조선조 士大夫 祭禮의 원류와 실상 (Memorial Rites of Joseon Literati : The Origins and Facts)

서지정보

· 발행기관 : 영남대학교 민족문화연구소
· 수록지 정보 : 민족문화논총 / 46호 / 449 ~ 478페이지
· 저자명 : 권오영

초록

고려 말과 조선조에는 법적으로 大夫와 士의 제사를 증조부 이하 3대와 조부 이하 2대만을 제사지내게 하였다. 1390년(공양왕 2)에 「大夫士庶人祭禮」를 제정하여 시행하게 한 것이 바로 그것이다. 즉 大夫(종4품 이상) 이상은 3대(증조부 이하)를 제사지내고, 6품 이상은 2대(조부 이하)를 제사지내고, 7품 이하와 庶人은 부모만을 제사지내도록 정하였다. 이 규정은 1485년에 반포된『經國大典』에서 문관･무관 6품 이상은 3대를 제사하게 했고 7품 이하는 2대 제사를, 서인은 아버지와 어머니 당대만을 제사하는 것으로 수정되었다. 조선조에 들어와서 大夫와 6품 이상을 통합하여 증조부 이하 3대 제사를 지내게 하였고, 7품 이하는 조부 이하 2대 제사를 지내게 하여 士와 서인의 구분을 보다 엄격하게 하였다. 그러나 조선 후기에는 이러한『경국대전』의 법적 규정은 구속력을 상실하고, 오히려『가례』에 제시된 4대 봉사가 사대부가에 일반적으로 행해졌다.
그러나 조선조에 반드시『가례』에 제시된 제례가 그대로 시행된 것은 아니었다. 조선에서는 祠堂에서 지내는 四時祭(廟祭)보다는 산소에 가서 지내는 墓祭가 더 성행하였다. 墓祭는『가례』에서 3월 上旬에 한 차례 지내도록 하였다. 그러나 조선조에 사대부가문에서는 설날･한식･단오･추석 등 1년에 네 차례에 걸쳐 묘제를 지내는 경우가 아주 많았다. 특히 단오와 추석의 墓祭는 멀리 首露王陵의 묘제에서 전해진 것이었다. 뿐만 아니라 조선조에는 10월에 墓祭를 많이 지냈다. 이 10월 묘제는『가례』의 묘제와는 달리 조선의 독자적인 제례문화로 전승되어 온 것으로, 영남지역의 경우 10월 묘제를 가장 성대하게 지냈다. 이러한 10월 묘제는 우리나라 고대로부터 10월 상달을 중요하게 생각하여 오곡백과를 추수하고 조상에게 감사제를 지내는 전통에서 찾아야 할 것이다. 이같이 고대로부터 전해 내려오던 단오제와 추석제, 10월 묘제 등은 비록 동아시아 유교제례의 영향을 받아 그 儀式의 절차 등은 많이 따랐다 할지라도, 근본적으로는 우리나라 고유의 명절에서 전승되어 온 禮俗이다.

영어초록

This treatise seeks to evaluate the memorial rites of the literati(sadaebu: 士大夫) against the background of Korea’s long historical tradition, and find out how memorial rites imported from Song China was accommodated and became established in Korean society during the late Goryeo, in addition to how memorial traditions native to Korea were preserved and maintained thereafter.
Yi Song-gye, the founder of Joseon dynasty, declared that the new dynasty would institute Confucian rituals in coming-of-age ceremonies, marriages, funerals, and memorial services. Promulgating Confucian rituals on a national basis became a top priority. Rituals observed by many literati, including memorial rites for ancestors and parents, remained Buddhist up until the middle of the 16th century. Buddhist rites such as the suryukjae (rites to appease lost and hungry souls on land and sea) and chucheonjae (rites held to pray for peace in the world beyond) were still the norm in literati households.
It is established fact that Family Rituals of Zhuxi(朱子家禮, ‘Family Rituals’ hereafter) were disseminated to both the literati and commoner classes, and practiced during the Joseon dynasty, if establishment of family temples(家廟) and holding rites there is any indication. Also, the “four generation rule”(四代奉祀), or holding memorial rites for ancestors up to one’s great-great- grandfather, was actually practiced in every household by the late Joseon.
However, memorial rites as prescribed by the Family Rites were not observed with the utmost strictness during Joseon Dynasty. Though ancestral rites based on rules of primogeniture were decreed since the late Goryeo, rites during early Joseon were still observed in turns, with observed by both sons and daughters of the deceased. Ancestral rites centered on primogeniture only came to predominate in the later part of the Joseon era.
Also a notable feature of rites during Joseon was that rites held before the graves of ancestors(墓祭) were more frequent than family temples rites(四時祭 or 廟祭). Though graveside rites were to be held only once a year in early March according to the Family Rituals, the established practice in most literati clans was to four times a year, on Lunar New Year’s Day, Lunar April 5th, Lunar May 5th, and Lunar August 15th(Chusok). Graveside rituals during Lunar April 5th and Chusok were actually remnants of an ancient tradition passed down from rites held at the tomb of King Suro (First king of Gaya, ?-199 AD). Graveside rites were also held frequently during Lunar October, which was not part of the Family Rituals but actually a remnant of a uniquely Korean tradition, and the October rite was often the most magnificent held all year in Gyeongsang province. The explanation for the October rite should be found in the importance attached to Lunar October during Korea's ancient history, where people laid their harvests on the table and gave thanks to their ancestors with a grand ritual.
Therefore, though rituals held on Lunar May 5th, Chusok, and on October followed Confucian format and protocol, they are fundamentally customs that have their roots in traditional rituals dating to the very early years of Korean history. This allows us to surmise that although the literati during Joseon dynasty accepted Confucian rituals prevailing in East Asia, they were still able to maintain ritual traditions passed down from ancient Korea.

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