非禮와 尊王의 사이에서: 조선 성종～명종 대 詔勅合迎과 迎勅 시 乘輦의 성취와 그 의미 (The Fulfillment of Greeting Joseo(詔書) and Chikseo(勅書) at once and Riding a Palanquin in Greeting Chikseo(勅書) in the King Sŏngjong to Myeongjong period, and Its Meaning)

서지정보

· 발행기관 : 서울대학교 규장각한국학연구원
· 수록지 정보 : 한국문화 / 102호 / 145 ~ 194페이지
· 저자명 : 최종석

초록

I has reviewed the conflicts between Chosŏn and Ming Dynasty envoys over some of the rituals greeting Joseo(詔書) and Chikseo(勅書), as part of figuring out what kind of mentality Chosŏn performed diplomatic rites in the process of dealing with Ming Dynasty(Emperor). In previous studies, conflicts between Chosŏn and Ming envoys over some of the rituals have been regarded as a power game between the two countries, but such an approach did not fit the context of the times. In other words, both Chosŏn and Ming Dynasty envoys had a consensus to realize ‘correct’ Li(禮), but for some procedures where ‘correct’ Li(禮) practiced clearly did not exist, each insisted that their practice conformed to Li(禮). As a result, these conflicts arose.
From this point of view, I investigated that after the acceptance of the method of separately greeting Joseo(詔書) and Chikseo(勅書) in the reign of King Sŏngjong(the king riding a horse when greeting Chikseo related to this), Chosŏn overturned this acceptance and then the king rode a palanquin to greet both Joseo(詔書) and Chikseo(勅書) at once, and even the procedure of riding in a palanquin was finally realized even when greeting Chikseo(勅書). Specifically, the process by which the king rode a palanquin to greet both Joseo(詔書) and Chikseo(勅書) at once, and the achievement of riding the palanquin even when greeting Chikseo(勅書) and how this achievement was achieved was reviewed, and I tried to identify the historical context and meaning of this process. In particular, I examined the context in which unusually, the Chosŏn government went so far as to break ritual rules and implemented the practice of having the king ride on a palanquin instead of a horse when greeting Chikseo(勅書), and the context in which it also justified riding a palanquin when the Chosŏn government was greeting a Chikseo(勅書).
Previous studies have assumed that a deepening and transformation of Sadae(事大) consciousness toward Ming at some point in time, and have used Chosŏn’s acceptance of Ming Dynasty envoys’ claims as an indicator of the deepening and transformation of Sadae(事大) consciousness toward Ming, focusing on the action of Chosŏn’s acceptance of Ming Dynasty envoys’ claims and attributing significance to it as a trigger for the deepening and transformation of Sadae(事大) consciousness toward Ming. However, this paper, which also examined the post-acceptance of aspect of Ming Dynasty envoys’ claims, suggests that Chosŏn’s choice and will were decisive in the outcome of the conflict between Chosŏn and Ming envoys. It should not be judged as an opportunity to deepen and transform the Sadae(事大) consciousness toward Ming.

영어초록

I has reviewed the conflicts between Chosŏn and Ming Dynasty envoys over some of the rituals greeting Joseo(詔書) and Chikseo(勅書), as part of figuring out what kind of mentality Chosŏn performed diplomatic rites in the process of dealing with Ming Dynasty(Emperor). In previous studies, conflicts between Chosŏn and Ming envoys over some of the rituals have been regarded as a power game between the two countries, but such an approach did not fit the context of the times. In other words, both Chosŏn and Ming Dynasty envoys had a consensus to realize ‘correct’ Li(禮), but for some procedures where ‘correct’ Li(禮) practiced clearly did not exist, each insisted that their practice conformed to Li(禮). As a result, these conflicts arose.
From this point of view, I investigated that after the acceptance of the method of separately greeting Joseo(詔書) and Chikseo(勅書) in the reign of King Sŏngjong(the king riding a horse when greeting Chikseo related to this), Chosŏn overturned this acceptance and then the king rode a palanquin to greet both Joseo(詔書) and Chikseo(勅書) at once, and even the procedure of riding in a palanquin was finally realized even when greeting Chikseo(勅書). Specifically, the process by which the king rode a palanquin to greet both Joseo(詔書) and Chikseo(勅書) at once, and the achievement of riding the palanquin even when greeting Chikseo(勅書) and how this achievement was achieved was reviewed, and I tried to identify the historical context and meaning of this process. In particular, I examined the context in which unusually, the Chosŏn government went so far as to break ritual rules and implemented the practice of having the king ride on a palanquin instead of a horse when greeting Chikseo(勅書), and the context in which it also justified riding a palanquin when the Chosŏn government was greeting a Chikseo(勅書).
Previous studies have assumed that a deepening and transformation of Sadae(事大) consciousness toward Ming at some point in time, and have used Chosŏn’s acceptance of Ming Dynasty envoys’ claims as an indicator of the deepening and transformation of Sadae(事大) consciousness toward Ming, focusing on the action of Chosŏn’s acceptance of Ming Dynasty envoys’ claims and attributing significance to it as a trigger for the deepening and transformation of Sadae(事大) consciousness toward Ming. However, this paper, which also examined the post-acceptance of aspect of Ming Dynasty envoys’ claims, suggests that Chosŏn’s choice and will were decisive in the outcome of the conflict between Chosŏn and Ming envoys. It should not be judged as an opportunity to deepen and transform the Sadae(事大) consciousness toward Ming.

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