본문 바로가기
KERD
논문KCI 등재

淸代 月令承應戱의 歲時儀禮性

Calendrical Ritual Aspects of Court Drama in the Qing Dynasty

0

조회

0

다운로드

4

인용

0

참고문헌

키워드

주제분류중국어와문학

초록

It is well known that Nuo was a national annual event that servedthe mysterious role of strengthening national unity as a calendricalapotropaic ritual in the court. It is especially meaningful in that thiscyclical ritual with folk religious characteristics was combined withdrama to be performed in court as Court Drama every year on a regularbasis. Considering that it served as a regular venue to express collectiveappreciation and to pray for wishes such as keeping away evil spirits inthe respective season, Court Drama can essentially be described as ritualdrama combined with cyclical ritual. In terms of ritual, the two elementsof periodicity – a fixed schedule and regular repetition – are of greatimportance. In this sense, Court Drama can be seen as the epitome ofritual. Combined with the formality of the royal court, Court Dramamust have fulfilled a unique purpose and held significant meaning, whichset it apart from cyclical folk ritual and ritual drama. Several studies onNuoxi, a folk ritual drama, have already been published, but the factthat Nuoxi does not include the imperial court, the place with the mostextensive archival materials on drama’s ritualistic function and structure,leaves much to be desired. While Court Drama of the Qing Dynasty is inessence another form of ritual drama which combines ritual with dramain that people pray to drive away evil spirits and receive good luck inthe respective season, agreeing with the argument that ritual serves anintegrating role of enhancing social solidarity, this study examines thesocial functions of Court Drama as distinct from cyclical folk rituals. Court Drama possesses three main traits of calendrical ritual. First, it served to strengthen social cohesion as a regular, cyclical event. It was avenue to showcase the emperor’s authority in front of an audience thatincluded court officials and foreign emissaries and to maintain thesupport of the people in the agricultural society. Second, it served anapotropaic role of warding off evil spirits while encompassing diversereligions. Last, it served as a performing art which combinedentertainment with cyclical ritual to achieve both ritualistic andrecreational goals.

Abstract

It is well known that Nuo was a national annual event that servedthe mysterious role of strengthening national unity as a calendricalapotropaic ritual in the court. It is especially meaningful in that thiscyclical ritual with folk religious characteristics was combined withdrama to be performed in court as Court Drama every year on a regularbasis. Considering that it served as a regular venue to express collectiveappreciation and to pray for wishes such as keeping away evil spirits inthe respective season, Court Drama can essentially be described as ritualdrama combined with cyclical ritual. In terms of ritual, the two elementsof periodicity – a fixed schedule and regular repetition – are of greatimportance. In this sense, Court Drama can be seen as the epitome ofritual. Combined with the formality of the royal court, Court Dramamust have fulfilled a unique purpose and held significant meaning, whichset it apart from cyclical folk ritual and ritual drama. Several studies onNuoxi, a folk ritual drama, have already been published, but the factthat Nuoxi does not include the imperial court, the place with the mostextensive archival materials on drama’s ritualistic function and structure,leaves much to be desired. While Court Drama of the Qing Dynasty is inessence another form of ritual drama which combines ritual with dramain that people pray to drive away evil spirits and receive good luck inthe respective season, agreeing with the argument that ritual serves anintegrating role of enhancing social solidarity, this study examines thesocial functions of Court Drama as distinct from cyclical folk rituals. Court Drama possesses three main traits of calendrical ritual. First, it served to strengthen social cohesion as a regular, cyclical event. It was avenue to showcase the emperor’s authority in front of an audience thatincluded court officials and foreign emissaries and to maintain thesupport of the people in the agricultural society. Second, it served anapotropaic role of warding off evil spirits while encompassing diversereligions. Last, it served as a performing art which combinedentertainment with cyclical ritual to achieve both ritualistic andrecreational goals.

참고문헌 (27)

  1. J 해리슨, "고대예술과 제의" (1996), 예전사
  2. "社會科學大辭典 제10책 人類學 편" (1971), 臺灣商務印書館
  3. 국립민속박물관, "中國大歲時記" (2006), 국립민속박물관
  4. 김학주, "중국고대의 가무희" (2001), 명문당
  5. 김효경, "조선 왕실의 歲時風俗과 액막이", 역사민속학, (33), pp.187~233 (2010), 한국역사민속학회
  6. 마르셀 그라네, "중국의 고대축제와 가요" (2005), 살림
  7. 范麗敏, "淸代北京戱曲演出硏究" (2004), 人民文學出版社
  8. 傅惜華, "淸代雜劇全目" (1981), 人民文學出版社
  9. 상기숙, "<燕京歲時記>에 나타난 청대 세시풍속 고찰", 동방학, (22), pp.119~145 (2012), 동양고전연구소
  10. 申智瑛, "淸代 宮庭의 月令承應戱 硏究", 중국문학, 39, pp.197~220 (2003), 한국중국어문학회
  11. 오수경, "安徽 貴池 儺戱의 제의와 연출", 중국희곡, 8 (2000)
  12. 翁同龢, "翁同龢日記, 第3冊" (1993), 中華書局
  13. 王芷章, "淸昇平署志略" (1991), 上海書店
  14. 柳智元, "淸代 皇室祭祀의 샤머니즘적 性格―堂子와 坤寧宮 祭祀를 중심으로―", 명청사연구, (23), pp.285~310 (2005), 명청사학회
  15. 이정재, "明淸 以後 民間祭儀의 逐疫神 關羽에 대한 檢討 ― 關索의 逐疫 役割 與否에 대한 논의를 포함하여", 중국문학, 70, pp.153~175 (2012), 한국중국어문학회
  16. 이종철, "인간의 달력, 신의 축제" (2009), 민속원
  17. 이창숙, "궁중에서 펼친 세시풍속 節節好音", 문헌과 해석, (49) (2009)
  18. 임동권, "한국세시풍속연구", pp.15~ (1989), 집문당
  19. 장정룡, "한중세시풍속 및 가요연구" (1988), 집문당
  20. 田仲一成, "中國演劇史" (1998), 東京大學出版會
  21. 丁汝芹, "淸代內廷演戱史話" (1999), 紫禁城出版社
  22. 鄭傳寅, "中國民俗辭典" (1987), 商務印書館
  23. 齊如山, "昇平署月令承應戱" (1936), 國立北平故宮博物院
  24. 齊如山, "齊如山回憶錄" (1998), 中國戱劇出版社
  25. 朱家溍, ""故宮退食錄"上下" (1999), 北京出版社
  26. 朱家溍, "淸代內廷演劇始末考" (2007), 中華書局
  27. 周明泰, "昇平署存檔事例漫抄" (1933), 商務印書館

관련 논문AI추천

이 간행물의 다른 논문 (16건)