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초록· 키워드
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The state ritual of Kory? was unique in its organization and contents. The miscellaneous rites section ("chapsa") of the Kory?sa (History of the Kory? Dynasty) contains chronological records of various rituals including Taoist rituals. This term the miscellaneous rites was not a category of the Confucian auspicious rituals, but the compilers of the Kory?sa used it to designate the rituals other than the Great, Middle, and Lesser rituals in the Confucian tradition. There is no detailed description of sacrificial rituals in this miscellaneous rites section of the Kory?sa, and this seems to suggest that miscellaneous rituals were not as important as the Confucian rituals. However, upon a closer examination, we find that these miscellaneous rituals were not simply various obscure and indigenous rituals of Kory?. They were in fact state rituals. and their significance was comparable to the Great. Middle, and Lesser Confucian rituals.
Kory?'s state sacrificial rituals were organized in a dual system of the Great, Middle, and Lesser Confucian rituals on the one hand and the miscellaneous rituals on the other. Kory?'s state ritual organization had developed closer to the Chinese ritual model than the Silla system that had classified its Mountain rituals in the categories of Great, Middle, and Lesser rituals. While the Kory? court adopted the Chinese ritual forms such as the worship of heaven and earth, the actual substance of the state rituals demonstrate that it did not consistently implement the Chinese Confucian ritual forms.
The direct worship of heaven at the Round Altar shows Kory?'s perception of the mandate of heaven and the Kory?-centered world view that placed Kory? on an equal footing with China. In addition, various royal ancestor worships were held at the Royal Ancestor Shrine, individual shrines for deceased kings, and the Portrait Halls. Again, this is very different from the Chos?n period when the ancestor worship centered only on the Royal Ancestor Shrine. Moreover, Taoist and indigenous religious traditions were incorporated into the Kory? state ritual system.
As the new state of Kory? tried to overcome the political chaos of the Later Three Kingdoms, Kory? broke with Silla and manifested its Kogury? successionism. Kory? also considered itself to be equal to the Chinese dynasties. These ideological perceptions were closely related to the unique organization and contents of Kory? state ritual system. The ideological basis of Kory? state rituals was not limited to Confucianism, and we can see in the sections of the miscellaneous rites and ceremonies examples of many Taoist, Buddhist, and indigenous religious rituals. However, in step with the growing acceptance of the Nee-Confucian ideology, Chos?n restructured state ritual forms and contents to be more consistent with the orthodox Confucian ritual model.
Kory?'s state sacrificial rituals were organized in a dual system of the Great, Middle, and Lesser Confucian rituals on the one hand and the miscellaneous rituals on the other. Kory?'s state ritual organization had developed closer to the Chinese ritual model than the Silla system that had classified its Mountain rituals in the categories of Great, Middle, and Lesser rituals. While the Kory? court adopted the Chinese ritual forms such as the worship of heaven and earth, the actual substance of the state rituals demonstrate that it did not consistently implement the Chinese Confucian ritual forms.
The direct worship of heaven at the Round Altar shows Kory?'s perception of the mandate of heaven and the Kory?-centered world view that placed Kory? on an equal footing with China. In addition, various royal ancestor worships were held at the Royal Ancestor Shrine, individual shrines for deceased kings, and the Portrait Halls. Again, this is very different from the Chos?n period when the ancestor worship centered only on the Royal Ancestor Shrine. Moreover, Taoist and indigenous religious traditions were incorporated into the Kory? state ritual system.
As the new state of Kory? tried to overcome the political chaos of the Later Three Kingdoms, Kory? broke with Silla and manifested its Kogury? successionism. Kory? also considered itself to be equal to the Chinese dynasties. These ideological perceptions were closely related to the unique organization and contents of Kory? state ritual system. The ideological basis of Kory? state rituals was not limited to Confucianism, and we can see in the sections of the miscellaneous rites and ceremonies examples of many Taoist, Buddhist, and indigenous religious rituals. However, in step with the growing acceptance of the Nee-Confucian ideology, Chos?n restructured state ritual forms and contents to be more consistent with the orthodox Confucian ritual model.
목차
Ⅰ. 머리말
Ⅱ. 고려 국가제사의 체제
Ⅲ. 고려 국가제사의 특징
Ⅳ. 결론
〈ABSTRACT〉
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