조선시기 城隍祠 입지를 둘러싼 양상과 그 배경 —高麗 이래 질서와 ‘時王之制’ 사이의 길항의 관점에서— (Locations of the Seonghwang-sa/城隍祠 shrines in Joseon, and changes that happened —A Conflict between the existing Goryeo/高麗 dynasty order and the new 'Present day's order and institutions'(‘時王之制’)—)

서지정보

· 발행기관 : 한국사연구회
· 수록지 정보 : 한국사연구 / 143호 / 145 ~ 200페이지
· 저자명 : 최종석

초록

During the Joseon dynasty period, most of the Gun and Hyeon units were equipped with a Sajik-dan/社稷壇 altar, a Yeo-dan/厲壇 altar, a Seonghwang-sa/城隍祠 shrine, and a Munmyo/文廟 shrine. In most of the regions Sajik-dan and Yeo-dan were located respectively in the Seogyo/西郊(Western outskirt) and Bukgyo/北郊(Northern outskirt) areas, and even with the passage of time such location virtually never changed. In the meantime, the location of Seonghwang-sa units significantly varied from region to region, and from period to period. The Seonghwang-sa shrines in the early days of Joseon showed even distribution in terms of direction, and the trend of placing the shrine at an obligatory spot, the Namgyo/南郊(Southern outskirt) area, was simply weak or not existent. Yet ≪Yeoji Doseo/輿地圖書≫, published in the 18th century during the reign of King Yeongjo, indicates that such trend came to existence during the latter half period of Joseon. Such trend was vivid in the Gyeongsang-do region, while being relatively weaker in other regions.
This trend, just like the trend of placing Sajik-dan and Yeo-dan in the Seogyo and Bukgyo areas, had something to do with embracing the Hongmu-era ceremonial protocols. In terms of local Seonghwang services, Joseon dynasty completely denounced the Goryeo era practices, and tried to observe local Seonghwang ceremonies based upon the Hongmu-era ceremonial protocols, and after a series of enhancing and reasserting, the Joseon society and government finally completed the local Seonghwang memorial service institution, based upon Hongmu protocols, during King Seongjong's reign. Inspired by the Seonghwang-dan altar of wind, cloud, thunder, rain, mountain and streams(風雲雷雨山川城隍壇), the Joseon people came to place Seonghwang- dan units in the obligatory spots, Namgyo areas.
Unlike Sajik-dan and Yeo-dan, which had not existed before, Seonghwang-sa shrines which housed local Seonghwang figures were already established in most of the regions during the early days of Joseon, and most of them had been there since the Goryeo dynasty period. In structural terms they were not altars(祭壇) but shrines(祠廟), and were not located in Namgyo areas. So in order to observe and abide by Hongmu protocols and establish Seonghwang- dan altars, the existing Seonghwang-sa shrines had to be brought down and abolished('廢祠設壇').
Yet such practices were not being done by the government in a unilateral fashion, and were only being conducted inside local areas in a random fashion. And to the Hyangri clerks and ordinary people the existing Seonghwang-sa shrines were still very important. So in the Joseon dynasty's early days, only few regions showed such changes, and in most of the regions the Seonghwang-sa shrines continued to exist and be respected. This situation remained the same for quite some time. But as the people's understanding of Neo-Confucianism grew, a new world perspective that considered the Sino-centric order based upon ceremonial protocols & teaching to be universal values and source of obligation spreaded throughout the local regions. Such practices started to occur in a concentrated fashion everywhere in the country, roughly around the 1670s. And that was the reason that the ‘Namgyo’ trend became vivid in this period, the latter half period of Joseon.
In the meantime, because the practice of ‘abolishing shrines and establishing altars(廢祠設壇)’ happened everywhere inside local communities at the time, conflicts between local administrators & local Sajok influentials and local Hyangri clerks and ordinary civilians continued to occur over the issue, reflecting various situations that existed inside local regions. They displayed both a general trend and also regional characteristics, while some regions did not display such practice at all. That resulted in the ‘Namgyo trend’ and other various kinds of activities in local regions.

영어초록

During the Joseon dynasty period, most of the Gun and Hyeon units were equipped with a Sajik-dan/社稷壇 altar, a Yeo-dan/厲壇 altar, a Seonghwang-sa/城隍祠 shrine, and a Munmyo/文廟 shrine. In most of the regions Sajik-dan and Yeo-dan were located respectively in the Seogyo/西郊(Western outskirt) and Bukgyo/北郊(Northern outskirt) areas, and even with the passage of time such location virtually never changed. In the meantime, the location of Seonghwang-sa units significantly varied from region to region, and from period to period. The Seonghwang-sa shrines in the early days of Joseon showed even distribution in terms of direction, and the trend of placing the shrine at an obligatory spot, the Namgyo/南郊(Southern outskirt) area, was simply weak or not existent. Yet ≪Yeoji Doseo/輿地圖書≫, published in the 18th century during the reign of King Yeongjo, indicates that such trend came to existence during the latter half period of Joseon. Such trend was vivid in the Gyeongsang-do region, while being relatively weaker in other regions.
This trend, just like the trend of placing Sajik-dan and Yeo-dan in the Seogyo and Bukgyo areas, had something to do with embracing the Hongmu-era ceremonial protocols. In terms of local Seonghwang services, Joseon dynasty completely denounced the Goryeo era practices, and tried to observe local Seonghwang ceremonies based upon the Hongmu-era ceremonial protocols, and after a series of enhancing and reasserting, the Joseon society and government finally completed the local Seonghwang memorial service institution, based upon Hongmu protocols, during King Seongjong's reign. Inspired by the Seonghwang-dan altar of wind, cloud, thunder, rain, mountain and streams(風雲雷雨山川城隍壇), the Joseon people came to place Seonghwang- dan units in the obligatory spots, Namgyo areas.
Unlike Sajik-dan and Yeo-dan, which had not existed before, Seonghwang-sa shrines which housed local Seonghwang figures were already established in most of the regions during the early days of Joseon, and most of them had been there since the Goryeo dynasty period. In structural terms they were not altars(祭壇) but shrines(祠廟), and were not located in Namgyo areas. So in order to observe and abide by Hongmu protocols and establish Seonghwang- dan altars, the existing Seonghwang-sa shrines had to be brought down and abolished('廢祠設壇').
Yet such practices were not being done by the government in a unilateral fashion, and were only being conducted inside local areas in a random fashion. And to the Hyangri clerks and ordinary people the existing Seonghwang-sa shrines were still very important. So in the Joseon dynasty's early days, only few regions showed such changes, and in most of the regions the Seonghwang-sa shrines continued to exist and be respected. This situation remained the same for quite some time. But as the people's understanding of Neo-Confucianism grew, a new world perspective that considered the Sino-centric order based upon ceremonial protocols & teaching to be universal values and source of obligation spreaded throughout the local regions. Such practices started to occur in a concentrated fashion everywhere in the country, roughly around the 1670s. And that was the reason that the ‘Namgyo’ trend became vivid in this period, the latter half period of Joseon.
In the meantime, because the practice of ‘abolishing shrines and establishing altars(廢祠設壇)’ happened everywhere inside local communities at the time, conflicts between local administrators & local Sajok influentials and local Hyangri clerks and ordinary civilians continued to occur over the issue, reflecting various situations that existed inside local regions. They displayed both a general trend and also regional characteristics, while some regions did not display such practice at all. That resulted in the ‘Namgyo trend’ and other various kinds of activities in local regions.

참고자료

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