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The Gookjo-oryeui(《國朝五禮儀》: The National Codes of Five Rites), the text of the national ritual codes of the Choson dynasty, was published in 1474. The kings in early Choson dynasty were used to follow the codes. As the environment of political status and society, however. had been changed during the two hundred years of history. it compelled to bring some revises and reforms on both the ritual codes and national memorial rites. The revision of the codes was made during the reign of King Yeongjo(英祖) and the new version of codes Gookjosokoryeui(《國祖續五禮儀》 : The Revised National Codes of Five Rites) was published in the 18th century. This revise of The Five Rites was as significant as the revision of the Codes of National Laws, the Sokdaejeon(《續大典》 : the Revised Codes of National Laws). Both occasions imply an effort on the reformation of governmental administrations performed in the 18th century.
The most essential cause of the ritual reformations of the dynasty was resulted from destructive Korean-Japanese War occurred in 1592-1597. During the war, many memorial shrines were destroyed or damaged while some new shrines were restored or reconstructed after the war. The former were mostly those of Taoists sacrifices and the latter were mostly those of shrines for the Chinese great man. the monuments of the patriots sacrificed and the royal family.
One of the prominent new ceremonies was Gigokje(祈穀祭 : The Praying Ceremony for the Fertile Harvest of The Year) that was performed yearly in January at the Sajikdan(社稷壇). It was originally held in the early period of the dynasty, but it had been overlooked since the interruption of the affair on Wongudan(圓丘壇) for 200 years. As the country was suffered from frequent national disasters and serious famines during the 17th century, King Sookjong (肅宗)determined to reestablish the Gigokje ceremony to express his firm intention to overcome the disasters and difficulties.
The ceremony was established as an annual ceremony starting from 1696, and the event was leveled up to the first grade memorial rite in the reign of King Yeongjo(英祖) and King Jeongjo(正祖) in the 18th century. The both kings faithfully performed the praying ceremony as well as they seriously concentrated on the promotion and safeguard of the agriculture.
Contrast to their ancestor kings their successors were not so much interested in the ceremony and used to ignore the processes. The kings of the 19th century were seemed to be not interested in general national memorial rites even in the most important ceremonies including the event conducted at Jongmyo(宗廟 : The ancestral shrine of the royal family). These reflect their unconcern about ritual ceremonies and looseness on administrative politics. At the same time, it also seems to show a phenomenon of modernity tendency of getting free from religious bondage. The kings and the governments of late Choson dynasty became not so indulged in Confucian memorial rites as in the early days of the dynasty.
Even though it was not involved in the national ritual codes, another very important memorial rite was that of Daibodan(大報壇 : The Memorial Site of The Great Favor) located in the Changduck Palace. which was dedicated to the three Emperors of Ming dynasty. Although the scale of annual ceremony was the biggest of all, this was rather not openly performed because of avoidance of any notice by Qing government. It implies that not only Choson dynasty had a pride of becoming as the orthodox successor of the Ming Confucian culture and spirit, but a strong expression of abhorrence against the barbarian Qing culture. We can say that it was a symbolic effort to establish the national cultural identity.
The most essential cause of the ritual reformations of the dynasty was resulted from destructive Korean-Japanese War occurred in 1592-1597. During the war, many memorial shrines were destroyed or damaged while some new shrines were restored or reconstructed after the war. The former were mostly those of Taoists sacrifices and the latter were mostly those of shrines for the Chinese great man. the monuments of the patriots sacrificed and the royal family.
One of the prominent new ceremonies was Gigokje(祈穀祭 : The Praying Ceremony for the Fertile Harvest of The Year) that was performed yearly in January at the Sajikdan(社稷壇). It was originally held in the early period of the dynasty, but it had been overlooked since the interruption of the affair on Wongudan(圓丘壇) for 200 years. As the country was suffered from frequent national disasters and serious famines during the 17th century, King Sookjong (肅宗)determined to reestablish the Gigokje ceremony to express his firm intention to overcome the disasters and difficulties.
The ceremony was established as an annual ceremony starting from 1696, and the event was leveled up to the first grade memorial rite in the reign of King Yeongjo(英祖) and King Jeongjo(正祖) in the 18th century. The both kings faithfully performed the praying ceremony as well as they seriously concentrated on the promotion and safeguard of the agriculture.
Contrast to their ancestor kings their successors were not so much interested in the ceremony and used to ignore the processes. The kings of the 19th century were seemed to be not interested in general national memorial rites even in the most important ceremonies including the event conducted at Jongmyo(宗廟 : The ancestral shrine of the royal family). These reflect their unconcern about ritual ceremonies and looseness on administrative politics. At the same time, it also seems to show a phenomenon of modernity tendency of getting free from religious bondage. The kings and the governments of late Choson dynasty became not so indulged in Confucian memorial rites as in the early days of the dynasty.
Even though it was not involved in the national ritual codes, another very important memorial rite was that of Daibodan(大報壇 : The Memorial Site of The Great Favor) located in the Changduck Palace. which was dedicated to the three Emperors of Ming dynasty. Although the scale of annual ceremony was the biggest of all, this was rather not openly performed because of avoidance of any notice by Qing government. It implies that not only Choson dynasty had a pride of becoming as the orthodox successor of the Ming Confucian culture and spirit, but a strong expression of abhorrence against the barbarian Qing culture. We can say that it was a symbolic effort to establish the national cultural identity.
#祀典
#國家儀禮
#國朝五禮儀
#國胡續五禮儀
#儀註
#典禮論爭
#國朝續五禮儀補
#國朝喪禮補編
#國朝五禮通編
#吉禮
#喪禮補編
#續大典
#祈穀祭
#啓聖祠
#關王廟
#宣武祠
#大祀
#中祀
#小祀
#文昭殿
#眞殿
#朔望奠
#俗祭
#永禧殿
#長寧殿
#山陵
#世子墓 祭祀權
#神政國家
#宗廟
#永寧殿
#文廟
#天壇
#圓丘壇
#先農壇
#親耕
#國社壇
#誓戒
#傳香
#散齋
#致齋
#大報壇
#尊周大義論
#社稷大祭
#神宗皇帝
#武烈祠
#靖武祠
#愍忠壇
#三忠祠
#清聖廟
#蘇定方祠
#獎忠壇
#肇慶廟
#五宮
#靈星
#老人星
#馬祖
#先牧
#馬社
#馬步壇
#禡祭
#Gookjo-oryeui(The National Codes of Five Rites)
#Gigokje(The Praying Ceremony for the Fertile Harvest of The Year)
#Wongudan
#Jongmyo(The ancestral shrine of the royal family)
#Daibodan(The Memorial Site of The Great Favor)
목차
Ⅰ. 序說
Ⅱ. 朝鮮後期 國家 祀典의 재편성
Ⅲ. 祈穀祭의 시행과 그 의의
Ⅳ. 祀典外의 國家祭祀
Ⅴ. 結語
〈ABSTRACT〉
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