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조선시대 서원과 향례(鄕禮)-경상도 지역 향음주례(鄕飮酒禮) 시행과 의미
김진홍 ( Kim Jinhong ) 한국서원학회 2024 한국서원학보 Vol.19 No.0
향음주례(鄕飮酒禮)는 향촌 사회 구성원 간 도덕적 의식을 고취하여 풍속을 교화시키는 일종의 향례이다. 그 원류는 음주에 대한 경계로부터 시작된 것이다. 술을 마시는 행위에 대한 폐해는 구체적으로 음난(淫亂)과 무별(無別)로 요약할 수 있다. 지나친 음주는 한 개인의 심신(心身)을 해치거나 혹은 한 나라를 망치게 되며 또는 장유(長幼)나 현우(賢愚)의 구분이 없어져 오륜을 무너뜨리게 된다는 것이다. 이러한 폐해는 곧 음주에 대한 강한 경계심이 작용하게 되었고 그 결과 올바른 음주를 위한 의례가 나타나게 되었던 것이다. 특히 조선에서는 이러한 술의 경계와 함께 향촌 사회를 다스리기 위한 한 방법으로 향음주례의 시행이 건의되었다. 각 지역을 다스리게 되는 수령들은 특히 향촌민에 대상으로 교화에 힘쓰지 않을 수 없었는데, 그 방안으로 지역의 유력인사를 직접 초대하여 향음주례를 주관하게 된다. 그 효용은 지방민과의 긴장감을 완화하고 예를 통한 효유(曉諭)를 꾀하고자 한 것이었다. 본고에서는 향음주례의 기록 중에서도 실제로 의례를 거행하고 남긴 자료들을 중심으로 살펴보았다. 대표적으로 울산 지역에서 활동하였던 박창우(朴昌宇)의 「향음주례의식(鄕飮酒禮儀式)」에서부터 이형상(李衡祥), 윤광안(尹光顏), 이채(李采), 이덕영(李永) 등이 각 지역의 수령으로 부임하고 나서 지역민들을 대상으로 거행한 향음주례 기록들이 그것이다. 이들이 거행했던 향음주례는 『의례(儀禮)』나 『국조오례의(國朝五禮儀)』 등을 참고하였으며 대체적인 진행단계는 비슷하게 나타난다. 제일 처음 빈과 개 등 참석자를 정하는 모빈(謀賓) 단계에서부터 한 공간에서의 향음주례를 진행하고 이후 빈이 나가 예가 끝나는 전체적인 의례 단계는 같으나, 의절 속 세세한 차이가 나타나고 있음을 확인할 수 있었다. 그 원인은 고대에 행해진 향음주례와 시간적 차이가 있는 조선에서 이를 완벽하게 재현할 수 없었던 것에서 기인한 것이다. 또한 향음주례가 일상적 의례로까지 이어지지 못했던 것도 그 이유가 된다. 우선 지역의 풍속 교화를 위해 향음주례를 시행해야 하는 사실이 더 중요했으므로 세세한 의절에 대한 참작은 어느 정도 용인이 될 수 있었던 것이다. 그 결과 남아 있는 향음주례의 기록들은 시행된 지역마다 대체는 같아도 완벽히 같지 않은 모습으로 나타날 수 있었다. 이러한 모습들은 당시 학자들이 본의에 충실하고도 시의를 참작할 수 있다는 예의 속성을 잘 이해했음을 볼 수 있다. Hyang-eum-jurye (鄕飮酒禮) is a ritual designed to promote moral awareness and reform local customs within Hyangchon (鄕村) society. Its origins stem from cautionary practices concerning alcohol consumption. The adverse effects of excessive drinking were described as a departure from proper decorum (淫亂) and the erosion of social distinctions (無別). It was believed that such behaviors could harm an individual's physical and mental well-being, destabilize nations, and disrupt the five cardinal relationships (五倫). In response to these concerns, rituals were developed to encourage moderation and propriety in drinking. During the Joseon dynasty, this concern for alcohol’s societal impact was incorporated into governance strategies for Hyangchon society. The implementation of Hyang-eum-jurye was proposed as a means of moral education. Regional officials were tasked with promoting ethical behavior and often invited prominent local figures to preside over these rituals. The ceremonies aimed to reduce tensions between officials and local residents while fostering enlightenment and guidance (曉諭) through the observance of formal etiquette. This study examines records documenting the actual practice of Hyangeum-jurye. Representative examples include Park Chang-woo's (朴昌宇) Hyangeum- juryeui-sik (鄕飮酒禮儀式) from Ulsan (蔚山) and records of rituals conducted by regional officials such as Lee Hyang-sang (李衡祥), Yun Gwangan (尹光顏), Lee Chae (李采), and Lee Deok-young (李衡永). These rituals were informed by classical texts such as the “Yegi (儀禮)” and the “Gukjo Oryeui (國朝五禮儀).” While the overall structure of the rituals was consistent-beginning with the selection of attendees in the Mubin (謀賓) stage, proceeding through the main ceremonial activities, and concluding with the guest of honor’s departure-minor variations were evident in the specific details of execution. Such differences arose due to the temporal and cultural distance between Joseon and the ancient origins of Hyang-eum-jurye, making precise replication impractical. Furthermore, as the rituals prioritized moral instruction over strict ceremonial adherence, they did not evolve into routine practices. Consequently, surviving records reveal regional adaptations, reflecting the distinct contexts of their implementation while maintaining the core framework of the ritual. These adaptations illustrate the scholars' nuanced understanding of ritual principles. They balanced fidelity to traditional intentions with practical considerations, adapting the rituals to the needs and circumstances of their time.
19세기 후반 지방관 이헌영(李永)의 향음주례(鄕飮酒禮) 거행과 그 의미
이광우 청계사학회 2023 청계사학 Vol.26 No.-
이 논문은 19세기 후반 지방관 이헌영(李 永)이 거행한 향음주례(鄕飮酒禮)의 경위를 개괄하고, 그것의 의미를 분석한 것이다. 향음주례는 술을 마시는 행위를 통한 지방 세력의 교화와 질서 유지를 목적으로 한다. 고대 중국에서 정립된 유학의 향촌 의례 중 하나로서, 유학을 통치 이념으로 하는 조선에서도 국가적인 차원에서 권장하였다. 이헌영은 외교관을 역임하며 근대 문물을 전면에서 목도했으면서도, 한편으로 부안현감(扶安縣監)・정주목사(定州牧使)・의주부윤(義州府尹)・경상도관찰사(慶尙道觀察使) 등 지방관으로 재임 할 때마다, 어김없이 향음주례를 비롯해 각종 향례(鄕禮)를 거행하였다. 이때 향음주례의 절차는 정조 연간 반포된 향례합편(鄕禮合編) 을 기본으로 삼았지만, 부임지의 습속(習俗)과 규모를 감안하여 생략하거나 변용하였다. 향음주례에 참여하는 구성원도 부임지의 성격에 맞추어 역할과 규모를 정하였는데, 당시 지역에서 명망 있던 사대부에게 그 임무를 맡겼다. 한편으로 이헌영의 향음주례에는 19세기 후반의 위기를 극복하고자 하는 의도도 반영되어 있다. 새로운 문물의 유입과 봉건 사회의 모순이 심화되는 가운데, 이헌영은 무엇보다 내부 질서 확립이 중요하다고 판단하였다. 이에 지방관이 주도하고 지역의 사대부 가문이 참여하는 향음주례를 거행함으로써, 전통적인 질서를 확인하고 이를 회복하고자 했던 것이다. This study summarizes the process of Hyangeumju-rye officiated by Lee Heon-yeong, a local official in the late 19th century, and analyzes its meaning. The purpose of Hyangeumju-rye was to edify local forces and maintain order through the act of drinking alcohol. It is one of the rural rituals of Confucianism established in ancient China and was recommended at the national level in Joseon, too, which adopted Confucianism as its governing ideology. While serving as a diplomat, Lee Heon-yeong witnessed modern culture in the front; however, whenever he served as a local official, for instance, Buan Hyeongam(扶安縣監), Jeongju Moksa(定州牧使), Uiju Buyoon(義州府尹), or Gyeongsang-do Gwanchalsa(慶尙道觀察使), he never missed to hold Hyangeumju-rye. At that time, the procedure of Hyangeumju-rye was grounded on Hyangrey- habpyeon(鄕禮合編) which was published in the reign of Jeongjo, but it was omitted or changed in consideration of the customs and size of the place of appointment. The roles and scale of the members who participated in Hyangeumju-rye, too, were decided according to the characteristics of the place of appointment, and the mission was entrusted to prestigious Sadaebu in the region. Meanwhile, Lee Heon-yeong’s Hyangeumju-rye also reflected the intention to overcome the crisis in the late 19th century. Amid the influx of new cultures and the contradictions getting deepened in the feudal society, Lee Heon-yeong judged that establishing internal order was most important. Accordingly, he attempted to identify the traditional order and restore it by holding Hyangeumju-rye led by local officials and involving Sadaebu families in the region.
신주엽 대구사학회 2024 대구사학 Vol.156 No.-
이 글은 1699년(숙종28) 10월, 慶州府 관아에서 열린 鄕飮酒禮의 시행 배경과 절차, 그리고 의미를 東都鄕飮禮 를 중심으로 살펴본 것이다. 慶州府尹 李衡祥은 지역 내 淫祀를 철폐하고 箕子 井田의 보전 등 풍속을 교정하는 사업을 마무리 짓는 의미로 향음주례를 개최하였다. 행사에 참석한 약 79명의 대부분은 당시 경주의 지역 사회를 이끌던 사족이었다. 이들은 경주 부윤의 지원을 받아 서원을 건립 및 운영하고, 이형상은 사족 중심의 約所를 활용하여 지역 통치 및 풍속 교정을 달성하고자 하였다. 都約所는 경주 내 면 단위에 설치된 約所를 총괄하는 사족의 자치 기구이다. 이곳에서 鄕會를 개최하여 향음주례에 참석할 인원을 선정하였다. 참석자 선발은 鄕論에 의거하여 관직과 나이, 학덕을 기준으로 하고, 부여된 역할에 따라 자리와 차례, 의복 등을 구분하여 배치하였다. 이는 동도향음례 내 채색된 그림으로 확인할 수 있다. 참석자는 주로 서원과 향교, 약소 등의 임원이자 향촌 사회를 주도하던 주요 성씨였다. 이는 도약소의 명단인 都約案 을 통하여 확인된다. 1699년 경주부의 향음주례는 儀禮를 통하여 忠孝와 和睦, 謙讓 등의 추상적인 유학의 덕목을 시각화함으로써 지역 내 위계의 확립, 그리고 풍속 교정의 효과를 극대화하였다. 그 절차는 國朝五禮儀 와 유사하지만 주관자나 지역적 특성에 따라 순서와 내용이 변경되기도 하였다. 참석한 이들은 향음주례의 시행으로 유학에서 이상향으로 일컬어지는 三代에 비견될 교화가 경주에서 실현되었다며 행사를 기억하였다. This article examines the background, procedure, and meaning of Hyangeumjurye(鄕飮酒禮) in the government office area in Gyeongju(慶州) in October 1699, focusing on the historical records of Dongdohyangeumrye(東都鄕飮禮) . This Hyangeumjurye event was held under the leadership of Lee Hyung-Sang(李衡祥), the Minister of Gyeongju. It was an event that concluded projects to correct customs such as abolishing unauthorized ritual(淫祀) and preserving Gija(箕子)'s well-field system within Gyeongju. Most of the 79 people who attended the event were Sajok(士族), who was leading the community in Gyeongju at the time. The Sajok of Gyeongju built and operated a Seowon(書院) with the support of Lee Hyung-Sang. At the same time, the Minister of Gyeongju tried to achieve the purpose of governing the region and correcting customs by utilizing Doyakso(都約所), which was composed mainly of Sajok. The Doyakso is an organization that oversees Yakso(約所) set up in myeon(面), a small administrative unit in the region. The organization held a meeting of Sajok, Hyang-hoe(鄕會), to select people to attend Hyangeumjurye. The selection was based on the public opinion of the region, based on government office, age, study, and virtue. In addition, according to the assigned role, seats, order, and clothing were distinguished and arranged. Participants in the event were mainly executives of organizations leading the local community, such as Seowon, Hyanggyo(鄕校), Yakso, and leaping station. In particular, through historical records Doyakan(都約案) , the fact that aristocrats who were active in the region, centered on the seowon, participated was identified. Held in Gyeongju in 1699, Hyangeumjurye maximized the effect of correcting customs by visualizing abstract Confucian virtues such as loyalty, harmony, and humility using rituals. The procedure is similar to that of Gukjo Oryeeui(國朝五禮儀) , but seems to have changed the order and content according to regional characteristics or the tendency of the organizer. Those who attended the event remembered by writing a poem that the edification of Three Dynasties(三代), which is referred to as the utopia in Confucianism, was realized in Gyeongju due to the implementation of Hyangeumjurye.
이수덕(Lee, Soo Duck) 동아인문학회 2015 동아인문학 Vol.30 No.-
본고는 漢代 향음주례의 지역 정착 과정에 대해 논의한 연구이다. 특히 漢代에 접어들면서 국가의 의례 속으로 편입되어 가는 과정에 대해 논의하였다. 縣 이하의 행정단위로 鄕이 등장한 것은 漢初 이후라는 것, 소농민들이 특정한 시기에 취락지를 벗어나 群飮, 行樂을 벌이는 모습이 보여도 이 시기에는 아직 유가적 색책을 띈 의는 아니라는 점을 살펴보았다. 한초에는 齊魯 지방의 지역 의례로 머물고 소수의 유가 지이식인들에 의해 거행되었던 향음주례가 차츰 제국 전역으로 확대되었음을 논의하였다. 특히 前漢 말 이후 禮制 개혁을 시초로 하여 학교 제도가 등장하면서 지방 사회로까지 유가의 지식이 보급되기 시작하며 後漢에 들어와서 향음주례가 중요한 예제로 자리 잡았음을 밝혔다. This article is to discuss the process of confucius"s ritual, especially Xiang Yin Jiu Li(鄕飮酒禮), settlement in Han China. This ritual is a kind of local ceremony performed by a minority intellectual of confucius in Ci No(齊魯) province. But gradually confucius"s ritual is spread into the Han Empire. This supposition is supported by the evidence as below. First, Xing(鄕) as a unit of administration, is not settled in early Han. People"s festival is carried in Xing, but this is not confucius"s ritual. Second, with the reform of rituals in Former Han carried by Yuan Di(元帝), the system of school is settled into Han dynasty. Confucius ritual and knowledge is spread into the Empire. Finally it becomes the national ritual performed by the Emperor in Later Han.
오용원 영남퇴계학연구원 2023 퇴계학논집 Vol.- No.33
The aim of this study is to investigate, from multiple perspectives the life and contemplative world of HongWa(弘窩) Li Doo-hun(李斗勳, 1856~1918) who was born in Seongju, Gyeongbuk, Korea and active mainly in Goryeong, Seongju, Geochang, and Hapcheon during the late period of the 19th century and the early period of the 20th century. The man, a scholar out of government office, dedicated his whole life to studying and writing literary works, carrying out independence activities, during the turbulent times of the intervention in domestic affairs from foreign powers and the deprivation of national sovereignty by the Japanese imperialism. After having joined Hanju academic circles, at the age of 20 years, he held Ganghoe(講會), Hayangeumjur(鄕飮酒禮), Gyeolgye(結契) and others, together with his colleagues, to create the academic atmosphere. Also, he actively confronted the deprivation of national sovereignty and domestic affairs from foreign powers. In February 1896, Li stated 「Pogocheonhamun(布告天下文)」 which requested western powers to strictly judge the atrocities of the Japanese imperialism, based on the international law of Mangukgongbeop(萬國公法). He prepared and completed its draft, before sending it to the American, British, and Russian legations in Seoul. With Eulsaneukyak(乙巳勒約) (Japan-Korea Treaty) signed in 1905, he and his colleagues made a written appeal of Cheongjujeoksinpaneukyakso(請誅賊臣罷勒約疏)」 led by Lee Seung-hui to the king to repeal the treaty. As Gukchaebosang- undong(National Debt Redemption Movement) was proposed on January 29, 1907, he undertook the role as the leader of Goryeong area. Hong Wa Li Doo-hun was active, cultivating the acquaintance of his colleagues from Jumunpalhyeon School to publish Ganghoe(講會), Gangron(講論), Gyeolgye(結契), scripts that his mentors had recorded during his life, and travel essay. The purpose of these activities can be examined according to three aspects as follows. The first purpose is to build up solidarity between colleagues, for Hanju academic circles that faced crisis. The second and third purposes are to secure the framework the academic work of the mentor and to expand the extension of Hanju-Hakpa
박사랑 서울대학교 규장각한국학연구원 2023 규장각 Vol.62 No.-
The ancient Jeongchiwi local wine-drinking rite(正齒位 鄕飮酒禮), as described in the Three Ritual Classics, had a strong national characteristic. It was explained as one of the rituals that form the foundation for properly governing the country as a place to maintain the order between the older and the younger. When the Han and Tang dynasty commentators explained the Jeongchiwi local wine-drinking rite, they also recognized that the ritual was performed in the context of an ancient state’s political and social operation. Throughout the history of ceremonial institutions, the ancient characteristics of the Jeongchiwi local wine-drinking rite have either disappeared or been preserved. Among them, the aspect of the state attempting to operate the rite through the local officials within the bureaucratic system was maintained, which was also the case in the Joseon Dynasty. At the beginning of the dynasty, Joseon made a manual for the local wine-drinking rite as part of organizing national rites and named the local officials as both the organizers and key participants. These officials were also considered beings who would embody the will of the state. This trend continued in the late Joseon Dynasty, as evidenced by discussions in the central court and private letters among intellectuals. It is crucial to understand the national context of the Jeongchiwi local wine-drinking rite, which previous scholarship has overlooked in favor of its local aspect.
박미선(Park misun) 한국사학회 2021 史學硏究 Vol.- No.144
본 논문은 기존의 嘉禮 관련 연구 성과들을 검토하고 앞으로의 과제를 고찰해 보기 위해 작성되었다. 먼저 조선전기 『세종실록』 「오례」 가례에서부터 조선후기 『국조오례통편』 가례까지의 儀註와 序例 항목을 중심으로 한 역사학 분야의 연구 성과들을 검토하였다. 가례 연구의 경향은 ① 가례 정비 방향에 대한 연구, ② 가례 항목 분류에 대한 연구, ③ 가례 개별 주제에 대한 연구로 유형화하여 정리하였다. 그리고 앞으로의 과제를 4가지 방향에서 제안하였다. This study is purposed to review the existing researches related to Garye and to consider future tasks. First, the study reviewed research achievements in the field of history, focusing on the items of Uiju and Seorye from Garye of 『Sejong Annals』 「Orye」in the early Choseon Dynasty to Garye of Gukjo-Orye-Tongpyeonin the late Choseon Dynasty. The trends in the study on Garye are categorized and organized into ① a study on the direction of Garye maintenance, ② a study on the classification of Garye items, and ③ a study on individual subjects of Garye. According to the research result, four tasks are presented; ① Following researches should be conducted on a kind of ‘Related Source Theory (典據論)’ on Uiju (Protocol) or ‘Epistemology (認識論)’ on the composition of Orye (The Five Rituals). ② In order to categorize the rites and ceremonies of Garye, the premise of the classification of national rituals should be examined in depth in relation to the planning of the Confucian country. ③ It will be necessary to consider the step-by-step setting of the scope of the study on Garye and the categories of ritualized ceremonies that are not included in the liturgical books. ④ It is required to draw a discourse on the Yechi/Yegyo society of Choseon in connection with the main discourses of the Choseon Dynasty as well as the continuous excavation of subtle topics.
김문식 ( Kim Moon-sik ) 조선시대사학회 2018 朝鮮時代史學報 Vol.87 No.0
In this paper, I summarized the procedures and meanings of the hyangeumju-rye performed in Gyeongsang Gamyeong in October 1807. Key data is the Dalseong-hyangeumrog compiled by Jeong Jong-ro. The hyangeumju-rye performed in 1807 was hosted by Yoon Kwang-an, a current Gyeongsang-do governor, and was led by Jeongjong-ro who had served as a governor of the Saheonbu during the reign of King Jeongjo. The place where the ceremony was held was Gwandeok-dang, Gyeongsang Gamyeong, with a total of 332 officials and students of Confucianism attending the ceremony. The procedure for the ceremony was detailed by referring to the contents of the Hyangrye-habpyeon distributed by King Jeongjo. The ceremony was an event to revive the King Jeongjo’s intention of publishing and distributing the Hyangrye-habpyeon to the nation, and the people who led the ceremony were officials who had served under the King Jeongjo’s close confidants. The King wanted to enlighten the people of the entire country through the provision of hyangrye, and his followers tried to carry out their king’s will. It is important to note that the hyangeumju-rye performed in 1807 was the ceremony that carried out the will of King Jeongjo from the perspective of local government. The ceremony is a real example what King Jeongjo attempted to civilize the local people through the provision of hyangrye had some effect in the local community of the 19th century.