조선 17세기 자수그림의 移行에 관한 試論 - 節日胸背를 중심으로 -

양수정 동악미술사학회 2018 東岳美術史學 Vol.0 No.23

조선 17세기 자수사는 전승과 변화라는 흐름 속에서 발전이 주도된 흥미있는 시기이다. 특히 중국 16~17세기 사회풍습과 상품 경제의 발전 아래 수의수상과 감상용 자수그림이 유입, 제작되면서 왕실과 권문가의 특권적 소용이 인식되기도 하였다. 그 중 떠들썩한 축제였던 절일행사와 이 행사에 맞는 다양한 회화 도상이 시수된 절일흉배가 명말 황실을 중심으로 유행하고 있었으며 이를 17세기 후반~18세기 전반 조선의 일부 지배층이 사용하였고 그 출토품이 전해지고 있다. 사실 조선도 그 이전부터 시수된 천오(天吳)라든가 사자를 벽사용으로 삼아 옷에 부착한 오랜 풍습이 전승되고 있었다. 그러나 출토품을 통해서 본 조선의 절일흉배는 이런 전래의 벽사도상이 아닌 중국풍의 민간 설화적 내용의 절일흉배였으며 잠깐 등장하는 양상이었다. 이는 중국과 달리 조상의 제사나 숭배에 치중되어 절일풍습에 대한 사회적 인식이 확산치 못해서 중국처럼 민가까지 참여하는 큰 유행으로 연결되지 못한 점도 있다. 따라서 왕실을 중심으로 행해지던 절일풍습이 이 시기 조선 특권사회에서 인식한 궁양(宮樣)의 한 모습이었다는 측면에서 이들 출토품의 존재 의의를 짐작할 수 있다. 그러므로 이들 절일흉배를 통해 당시 자수사의 기법 변화나 회화 도상과의 상관관계를 유추하고 후대 자수그림이 가지는 사회적 이행 모습을 고찰할 수 있다. 따라서 절일흉배는 17세기라는 시대 속에 중국과의 교류사, 풍속사와 자수사적 흐름을 살펴보는데 가치 있는 유물로 상정된다고 할 수 있다. Embroidery of the 17th century of Joseon is an interesting period led by development in the flow of tradition and change. Especially, in the 16th and 17th century China, under the development of the social customs and the product economy, the embroidered closes and paintings(for appreciation) were perceived as a privileged use of the royal family and the ruler. Among them, the national Holiday, which was a lively festival, and Folk Tale Festival Badges, the various paintings suitable for this event, were widespread around the Imperial Family. Under this influence, some of the ruling classes in the late 17th to early 18th century Joseon used it and its artifacts are being excavated. In fact, Chosun has been handed down a long tradition of attaching to the clothes, using the ‘cheono(天吳)’ or the lion as Evil-expelling(辟邪) before. However, Chosun 's Folk Tale Festival Badge seen through the excavated artifacts was not a traditional Evil-expelling painting but a chinese style folk storytelling. This is because, unlike China, it is focused on sacrifices and worship of ancestors, and social awareness of the customs of worship does not spread. Then it is possible to guess the existence of these artifacts in terms of the appearance of the royal palace recognized by the privileged society of the Joseon in this period. So through these Folk Tale Festival Badge, it is possible to be inferred the relationship between the technique change of the embroidery and the paintings of the time, and to examine the social transition of the later embroidered paintings. Therefore, it can be said that it is defined as an artifact possessing great value in examining the exchange history with China, the cultural history and the embroidery history in the 17th century.

고려국왕 생일 節日에 대한 검토

서금석(Seo, Geum-Seok) 부산대학교 한국민족문화연구소 2017 한국민족문화 Vol.64 No.-

성종은 원년에 국왕의 생일을 節日로 제정했다. 본고는 이를 단서로, 고려국왕의 생일이 절일로 제정되고 운영되었던 모습을 살피고, 또 원 간섭기라는 시대적 부침 속에 그것의 폐지와 의미를 알아봤다. 국왕의 생일이 절일로 제정되었다 함은 매년 발행되는 역일에 국왕의 생일이 표기되어 그것이 전국적으로 기념되었음을 의미한다. 문종의 成平節을 통해 국왕의 생일 절일 행사의 규모가 어느 정도였는지를 짐작할 수 있었다. 매년 임금의 생일 절일이 되면 나라에서는 외제석원에서 7일 동안 기상영복도량을 열었는데, 문무백관들은 흥국사에서, 동경과 서경 그리고 4도호 및 8목에서는 각 소재지의 사원에서 행사를 치르는 것을 상례로 삼았다. 중원과 요 그리고 금으로부터 책봉을 받았던 고려가 국왕의 생일을 생일 절일로 제정해 스스로 稱節했던 것은 內帝의 관점에서 고려가 황제국 체제를 지향했음을 보여준 실례이다. 충렬왕 재위 33년에, “壽元天聖節이라는 명칭이 너무 분수에 넘치는 것 같다.”고 하여, ‘壽元天聖節’은 ‘誕日’로 고쳐 불려졌다. 따라서 고려국왕의 생일 절일은 이 시기를 기점으로 공식적으로 폐지되었다. 국왕의 생일절일의 폐지는 元 간섭기에 고려국왕의 위상이 격하되었음을 보여주는 대목이다. 사실상 충선왕 이후 고려국왕의 생일 절일은 제정되지 못했다. 뿐만 아니라 원간섭기에 접어들어 고려의 태자는 세자로 지칭되었다. 이는 결국 고려가 지녔던 內帝의 위상과 인식의 변화로 이어졌음을 보여준 것이다. King Seongjong established King’s birthday as a national holiday in the first year of his reign. Based on the historical fact, this study reviewed the establishment and operation of the King’s birthday holiday in Goryeo, and the abolition and implication of the holiday in tough situations that time especially called the Yuan intervention period. The fact that King’s birthday was established as a national holiday means that the day was marked on yearly calendars and nationwide celebrated. Through King Munjong’s birthday called Seonpyeongjeol(成平節), we can assume the scale of celebration of the holiday. On King’s birthday, Gisangyoungbok-Doryang (wishing King a long life) was held at Weijeseokone Temple for seven days. All the government officials celebrated at Heungguksa Temple, and local governments of Donggyeong, Seogyeong, four Dohos, and eight Moks celebrated at the temples located in each area. At that time, Goryeo had got the investiture of Goryeo King from the Jungwon, Liao, and Jin dynasty. Thus, it can be said that the fact Goryeo designated King’s birthday as a national holiday on its own initiative was to show that Goryeo pursued the empire system from a view of the Empire Inside. King Choongyeol changed the name of a national holiday to celebrate his birthday called ‘Suwoncheonseongjeol(壽元天聖節)’ to ‘Tanil (birthday), mentioning “The designation of Suwoncheonseongjeol for my birthday seems too much for me.” in the 33rd year of his reign. Accordingly, the holiday of Goryeo King’s birthday was officially abolished. The abolishment of the King’s birthday holiday shows that the status of Goryeo King was degraded during the Yuan intervention period. In fact, no Goryeo King’s birthday had been established as a national holiday since King Choongseon, In addition, Goryeo Crown Prince called Taeja was designated as Prince called Seja, getting into the Yuan intervention period, which implies the change in the status and recognition of the Empire Inside of Goryeo dynasty had.

고려시대 暇寧令과 급가제도 - 중,일과의 비교를 중심으로-

이정희 부경역사연구소 2017 지역과 역사 Vol.- No.41

가녕령은 매월 정해진 정기 공휴일과 절일ㆍ상장제례ㆍ질병ㆍ기타 정무운영 등을 위해 관리에게 지급되었던 휴가 관련 령문인데, 정기적 급가와 비정기적 급가로 대별할 수 있다. 정기적 급가로는 정기 공휴일ㆍ절일ㆍ종교ㆍ농경관련 휴가가 있었다. 고려의 정기 공휴일은 1ㆍ8ㆍ15ㆍ23일로 7일 급가였고, 당ㆍ송ㆍ원은 10일마다, 일본은 6일마다 급가였던 점에서 차이가 있다. 7일 휴가제였던 것은 고려가 유일했는데, 그 사상적 기반은 전통신앙과 불교ㆍ도교를 아우른 것이었다. 이 때문에 성리학적 국가인 조선은 고려의 7일 급가제를 폐지하고 송의 10일 급가제를 채택하였다. 고려의 절일 휴가는 1차적으로 당령을 근간으로 하고 여기에 송령과 전통적 습속을 계승하였다. 휴가일수는 고려와 중국에서 공통적으로 지급된 7일 휴가는 정월초인 원정뿐이었고, 이 외의 7일 휴가는 고려령은 납향, 당령은 동지, 송령은 동지ㆍ한식이 있었다. 당ㆍ송의 7일 휴가인 동지는 천자국 체제인 중국적 전통이 강한 절기여서 고려에서는 1일 휴가로 축소되었다. 종교관련 휴가 가운데 납일은 당ㆍ송에서는 3일 휴가였지만, 고려에서만 7일 휴가였다. 농업관련 휴가는 겨울옷을 준비하기 위해 주었던 수의가가 있었다. 그 모법인 당령의 수의가는 5월 농번기에 휴가를 주던 전가와 1세트여서 각각 15일 휴가를 지급하였다. 송대에는 전가는 소멸되고 1일 휴가의 수의가만 남았는데, 고려는 송령을 그대로 수용하였다. 그 바탕은 고려가 송대와 정치, 문화적 발달수준에 근접했기 때문이다. 비정기적 급가제도로는 상장, 제사, 질병ㆍ효도ㆍ정무운영 급가의 4가지 유형이 있었다. 이들 휴가일은 대체로 유교적 관련성이 강한 특징을 가지고 있다. 관인 본인의 신병휴가는 6품 이상의 경우 10일씩 지급하였고 7품 이하의 경우는 100일 이내로 한정하였다. 고려 급가제도는 1차적으로 당령을 모법으로 하되 고대의 전통, 고려에서 비롯된 습속, 송령의 영향 등이 융합되어 고려국가 상황에 맞게 제정되었다. 고려 가녕령은 당,송령을 수용한 정련한 급가제도로서 한국사에서 최초이자 마지막 령문으로의 역사성을 지니고 있다. Ganyung-ryung is the yeongmun related with holidays which was provided for regular-holiday, Zeolil, funeral-sacrifice, illness, and so on political operation. It is divided with regular holiday and irregular hoday. There were regular holidays, nocturnal holidays, religion-related and agricultural- related leave at regular intervals. The regular holidays in Koreyo were on the 7th, 1, 8, 15 and 23 days, and DangㆍSongㆍWeon every 10 days and Japan was prvided every 6 days. Goreyeo was the only one to have a seven-day leave, and its ideological base was a combination of traditional beliefs, Buddhism, and Taoism. For this reason, Joseon, a neo-Confucian nation, abolished Koreyo’s 7 - day holiday system and adopted Song’s 10 - day system Zeolil holiday in Goreyo was based on Dang-ryung and was inherited Song-ryung and traditional customsn. The number of holiday, basically a 7 day holiday in China and Koreyo was the only wonjeong(元正), and except for a 7 day holiday was nabhang(臘享) in Koreyo-ryung, dongji(冬至) and hansik(寒食)in Dang-ryung, yhappens at midday moment. Beacause a 7 day’holiday dongzi(冬至) was the seasonal divisions of powerful Chinese traditional customs of the emperor system, it was redused a 1-holiday in Koreyo. Nabil(臘日) among holidays which was holiday related with region was a 3-holiday in DangㆍSong, but was a 7-holiday in Koreyo. The Suweoga(授衣暇) in Dangryung which was the first fundamental in Koreyo was one set took a 15-day vacation before taking a vacation at the farmer in May was provided. In pireod of Song jeonga(田暇) was disappeared, only suweoga was survived, Koreyo recepted songryung like that. Because Koreyo’s constitution of policy, cutural progressive level was nearing with Song. Irregular system of holiday was the four type of sang(喪葬), sacrifice, deasiseㆍdevotion, political operation. These holidays had mostly a powerful distinction related with confusianism. The body disease of governmrnt official self over 6-pum(品) body was provided 10-day, in case of under 7pum(品) was limited within 100-day. The system of Koreyo’ holiday was firstly founded on Dang ryung, it was established suitably with Koreyo, that were fusioned with ancient tradition, influence of Song ryung. Koreyo’ Ganyung-ryung was the holiday system of the refined system which accepted which DangㆍSong ryung, it had a the first and finai historic.

고려시대 천시론적 급가제도와 연(年) · 계(季) · 월(月) 주기성 구조

하수민(Ha, Su-min) 한국학중앙연구원 2015 한국학 Vol.38 No.1

고려 肅宗妃 明懿太后의 정치적 위상

이정란 한국인물사연구소 2006 韓國人物史硏究 Vol.6 No.-

고려 전기 大宴의 정치적 의미-『고려사』 예지 大觀殿宴群臣儀를 중심으로-

김아네스 한국중세사학회 2019 한국중세사연구 Vol.0 No.57

This paper examines the grand banquets in the early Goryeo and their procedures and aims to explore the purpose and the significance of grand banquets. A grand banquet was a magnificent feast ritual for the king and officials. Kings hosted grand banquets at Dae-gwan-jeon palace to celebrate joyous events with officials. In the Goryeo dynasty, King Seongjong initiated a ritual of grand banquet. During King Seongjong’s reign, the grand banquets began to be held to celebrate the King’s birthday and to pay gratitude for the successful completion of ritual ceremony at Round Altar. Grand banquets continued when they celebrated the occasions such as investiture of empress dowager and crown prince. King Injong hold a grand banquet after renovating a palace, and King Euijong hold a grand banquet celebrating the appearance of Canopus. Grand banquets were also held during royal tours. The procedure of a grand banquet consists of two rituals;a ceremonial ritual of offering drinks by the crown price and the officials to the king wishing his longevity and the following ritual of king’s giving drinks to the crown price and the officials. The king and the officials shared drinks and food in the orderly but complicated process. A grand banquet was a ritual symbolizing bonding, harmony and order between the king and the officials. In terms of harmony, a grand banquet is a ritual where the king and the officials shared drinks and enjoyed music and dances. In terms of propriety, it was a ritual that visually reenacted royal order with the king on top. The seat arrangement demonstrated hierarchy surrounding the king. When officials offered drinks to the king and then received drinks from the king in return, the procedures were conducted in a strict and orderly manner. The purpose of a grand banquet was demonstrating the king’s mercy and grace to the officials in the hierarchical system of the king and the officials. Grand banquets made a contribution to royal court in the early Goryeo assisting the king maintaining the political order and administering politics based on the bonding with officials.

고려 肅宗妃 明懿太后의 정치적 위상

이정란(Lee Jung-Ran) 한국인물사연구소 2006 한국인물사연구 Vol.6 No.-

≪입당구법순례행기(入唐求法巡禮行記)≫에 실려 있는 당대(唐代) 명절 습속(習俗)에 대한 고변(考辨)

황도 ( Tao Huang ) 한양대학교 동아시아문화연구소(구 한양대학교 한국학연구소) 2011 동아시아 문화연구 Vol.50 No.-

일본 스님 원인이 쓴 ≪당나라에서 도를 찾는 여행기≫에서 그는 중국에서 9년 동안 보고 들은 당대 사회의 생활상을 기록하였는데 세시풍속을 기록한 것이 그 중 하나이다. 이 책에서 기재한 세시에는 추석, 원단(새해), 원소절, 입춘, 한식, 청명, 삼월삼짇날, 오월절, 중원절, 입추, 동지 등이 있다. 왜냐하면 추석, 원단(새해), 원소절, 입춘, 한식, 청명, 중원절, 입추, 동지에 대한 기제가 비교적 많은데 이는 이런 명절이 그 당시에 비교적 중요한 명절이기 때문이다. 그가 쓴 세시 풍속은 모두 불교 사원에서 지내는 것이며 세속의 명절생활과 대부분 비슷하면서도 사원 생활의 특징을 엿볼 수 있다. 그는 백중날의 우란분회와 당무종의 배불사건에 대해 비교적 상세하게 기재하였고 글 속에는 배불정책에 대한 분개와 불교의 재난에 대한 동정이 생생하게 담겨있다. 각별히 주의할 만한 것은 그는 조선에서 온 신라스님과 교민이 중국 당나라에서의 활동했던 부분과 8월 15일의 세시풍속을 기재하였다. 이 기록에서의 명절생활은 작가의 개인경력과 직접 보고 듣고 느낀 것을 쓴 것이므로 사실적이고 믿을만하며 내용이 자세하고 풍부하여 당대의 세시의 민속을 연구하는 진귀한 자료이다. "Travel Notes in The Tang Dynasty for learning Buddhism" by Yuanren, a Japanese monk, having lived in China for more than 9 years, recorded what the author had seen and heard about social life in Tang Dynasty, such as festival custom. The festivals recorded in the book are New Year`s Eve, New Year`s Day, the Lantern Festival, the Beginning of Spring, the Cold Food Festival, Pure Brightness Festival, the March 3 Festival, the May 5 Festival, the Hungry Ghost Festival, the Beginning of Autumn, the Winter Solstice, etc. In addition, there are short accounts of Japanese Festivals and the August 15 Festival of Xinluo in the book. The accounts of festival life in the book are authentic and credible with rich details as the authors` personal experiences and knowledge. These are precious materials about festival folklores of Tang Dynasty.

占候를 通해 본 17ㆍ18세기 東아시아의 農業 읽기

최덕경(Choi Duk-Kyung) 비교민속학회 2006 비교민속학 Vol.0 No.32

In this paper, we have tried to make how the people who lived in the traditional society had forecasted the weather, prepared the bad weather and lived stable lives clear. In the agriculture, “the time” determines the spirits of all things and all things are growing up based on the spirits is well known fact. The problem is, however, how they recognized this important agricultural time in the past agricultural society. When there are no scientific astronomy and weather forecasting, the ancestors chose the way of weather forecasting based on the long term based observing of the signs of things. This is so called 'the telling fortune climate'. At this point, the telling fortune climate played a crucial role in giving notice of the changes of the world in the premodern agricultural production. For this reason, we can guess that the telling fortune climate is given a great deal of weight on the premodern society. However, in these days, by the rationalism being introduced along with the science, the auguring is believed as a superstition or an irrational thing. As a result of this belief, the way of the nature recognition of the traditional civil society was excluded and besides, by using the nature as increasing productivity, the eco friendly agriculture was forgotten lime by lime. Moreover, also the existing research of the agriculture was lopsided to increasing productivity based on the scientific technique rather than using the ecological way of agriculture. The research of the agriculture based on the telling fortune climate will not only re analyze the agriculture in the ecological point of view, but contribute in extending more of the changes of the ecosystem following the signs which was disregarded in the agricultural area. If we understand the signal transmission system of the signs of all things in the nature more reasonably, we can increase the ability of human perceiving the nature as a result of finding a link which can bind human with the ecosystem. This make us prepare for the damages of the lives and human livelihood by perceiving the various kinds of disaster. Namely, 「the changes of the world → the generation of the signal → transmitting to the animals and plants → the generation of the signals of all things → human → foreseeing the various disaster」all these can be perceived. In the future, for understanding what kinds of effect influenced on the past agricultural culture by the telling fortune climate, we have to listen to the speaking of the traditional agricultural methods and the stories of the personal experience of the natives of the agricultural society by making a field investigation. We must prove the troth and the falsehood of signal system that is to say the telling fortune climate which has been lasted until now with long life force by getting the help of the science and that is our obligation.

고려시대 개경의 사찰과 흥국사(興國寺)

강호선 ( Kang Ho-sun ) 한국중세사학회 2021 한국중세사연구 Vol.0 No.64

This study is focus on role of Buddhist temple in Gaegyoung, the capital of Goryeo through looking into Heong’gook-sa Temple(興國寺) and its 5-story stupa which made by Kang Gamchan(姜邯贊). Heong’gook-sa Temple was established in Gaegyoung by King Tae-jo. This temple was located in the middle of the capital and the distance from the royal palace was the closest. In 1021, Kang Gamchan established 5-story stupa and engraved 38-letters on the stupa. This construction of stupa in Heong’gook-sa Temple(興國寺 石塔) was related to King Hyeon-jong’s construction of Hyeonhwa-sa Temple(玄化寺) for his parents who had passed away. This short epigraph shows Bureaucrats’ faith in Buddhism such as disciples Bodhisattva precepts(菩薩戒弟子) title. Heong’gook-sa Temple were mainly places where bureaucrats operated. Especially, on the King’s natal day(節日) bureaucrats held a ceremony to the Buddha for the king and celebrated his birth. In case of drought, bureaucrats prayed for rain to the Buddha in Heong’gook-sa Temple. There were also an official ordination platform in Heong’gook-sa Temple. In the late Goryeo period, important political discussions were underway in Heong’gook-sa Temple, and it was a place where scholars read Confucian texts or prepared civil service examination.