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안기혁 한국역사연구회 2022 역사와 현실 Vol.- No.123
Shichaek(諡冊) was an item designated with a posthumous entitlement for someone, and was used as a ritual object(Euimul, 儀物) in ceremonies assigning posthumous titles(Wiho, 位號) to kings(Myoho, 廟號) or others(Shiho, 諡號). Shichaek was only created and used for prominent royal family members including the king. Institutions relevant to Shichaek that were observed on the Korean peninsula originated in ancient China, and although it is speculated thatShichaek were also used during the Three Ancient dynasties period, written records of their implementation only appear after the beginning of the Goryeo period, and so do several artifacts that were actually used at the time. The Goryeo dynasty Shichaek seems like a variation of the Dang(唐)-styled Shichaek, which would have been modified during the Five Dynasties/Ten States(五代十國) period and imported into Goryeo, as Goryeo establishedtributary/appointment relationships with them. Such possibility can be suggested by the fact that pictorials of certain Shinjang(神將) figures inscribed on the Shichaek artifacts created in the 12th and 13th centuries for Goryeo KingsInjong and Shinjong perfectly resemble a counterpart pictorial that can be found on an Aechaek(哀冊) piece made for Emperor Gojo of the Former Chok(前蜀) dynasty from 10th century China. As mentioned earlier, Shichaek was used in rituals providing deceased royal family members with Myoho and Shiho titles. When the rituals were importedinto Goryeo, necessary items also naturally came along. Therefore all these new artifacts referenced in the early Goryeo records show us that the Wiho(位號)Entitlement system of China -newly refined during the Dang period- was effectively introduced to the Goryeo society as well. As it was trying toestablish a new dynastic system since the absorption of Hu-Baekje and Shilla, Goryeo was in need of new philosophies and institutions, and the Shichaekinstitution would have undoubtedly been one of them.
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안기혁(An, Gi-Hyeok) 역사문화연구소 2014 역사문화논총 Vol.- No.8
‘Haengjang(行狀)’ is a document briefly recording an individual’s life. In the Joseon Dynasty, even the king composed haengjang. Composition of king’s haengjang was carried out by a separate organization by positions named ‘dangsang(堂上)’ and ‘nangcheong(郎廳)’. Scholars who participated the composition were majorly from the Uijeongbu(議政府) and Yukjo(六曹), in the former part of the Dynasty, whereas those from literary position including Hongmungwan(弘文館) took up the majority. It has been believed that haengjang had to go through the process of the first draft(草草), second draft(中草) and final draft(正草). For a person in charge of composing the final manuscript, those who were guaranteed to have superior literary skills The king had a final say as the completion of haengjang and could ask a modification or complementation after review. Haengjang was composed shortly after the death of the king. The data needed for the composition includes ‘Ilreok(日曆)’ from each government office, a collection of works of vassals and oral statement from elder statesmen. Haengjang completed in this way was sent to China to request posthumous epithet of the late king in the former part and was kept in the court as a manuscript. In the latter part, it was combined with the records on other kings, published in the name of ‘yeolseongjijangtonggi(列聖誌狀通紀)’ and was released to the public. Haengjang in the former part was one of the data requesting China posthumous epithet(諡號) and therefore, episodes describing a submission to Ming(明) took up the major part. After King Hyojong(孝宗), haengjang enhanced its role to express the good deeds of the late king. King Hyojong(顯宗) tried to strengthen royal authority by increasing the function of haengjang advertising the good deeds. Later, king’s haengjang had become the ‘emperor’s haengjang(皇帝行狀)’ after the establishment of the Korean empire(大韓帝國). Given the fact that China did not create haengjang, while the culture itself was imported from China, it had established as a tradition after the long process of internalization in the midst of Joseon’s domestic and foreign condition.
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안기혁(An Ki-Hyeouk) 한국역사연구회 2017 역사와 현실 Vol.- No.104
This study is aim to know the meaning of king’s a posthumous epithet(國王諡號) between Korea and China in early 14th century. The period from late Goryeo to early Joseon was the period of changing in east asia. Goryeo and Joseon had to prepare for the new world powers, Yuan(元) and Ming(明) dynasty and the new period in the same time. So they quickly took action to the changes of international situation. The king’s a posthumous epithet appeared in the relation between Korea and China in 14th century was a result of this quick action. Goryeo strengthened their royal authority. As a result they emphasized the relationship with the emperor of Ming dynasty by King’s a Posthumous Epithet. But Goryeo didn"t requested for it regularly because it was according on the political situation. Joseon used king’s a posthumous epithet as the tool to materialize their ideals. Especially Joseon emphasized The peaceful international order through mutual coexistence based on Confucian thought(事大字小) at relationship with Ming dynasty. Ming dynasty also sought the same international order with Joseon. Joseon tried to build the trust with Ming dynasty by show them the image of feudal lord they wanted. For Joseon the king"s a posthumous epithet was important point with showing their trust to Ming dynasty. In this reason Joseon modified and maintained this formality, even though it was different with other east asian countries in the same period. even without considering the relation with Ming dynasty, king’s a posthumous epithet was an important formality for Joseon. It’s because Joseon was a country sought the ideal society of confucian. For Joseon the grant of king’s a posthumous epithet, which is symbolizing feudal lord of the emperor of Ming dynasty was important tool to strengthen their legitimacy. In this reason, unlike Goryeo, Joseon asked for king’s a posthumous epithet to China whenever the king died. The king’s a posthumous epithet symbolized that Goryeo and Joseon was the vassal status of Yuan or Ming dynasty. But there were also purposes like existence the nation and confucian ideological intention. There was no pluralistic order in this period, but they had to maintain the country and prepare for the new era. It’s the reason we can see the worries of Goryeo and Joseon from the king’s a posthumous epithet.
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