조선전기 淫祀的 城隍祭의 양상과 그 성격 - 중화 보편 수용의 일양상 - (Details and Nature of Observing the ‘Adulterate(淫祀的)’ Seonghwang-je/城隍祭 Rituals, during the Early Half Period of the Joseon Dynasty - A Case of Embracing Universal Chinese Conventions -)

서지정보

· 발행기관 : 역사학회
· 수록지 정보 : 역사학보 / 204호 / 189 ~ 236페이지
· 저자명 : 최종석

초록

In the early days of the Joseon dynasty, the government decided to designate only a Seonghwang-je ritual format which was specifically based upon the Chinese Ming dynasty’s local ritual protocols as part of the dynasty’s official ritual system(正祀), and therefore the Seonghwang-je institutions that hailed from the Goryeo dynasty period, which showed those Seonghwang-je rituals being officially observed by a community, were declared as ‘adulterate'. Such declaration was based upon a new perspective to view the so-called ‘adulterate ritual’ concept. Previously, ‘adulterate rituals’ only referred to rituals worshipping Shaman gods or other mystical beings. Yet the concept changed, and came to refer to as well either the ‘unnecessary, inappropriate rituals’, or ‘rituals that are not registered in the national roster of official rituals’, essentially calling previous Seonghwang-je rituals an adulterate practice.
Transformation in some people’s perception viewing these so-called ‘adulterate rituals’ during the transitional period between Goryeo and Joseon dynasties was actually triggered by those people’s eagerness and readiness to accept and embrace new perceptions of certain rituals harboring a possibly adulterate nature. Such eagerness and readiness had been growing since the beginning of the Chinese Ming dynasty, and the Koreans’ attitude was also based upon the argument which dictated the obligation and necessity of embracing (advanced) institutions of the current lord of the Chinese civilization(‘時王之制’).
Coming into the Joseon society, rituals for the Seonghwang shrine prepared either privately or publicly(in case of the latter, by the local Hyangri figures), came to be considered unwarranted and also adulterate by some people, and were therefore naturally banned. Yet it was not an easy job to prevent the larger population, in either legal or institutional terms, from still observing such rituals. Either the local leaders or the general population were not ready to accept the sino-centric world view and not to mention a new perspective which would determine a certain convention to be ‘adulterate’. So legal and institutional banning was only working inside the capital, and against the literary class, especially the female portion of it.
As a result, the ‘adulterate’ Seonghwang-je ritual from the Goryeo period continued to be observed, and prevailed during the early half of the Joseon dynasty. In the meantime, coming into the 16th century, a new trend of trying to suppress and control such rituals also began to emerge inside local communities as well. Then again, such trend was only apparent in limited areas, and was only occurring sporadically here and there. The public was still not ready to abandon past mentality and previous conventions, and the local literary figures had no choice but to acknowledge the situation and also participate in such rituals, while only a handful, 'pioneering' local prefects and local influentials(the same Sajok figures) were trying to control the rituals, and bring a change to the people’s habits and customs.
Private observations of the Seonghwang rituals, or of the community itself prepared by Hyangri figures continued in the 17th century. Yet the locations of such Seonghwang shrines, or structures related to the Seonghwang rituals, suggest that the ‘adulterate’ Seonghwang-je ritual observation was indeed weakening, especially in the latter half of the 17th century.
First, the destruction of many Seonghwang shrines during wartime in the late 16th century must have paved a way for changing the frame of Seonghwang ritual observation itself(which was reflected in the early efforts of ‘demolishing the Seonghwang-sa shrines and newly constructing Seonghwang-dan altars’/‘廢祠設壇’). Secondly, the condition inside local communities have changed, as after mid 17th century, the local clerks and the commoners as well started to imitate and actively embrace the Yangban culture, which caused certain changes to happen inside the religious mentality of the people, and led to a weakened eagerness to pursue past Seonghwang conventions and also a lowered defense against the Sajok figures’ determination to bring in new institutions.

영어초록

In the early days of the Joseon dynasty, the government decided to designate only a Seonghwang-je ritual format which was specifically based upon the Chinese Ming dynasty’s local ritual protocols as part of the dynasty’s official ritual system(正祀), and therefore the Seonghwang-je institutions that hailed from the Goryeo dynasty period, which showed those Seonghwang-je rituals being officially observed by a community, were declared as ‘adulterate'. Such declaration was based upon a new perspective to view the so-called ‘adulterate ritual’ concept. Previously, ‘adulterate rituals’ only referred to rituals worshipping Shaman gods or other mystical beings. Yet the concept changed, and came to refer to as well either the ‘unnecessary, inappropriate rituals’, or ‘rituals that are not registered in the national roster of official rituals’, essentially calling previous Seonghwang-je rituals an adulterate practice.
Transformation in some people’s perception viewing these so-called ‘adulterate rituals’ during the transitional period between Goryeo and Joseon dynasties was actually triggered by those people’s eagerness and readiness to accept and embrace new perceptions of certain rituals harboring a possibly adulterate nature. Such eagerness and readiness had been growing since the beginning of the Chinese Ming dynasty, and the Koreans’ attitude was also based upon the argument which dictated the obligation and necessity of embracing (advanced) institutions of the current lord of the Chinese civilization(‘時王之制’).
Coming into the Joseon society, rituals for the Seonghwang shrine prepared either privately or publicly(in case of the latter, by the local Hyangri figures), came to be considered unwarranted and also adulterate by some people, and were therefore naturally banned. Yet it was not an easy job to prevent the larger population, in either legal or institutional terms, from still observing such rituals. Either the local leaders or the general population were not ready to accept the sino-centric world view and not to mention a new perspective which would determine a certain convention to be ‘adulterate’. So legal and institutional banning was only working inside the capital, and against the literary class, especially the female portion of it.
As a result, the ‘adulterate’ Seonghwang-je ritual from the Goryeo period continued to be observed, and prevailed during the early half of the Joseon dynasty. In the meantime, coming into the 16th century, a new trend of trying to suppress and control such rituals also began to emerge inside local communities as well. Then again, such trend was only apparent in limited areas, and was only occurring sporadically here and there. The public was still not ready to abandon past mentality and previous conventions, and the local literary figures had no choice but to acknowledge the situation and also participate in such rituals, while only a handful, 'pioneering' local prefects and local influentials(the same Sajok figures) were trying to control the rituals, and bring a change to the people’s habits and customs.
Private observations of the Seonghwang rituals, or of the community itself prepared by Hyangri figures continued in the 17th century. Yet the locations of such Seonghwang shrines, or structures related to the Seonghwang rituals, suggest that the ‘adulterate’ Seonghwang-je ritual observation was indeed weakening, especially in the latter half of the 17th century.
First, the destruction of many Seonghwang shrines during wartime in the late 16th century must have paved a way for changing the frame of Seonghwang ritual observation itself(which was reflected in the early efforts of ‘demolishing the Seonghwang-sa shrines and newly constructing Seonghwang-dan altars’/‘廢祠設壇’). Secondly, the condition inside local communities have changed, as after mid 17th century, the local clerks and the commoners as well started to imitate and actively embrace the Yangban culture, which caused certain changes to happen inside the religious mentality of the people, and led to a weakened eagerness to pursue past Seonghwang conventions and also a lowered defense against the Sajok figures’ determination to bring in new institutions.

참고자료

· 없음