星湖 李瀷의 國恤 중 喪·祭禮 예론과 실천 (Seongho Lee Ik’s Theory of Ritual and Practice about Funeral and worship during the National Funeral)

서지정보

· 발행기관 : 서울대학교 규장각한국학연구원
· 수록지 정보 : 한국문화 / 83호 / 335 ~ 363페이지
· 저자명 : 김윤정

초록

Seongho Lee Ik aimed at rituals that were appropriate for ancient rites and circumstance, centering on the difference of righteousness. When the mourning system of people was decided to be chamchoi(斬衰) 3years on the basis of ZhuXi’s opinion on mourning dresses of sovereign and subject on the national funeral of Sukjong in 1720, he emphasized the need for a differential system of the commoners(庶人). He argued that in the case of the commoners who does not have a office should wear jachoi(齊衰) 3months according to YiLi(儀禮), on the basis of ZhuXi’s opinion on mourning dresses of sovereign and subject. Since there is a difference in the righteousness with the monarch depending on the presence or absence of the office, all the predecessors, Sangwon and Jinsa should wear jachoi 3months.His argument was in line with the practice of rituals that match the status revealed in Seongho’s Rites and contrary to the general consciousness of restoring the ancient rites on the national funeral of Sukjong.
He interpreted ‘gwasibuche(過時不除)’ in Zengzi Ask newly and explained the meaning of the ritual in the balance of the public(公) and the private(私). He regarded ‘si(時)’ as the season and understood that it allowed dressing and taking off of mourning costume after jolgok(卒哭) not three years. The officials placed importance on the righteousness with the king, so the public took precedence over the private. Nevertheless, what started jolgok was recognized as the public accepting the private without overpowering the private, He emphasized the difference between the circumstance of chosun and the original meaning of the ancient rites. He insisted that the officials of chosun was not necessary to follow the Zengzi Ask because they were the same as the commoners in the righteousness.
He presented his example while discussing the practice of the funeral and worship in the national funeral. First, in the case of the funeral, it was judged that the distinction according to the presence or absence of the office was the principle of the Zengzi Ask which is ancient rites, and focused on explaining the ritual of the commoners without office. He explained that the commoners could held the ritual of funeral such as chosukgeon(朝夕奠) and sangje(祥祭) before jolgok of the national funeral. He also insisted that the officials who were the same as the commoners in the righteousness should follow the ritual of the commoners. This recognition was different from the theory of rites in Ki-Ho School which was recognized as the national institutions.
In the case of the worship, he decided to implement the system in principle, which was to divide auspicious or ominous rather than by different positions. Therefore, before jolgok of the national funeral, kije(忌祭) which was considered to be part of the funeral could be done briefly but myoje(墓祭) and the holiday worship which were considered as auspicious ceremony could not be held. He had preserved the preaching of Lee Hwang, but unlike Lee Hwang’s preaching, he emphasized the principle of auspicious or ominous by prohibiting myoje and the holiday worship.

영어초록

Seongho Lee Ik aimed at rituals that were appropriate for ancient rites and circumstance, centering on the difference of righteousness. When the mourning system of people was decided to be chamchoi(斬衰) 3years on the basis of ZhuXi’s opinion on mourning dresses of sovereign and subject on the national funeral of Sukjong in 1720, he emphasized the need for a differential system of the commoners(庶人). He argued that in the case of the commoners who does not have a office should wear jachoi(齊衰) 3months according to YiLi(儀禮), on the basis of ZhuXi’s opinion on mourning dresses of sovereign and subject. Since there is a difference in the righteousness with the monarch depending on the presence or absence of the office, all the predecessors, Sangwon and Jinsa should wear jachoi 3months.His argument was in line with the practice of rituals that match the status revealed in Seongho’s Rites and contrary to the general consciousness of restoring the ancient rites on the national funeral of Sukjong.
He interpreted ‘gwasibuche(過時不除)’ in Zengzi Ask newly and explained the meaning of the ritual in the balance of the public(公) and the private(私). He regarded ‘si(時)’ as the season and understood that it allowed dressing and taking off of mourning costume after jolgok(卒哭) not three years. The officials placed importance on the righteousness with the king, so the public took precedence over the private. Nevertheless, what started jolgok was recognized as the public accepting the private without overpowering the private, He emphasized the difference between the circumstance of chosun and the original meaning of the ancient rites. He insisted that the officials of chosun was not necessary to follow the Zengzi Ask because they were the same as the commoners in the righteousness.
He presented his example while discussing the practice of the funeral and worship in the national funeral. First, in the case of the funeral, it was judged that the distinction according to the presence or absence of the office was the principle of the Zengzi Ask which is ancient rites, and focused on explaining the ritual of the commoners without office. He explained that the commoners could held the ritual of funeral such as chosukgeon(朝夕奠) and sangje(祥祭) before jolgok of the national funeral. He also insisted that the officials who were the same as the commoners in the righteousness should follow the ritual of the commoners. This recognition was different from the theory of rites in Ki-Ho School which was recognized as the national institutions.
In the case of the worship, he decided to implement the system in principle, which was to divide auspicious or ominous rather than by different positions. Therefore, before jolgok of the national funeral, kije(忌祭) which was considered to be part of the funeral could be done briefly but myoje(墓祭) and the holiday worship which were considered as auspicious ceremony could not be held. He had preserved the preaching of Lee Hwang, but unlike Lee Hwang’s preaching, he emphasized the principle of auspicious or ominous by prohibiting myoje and the holiday worship.

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