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This paper aims to understand religious meaning and process of conceptualization of national ancestors by analysing the formation process of Chilgung ritual(七宮儀禮; a ritual for seven biological mothers of kings) in late Joseon dynasty. This ritual reveals a change in the conceptualization of national ancestors in the Joseon dynasty. To fully understand the reason for the process and meaning of these changes, this paper focuses on the processes of ritualization focusing on who, why, and what Confucian justifications were given for creating these new rituals and preserved until the end of the Joseon period. That is to say, before it become an offical ritual, there was repeated set ritual actions at set ritual places.
Firstly, This ritual was made from the shrine of Yongjo′s biological mother, Youksanggung(毓祥宮). After Youksanggung(毓祥宮) obtained officiality, six kings′ biological mothers were worshipped in the same manner. The six kings′ biological mothers were worshipped in the same manner. The six kings′ biological mothers′ shrines were formed and adopted as national rituals. This ritual was justified by Confucianism idea, Hyo(孝). After all, Youksanggung ritual(毓祥宮儀禮) which was Joengye(情禮; a ritual based on private emotion) was conversed to Joengye(正禮; a ritual based on officiality)
Secondly, structure, the date and offerings of this ritual was made of lower status than Jongmyo ritual(宗廟儀禮; ritual for the royal ancestors′ shrine). An honored going of king was characteristics of Chilgung ritual.
Finally, we can find ancestors who were of entirely different lineage, character, and its shrine and rituals. That is to say, It was biological mothers of kings who were different from line of national ancestors in Jongmyo(宗廟: shrine for the royal ancestors).
Ultimately, this paper will contribute to a new understanding of religious meaning of new concepts of national ancestors and their underlying causes. It will also add to dispel preconceived notions that Confucian rituals are fixed, normative and national ancestors is only king lineage in Jongmyo.
Firstly, This ritual was made from the shrine of Yongjo′s biological mother, Youksanggung(毓祥宮). After Youksanggung(毓祥宮) obtained officiality, six kings′ biological mothers were worshipped in the same manner. The six kings′ biological mothers were worshipped in the same manner. The six kings′ biological mothers′ shrines were formed and adopted as national rituals. This ritual was justified by Confucianism idea, Hyo(孝). After all, Youksanggung ritual(毓祥宮儀禮) which was Joengye(情禮; a ritual based on private emotion) was conversed to Joengye(正禮; a ritual based on officiality)
Secondly, structure, the date and offerings of this ritual was made of lower status than Jongmyo ritual(宗廟儀禮; ritual for the royal ancestors′ shrine). An honored going of king was characteristics of Chilgung ritual.
Finally, we can find ancestors who were of entirely different lineage, character, and its shrine and rituals. That is to say, It was biological mothers of kings who were different from line of national ancestors in Jongmyo(宗廟: shrine for the royal ancestors).
Ultimately, this paper will contribute to a new understanding of religious meaning of new concepts of national ancestors and their underlying causes. It will also add to dispel preconceived notions that Confucian rituals are fixed, normative and national ancestors is only king lineage in Jongmyo.
목차
Ⅰ. 서론
Ⅱ. 情禮에서 正禮로의 전환
Ⅲ. 七宮儀禮의 형성과 왕의 行宮
Ⅳ. 생모중심의 국가 조상신과 그 위격
Ⅴ. 결론
참고문헌
ABSTRACT
참고문헌 (46)
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UCI(KEPA) : I410-ECN-0101-2013-911-000932922