조선시대 국가 제례(祭禮)와 변두(豆)의 사용 = National Rituals of the Joseon Dynasty and the Use of 변and 豆

국문 초록 (Abstract)

변and 豆are used to present various foods made of meat and vegetables as a sign of the most sincere devotion for divine spirits in national rituals throughout all ages. They put vegetables and animal foods made from various ingredients born and raised on land and water in the same quantity of 변and 豆evenly and alternatively, and put dry food in 변made of bamboo and wet food in 豆made of wood. Original forms of arrangement rules and norms for using of 변·豆were recorded in 三禮書(周禮, 儀禮, 禮記) of ancient China. A ritual system and basic principles of arrangement of 변·豆were clearly decided in 大唐開元禮during the Tang Dynasty. That is, corresponding to distinction of 大祀·中祀·小祀in national rituals, 변·豆were arranged differently in quantities of 12-10-8-4-2-1. These principles had been succeeded from the Song to Ming and Qing China, and were mostly accepted in the national rituals of the Joseon Dynasty; however, detailed items of foods had undergone independent adoption or rejection processes. The illustrations and manufacturing standards of 변·豆had evolved throughout the ages; therefore, 三禮圖of Northern Song contained illustrations of 변·豆where original forms of ancient time were comparatively well preserved, while 紹熙州縣釋奠儀圖of Southern Song and 大明集禮of Ming Dynasty contained new illustrations with more advanced forms and more reasonable specifications succeeding the achievements of the previous periods. The illustrations and manufacturing standards of 변·豆accepted in the national rituals of the Joseon dynasty had been influenced by 三禮書, 大唐開元禮, 三禮圖, 紹熙州縣釋奠儀圖and 大明集禮comprehensively, and were independently revised during the acceptance process. First of all, illustrations of 변·豆included in 世宗實錄「五禮」were highly influenced by 紹熙州縣釋奠儀圖, while illustrations in 國朝五禮序例succeeded 紹熙州縣釋奠儀圖but inspired partial application and modification. On the other hand, illustrations in 春官通考were directly influenced by 大明集禮. 社稷署儀軌, 景慕宮儀軌etc. that were made around the same time as 春官通考included illustrations of 변·豆in similar type to 春官通考and 大明集禮. But 祭器樂器都監儀軌and 宗廟儀軌made during the middle period between 國朝五禮序例and 春官通考included 변·豆in unique type different from 國朝五禮序例and 春官通考. Consequently, 大韓禮典in the Great Han Empire showed a flow that suggests a return to a type similar to 國朝五禮序例. Through this past history, 변·豆were commonly used in the national rituals of the Joseon dynasty and were operated in such a way that differentiated the quantity of arrangement in response to the scale and importance of individual ancestral rites such as 大祀·中祀·小祀·祈告·俗祭·州縣etc. That is, in the five greatest rites of the Royal Ancestors Shrine, spring and fall rites of Land God and Grain God, 園丘祭(in Great Han Empire) which are 大祀, twelve items were arranged respectively. And in the memorial services offering to 文宣王·先農·嶽海瀆·先蠶·雩祀·歷代始祖·風雲雷雨which are 中祀, tenitems were arranged. In many memorial services which are 小祀and under, 8-4-2-1 items were arranged differently depending on the size and procedures of each. In this process, connections, similarities and differences with 변·豆arrangement rules of the national rituals of the Koryo Dynasty are also identified but in general, 변·豆arrangement was improved in the direction of being subdivided and systemized more precisely compared to the last period. Furthermore, other utensils used in ancestral rites such as 보·궤·俎·鼎·등·형·尊·뢰etc. other than 변·豆were also arranged according to a variety of detailed regulations and formalities, while the table setting of the national ancestral rites may have been operated by carrying out these various formalities and regulations accurately. Through individual analysis on other utensils and a comprehensive comparison and summary of all utensils used in ancestral rites, the size and grade of the table setting of the national rituals may be identified more generally and organically by connecting them with the status and relative importance of the national rituals; however, these issues will be covered in another paper.