傳統婚禮에서 交拜禮로서의 俠拜儀式 속에 투영된 理念性에 대한 考察 (A review of the ideal projected onto Rite of Hyub-bae(俠拜) as Ritual of Exchanging Ceremonial Bow (Kyo-bae Rye “交拜禮”) in Traditional Wedding Ceremony)

서지정보

· 발행기관 : 영산대학교 동양문화연구원
· 수록지 정보 : 동양문화연구 / 18권 / 153 ~ 184페이지
· 저자명 : 서정화

초록

이 논문은 傳統婚禮의 交拜禮 儀式 속에 투영된 理念性을 고찰하기 위한 것이다. 우리나라 전통혼례에서 신랑･신부의 交拜禮는 ‘俠拜’의 방식으로 한다. ‘俠’은 곧 ‘夾’으로, 여성의 前拜와 後拜 사이에 남성의 拜를 ‘끼워 넣음’을 의미한다. 俠拜라는 용어가 처음 보이는 것은 鄭玄의 글이다. 그는 禮經에 기록된 ‘拜→答拜→又拜’에 대한 설명에서 그것을 ‘俠拜’라 命名하였다. 대개 賓主 간의 交際를 위한 拜禮에는 拜와 答拜만 있다. ‘又拜’가 언급된 경우는 拜禮의 주체들이 尊卑의 차이가 크거나, 남녀 사이의 拜禮에서이다. 前者의 경우는 상대에 대한 ‘지극한 尊崇’을 표하기 위함이며, 後者의 경우는 자칫 지나침에 빠질 수 있는 남녀 사이에서 사적인 ‘交際의 節制’ 내지 ‘斷絶’을 상징하고자 한 것이라 볼 수 있다.
「士昏禮」 經文에는 신랑･신부의 拜禮에 대한 언급이 없지만, 司馬光과 朱子는 俠拜를 婚姻儀式에 포함시켰다. 우리나라의 禮學者들 거의 대부분은 그들의 말을 따라 신랑･신부의 拜數를 1:2로 하는 俠拜를 力說하였고, 그들이 尊卑關係로 인식했던 男女關係 설정에 그것을 이용하였다.
國家典禮에서 士･庶人 관련 혼례를 살펴보면, 「士昏禮」에 의거한 『唐開元禮』의 <六品以下婚>과 『政和五禮新儀』의 <品官昏儀> 및 <庶人昏儀>에는 교배례 과정이 존재하지 않는다. 明나라 개국 초에 편찬된 『明集禮』에서 비로소 신랑･신부의 교배례가 등장하며, 『朱子家禮』를 모델로 삼은 『國朝五禮儀』 <宗親文武官一品以下昏禮儀>에도 교배례가 수록되어 있다. 그러나 그것들 모두 俠拜의 방식을 취하고 있지 않다. 이는 조선의 거의 모든 禮學者들이 신랑･신부의 俠拜를 주장한 것과 크게 대조되는 부분이다. 남녀 간의 교제 단절을 상징하는 俠拜儀式을 남녀가 하나 되는 婚姻儀式 절차에 넣은 것은 참으로 矛盾이라 할 것이다.

영어초록

This dissertation is to review the projected ideals onto Ritual of Exchanging Ceremonial Bow (Kyo-bae Rye “交拜禮”) in Traditional Wedding CeremonyIn Korea’s traditional wedding ceremony, the Propriety of Exchanging Ceremonial Bow (Kyo-bae Rye “交拜禮”) is to be performed as in the method of bridegroom and bride’s Hyub-bae (俠拜 – lying in-between ceremonial bows). ‘俠’ (‘Hyup’) is equal to ‘夾’ (‘Hyup’), and this means the insertion of males’ ceremonial bow between female’s first bow (前拜 – “Jeon-bae”) and second bow (後拜 – “Hu-bae”). It’s the book of Jeong Hyun (鄭玄) where the terminology of Hyub-bae (俠拜 – lying in-between ceremonial bows) had been firstly discovered. In the explanation of ‘Bae (拜 ceremonial bow) →Dap-bae (答拜 return) →Wu-bae (又拜 repeat)’ in Rye Gyeong (禮經 - the Book of Etiquette and Ceremonies), he denominated it Hyub-bae (俠拜). Mostly, there is a Bae (拜 ceremonial bow) and Dap-bae (答拜 return) in a salute only for social relations between host and guest. In case of mentioning about Wu-bae (‘又拜’-repeated saluting), there should be a big difference in their high and the low of the subjects of salutation, or this should be a salutation between male and female. In the former case, it is for an expression of ‘the highest reverence to the opponent’, and in the latter case, it can be seen as a sign of ‘moderation of personal relationship’ or ‘break off relationship’ between male and female, which can be easily over indulged.
There are no mentions about bridegroom and bride exchanged ceremonial bows in the Book of Sa Hon Rye (士昏禮 - the marriage ceremony for classical scholar), but Sima Guang (司馬光) and Chu Hsi (Chinese: 朱熹) included Hyub-bae (俠拜 – lying in-between ceremonial bows) in their marriage ceremony. According to them, almost all of the scholars of the study of ritual of Korea put emphasis on Hyub-bae (俠拜 – lying in-between ceremonial bows) counting the number of bridegroom and bride exchanged ceremonial bows as 1:2, and used this in setting up the relationship between men and women, which was recognized as in the relations of aristocrat and plebeian.
Examining related wedding ceremonies to scholars and low-class people in the nation’s liturgy (國家典禮) closely, there doesn’t exist the process of Propriety of Exchanging Ceremonial Bow (Kyo-bae Rye “交拜禮”) in the wedding ceremony for the classes lower than rank 6 <六品以下婚 – Yukpumihahon> prescribed in Rites of the Kai-yuan Period of the Tang (唐開元禮) in accordance with Sa Hon Rye - 士昏禮 (the marriage ceremony for classical scholar), and also no records of Ranking Officials Wedding Ceremonies <Pumkwanhonui - 品官昏儀> including of low-class people <Seoinhonui - 庶人昏儀> in the book of New Five Rites (Junghwaoryesinui - 政和五禮新儀). With the Collection of Rites of Ming Period (明集禮) compiled at the early part of founding of Ming dynasty, for the first time, bridegroom and bride exchanging ceremonial bows (Kyo-bae Rye “交拜禮”) had made an appearance, and at the part of nuptials of the King’s immediate family, and civil and military officers below rank 1 <宗親文武官一品以下昏禮儀> prescribed in Book on the Five Rites of State (國朝五禮儀) that had made model of Chu Hsi’s Book of Family Ritual (朱子家禮), Kyo-bae Rye (交拜禮) were included. But those are all do not follow the procedures of rite of Hyub-bae (俠拜 – lying in-between ceremonial bows). This was greatly contrastive part with the most scholars of the study of ritual of Joseon Dynasty who asserted Hyub-bae (俠拜) of the bridegroom and bride. It’s indeed a contradiction to put the rite of Hyub-bae (俠拜), which symbolizes break off relationships between man and woman, in the procedure of wedding ceremony where man and woman becoming one flesh.

참고자료

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