성종조(成宗朝) 여악(女樂) 사용의 쟁점 연구 (A Study on the Issues of Yeuak(女樂) Use during Sungjong (成宗)'s Reign)

서지정보

· 발행기관 : 사단법인 한국문학과예술연구소
· 수록지 정보 : 한국문학과 예술 / 30호 / 359 ~ 398페이지
· 저자명 : 성영애

초록

이 연구는 성종조(成宗朝) 여악(女樂)사용의 문제를 통해서 나타난 쟁점들을 세부적으로 분석하여 성종조 여악사용의 쟁점이 의미하는 바를 도출하는데 목적이 있다. 이를 위해 특정 장소인 정전(正殿)과 연향(宴享) 그리고 군례(軍禮)와 기타 의례(儀禮)의 네 측면에서 성종조 여악사용의 문제를 알아보고자 하였다.
특정 장소인 정전에서 여악사용 문제는 성종초기부터 대간(臺諫)들에 의해 문제가 제기되었다. 정전은 임금이 정사(政事)를 보는 신성한 장소이기 때문에 사람의 마음과 눈을 방탕하게 하는 여악을 쓸 수 없다는 주장이다. 그러나 이 문제는 거론조차 되지 않았고, 다만 성종 친정(親政)체제의 정전 예연(禮宴)에서만 일시적으로 여악을 쓰지 않았을 뿐 정전의 여악사용은 계속 이어졌다.
연향에서의 여악사용 문제는 국왕이 주관하는 회례연 ․ 개성부 양로연 ․ 사신연에서 거론되었다. 회례연은 조정의 엄숙하고 경건한 예이고, 양로연은 노인을 대접하여 백성을 효도하고 공경하도록 교화하고자 하는 예이며, 사신연은 중국 조정에서 여악을 사용하지 않기 때문에 여악을 쓰는 것이 옳지 않다고 하였다. 그러나 개성부 양로연에서 일회성으로 여악을 그쳤을 뿐 연향에서의 여악은 계속되었다.
군례에서의 여악사용 폐단은 종친과 문신의 활쏘기에 나타났다. 종친과 문신의 활쏘기에서 여악을 사용함으로써 종친이 기녀를 첩으로 삼거나, 기녀를 희롱하는 폐단이 발생하였다. 이에 대간들이 여악사용의 문제를 지적하였으나, 여주(驪州)의 여기(女妓)만 혁파되었고 흉년 때에 일시적으로만 중단되었을 뿐 계속 이어졌다.
기타 의례에서의 여악사용 문제는 재상의 관가(觀稼)와 교년회(交年會)에서 거론되었다. 성종은 유일하게 재상의 관가에서만 여악을 중단하였으나, 교년회에서는 한 해 동안 수고한 신하들의 노고를 치하하기 위해 여악을 사용하였다.
이와 같이 끊임없는 반대에도 여악은 일시적 또는 부분적으로만 중단되었을 뿐 계속 이어졌다. 산하들은 유교경전을 보고 배우며 수기치인(修己治人)하려는 유학자들이었으므로, 여악을 ‘간사한 음악’ 또는 ‘음란한 여색’으로 간주하여 금지하고자 하였다. 그러나 성종은 국가정책 전반에 대한 최종책임자이었기 때문에 이를 이념적으로 받아들이지 않고 국익을 위한 실용적인 것으로 간주하여 수용하고자 하였다. 즉, 성종조 여악사용의 쟁점이 의미하는 바는 성종조에 이념적인 측면과 실용적인 측면의 끊임없는 논쟁이 전개되었다는 점을 보여주는 것이라고 할 수 있겠다.

영어초록

The purpose of this study is to analyze the issues that appeared through the issue of Yeuak(女樂) use during Sungjong(成宗)'s reign in detail and to find out what the issue really meant. For the purpose, this study will examine the use of Yeuak(女樂) during Sungjong(成宗)’s reign on such occasions as Jungjeon(正殿), Yeonhyang(宴享), Gunrye(軍禮), and other rituals(儀禮).
Although the issue of Yeuak(女樂) use at Jungjeon(正殿) was raised by remonstration officials as a problem from the early Sungjong(成宗) years, both Sungjong(成宗) and Grand Secretaries did not even mention on this issue. In Sungjong(成宗)’s personal government system, it was decided that Yeuak(女樂) would not be used at ritual ceremonies of Jungjeon(正殿) but child singers and child dancers would be used instead, allowing Yeuak(女樂) to be used only at Gokyeon(曲宴) or personal royal banquets. But this in fact was nominal abolition since the practice of Yeuak(女樂) use at Jungjeon(正殿) continued until later years of Sungjong(成宗)’s reign.
In ritual ceremonies, where the issue of Yeuak(女樂) use appeared first was at Oeyeon(外宴) which was held by the king for government officials in such rituals as Hoerye-yeon (New Year’s Ceremony at court), Yangno-yeon (Banquet for the Elderly) at Gaeseong-bu, and Sashin-yeon (Banquet for the Ambassadors). Regarding Hoerye-yeon, there was a Sungjong(成宗)’s claim that it’s use would not be a problem since it was customary practice from the years of his predecessors. Hoerye-yeon was the big event of all annual rituals where the King and court officials celebrated together at the New Year’s day, and the fact that Yeuak(女樂) was used at Hoerye-yeon could be interpreted as it was also used in virtually all ritual ceremonies. Use of female singers was prohibited at Yangno-yeon of Gaeseong-bu due to opposition of remonstration officials, but it was a temporary phenomenon since it proved to be a one-time prohibition. As for Sashin-yeon, in contrast to government officials whose goal was to cultivate their virtue to govern the people through Confucian learning, the king of a country is the person who was responsible for all national policies and affairs. The reason why Sungjong(成宗), who had this kind of responsibility and obligation, did not oppose the use of Yeuak(女樂) nor did he abolish it was that he judged the Yeuak(女樂) to be indispensable on the national dimension, not because Yeuak(女樂) was indispensable in the female entertainers’ participation in court rituals. Not only Sungjong(成宗) but also all the kings of the dynasty recognized Yeuak(女樂) as a national custom, the use of which was not limited to entertain the Ambassadors from Ming and Naeyeon(內宴) but was extended to other rituals including bumyoeui(祔廟儀) or enshrining of his predecessors in Royal Shrine by the king.
In the case of Gunrye(軍禮) or military ritual, archery by royal family and civil officials constitutes the evil of Yeuak(女樂) use. Included in the evil effects of archery was taking of female entertainers as one’s concubine or private use of Yeuak(女樂) by the royal family, inability of a royal secretary or historian to attend at the site, mixing of female entertainers and musicians in offering, and passing of the government examination with archery as a means of becoming an official, etc.
Other evil effects of Yeuak(女樂) use in rituals appeared at Kwanga(觀稼) of the premier and Gyonyeonhoe(交年會). Kwanga(觀稼) or looking at the people farming by the premier was the only example that Sungjong(成宗) accepted and followed an admonition of remonstration officials against the use of Yeuak(女樂). At Gyonyeonhoe(交年會), Sungjong(成宗) allowed the use of Yeuak(女樂) for the purpose of praising the service of court officials for a year.
Sungjong(成宗)’s reign succeeded the policies and will of the earlier kings and completed the basic system of legal codes and government institutions of Joseon. Gyungguk-daejeon and Gukjo-oryeui, which were completed during the early years of Sungjong(成宗), and Akhak-gwebeom, which was completed during later years of Sungjong(成宗), constituted the representative national legal codes and government institutions. Even in this kind of Sungjong(成宗)’s reign, the issues on the use of Yeuak(女樂) continued not only during the early years but also well into the later years. In other words, during this period, the emphasis was basically placed on raising an issue on the use of Yeuak(女樂) rather than for the purpose of abolishing it altogether.

참고자료

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