일제시기 고종의 국장(國葬)과 일본 예식

이욱 종교문화비평학회 2018 종교문화비평 Vol.34 No.34

1919년 1월 22일에 사망한 고종의 장례는 국장(國葬)으로 거행되었다. 조선시대 국왕의 상례는 왕이 숨을 거둘 때부터 발인(發靷), 우제(虞祭) 등을 거쳐 상복(喪服)을 완전히 벗는 담제(禫祭) 때까지의 연속된 과정 모두를 포괄하였다. 그러나 고종의 상례에서국장은 상례의 전체 과정이 아니라 임시 기구는 장의괘(葬儀掛)에서 주관하는 공식적인의식만을 가리켰다. 본 연구는 이 장의괘에서 주관한 의식들을 고찰하였다. 당시 일본은 고종의 장례식을 통상의 국장식에 조선의 옛 관습을 더하는 것으로 정하였다. 여기서국장식은 일본식(日本式)을 의미하였다. 당시 일본의 황실 및 황족의 국장은 불교식에서벗어나 신도식(神道式)으로 새로 만들어지던 시기였다. 고종의 국장은 1913년에 사망한다케히토 친왕의 장례식을 준용하여 준비하였다. 장의괘 주관으로 거행되었던 고종 국장의 중요 의식은 ‘국장봉고의(國葬奉告儀)’, ‘사뢰의(賜誄儀)’, ‘매장 전(前) 영구(靈柩) 앞에서 거행하는 제의’, ‘영거(靈輿) 발인의(發引儀)’, ‘장장제의(葬場祭儀)’, ‘매장 후 권사(權 舍; 임시 건물)에서 거행하는 제의(祭儀)’, ‘매장 후 묘소(墓所)에서 거행하는 제의’ 등 7가지였다. 조선시대의 국장과 비교할 때 다른 점은 다음 세 가지이다. 첫째, 고종의 지위 변동에 따른 사제(賜祭) 형식이다. 고종이나 그의 지위를 계승한 상주(喪主)는 주권을 가진왕이 아니었기 때문에 국장은 국왕의 승하에 따른 애통과 왕권의 계승까지를 포괄하지못하였다. 반면 일본 천황이 그 죽음을 애도하여 내려주는 제사 형식이 국장의 중요한부분을 차지하였다. 둘째, 공식적 일본식 장례와 비공식적인 조선식 장례의 이원화이다. 위 7가지 의식은 철저하게 일본식으로 진행되었다. 지데(しで, 四手, 紙垂), 사카끼(榊, さかき, Cleyera japonica) 등과 같이 일본 장례식에 보이는 의물(儀物)이 등장하였으며 신도(神道) 복장을 한 제관(祭官)이 의식을 주관하였다. 그리고 망자를 위한 음식도 달랐다. 전통적 의장은 대여(大輿)와 그 주변을 둘러싼 삽선(翣扇), 그리고 상복(喪服) 등이 전부였다. 음악의 사용 역시 조선의 상례에서 볼 수 없는 것이다. 반면 조선식은 동대문 밖 발인 행차와 능에서 거행하는 의식을 주도하였다. 셋째, 전통과 근대의 관점에서 볼 때 고종 국장의 중심 의식인 장장제의(葬場祭儀) 는 근대적 의식의 한 형태로 볼 수 있다. 훈련원터에서 거행된 장례식은 근대적 장례식을 일본식으로 개조한 것이었다. 장례식장으로 가는 발인 행렬에서 책보(冊寶) 대신 훈장(勳章)이 등장한 것이나 장례식장에서 철도레일로 대여를 옮기는 것 역시 근대적 모습이다. 이러한 형식들을 통해 조선식은 구관습적인 것인 반면 일본식은 근대적인 것으로인식되어졌다. 그러나 망자에 대한 추모의 정을 전통적 의식으로 표출하지 못한 조선 사람들에게 고종의 국장은 식민지 백성의 처리를 대변하는 것이 되어 반일(反日)의 감정을일으키는 계기가 되었다. The funeral for Emperor Gojong 高宗 (1852~1919; r. 1863~1907), who passed away on January 22, 1919, was held as a state funeral. During the Joseon Dynasty 朝鮮 王朝 (1392~1910), the traditional Confucian funerals for the monarchs were consisted of the whole processes, started from the king’ s actual decease up to the barin 發靷 (departure of the funeral cortege for the graveyard), uje 虞祭 (sacrificial ceremony held after internment), and damje 禫 祭 (sacrificial ceremony held in the 27th month after decease), when complete removal of the mourning dresses. In the funeral for the Emperor Gojong, however, “state funeral” was referred as not to the entire funereal process but only to the official ceremony, supervised by a temporary government agency which was called the Jang’euigwae 葬儀掛 (Funeral Bureau). My study examines the rituals supervised by this Jang’euigwae. At the time of Gojong’ s death, Japan decided to hold this funeral by adding to its own customary “state funerals” processes of old Korean customs. Here, the “state funerals” was meant Japanese-style funerals. In this period, the state funerals for the Japanese imperial family were being newly created according to the Shinto style, eschewing the traditional Buddhist style. Gojong’s funeral was accordingly prepared with the appropriate application of the funeral for Prince Arisugawa Takehito 有栖川宮威仁 親王 (1862~1913). The number of main rituals of the state funeral for Gojong held under the supervision of the Jang’euigwae amounted to seven: gukjang bonggo’eui 国葬 奉告儀 (rituals announcing the prospective execution of a state funeral); saroe’eui 賜誄儀 (rituals bestowing a posthumous title on the deceased); rituals held in front of the yeonggu 靈柩 (hearse) before burial; yeonggeo barineui 靈輿 発引儀 (rituals for the hearse’s departure for the grave site); jangjang je’eui 葬場 祭儀 (grave site rituals); rituals held in a gwonsa 権舎 (temporary building) after the internment; and the rituals held at the tomb after burial. The three differences had been held for Gojong’s state funerals, comparing to those of the Joseon Dynasty. First, the form of saje 賜祭 (sacrificial rites bestowed by the monarch on his subjects) had been changed due to the shifting of Gojong’s status. Because both the late emperor and the sangju 喪主 (chief mourner), supposedly to succeed the former’s status, were no longer inherited the sovereign monarchs, the state funeral was not encompassed the state-grief, stemmed from the emperor’s death or the succession to the throne. On the contrary, this sacrificial ceremonies “bestowed” by the Japanese emperor, simply expressing the condolences for Gojong’s death took up the major part of the state funeral. Second, Gojong’s funeral was divided into two: an official, Japanesestyle funeral and an unofficial, Korean-style one. The seven rituals mentioned above were held in the thoroughly Japanese manner. Ritual objects used in Japanese funerals such as shide 紙垂 (zigzag-shaped paper streamers) and the sakaki 榊 (Cleyera japonica) were used, and jegwan 祭 官 (officiants), who were wearing the Shinto costumes officiated the ritual procedures. The food offerings for the deceased were differed as well. The only traditional Korean rituals included were the dae’yeo 大輿 (large bier) and the sapseon 翣扇 (large ceremonial fans) surrounding it as well as the mourning dresses. The sound of music likewise was something never heard before in the traditional Korean funerals. In contrast, the only performances according to the Korean emperor’s funeral processions were held outside Heung’injimun 興仁之門 (also known as Dongdaemun 東大門 or “East Gate”) and the other traditional rituals were held at the limited imperial tomb site. Third, viewed from the traditional and the modern perspectives, jangjang je’eui, which were the central rit...

국가장법의 문제점과 개정방안에 대한 고찰

김홍석(Kim, Hong-Seog),정진구(Jeong, Jin-Goo) 숭실대학교 법학연구소 2013 法學論叢 Vol.30 No.-

국가장법은 국가 또는 사회에 현저한 공훈을 남겨 국민의 추앙을 받는 사람이 서거(逝去)한 경우에 그 장례를 경건하고 엄숙하게 집행함으로써 국민 통합에 이바지하는 것을 목적으로 하고 있다. 우리나라의 역대 국장 및 국민장을 치른 현황을 보면 모두 15회를 치렀으며 그 중에서 국장은 총 2회를 치렀고, 국민장은 총 13회를 치렀다. 최근에 치른 3건의 전직 대통령의 장례로 2006년 10월 故 최규하 前 대통령의 장례와 2009년 5월 故 노무현 前 대통령의 장례는 국민장으로 결정하고 치렀다. 그런데 같은 전직 대통령이었음에도 불구하고 2009년 8월 故 김대중 前 대통령의 장례는 국민장으로 하지 않고 국장으로 치르게 되었다. 故 김대중 前 대통령의 장례를 국장으로 치르게 된 사안을 계기로 사회에서는 국장과 국민장의 구분과 대상자의 선정에 대한 원칙과 기준이 모호하고 명확하지 않다는 것에 대하여 형평성을 둘러싸고 논란과 갈등이 발생되었다. 이에 이러한 운영상의 미비점을 보완 및 개선하고 명확하게 규정하기 위해 국장 및 국민장을 국가장(國家葬)으로 통합하면서 법집행의 혼란과 사회적 갈등을 방지하고 국민 통합을 기하고자 2011년 5월 30일 국가장법을 전부개정하였다. 그러나 현재 시행중에 있는 국가장법에서도 불명확하게 규정되어 있는 기준과 미비한 점으로 인하여 앞으로 사회적으로 혼란과 논란을 또 발생시킬 수도 있기에 국가장법의 문제점을 분석함과 더불어 그에 대한 개정방안을 제시하였다. 첫째, 국가장법에서는 ‘전직ㆍ현직 대통령’ 및 ‘국가 또는 사회에 현저한 공훈을 남겨 국민의 추앙을 받는 사람’이 서거한 때에 즉 ‘현직 대통령’이나 ‘국무총리, 국회의장, 대통령영부인 등’이 서거한 경우에 서거한 사람의 지위의 격에 맞추어 장례의 격을 달리 집행할 수 없으며, 또한 서거한 사람의 지위의 격에 상관없이 모두 장례의 격을 똑 같이 하여 ‘국가장’으로 집행하여야 할 수 밖에 없다는 것은 문제점이 있다. 따라서 국가장법에서 규정한 국가장의 대상자가 서거한 경우에는 서거한 사람의 지위의 격을 구별하여 장례의 격을 달리해서 국가의 장례를 집행할 수 있도록 현재 국가장으로 통합된 국가의 장례를 ‘국가장’과 ‘공무장(가칭)’으로 국가의 장례 종류를 구분하는 내용으로 국가장법을 개정할 필요가 있다. 또는 현재의 국가장법에서 규정한 국가장의 대상자 중에서 ‘전직ㆍ현직 대통령’ 및 ‘대통령 당선인’에 대하여는 이에 해당하는 사람이 서거한 경우에 국가장법에 따라 국가장을 치르도록 그대로 국가장법에 규정하여 두고, 국가장법에서 규정한 국가장의 대상자 중에서 ‘국가 또는 사회에 현저한 공훈을 남겨 국민의 추앙을 받는 사람’에 대하여는 이에 해당하는 사람만을 대상으로 하여 이에 해당하는 사람이 서거한 경우에는 ‘공무장’을 치르도록 규정하는 별개의 국가의 장례에 관한 법으로 ‘공무장법(가칭)’을 따로 제정할 필요가 있다. 둘째, 국가장법에서는 국가장일에는 장례의식을 경건하고 엄숙하게 거행하고 국민의 애도분위기를 조성하면서 국민적 추모정서를 함양하여야 하건만 국가장일에 관공서는 휴무한다고 규정하지 않은 것은 법에 미비점이라 할 수 있다. 따라서 국가장에 관하여 규정하고 있는 국가장법에서는 국가장일을 공휴일로 지정할 필요성이 있으며, ‘국가장일에 관공서는 휴무한다.’는 규정을 만들 필요가 있다. 마지막으로, 국가장법에서는 고인의 시신에 대하여 관리한다는 규정이 없다는 것은 법의 미비점이라 볼 수 있다. 따라서 국가장의 대상자가 서거한 경우에는 고인의 시신에 대하여 시신보존위생을 수행하고, 빈소를 설치하기 전부터 안장식을 마칠 때까지 고인의 시신이 일반대중에 노출됨으로 인하여 시신으로부터 발생될 수도 있는 보건위생상의 위해를 방지하기 위하여 국가장법에서는 국가장이 결정되면 고인의 시신에 대한 이상 유무 등을 지속적으로 관리한다는 규정을 만들 필요가 있다. The State Funeral Law is made for the purpose of contributing to national unification following the death of a person who left a remarkable feat in a nation or a society and became well-respected, by the nation solemnly holding their funerals in reverence. Taking a look at the present condition of successive national and public funerals in Korea, the country has held 15 in total. Among them, there were 2 national funerals and 13 public funerals. The latest three funerals were for former Present Choi Kyu-hah on October 2006, former President Roh Moo-hyun on May 2009, and former President Kim Dae-jung on August 2009. The first two funerals for the former presidents were held as a public funeral. The last funeral was held as a national funeral. Ever since the national funeral was held for former President Kim Dae-jung, many problems and controversy stirred up due to the vague and unclear rules and standards of classification specifying the persons entitled to a National or Public funeral. As a result, Korea revised the State Funeral Law on May 30, 2011, in order to prevent confusion in the enforcement of the laws and social conflicts, and contribute to national unification. This was to be done by unifying National and Public funerals into State funerals, to make up for operational inadequacy. However, the revised State Funeral Law does not accurately regulate its standards and continues to cause conflict and controversy. Therefore, I will discuss the problems of the current State Funeral Law and make suggestions for a revised bill. First, the State Funeral Law should determine differently the rank of the funeral according to the rank of standing of the deceased person. Holding a State funeral without considering the rank of standing of the deceased person is problematic. Therefore, it is required to revise the State Funeral Law to divide the nation’s funeral into State funeral and Official funeral, in order to differentiate the rank of funeral when persons entitled to a State funeral dies. On the other hand, when a sitting or former president, or a president-elect, who is entitled to a State funeral dies, the law regulates that a State funeral be held as is. When a person other than a sitting or former president, who leaves a remarkable feat in a nation or society, such as a prime minister or speaker, or a president’s wife, it is necessary to make the Official Funeral Law, which deals with Official funerals respectively. Second, there is a lack of regulations in the current law, which fails to allocate a day off during the day of the funeral, in order to allow the State funeral ceremony to be solemnly held in reverence, for the people to express their condolences and to cultivate memorial emotion. Therefore, the State Funeral Law requires a new regulation that requires government offices to designate a public holiday on a State funeral day to allow for mourning. Finally, there is no regulation that deals with the management of the deceased body in the current law. Therefore, the State Funeral Law requires a new regulation that requires that the deceased body of the persons entitled to a State funeral be continuously managed in order to prevent hazards compromising the public’s safety and health when the deceased body is exposed to the public by installing a room where the coffin is placed until the final grave-side service is completed.

조선 세종 국상의 의식 구성과 진행

이지훈(Lee, Ji-hun) 한국역사민속학회 2014 역사민속학 Vol.0 No.45

이 글에서는 조선의 국가의례인 五禮 중 凶禮의 내용을 보다 구체적으로 이해하기 위해, 개별國喪 중 하나인 세종 국상의 의식 구성과 진행을 살펴보았다. 세종 국상은 조선 초기 의례 정비의 결과물인 『世宗實錄』 「五禮」(이하 ?오례?)를 실제 국상에 적용한 첫 번째 국상이었다. 또한 先王이 죽고 왕위 계승을 한 다음 왕이 국상을 진행하는 첫 번째 국상이었다. 기존 연구에서는 국상 의식들의 의주 내용에 주목하지 않거나, 일부 의식에 대한 의주 내용만을 분석함으로써 「오례」 국상 의식의 전체 구성과 그 내용이 정리되지 못했다. 그래서 여러 국가전례서를 근거로 진행된 개별 국상들에 대한 연구도 충분히 이루어지지 못했고, 각 국상의 구체적인 비교도 어려웠다고 생각된다. 먼저 세종 국상 진행에 준용했을 것으로 생각되는 「오례」의 의식 구성을 의주 내용을 근거로 분석했다. 그리고 이를 바탕으로 『文宗實錄』에 기록된 세종 국상의 진행과 비교하여, 국상 의식의 정비 과정에서 세종 국상이 차지하고 있는 위치를 밝히고자 했다. This study analyzes the composition and procession of the state funeral held for King Sejong. Such an undertaking is designed to develop a better understanding of the contents of the funeral rites that constituted one of the five rites of Joseon. The funeral rites for King Sejong represented the first state funeral that applied the Five Rites (五禮, orye) found in the 〈Sejong sillok (Annals of King Sejong)〉 following the reorganization of rites during early Joseon. It was also the first state funeral conducted by the successor who ascended to the throne after the death of the preceding king. Existing studies have either entirely failed or only partially analyzed the contents written in the annotations of rites regarding the ceremonial procedures for state funerals, and have as such failed to establish the general composition and contents of the state funeral found in the Five Rites (五禮, orye). In this regard, there has been a shortage of research conducted on individual state funerals carried out based on various preceding annotations of state funerals. Comparisons of these individual state funerals have also proven difficult. Based on precedent annotations of rites, this study analyzes the composition of the ceremonial rituals in the Five Rites estimated to have been referred to during the state funeral for King Sejong. In this regard, this study intends to reveal the status of the state funeral for King Sejong in the subsequent reorganization process of state funerals by comparing these ensuing funerals with the procession of the state funeral for King Sejong recorded in the 〈Munjong sillk (Annals of King Munjong)〉.

고려전기 왕사·국사 장례 의전의 정비와 특징

김윤지 한국중세사학회 2023 한국중세사연구 Vol.- No.74

When a Buddhist priest passed away, one of his sangsu(上首) disciples became the chief mourner, hosting the funeral. According to the funeral records from monk tomb monuments in the early Goryeo period, Buddhist disciples put their master’s body in a wooden chamber called gamshil(龕室) and lift it, weeping bitterly together. Then, they moved it to a place where the tomb monument would be built and temporarily buried the body under a stone chamber. When the disciples delivered the obituary notice to the court, the king mourned and paid tributes to the priest. Afterwards, hundreds of disciples, including sangsu and jeonbeob disciples, gathered together and presented a sign called pyomun(表文) to the king, asking for a posthumous name and a name for the tomb monument. When a stupas was completed, they opened gamshil and laid the body in state permanently. Gwangjong(光宗) had a funeral delegation organized, including an envoy of condolence and funeral aids, an envoy delivering the posthumous name and the name of the tomb monument, a cremation director called Jingyeongsa(眞影使) and a funeral general director called songjangsa(送葬使). Especially, dispatching songjangsa shows how much concern the king expressed about the funeral procedures for a Buddhist priest, unlike the other kings before. Such national measures served as an opportunity to mourn the death of Wangsa·Guksa, further increasing the level of state protocols. The reign of Gwangjong was a period when the foundation of Buddhist policies was organized, and the foundation of funeral protocols for Wangsa·Guksa was set up at the same time. Afterwards, these funerals gradually came to be in a form of general state funeral ritual. In order to offer condolence, lead the funeral, perform a rite called cheondo(薦度) and deliver a posthumous name for the Buddhist priest and a name for the tomb monument through such a funeral delegation, the deceased should be qualified as Wangsa (royal Buddhist preceptor) or Guksa (state Buddhist preceptor). If a Buddhist priest passed away as Wangsa, he was appointed as Guksa during the funeral and even granted a posthumous name. The records say that when Buddhist priests were in the seat of honor, called Sujwa(首座), their obituary notices could be delivered to the court, but the state funeral recipients were Wangsa and Guksa only. Starting from the mid-11th century, there appeared more records about cremation(茶毘) from the tomb monuments of Wangsa and Guksa. In such a case, the appointment became more formalized as it was performed in advance of cremation, which the body completely perished in other words. In the beginning of Goyeo Dynasty, the king expressed an exceptional respect to Buddhist priests when receiving obituary notices, and it led to organizing Buddhist policies and discussing funeral protocols for Wangsa·Guksa in the early Goryeo period, eventually reorganizing such funerals in a form of state funeral.

마지막 국왕 순종(純宗)의 장례일지- 순종국장록 을 중심으로-

윤종선 고려대학교 한국언어문화학술확산연구소 2022 Journal of Korean Culture Vol.56 No.-

이 연구는 순종국장록(純宗國葬錄) 에 나타난 조선의 마지막 국왕인 순종의 장례과정을 미시적으로 연구하는 것이다. 순종국장록 (경성신문사내 조선신문사, 1926)은 조선의 마지막 왕인 순종의 장례과정을 사진과 글로 엮은 자료집으로, 순종의 생애는 물론 승하부터 장례까지의 전 과정을 자세히 기록해놓았다. 특히 사진 자료는 순종의 국장 모습을 통해 조선 시대 국왕의 국장과정을 자세히 확인할 수 있어 자료적 가치를 더해주고 있다. 1926년 4월 25일 사망한 순종의 장례식은 6월 10일 국장으로 치러졌다. 일반적으로 조선 시대 국왕의 장례는 5개월이 걸리지만, 일제강점기에 치러진 순종의 장례는 그보다는 짧았다. 또한 순종의 국장은 일제의 개입으로 변형되어 전통적인 조선 왕실의 국장과 일본의 근대식 국장이 혼합된 형태로 치러졌다. 이는 당시에 조선 왕실이 일제의 철저한 관리, 감독하에 있었기 때문이다. 물론 일제는 고종 국장 때 일어난 3.1운동 같은 격렬한 저항을 막고자 순종의 장례를 조선의 관습에 따르도록 허가했다. 특히 전통적인 조선 왕실의 상장례는 거의 그대로 따르게 했다. 게다가 일제는 일본의 장례의식을 추가한 근대식 국장까지 치르게 했다. 그에 따라 순종의 국장은 이원화된 형태로 진행될 수밖에 없었고, 특히 일제는 근대 장례식이라 할 수 있는 봉결식(영결식)을 통해 조선의 식민화를 노골적으로 드러내려는 의도를 보였다. This paper is a microscopic study of the funeral process of King Sunjong, the last king of Joseon, shown in the book of Soonjongkookjangrok(純宗國葬錄) Sunjonggukjangrok (Chosun Newspaper, 1926) is a collection of materials that record the funeral process of King Sunjong, the last king of Joseon, in photographs and writings. The Book of Sunjonggukjangrok is a detailed photograph and writing record of King Sunjong's life as well as the entire process from death to funeral. In particular, the photographic data adds value to the data by confirming the funeral process of the king of Joseon through the funeral of King Sunjong. King Sunjong died on April 25, 1926, and the funeral was held on June 10 as a national funeral. In general, the funeral of the king during the Joseon Dynasty took five months, but the funeral of King Sunjong was shorter than that. King Sunjong's state funeral held in Japanese colonial era was held in a mixture of Joseon and Japanese funerals due to the Japanese intervention. This is because the Joseon royal family was under the thorough management and supervision of Japanese imperialism at that time. Of course, in order to prevent fierce resistance such as the March 1st Movement during King Gojong's funeral, Japan allowed King Sunjong’ funeral to follow Joseon customs. In particular, Japanese imperialism made Joseon's traditional funeral to be held in almost the same way. Accordingly, King Sunjong's funeral was forced to proceed in a dualized form, and Japan, in particular, showed its intention to explicitly reveal the colonization of Joseon through a funeral, which can be called a modern funeral.

조선후기 관원의 국상 참여와 복제 논의

이욱 종교문화비평학회 2023 종교문화비평 Vol.43 No.43

This paper examined how public officials participated in state funerals in the late Joseon dynasty through the works of Jeong Won-yong (鄭元容, 1783~1873). Existing studies on state rituals have been based on the text on rituals or the uigwe(儀軌) and did not focus much on the public officials who were the agents of the rituals. This paper focused on personal diaries and writings instead of government documents to examine state funerals. Jeong Won-yong was an official who passed the state examination and began his career in public service in 1802, became the Minister of Rites in 1837, and managed s tate affair s until the early year s of the reign of King Gojong. Jeong Won-yong’s Soohyangpyeon(袖香編) well portrays the var ious state r ituals held in the late Joseon dynasty. About 60 pieces of the 385 writings in Soohyangpyeon are directly or indirectly related to royal rituals. Moreover, Jeong Won-yong also left Gyeongsanilrok(經山日錄), a diary he compiled from 1802 to 1873. Through such materials, this study searched for Jeong Won-yong's appearances in state ceremonies held in the nineteenth century. This study compared Jeong's appearance early in his career as a Seungjeongwon gajuseo(scribe) participating in gokban(哭班) during the reign of King Sunjo with his appearance as a high-ranking official during the reign of King Heonjong when he played a significant role in the state funeral. This study also analyzed Soohyangpyeon to examine the mourning attire. The funerals of Royal Noble Consort Hye of the Hong clan, Royal Noble Consort Yoo of the Park Clan, and Queen Hyohyeon showed that the clothing of public officials was determined by the relationship with the king. However, the attire of public officials during the late Joseon dynasty was primarily defined by the principle of jongsang (following one's superior), that is, the official's attire was determined by the official’s r elationship with t he k ing, r ather than that b etween t he official and the d eceased. In the l ate Joseon d ynasty, the pr inciple of jongsang arose in the king's active ritual activities for his relatives. In other words, public officials were not required to wear mourning attire for the king's relatives but expressed their condolences by wearing cheondambok (淺淡服) as the king's subjects. The attire of the king and public officials complemented each other through the contrast. 이 논문은 조선후기 국가 상례(喪禮)에 참여하는 관원의 모습을 정원용(鄭元容, 1783~1873)의 저작을 통해서 살펴 본 글이다. 기존의 의례 연구는 《국조상례보편》 등의 의례집이나 의궤(儀軌)에 의존하였기 때문에 의례의 수행 주체인 관료들의 실제 모습에 소홀하였다. 이 글에서는 관찬 자료에서 벗어나 개인 일기와 저작물에 나타난 국상의 모습을 고찰하였다. 정원용은 1802년 과거에 급제하여 관직에 나아간 이후 1837년 예조판서에 오르고, 고종대 초기까지 국정을 관장하였던문신이었다. 정원용이 지은 《수향편(袖香編)》은 조선후기 국가 의례의 다양한 모습을 잘 보여준다. 《수향편》에 수록된 385항목의 글 중에서 60여 개가 직⋅간접적으로 왕실 의례와 연관된 것이다. 그뿐 아니라 정원용이 1802년부터 1873년까지 일기 형식으로 기록한 《경산일록(經山日錄)》이 남아있다. 이러한 자료를 통해서 19세기 국가 전례에 참여한 정원용의 모습을 찾아보았다. 순조대 출사(出仕) 초기 승정원의 가주서(假注書)로 있으면서 곡반(哭班)에 참여하던 모습과 헌종대고위직으로 국장의 주요 직책을 맡았던 모습을 대조하여 살펴보았다. 한편, 《수향편》에 수록된 내용을 중심으로 국상과 관련된 복제(服制)를 살펴보았다. 특히혜빈 홍씨(惠嬪 洪氏, 1735~1815), 유빈 박씨(綏嬪 朴氏, 1770~1823), 효현왕후(孝顯王后, 1828~1843) 등의 국상을 통해서 관원의 복제가 국왕과의 관계속에서 규정되었음을 알 수 있었다. 유교 상례에서 복제는 망자와 자신의 사회적관계를 표출하는 것이다. 그러나 조선후기 국상에서 관원의 복제에는 ‘종상(從 上)’의 원리가 많이 작용하였다. 이는 상복을 입는 관원이 망자와의 직접적인관계가 아니라 그가 모시는 국왕과 관계 속에서 정해지는 것이다. 조선후기에는사친(私親)에 대한 국왕의 적극적인 의례 행위 속에서 종상의 원리가 발생하였다. 즉, 관원은 국왕의 사친에 대하여 상복을 입을 의무는 없었지만 국왕의 신하로서 천담복(淺淡服)을 입어 애도를 표시하였다. 그리고 국왕과 관원의 복제가 상호대조되면서 수정보완되는 모습을 볼 수 있었다.

고려시대 대신(大臣)의 사망과 국가적 예우(禮遇)

김보광 ( Kim Bo-kwang ) 한국중세사학회 2021 한국중세사연구 Vol.- No.65

How does the state respond to the death of a high-ranking official during the Goryeo Dynasty? The purpose of this article is to clarify this point. The deaths of high-ranking officials were a political issue in that the state took care and action on the deaths of senior officials. Goryeo basically provided measures such as grant a posthumous epithet, posthumously confer a official title, offer a king’s condolence, attend a funeral, send condolence gift, supervise a funeral and so on to those who were called ‘Daesin’. Above all, the funeral of the official was so important that the king expressed his sorrow himself and stopped the court assembly for one or three days. The case shows that the category of ‘Daesin’ is not simply a high-ranking official, but a repute, and benefits at state-level given to the high-ranking officials in the Goryeo Dynasty.

조선 왕실의례에 나타난 불자(黻字)연구

박동일(朴桐一) 동북아시아문화학회 2017 동북아 문화연구 Vol.1 No.53

This paper aims to look into the origin and meaning of embroidered letters(Bulja, 黻字) in the Joseon"s Royal protocols and their cultural implications. It attempted to inquire into the special meaning of ancient embroidered letters in the Joseon"s Royal protocols in terms of characters and culture. First, Examined basic data, dictionary meaning and definition to consider the substantial truth of ancient embroidered letters and their implications. It was found that Daehanwhasajeon (大漢和辭典) defines the letter Bul(黻) as “fortune of happiness and wealth (茀祿福也).” Second, Carefully looked into the historical origin and cultural evidence of embroidered letters through the data presented. It confirmed the fact that the origin of ancient embroidered letters also supports this through Gongjagaeo(孔子家語). Through literature, it was revealed that the Yellow Emperor(黃帝) first made clothes embroidered with letters and institutionalized them. Thus, these embroidered letters began from about five-thousand years, and the origin is very old and left as a legend and myth, which were a historical truth. It was noted that during the Joseon Dynasty, embroidered letters were used only in royal costume, and they appeared in King’s, Queen’s and Crown Prince’s costumes. Third, Looked into Joseon Royal Book Gyujanggak Uigwe how embroidered letters appeared and were used in the state funeral during the Joseon Dynasty. The roof of the large bier and good for funeral ceremonies, Bulsap(黻翣) around the large bier and the shield Bangsangsi(方相氏) is holding, which are the biggest and representative goods for funeral ceremonies in Joseon’s state funeral protocols had embroidered letters. By looking into the cultural evidence and records about embroidered letters in the state funeral protocols, their full account could be understood. This shows that the transmission system of embroidered letters continued working in the Korean royal culture, and the execution system of embroidered letters was clearly working from the royal costume of the Joseon Dynasty to the large bier, Bulsap and Bangsangsi in the state funeral. To sum up the above discussions, embroidered letters are a historic construct holding Korean history and culture simultaneously, implying very special cultural implications. Since the ancient emperor prepared an ideological system with profound implications for the first time, they have been with Koreans for five thousand years, which means that embroidered letters have had great symbolisms and implications. Thus, embroidered letters are empirical evidence that clearly contains Korean values and goals of life. It seems that there are no other symbols implying complex history, culture, ideas and knowledge systems yet in Korean history. Therefore, embroidered letters are the symbol of the first ever penetrating the essence of Korean spiritual culture and can be evaluated as a representative example showing powerful cultural transmission of ancient Korean culture.

고려 사람들의 죽음과 장례

박진훈(Park Jin-Hoon) 한국사연구회 2006 한국사연구 Vol.135 No.-

The present paper examines the entire process from death to the final burial as it was observed by the bureaucratic class in the Goryeo Dynasty. As preparation for death, the people of the Goryeo Dynasty cleansed their bodies and reaffirmed their faith in the Buddha. Such acts were motivated by not only their Buddhist piety but also fear of death and love of life. Those faced with their own death would then make their last will and testament regarding their funerals and inheritance. Usually, people met their deaths at home or Buddhist temples. These temples are very likely to have been the memorial temples of the individual faced with death or their family, transcending the mere relationship between lay believers and places of worship. While lying-in-state rooms were usually prepared in temples near Gaegyeong, they increasingly came to be set up in private homes as well following the preparation of Ham Yu-il’s lying-in-state room within his house in the 15th year of King Myeongjong’s reign. With the preparation of lying-in-state rooms, family members and friends were notified of the death and received. Condolence callers were diverse, including not only non-acquaintances but also the masses. As for mourning garb, white clothing and black or white stovepipe-shaped hats were de rigueur. The government dispatched officials as condolence callers, bestowed posthumous posts and titles, provided condolence money, and assisted funerals. Funerals and condolence money were classified into various degrees, and the amount paid was considerable. After condolence calling, the primary funeral was performed. This was done according to one of largely three methods: established during the early Goryeo Dynasty, the recovery of the remains after the body had been placed or buried in a particular for some time; burial; and Buddhist cremation. The most common method was Buddhist cremation, which was performed on an auspicious day within a month of the death. After cremation, the remains were housed at Buddhist temples. During this period, the performance of certain rites, provision of donations and food to the temple and the monks involved, and reception of condolence callers took place. Because Buddhist cremation was costly, however, those who did not have the economic means to pay for the attendant ceremonies even had their family members’ cremated remains housed at temples for years. After cremation, preparation for the final burial began. Because they were the final resting place of the dead and thought to affect the lives of descendants, burial grounds were selected with great care. Because auspicious sites were selected for individual graves, it was impossible for family graves to develop. Once auspicious sites had been selected, sepulchers or stone cists were used to create graves and sarcophagi and epitaphs were produced as well. Once all the preparation was complete, the dead were buried on auspicious days. After the dead had been hearsed and buried according to certain procedures and rituals, a mound shaped like a horse’s mane was created, and pine trees and wild walnut trees were planted around the grave in memory of the dead.

조선후기 왕후 국상과 後金⋅淸의 弔問

이현진 동양고전학회 2021 東洋古典硏究 Vol.- No.84

본 연구는 조선후기 왕후의 국상에 중국에서 조문하는 양상을 살피기 위해 작성되었다. 이는 처음 연구를 시도하는 것으로, 그런 의미에서 전반적인 정리와 흐름에 초점을 두었다. 처음에는 국왕 국장처럼 왕후도 중원의 주인이 명이냐 청이냐에 따라 차별적인 지점이 있을 것이라고 생각했다. 하지만 예상과는 달리 명에 왕후의 국상을 알리지 않았고, 특히 후금이라는 변수가 나타나면서 명과 청이라는 구분에서 후금과 청으로 구분되었다. 특징적인 양상은 후금에서 조문 사신이 왔을 때부터 실제 마련한 魂殿이 아니라 別殿에서 제사를 지내게 했다는 사실이다. 이는 청이 중원의 주인으로 들어선 뒤 처음으로 세상을 떠난 효종비 인선왕후의 국상에서도 그대로 이어졌고, 향후 승하한 왕후들의 국상에서도 마찬가지였다. 여기에 하나 더 중요한 것은 제사지내는 대상이다. 임시로 마련한 혼전에서 제사지내는 대상은 실제 왕후의 신주가 아닌 假主를 사용하다가 점차 각 왕후의 신주를 사용하는 것으로 달라져 갔다는 점이다. 국왕 국장에서는 명 사신이든 청 사신이든 별전을 따로 정하지 않고 실제 마련한 혼전에서 제사를 지냈다. 제사를 지낸 대상도 가주가 아닌 각 국왕의 신주였다. Examined in this article is the manner in which Chinese delegations offered condolences to Joseon for the recent passing of Joseon queens during the dynasty’s State funeral. Curiously, so far there hasn’t been any study that focused on this particular issue, so in this article I tried to present a broad overview on the matter. It was this author’s initial belief that Ming and Qing would have responded differently to Joseon state funerals (not only those for the kings but those for the queens as well), but it turned out that the Joseon government never informed the Ming court of its own queen’s demise. And for several reasons, the predecessor to Qing, the Hugeum(Later Chin), was newly included in the scope of this study. Interestingly, when a Hugeum delegation came to Joseon to offer condolence, the Joseon government did arrange for them to hold a memorial service for the Joseon queen, but not at the Honjeon(魂殿) hall which was already set up, and instead in a separate Byeoljeon(別殿) space. This sort of practice was apparently repeated later on, even when Hugeum concluded its conquest of the China proper and renamed itself to Qing, as we can see from a certain case in which the Qing delegation was sent to Joseon to pay respect to the late Joseon queen Inseon(仁宣王后, wife of King Hyojong), as well as many other examples that followed in subsequent periods. It should also be noted that the centerpiece of the funerals for queens shifted as time went on. In cases of services held in provisional Honjeon spaces only a temporary tablet(Gaju, 假主), rather than the real one(Shinju, 神主), was used to represent the late queen. Then in later periods, the real tablet began to be used. Meanwhile, in funerals for the Kings, all foreign delegations either from Ming or Qing held their services in the Honjeon hall, and not in any extra Byeoljeon spaces. No ‘temporary’ tablets for the Kings were used either.