조선시대 유교적 국가제사 의례와 음악 -하늘, 땅, 인간과 음악-

송지원 ( Ji Won Song ) 한국공연문화학회(구 한국고전희곡학회) 2013 공연문화연구 Vol.0 No.27

조선시대 국가제사는 오례(五禮)의 하나인 길례(吉禮)로 연행되었다. 사람이죽는 것은 흉한 것으로 여겨 흉례(凶禮)라 했지만 죽음을 기리는 것은 길한 것으로 여겨 길례에 포함시켰다. 나아가 정성스런 예를 갖추어 올리는 제사를 통해 복(福)을 받는 것이라 여겨 제사의례에 중요한 의미를 부여하였다. 이러한 의미를 지닌 조선시대의 국가제사는 그 대상에 따라 천, 지, 인으로나누어 행해졌다. 본고에서는 이들 제사 가운데 하늘 제사인 환구제, 땅 제사인사직제, 사람에 대한 제사인 종묘제향을 중심으로 몇 가지 특징적인 음악적 의미와 내용에 대해 살펴보았다. 이는 유교 제사와 음악과의 관계와 의미에 대해생각하는 기회를 갖기 위한 것이다. 이를 위해 먼저 조선시대의 유교적 국가제사의 종류와 음악에 대해 개괄한 후 하늘, 땅, 인간에 대한 제사의례에서 음악을올리는 의미와 그 상징, 내용에 대해 생각해 보았다. 그 결과 제사 대상에 따라 의례 내용이 차별화되고, 음악을 연주하는 횟수도 달라지며 악기 종류 및 악장(樂章)의 내용이 달라지고 있음을 확인하였다. 이는 인간이 “나를 여기에 있게 한 근본”을 돌아보도록 하는 의미로 행했던 유교적 제사행위 내에서 ‘소리’의 문제에 대해 생각해 보는 기회로서 양기(陽氣)로 상정되는 ‘소리’가 제례 안에서 어떠한 질서를 갖추어 드러나는지 살펴보기 위한 것이다. National memorial rites during the Joseon period were carried out as an auspicious rite 吉禮, one of the five rites 五禮. The death of a person was deemed ominous; thus it was called an ominous rite. However, honoring death was considered auspicious, and it was included in auspicious rites. Furthermore memorial rites and rituals were given an important meaning since blessing was believed to be given through a memorial rite which people offered by extending every courtesy with sincerity. National memorial rites during the Joseon period with such a meaning were performed by being classified into rites for heaven, rites for earth, and rites for man according to the target. This paper reviewed several characteristic musical meanings and contents focusing on Hwanguje, a memorial rite for heaven, Sajikje, a memorial rite for earth, and Jongmyo Jehyang, a memorial rite for man. This is to furnish an opportunity to consider the relationship between Confucian memorial rites and music and its meaning.. For this, the paper outlined first the types of national memorial rites based on Confucianism and music during the Joseon period, and deliberated on the meaning of offering music in memorial rites to heaven, earth, and man along with its meaning and contents. As a result it was confirmed that the details of ceremonial rites became differentiated according to the target of memorial rites, and also the number of playing music became different and the types of musical instruments and the contents of a movement became different. This was an opportunity to think about the issue of a ‘sound’ within the Confucian memorial rite activity which was performed in order to look back on ‘the foundation on which a person was created where he/she is’. Accordingly it was aimed to take a look into how a ‘sound’ which is assumed as good energy revealed in a memorial rite.

조선시대 유교적 국가제사 의례와 음악 -하늘, 땅, 인간과 음악-

송지원 한국공연문화학회 2013 공연문화연구 Vol.0 No.27

National memorial rites during the Joseon period were carried out as an auspicious rite 吉禮, one of the five rites 五禮. The death of a person was deemed ominous; thus it was called an ominous rite. However, honoring death was considered auspicious, and it was included in auspicious rites. Furthermore memorial rites and rituals were given an important meaning since blessing was believed to be given through a memorial rite which people offered by extending every courtesy with sincerity. National memorial rites during the Joseon period with such a meaning were performed by being classified into rites for heaven, rites for earth, and rites for man according to the target. This paper reviewed several characteristic musical meanings and contents focusing on Hwanguje, a memorial rite for heaven, Sajikje, a memorial rite for earth, and Jongmyo Jehyang, a memorial rite for man. This is to furnish an opportunity to consider the relationship between Confucian memorial rites and music and its meaning.. For this, the paper outlined first the types of national memorial rites based on Confucianism and music during the Joseon period, and deliberated on the meaning of offering music in memorial rites to heaven, earth, and man along with its meaning and contents. As a result it was confirmed that the details of ceremonial rites became differentiated according to the target of memorial rites, and also the number of playing music became different and the types of musical instruments and the contents of a movement became different. This was an opportunity to think about the issue of a ‘sound’ within the Confucian memorial rite activity which was performed in order to look back on ‘the foundation on which a person was created where he/she is’. Accordingly it was aimed to take a look into how a ‘sound’ which is assumed as good energy revealed in a memorial rite. 조선시대 국가제사는 오례(五禮)의 하나인 길례(吉禮)로 연행되었다. 사람이죽는 것은 흉한 것으로 여겨 흉례(凶禮)라 했지만 죽음을 기리는 것은 길한 것으로 여겨 길례에 포함시켰다. 나아가 정성스런 예를 갖추어 올리는 제사를 통해 복(福)을 받는 것이라 여겨 제사의례에 중요한 의미를 부여하였다. 이러한 의미를 지닌 조선시대의 국가제사는 그 대상에 따라 천, 지, 인으로나누어 행해졌다. 본고에서는 이들 제사 가운데 하늘 제사인 환구제, 땅 제사인사직제, 사람에 대한 제사인 종묘제향을 중심으로 몇 가지 특징적인 음악적 의미와 내용에 대해 살펴보았다. 이는 유교 제사와 음악과의 관계와 의미에 대해생각하는 기회를 갖기 위한 것이다. 이를 위해 먼저 조선시대의 유교적 국가제사의 종류와 음악에 대해 개괄한 후 하늘, 땅, 인간에 대한 제사의례에서 음악을올리는 의미와 그 상징, 내용에 대해 생각해 보았다. 그 결과 제사 대상에 따라 의례 내용이 차별화되고, 음악을 연주하는 횟수도 달라지며 악기 종류 및 악장(樂章)의 내용이 달라지고 있음을 확인하였다. 이는 인간이 “나를 여기에 있게 한 근본”을 돌아보도록 하는 의미로 행했던 유교적 제사행위 내에서 ‘소리’의 문제에 대해 생각해 보는 기회로서 양기(陽氣)로 상정되는 ‘소리’가 제례 안에서 어떠한 질서를 갖추어 드러나는지 살펴보기 위한 것이다.

세계유산 ‘한국의 서원’ 제향의례와 지속・발전을 위한 방안 제안

이해준 한국서원학회 2023 한국서원학보 Vol.17 No.-

We would like to explore and propose measures to foster the cultural heritage value and sustainable development of the 4,500-year-old Seowon memorial rites of “Seowon in Korea.” Although the private Confucian academy system (Seowon) originated in China, the Korean academy system maintains a unique tradition of “ancestral rites,” which differs from the Chinese academy system that is centered on “semi-style lectures.” A Korean Seowon was a space where a symbolic ancient sage, who was worshipped by each Seowon, was selected as a mentor and revered through ancestral rites. In addition to its role in ancestral rites, it was a space where some of the high class talented persons made contact and interacted with each other. In addition, Korea is the only place where the Seowon memorial rites are practiced unchanged, and the Korean Seowon memorial rites can be said to be the most completely reproduced Confucian-style memorial rites in the world. The memorial rites of the “Korean Seowons,” collectively designated as World Heritage Sites, have been practiced by descendants and local Confucian scholars in the nine Seowons, and have sufficient historical, academic, and artistic value to constitute intangible heritage. Therefore, we would like to designate the “Korean Seowon” memorial rites, protected under the World Heritage Convention, as a nationally designated intangible heritage by preserving their original form, redefining their value, and establishing a transmission system for them. ‘한국의 서원’이 지닌 4-500년 전통의 서원 제향의례의 문화유산적 가치와 지속가능한 발전을 위한 방안을 모색, 제안해 보고자 한다. 서원제도는 중국에서 비롯되었지만 중국 서원이 ‘강학(講學)’ 위주인데 반하여, 한국의 서원은 독특한 ‘제향(祭享)’의 전통을 유지하고 있다는 특성이 있다. 한국의서원은 서원별로 추앙하는 상징적인 선현을 선정하여 사상적 멘토를 삼고 그를 추숭하고 제향 하는 공간이었다. 그리고 제향과 함께 고급 인재들이 수시로 출입하고접촉, 교류했던 거점 공간이었던 것이다. 또한 서원의 제향의례가 온전하게 남아 시행되는 경우는 한국뿐으로, 한국의 서원 제향의례는 세계에서 가장 완비된 형태로 재현되는 유교식 제향 의식이라 할수 있다. 세계유산으로 지정된 ‘한국의 서원’의 제향의례는 9개 서원의 제향의례는후손, 지방 유림들에 의해 지속되어 왔고, 무형유산으로서 역사적・학술적・예술적가치를 충분히 지니고 있다. 그리하여 9개 서원의 제향의례 원형을 보존하고 그 가치를 재정립, 전승체계를구축해 나감으로써 세계유산인 ‘한국의 서원’ 제향 의례를 국가지정 무형유산으로 지정하였으면 한다.

상례ㆍ제례에 관한 연구 – 현행 가정의례법령을 중심으로

정 진구,이철영,박 채원 산업진흥원 2020 산업진흥연구 Vol.5 No.4

This study examines the pattern of changes in the funeral rites·ancestral memorial rites as stipulated in the current family rites Act and seeks to study the presentation of problems and securing effectiveness. Acts and subordinate statutes such as "Act on family rite establishment and related assistance" were enacted with the aim of rationalizing the ritual procedures of funeral rites related to the ancestral memorial rites and supporting and coordinating projects and activities for the dissemination and settlement of sound family rites to eliminate the ostentation and create a sound social atmosphere. In order to realize the true meaning of family rites the "General standards for sound family rites" were set to be solemn and simple in the process of family rites, and the government officials, employees of public institutions, organizations, and social leaders were required to take the initiative and follow the example. However, looking at the changes since the family rites Act 1969, there are regulations on gender discrimination that undermine the realization of gender equality, and the progress of education for the spread and settlement of the family rites Act has been limited in effectiveness due th lack of punishment provisions for educational institutions of all levels, In particular, even in the "Process to train funeral director" which is operated under the national qualification system, there is a lack of education on family rituals. Therefore, through this study, we intend to provide a basis for practice and developmental discussions consistent with the objectives of the establishment of laws and systems. 본 연구는 현행 가정의례법령에서 규정한 상례ㆍ제례에 관한 변화양상을 살펴보고 문제점의 제시와 실효성 확보를 연구하고자 한다. 상례ㆍ제례와 관련된 가정의례의 의식절차를 합리화하고 건전한 가정의례의 보급 및 정착을 위한 사업과 활동을 지원ㆍ조장하여 허례허식을 없애고 건전한 사회 기풍을 조성하는 것을 목적으로「건전가정의례의 정착 및 지원에 관한 법률」과 동법 시행령이 제정되었다. 이에 모든 국민이 가정의례의 참뜻을 구현할 수 있도록 가정의례의 의식절차를 엄숙하고 간소하게 행하 「건전가정의례준칙」을 정하였으며, 공무원, 공공기관ㆍ단체의 임직원 및 사회 지도층에 있는 자는 솔선하여 모범적으로 지키도록 규정하고 있다. 그러나 1969년 제정된 가정의례준칙에 관한 법률 이후의 변화를 살펴보면, 양성평등 실현을 훼손하는 남녀차별적인 요소의 규정이 있으며, 가정의례법의 확산과 정착을 위한 교육의 진행은 각급 교육기관에 관한 처벌규정이 없어 실효성이 제한되어 왔다. 특히 국가자격제도로 운영 중인 ‘장례지도사 양성과정’에서도 가정의례에 관한 교육이 미비한 실정이다. 따라서 본 연구를 통해서 상례·제례에 관한 가정의례법과 제도의 설치목적에 부합한 발전적 논의의 기초를 제시하고자 한다.

제사 설화의 전승의식과 가족공동체의 문화적 의미

류명옥 경북대학교 영남문화연구원 2022 嶺南學 Vol.- No.80

The legend of the rite is passed down around the ritual for ancestors. One type of ritual tale that is handed down is ‘a story that the spirit causes due to lack of sincerity.’ The folktale of the rite, which is handed down in the oral tale, tells little about the formalities of the rite, and mostly about the sincerity or mindset of the rite. The meaning of devotion, which is regarded as important in the folklore of ancestral rites, is mainly to require the preparation of food for ancestral rites. nyone can agree that they should pay close attention when holding a memorial service. However, behind the preceptual theme of preparation of sacrificial food with due care is limited to women who are daughters-in-law. For women who had to pay close attention, the ritual of sacrificial rites had an excessive sense of responsibility and burden, and the meaning of devotion had to be rigid. In the folktale of the rite, sincerity is taken as the meaning of labor by women. However, the tales of ancestral rites are still handed down today, and some are handed down differently depending on the changing times. According to the folktale of the current rite, women's perception of the meaning of labor continues. However, problems that were limited to women appear to change in two directions. First of all, women raised the issue of the need for ancestral rites, leading to marital conflict, which changed their view from women to marital problems. And the folktale of the rite changes into a conflict between generations. The folktales criticizes men who are unable to participate in the ritual due to their busy lives or forget the date of the rite. Men increasingly don't value ancestral rites and women fill their vacancies. Women prepare food for ancestral rites that men cannot participate in and take the initiative in holding rituals. The solidarity between generations of ancestral rites, which were either the eldest or male-centered, weakened and the role of women expanded. As the view of generational conflict changes, men become less interested, and women perform ancestral rites with previous responsibilities. In this era of weakening intergenerational ties, the tales of ancestral rites seem unlikely to be handed down anymore, but they are still changing in line with the changing times. It is meaningful in that it shows how the culture of paternal ancestral rites is changing in the present, and it is meaningful in that it shows how the center of modern families are changing. 제사 설화는 조상에 대한 의례인 제사를 지내는 내용을 중심으로 전승되고 있다. 구비 전승되는 제사 설화의 유형으로 ‘정성이 부족해서 혼령이 해 끼치는 이야기’가 있다. 구비 설화에 전승되는 제사 설화는 제사의 격식에 대한 이야기는 거의 없으며 대부분 제사를 지내는 정성 또는 마음가짐에 대해 이야기하고 있다. 이처럼 제사 설화에서 중요하게 여기는 정성의 의미를 살펴보면 주로 제사 음식을 깨끗하게 준비하도록 요구하는 것을 말한다. 제사를 지낼 때 정성을 기울여야 한다는 것은 누구나 공감할 수 있다. 그러나 제사를 정성껏 준비해야 한다는 교훈적인 주제의 이면에는 제사 음식을 정성껏 준비해야 하는 대상이 며느리인 여성으로 한정되어 나타난다. 정성을 기울여야 하는 여성에게 제사라는 의례는 과도한 책임감과 부담감을 가지게 하여, 정성이라는 의미가 경직될 수밖에 없다. 제사 설화에서 정성은 여성들에게 노동의 의미로 받아들여지게 된다. 하지만 제사 설화는 현재에도 여전히 구비 전승되고 있으며 변하는 시대에 따라 다르게 전승되는 설화들도 있다. 금기시되어 온 제사 음식을 올리는 설화나 제사 지내는 시간을 현대에 맞게 바꾸는 설화를 통해서 제사의 의미는 현실적이고 실용적인 측면으로 변화되고 있다. 또한 현재 전승되는 제사 설화를 보면 여성이 제사의 불필요함을 남편에게 토로하면서 과거에는 고부 사이에 중요한 문제였던 것이 부부의 갈등으로 관점이 변화되었다. 그리고 제사 설화는 세대 간의 갈등으로 변화되어 나타난다. 설화에서 바쁜 생활로 제사에 참여하지 못하거나 제사 날짜를 까먹는 남성들의 모습을 비판하고 있다. 남성들은 점점 제사를 중요하게 여기지 않으며 남성들의 빈자리를 여성들이 채우고 있다. 남성들이 참여하지 못하는 제사에 여성이 음식을 준비하고 제사를 주도적으로 지낸다. 장자 또는 남성 중심적이었던 제사의 세대 간의 연대는 약화 되고 여성들의 역할이 확대되었다. 세대 갈등의 관점으로 변화되면서 남성들은 관심이 없어지고, 여성들은 이전의 책임감으로 제사를 지내게 된다. 이처럼 세대 간의 유대관계가 돈독하지 못한 지금 시대에 제사 설화는 더 이상 전승되지 않을 것 같지만 여전히 제사 설화는 변하는 시대에 맞추어 변화되고 있다. 부계중심의 제사 문화가 현재에 어떻게 변화되어 가는지를 제사 설화를 통해 살펴볼 수 있으며, 이러한 모습은 현대 가족의 구심점이 어떻게 바뀌어 가는지를 가늠하게 해 준다는 점에서 의미를 지닌다.

『丙子日記』에 나타난 17세기 중엽 사대부집안 제사의 양상과 의미

박경신 진단학회 2016 진단학보 Vol.- No.127

이 논문은 曺愛重의 『丙子日記』에 나타난 17세기 중엽 사대부집안 제사의 양상과 특징과 의미를 검토하기 위한 것이다. 17세기 중엽은 한국가족사에서 중요한 의미를 가지는 시기로 알려져 있으나 그것을 구체적으로 검토할 자료가 충분하지 않다. 다행히 『병자일기』가 남아 있어서 당대의 사회상과 생활상, 가족제도 등에 대한 구체적 사례 연구를 할 수 있다. 이 논문에서 특히 제사를 문제삼는 것은 한국 문화, 특히 조선시대 사회, 문화에서 제사가 차지하는 비중이 매우 높기 때문이다. 제사제도와 제사권은 가족제도의 핵심적 부분이고 가족구성원들의 위상과 직결되는 것이다. 제사권이 장남에게 집중된다는 것은 형제자매 사이의 평등권이 약화된다는 의미이고 나아가서는 남녀의 평등권도 훼손된다는 의미를 포함한다. 17세기 중엽은 바로 이러한 변환기에 해당하는 시기이기 때문에 이 점을 특히 주목한다. 오늘날 남아있는 『병자일기』는 1636년부터 1640년 사이에 씌어진 것이고 이 시기가 바로 17세기 이 변화의 물결 속의 한 시기였기 때문에 이 자료가 특히 흥미로운 것이다. This study examined the various aspects of the memorial rites from the “Byung-Ja-Il-Gi (丙子日記).” “Byung-Ja-Il-Gi” is the personal diary written in the Korean language by Ae-Jung Cho (曺愛重), who was the wife of Ei-Woong Nam (南以雄), a famous politician of the Joseon Dynasty. She is also well known as being a member of the Cho Clan of Nampyong. “Byung-Ja-Il-Gi” is one of the most important works of Korean classical literature because of the well-organized structure, artistic value, and clearly identified publishing date. Moreover, it is one of the major works of literature by a female writer, which was rare in 17th century in Korea. Memorial rites of the Joseon Dynasty in the 17th century had gradually changed from being performed by each descendant to being performed solely by the eldest son. Thus, memorial rites during the 17th century were performed using both disparate formats. “Byung-Ja-Il-Gi” also described both forms of memorial rites. In addition, various types of ancestral rites were presented in “Byung-Ja-Il-Gi,” such as memorial rites held on the night of the ancestor’s death, seasonal ancestral services, and memorial rites in front of the ancestor’s grave. In conclusion, “Byung-Ja-Il-Gi” is not only an academic reference for Korean classical folklore studies but also valuable material for shedding light on the life history of the Joseon Dynasty.

朝鮮後期의 祀典의 再編과 國家祭祀

李迎春(Lee Young-Choon) 한국사연구회 2002 한국사연구 Vol.118 No.-

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.

한(韓),중(中) 단오 유래설과 관련 세시

김명자 ( Myung Ja Kim ) 남도민속학회 2007 남도민속연구 Vol.14 No.-

In 2005, the Gangneung Danoje Festival, Korea’s Important Intangible Culture Heritage Item No. 13 was proclaimed as a UNESCO Masterpiece of the Oral and Intangible Heritage of Humanity. Around the time of preparation for its registration as a UNESCO Masterpiece, the Chinese held the view that Dano (May 5th in the lunisolar calendar) has roots in China. However, the Korean Dano festival cannot be held to be of Chinese origin despite its many similarities to the Chinese Dano festival. There may be connections between the two in that the Chinese characters for Dano were borrowed and that the Korean cyclical rite of Dano is much the same as that of Chinese Dano, but it cannot be held that Korean Dano originated in China. It is true that Korea and China share historical cultural characteristics of older times, but before the Chinese letters for Dano were used, there existed a Korean ritual called Suritnal. Though there are a lot of similarities between the Korean Dano Festival and the Chinese Dano Festival, they are different from each other. The Korean Dano rite was originally agricultural in nature, emphasizing the worship of heaven and ancestry, while the Chinese Dano was a rite for the dead, focusing on comforting departed souls. It was rather a memorial service than the agricultural ritual. Of course, the Chinese also worshiped gods through the Dano rite. In fact, in all the 24 divisions of the year, the Chinese worshiped gods. Originally in China, the historical divisions of the year reinforced the principle that Nature, including heaven, should be obeyed. At every division of the year, various gods including heaven were worshiped. It is therefore thought that origin stories centering on specific historical figures were formed and added later on. Yet such origin stories were also valued, which reflected the Chinese public feeling of emphasizing nationalistic spirit, patriotism, and the spirit of national defense. More than anything else, the origin theory of Korean Dano differs from that of Chinese Dano. In addition, many Chinese annual cyclical rites have origin stories related to historical figures. Besides the division of Dano, the divisions of Hansik(Day for Beginning to Have Cold Food), Chilseok(July 7th on the lunisolar calendar), and Dongji(winter solstice) are respectively related with the following figures: Gaejachu, Gyeonu and Jiknyeo, and the son of Gonggongssi. Most of the 24 divisions of the year have origin stories. Korea has its own legend about the origin of Sondol, a male wind god, but still many Korean legends borrow from Chinese origin stories. Though the origin stories of Hansik, Chilseok, and Dongji stem from China, they are familiar to Koreans. The origin story of Chilseok results from a phenomenon of the stars, and that of Hansik comes from history. These origin stories have become part of Korea’s yearly division stories Korean records of annual cyclical rites include Chinese annual cyclical rites introduced to Korea along with other things from Chinese culture. The recorded explanations of Chinese annual cyclical rites were applied to Korean annual cyclical rites and were newly interpreted and recorded. Native Korean annual cyclical rites were described along with those records. Some records of such annual cyclical rites are so confusing that it is still a question whether Dano was native to Korea or was introduced from China. However, in general, the annual cyclical rites of the court were from China. Some of the court``s annual cyclical rites could have been transformed into those of the ordinary people, yet on the whole, both kinds of annual cyclical rites remained different from each other. Still others were mingled, so their origins cannot be identified. In conclusion, the Korean Dano annual cyclical rite borrowed just its name and ideology from China. Its concrete contents are composed of things Korean.

영남지방의 무속(巫俗)과 불교(佛敎) 제의(祭儀)에 나타난 음식문화 연구

김성미,손유정 동아시아식생활학회 2001 동아시아식생활학회지 Vol.11 No.3

This paper is intended to survey the literature about Shamanistic and Buddhistic memorial services and to examine the food culture manifested in them. In Shamanistic rituals, fish and meat were not prohibited except in special cases whereas Buddhism prohibited fish and meat. For Shamanistic rituals, rice cake, cooked rice, liquor and the walleye pollack were commonly used. Besides there were such important offerings as a boiled pork head, chestnuts, jujube and persimmons (dried persimmons). For Buddhistic memorial services, such foods as cooked rice, soup, cooked pot-herbs, saute, rice cake, confectionary (or candies), chestnuts and jujubes, were dedicated such offerings as cooked rice, rice cake, cooked pot-herbs and fruits were commonly used for both Shamanistic and Buddhistic memorial rites. Particular fruits were not prohibited in either case. Buddhistic rites in particular offered such foreign fruits as pineapples, kiwi and oranges, which showed that the foods of Buddhistic memorial services reflected the popular foods of the day more than those of Shamanistic ones. Water (Jung-hwa-su) brought from the well at daybreak for Buddistic memorial rites came from Shamanism, where as oil-and-honey pastry (Yu-gwa) used for Shamanistic rites came from Buddhism, which showed that the offerings of Buddhistic memorial services and Shamanistic ones were influenced by each other.

‘祭祀說話’에 대한 신세대의 해석과 구비전승의 向方

이인경 국문학회 2010 국문학연구 Vol.0 No.21

In Confucian society, filial piety is largely classified into two categories; one is supporting one's parents during their lifetime, and the other is performing funeral service and ancestor memorial rites after their death. This paper researched what would be the future of oral transmission depending on the change of bearers' viewpoints and philosophy, especially about the 'folktales related to ancestor memorial rites'. This study had been proceeded as follows. I had some students, being at college or graduate school, appreciate the 'folktales related to ancestor memorial rites' and make descriptions of their impressions. And then, I compared their various impressions and interpretations found in the descriptions with the storytellers' messages in the folktale versions they narrated orally. As the result, I found there is a great difference between two. The students, that is, the new generation do not agree with the sense of values Confucian ideology, that the story tellers emphasize in their folktale versions. For example, the students all pointed out serious problems and absurdity of the facts issued from male-oriented lineage succession and the notion of preferring a son to a daughter. Briefly speaking, the future of oral transmission of the 'folktales related to ancestor memorial rites' is not good. Because it seems that the most bearers, who should hand over Korean folktales in the future, would not willingly transmit 'the folktales related to ancestor memorial rites'.