor, to his own ambassador. This type of Bapyo ritual started in 1302 and continued until the end of Chosun dynasty. In this paper, I identified the fact that Bapyo ritual started in 1302 and lasted in the end of Koryo dynasty. After that, I examined the context in which Bapyo ritual emerged during the Mongolian domination. Until Koryo performed Bapyo(拜表) ritual for the Mongolian emperor in 1302, it had never been conducted for China’s emperor at a country outside China’s territory. The holding of Bapyo ritual was not due to the fact that the diplomatic protocol between the emperor country and the lord, which had already existed finally began to implement. But it came from an unprecedented situation that the Koryo monarch was also the secretary of the Mongolian provincial government office, the minister of Chungdonghangsung(征東行省). Finally, I explained the reason why the ritual was inherited and survived to the end of Koryo. I investigated the fact that in terms of Bapyo ritual, the Koryo and the Ming dynasty together inherited relationship between Koryo and Mongol during the Mongolian domination, interpreting the relation in his own way. Through this, I tried to clarify the reason why the ritual was inherited and survived to the end of Koryo. This research work is also a task to find out that the “mutational” ritual stemming from the situation where the Koryo monarch is also the minister of Chungdonghangsung was reborn to obligatory and typical diplomatic ritual between the Chosun dynasty and the Ming․Ching dynasties.
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