세조·성종대 정몽주 인식 (Recognition for Jeong Mong-Ju in Sejo·Seongjong Dynasty)

서지정보

· 발행기관 : 역사실학회
· 수록지 정보 : 역사와 실학 / 57호 / 5 ~ 38페이지
· 저자명 : 김보정

초록

본고는 조선 전기 성리학 이해과정을 살펴보려는 일환으로써 세조․성종대의 정몽주 인식을 살펴본 연구이다.
사서는 당대의 인식을 보여주는 척도이며, 그 시대 편찬자의 사관을 잘 반영하고 있다. 세조․성종대 편찬된 관찬사서인 국조보감과 동국통감을 중심으로 살펴보았다.
세조대 국조보감의 편찬자, 즉 신숙주 등 8인의 정몽주 인식은 실록에 비해 상당히 많은 부분이 배제되어 그들의 정치성향과 무관하지 않음을 여실히 보여주고 있다.
성종대 동국통감의 편찬자는 서거정 중심의 훈척과 표연말․최부 등 사림으로서, 이들의 정몽주 인식은 사뭇 달랐다. 세조대 공신이자 훈척인 서거정은 필원잡기에서 농(弄)을 빌어서 정몽주를 폄하하고 있는데 비해, 김종직의 문인인 표연말․최부 등은 신편 동국통감에서 정몽주의 절의를 칭송하고 있다.
이러한 인식의 바탕에는 사서(史書) 진강의 영향을 들 수 있다. 세종대 경연과 달리 성종대 경연에서는 새로이 고려사를 진강한다. 고려사에 수록된 정몽주의 칭송기사를 발췌하여 신편 동국통감에 수록한 사실이 이를 증명하고 있다. 이 과정에서 성종대 사림은 정몽주를 ‘절의지사’ 라고 칭한다.
그러므로 세조․성종대의 정몽주 인식은 세종대 삼강행실도의 ‘충신’에서 중종대 문묘종사의 ‘성현’으로 숭배되는 과정에 있으며, 성종대 사림의 정몽주 인식은 ‘절의지사’ 라고 정의할 수 있다.

영어초록

This paper was investigated the recognition for Jeong Mong-Ju in Sejo․Seongjong Dynasty through the compilers of Kukjobogam and Dongguktonggam. Through the eight compilers of Kukjobogam such as Sin Suk-Ju, it had proved the fact that the recognition for Jeong Mong-Ju in Sejo Dynasty were excluded in Kukjobogam unlike the Annals of the Chosun Dynasty. Because Kukjobogam was written by focused in achievements and good words of the Kings, the articles for Jeong Mong-Ju were also partially omitted. This was found out being related to political opinions of eight persons such as Sin Suk-Ju.
As the results about the recognition for Jeong Mong-Ju in Seongjong Dynasty through the compilers of Dongguktonggam, there were distinctions between the recognition of the King’s relatives and the recognition of Sarim such as Pyo Yeon-Mal and Choi Bu. Seo Keo-Jeong who the King’s relatives in Sejo Dynasty have banteringly denigrated Jeong Mong-Ju through Pilwonjabki. It was a look that reflects from the regency by the queen mother in the initial Seongjong Dynasty and the political affairs by Chancellors.
However the government styles were changed through the reorganization systems by Chancellors, the recognition for Jeong Mong-Ju were gradually changed by appointed Sarim from the management the affairs of state in Seongjong 7th Dynasty. During the lecture, only Jeong Mong-Ju and Gil Je were mentioned as ‘Jeoleuijisa’, and the recognition about ‘Jeoleuijisa’ was changed as severely remonstrated persons in usual not urgent crisis.
In the basis of this perception change, the lecture of history books was played an important role. Unlike Sejong Dynasty, Goryeosa was lectured twice, and Hanseo was lectured before and after the compilement of Dongguktonggam. As a result, Dongguktonggam in the Seongjong 16th Dynasty have been compiled by attaching 204 pieces of Shinsaron. Dongguktonggam was included the contents to honor the achievements of Jeong Mong-Ju in Goryeosa by Choi Bu and Pyo Yeon-Mal. Although Dongguktonggam in the Seongjong 16th Dynasty have coexisted the recognition of Hunchuk and Salim, the recognition for Jeong Mong-Ju have been represented as the ‘Jeoleuijisa’ recognition of Salim.
Therefore, the recognition for Jeong Mong-Ju in Sejo․ Seongjong Dynasty was in the process of being worshiped as ‘Saint’ for Jeong Mong-Ju in discussions of Confucian shrine in Jungjong Dynasty from the recognition as ‘Loyalty’ for Jeong Mong-Ju in Samkanghaengsildo of Sejong Dynasty, and the recognition for Jeong Mong-Ju of Salim in Seongjong Dynasty could be defined as ‘Jeoleuijisa’.

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