조선후기 類書類의 平生儀禮 －『芝峰類設』․『星湖僿說』․ －『松南雜識』를 중심으로－ (The rites of passage recorded in Ryuseoryu written during the late Choseon dynasty period －Based on books Jibongyuseol, Seonghosaseol and Songnamjabji－)

서지정보

· 발행기관 : 한국역사민속학회
· 수록지 정보 : 역사민속학 / 34호 / 55 ~ 101페이지
· 저자명 : 정종수

초록

본고는 조선시대 많은 류서류 중 임진왜란과 병자호란 사이에 저술된 이수광의 芝峰類設, 성호의 星湖僿說, 조재삼의 松南雜識등을 분석 대상으로 하였다. 왜냐하면 이 세 책은 무엇보다도 조선후기라는 공통점과 세 류서류가 약 100년차를 두고 저술되었을 뿐만 아니라 평생의례에 대한 항목도 시대가 내려올수록 다양하고, 분류도 더욱 체계적으로 이루어졌기 때문이다.
특히 본고에서는 여러 가지 민속학적 자료 중에서도 관혼상제와 같은 평생의례와 관련된 항목 중심으로 내용과 특징을 살펴보았다. 평생의례란 출생․성년․결혼․환갑․사망 등과 같은 중요한 시기에 행하지는 개인적인 의례를 말한다.
이수광의 芝峰類設의 관혼상제 등 평생의례에 대해서는 17장 인사부에 昏娶. 生産. 壽夭. 疾病. 死亡. 喪葬상장. 祭祀. 交際 등에 대해 중국과의 사례를 들면서 비교적 자세히 언급하고 있다. 지봉은 이들 내용을 서술함에 있어 견문과 옛 책으로부터 나온 내용들은 반드시 그 출처를 밝히거나 자신의 경험을 기술하는 방식을 취했다. 평생의례 중 출산과 혼례에 대한 기록은 많지 않지만, 다산에 대한 내용을 중국문헌에서 발췌해 이를 실어 당시 남아 선호사상과 다산 풍속이 사회적으로 하나의 미덕으로 자리 잡고 있었음을 시사하였다.
성호의 星湖僿說평생의례에 대한 기록은 다른 두 류서와는 보다 구체적이고 사실적이다. 특히 성호는 자신이 35살 때 모친상을 직접 치렀고, 66세 때 부인의 상을 치르면서 나름대로 상제례에 대해 많은 관심을 가졌기에 성호사설 중 관혼상제가 차지하는 비중이 결코 적지 않음을 알 수 있다. 성호는 조선시대 내내 예서의 모범서였던 주자가례가 실생활에서 준행하기에는 지나치게 복잡하고 까다롭고 경제적 부담도 만만치 않음을 알고, 제도 변화의 필요성을 절감하였다.
특히 성호는 주자․퇴계의 학을 따르고 존숭하지마는, 이를 그저 묵수하지 말고 「가례」의 경우와 같이 時世俗尙이 같지 않은 우리나라에서는 또 이에 맞는 적절한 예설이 시행되어 검약과 사치를 배격할 것을 강조했다.
조재삼의 松南雜識의 평생의례에 대한 기록은 기존의 자료와 지식들에 더하여 당대의 새로운 지식을 계속 첨가하는 방식으로 서술하였다. 특히 지봉유설이나 성호사설보다 지식을 항목별로 분류해 고문헌을 인용한 다음 자신의 견문과 의견을 덧붙이는 방식을 취하여 읽고 이해하는데 편리토록 하였다.
松南雜識의 관혼상제의 사례와 같은 평생의례의 관련 내용은 人事類, 嫁娶類, 喪祭類 등에 기록하였고, 그 중 출산과 관련된 항목은 인사류에, 관례와 혼인에 관련된 사항은 가취류에, 喪葬과 祭禮에 대한 항목은 상제류에 담았다. 조재삼은 지봉유설과 성호사설에 나와 있는 것도 다시 항목에 넣어 새로 자료를 첨삭하거나 자신의 견해를 덧붙이기도 했다.
끝으로 이수광의 芝峰類設, 성호의 星湖僿說, 조재삼의 松南雜識 등 세책 모두 사례, 즉 관혼상제 제도의 근원을 예기, 주례, 의례, 주자가례, 백호통 등과 같은 중국 문헌에서 구하고 있지만, 실제 이를 시행함에 있어서는 우리의 실정에 맞도록 조정할 필요성을 피력하였다. 공통적으로 예의 시행에 검약 정신과 실용관이 녹아들어 있음을 알 수 있다.

영어초록

This paper will look into three kinds of Ryuseoryu, books written with an author's records about certain facts in the Joseon dynasty, which are Jibongyuseol written by Yi Sugwang, Seonghosaseol written bv Seongho, and Songnamjabji written by Cho Jaesam, all of which were written between the period of the Imjin war(1592~1598) and the Byeongja war(1637~1638). The reason why the three books were being chosen among many other Ryuseoryu is that the three books had been written in the period of 100 years and this would get us to acknowledge the fact that the rites of passage was getting diversified as time went by and the classification was being done in much more systematic ways.
Especially, this paper touched upon the contents and the characteristics of the rite of passages such as the four ceremonial occasions of coming of age, wedding, funeral and ancestral rites by utilizing the folklore sources. The rite of passages would be defined as personal rites for the important occasions in one's life such as birth, coming of age, marriage, the 60th birthday, and death.
First, Yi Sugwang touched upon the rite of passages such as marriage, birth, an early death, disease, death, funeral, ancestral rites, and social relationship by giving examples of the ones practiced in China in detail in the chapter 17, Yinsabu, in his publication Jibongyuseol. When working on his books, Jibong, nom de plume of Yi Sugwang, always quoted the whole sentences he used as his reference and stated clearly the original source of references he extracted from the original publications. Also, he chose to state the experiences he himself personally went through in his publication. Even though there were a few records left on the birth and wedding ceremony, he extracted the ones on fecundity from the Chinese publications and this can be a source which would allow readers to get a sense of the social trend during the time in which a notion of preferring a son to a daughter and fecundity were practiced as a social virtue back in the late Joseon Dynasty.
Also, Yi Sugwang claims that Joseon is the only country to pursue itself to practice the rites following the teaching of Zhuxi, as known as Zhuzi, except China. Yi Sugwang himself praised the excellence of the Confucian culture practiced in Joseon. He admired people gradually began to set up Gamyo in their houses according to the rites taught by Zhuxi as the trend of Gamyoje, or Gamyo system which is a system of ancestral worship that people set the ancestral tablets in the shrines in their houses back in Joseon Dynasty according to Zhuzijiali, a book on what Zhuxi taught especially about the four ceremonial occasions of coming of age, wedding, funeral and ancestral rites written by Qiu Jun in the Ming Dynasty, China. was being practiced among more and more people. Basically, Zhuzijiali is a book on the four essential rites in people's lives.
Second, contrasting with the records in the other two publications, Jibongyuseol and Songnamjabji, the records on the rite of passages in Seonghosaseol worked by Seongho are much more concrete and realistic as a historical source. Especially, regarding the fact Seongho himself went thorough the death of his family members, his mother's at his age of 35 and his wife's at his age of 66, he did more concern himself about the way how to practice the funeral rites and his such concern can be an answer for the reason why the four ceremonial occasions of coming of age, wedding, funeral and ancestral rites had been much more looked into than other rites in Seonghosaseol. Seongho realized that it is too much burden for people in their everyday lives to practice the Zhuzijiali, as a model of Yeseo, a book on manners, during the Joseon Dynasty, at two levels: first, the complicated ways to practice and second, financial burdens to practice, which led him to come up with an idea of revision of the system being reflective of people's reality.
In this regard, Seongho as he himself was being well aware of what the problems of Zhuzijiali claims that Joseon people practice Zhuzijiali within the circumstance of Korean people in terms of their status and family fortune. Furthermore, he claims his own version of Yeseol, thoughts on manners. Especially, Seongho claims that the teaching of Zhuxi and Toegye should be respected as the two great scholars had achieved the academic excellence. However, when practicing their teaching in everyday lives, especially when practicing Jiali, manners, which Joseon certainly had different customs from the one China has, it needs to be revised to make people practice rites in better ways in which the reality of people is being considered. Thus, he went on to claim that it would be better to have appropriate Yeseol, thoughts on manners, for Joseon people to follow that people could live on a frugal life and condemn the luxurious ways of lives.
Third, Cho Jaesam worked on the rite of passages by utilizing existed sources and knowledge and added new knowledge being generated in the contemporary Joseon. Especially, what is significance about Songnamjabji is that Cho Jaesam categorized knowledge on the rite of passages by items and quoted the old publications and added his own insights and thoughts on the rites. This type of narration Cho Jaesam used when he worked on Songnamjabji would allow readers to understand more easily about the rites back in the late Joseon Dynasty.
The rite of passages such as the four occasions of coming of age, wedding ceremony, funeral, and ancestral rites were being recorded in the chapter of Yinsaryu, a chapter on human affairs, Gachwiryu, a chapter on marriage, and Sangjeryu, a chapter on funeral; items related to birth are being included in Yinsaryu, items related to coming of age and wedding ceremony are being listed up in Gachwiryu, and items related to funeral and ancestral rites are being categorized in Sangjeryu. Cho Jaesam also had the items referenced in both Jibongyuseol and Seonghosaseol re-categorized and added his own views on them in his publication. For example, in terms of marriage, the three authors shared the idea of that people could not get married to people with the same family name. Seongho and Cho Jaesam paid their tribute of praise to the social custom which people in one's family do not get married even if they have different family names as a beautiful custom to be praised because there was no such beautiful custom not only in the old times but also in the contemporary times. Also, contrary to other Ryuseoryu, records are large in number on the four ceremonial occasions of coming of age, wedding, funeral and ancestral rites in Songnamjabji and Cho Jaenam carefully selected the items of rites to work on, went through the historical investigation on the items he chose and documented them in his publication.
Lastly, the three authors, Yi Sugwang, Seongho and Cho Jaesam, traced back to the origin of the four ceremonial occasions of coming of age, wedding, funeral and ancestral rites in Chinese sources such as Liji, Zhuli, Liyi, Zhuzijiali and Baihutong. Practically, all the three authors strongly stated that the system needs to be revised to be reflective of Joseon people's reality. What the three authors shared is that frugality and pragmatism would be needed to practice such rites.

참고자료

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