朝鮮後期 班家의 不遷位祭에 관한 硏究 : 鄭汝昌, 金孝盧, 金亥, 趙泰采, 閔泳煥의 不遷位祭 中心으로

Abstract

본 연구는 祭禮 및 不遷位祭에 대한 儀禮書와 사례조사를 토대로 제례 과정을 先禮·本禮·後禮로 구분하여 특징을 살펴보고 현 사회에서 不遷位祭가 지니는 生活文化的 意義를 논의하였다. 儀禮書로는 조선 후기에 간행된「增補四禮便覽」,「廣禮覽」,「四禮集儀」을 살펴 보았으며, 사례조사는 鄭汝昌(15C), 金孝盧·金亥(16C), 趙泰采(17C), 閔泳煥(19C)의 不遷位祭에 직접 참관했으며 면접법을 사용하였다. 문헌과 사례조사에서 나타난 朝鮮後期 班家의 不遷位祭의 특징은 다음과 같다. ① 先禮는 목욕재계, 주변 청소, 제수 마련, 진설, 제복 준비까지의 과정으로 忌日 전부터 마음가짐을 바르게 하고 몸가짐을 삼가함으로써 제사에 誠·敬을 다하는 자세를 무엇보다 중시하였다. 따라서 祭物을 선택할 때에는 가장 크고 흠집이 없는 것으로 하고 바닥에 떨어진 것은 사용하지 않고, 진메를 지을 때에도 쌀을 조리질하지 않는 등 祭需를 준비하는 사람들에게는 정결하고 精誠된 마음 가짐과 恭敬의 몸가짐이 중시되었다. 陳設에 있어서 문헌과 사례조사에서는 飯西羹東, 炙煎中央, 좌포우해(光山 金氏家 제외)를 지키고, 盞盤과 淸醬이 중앙에 오도록 하였으며, 신위와 가까운 1열에는 盞盤·飯·羹·시접, 2열에는 따뜻한 음식을, 그리고 신위와 떨어진 3열과 4열에는 찬 종류 및 果를 陳設하였다. 飯을 돌아가신 분의 오른쪽에 놓음으로써 사후에는 右(西)를 左(東)보다 높여 陳設한 것이고, 음식의 으뜸은 醬이므로 반드시 사용하였고 非酒不享인 이유로 盞盤은 상의 중앙에 위치하였다. 술안주인 炙은 盞盤 아래에 위치하며 初獻·亞獻·終獻을 할 때 따뜻하게 데워서 올렸다. 좌포우해는 마른 것은 왼쪽, 젖은 것은 오른쪽으로 陳設한 것이다. 祭服은 친소와 성별에 따라 종류에 차이가 있음을 문헌을 통해 알 수 있었으나, 사례조사에서는 남자는 옥색 또는 천색 도포를, 여자는 속이 비치지 않으며 겹으로 지은 옥색치마에 옥색 또는 흰색 저고리를 착용하였다. 치마기장이 길어서 발이 보이지 않았다. 祭器는 계절에 따라 놋제기는 겨울에, 사기제기는 여름에, 목제기는 묘제에 사용하였다. 飯·羹·湯器는 같은 형태로써 크기만 차이가 있었는데, 飯器가 가장 컸고 羹器, 湯器 순이었으며 모두 뚜껑이 있었다. ② 本禮는 제례절차로써 신위봉안·降神·參神·初獻·讀祝·亞獻·終獻·侑食·閤門·啓門·利成·辭神·納主·徹까지이다. '進茶' 절차는「廣禮覽」에만 '啓門' 후에 進茶로 명시되어 있으나,「增補四禮便覽」과 「四禮集儀」에는 국을 물리 고 숭늉을 올린다는 설명은 있으나 명시되지는 않았다. 또한「廣禮覽」에서는 '利成'을 '襄成'이라 표기하였다. 신위봉안이 없이 지방을 사용하면 參神 후에 降神 순으로 하였다. 後禮는 철상 후 祭需와 祭酒를 제관들에게 대접하고 모든 祭具를 제자리에 정돈하기까지의 과정이다. 儀禮書에는 '飮福' 절차는 없었지만, 4家의 사례조사에서는 철상한 祭需를 주안상과 함께 비빔밥 또는 국밥으로 만들어 모든 제관들에게 飮福하는 과정이 있었다. 不遷位祭는 先禮부터 後禮까지 삼가 조심하여 진정한 마음에서 우러나오는 禮를 행함으로써 孝에 대한 敎育的 意義를 갖는다. 또한 조상과 자신의 혈연적 유대감을 강화하며 문중이 모여 친목을 도모하고 화합할 수 있는 행사로서의 意義를 갖고 있으며, 조상을 받들어 모심으로써 모든 자손들이 복을 받고 장수하며 풍요를 누리기를 기원하는 生活文化로서의 宗敎的 意義도 함축한다. 오늘날과 같은 핵가족화 사회에서 不遷位祭는 자기 존재의 의미를 깨닫고 뿌리?퓰컥? 고취시켜 공동체 의식을 강화하는 매개체로서의 중요성이 강조된다고 하겠다.|The study demonstrates features of the sacrificial rite which categorizing procedure into prior, original, and post rite based on literatures and case studies. Then, the meanings of life culture that Bul-Chun-Wi sacrifice implies in present society were discussed. [Four Rites Manual-updated], [Universal Rites Manual], and [Four Rites Manual Collection], which were published at the latter period of Chosun as rite literstures, were examined for background theories. The Bul-Chun-Wi sacrifices of Jeong, Yeo Chang(15C), Kim, Hyo Ro - Kim, Hae(16C), Cho, Tae Chae(17C), and Min, Young Hwan(19C) were investigated by joining at their sacrifices, and an interview method was used for the case studies. The features of Bul-Chun-Wi sacrifice of noble family at the latter period of Chosun which appeared in literatures and case studies were as follows: ① The prior rite included a ritual purification of mind and body, surrounding cleaning, preparation of sacrifice foods, arrangement of dishes on the table, and preparation of vestments. During this procedure, the pure and sincere mental attitude and courtesy were emphasized to people who prepared the sacrifice. These notes showed that sacrifice foods should be in good shape and must not use which were flaw or fallen on floor. The features for the arrangement of dishes on the table are as following. Rice was placed in West while soup was set in East. Geuck(grilled-meat) was set in center, and dried meat(dried foods) was placed at left while pickled meat(wet foods) was at right. Wine cup and saucer, rice, soup, and spoon·chopstick and saucer were placed at the 1^(st) row which was near the ancestral tablet, and warm foods were set at the 1^(st) and 2^(nd) rows. Side dishes and fruits·confectionaries were set at the 3^(rd) and 4^(th) rows. As right(west) side has more courteous meaning than left(east) side for people who dies, rice, which is center of the food, was set at right(west). As soy sauce is considered as the basis of the food, it has been never omitted and placed at the center of the table. Wine cup and saucer was set at the center of the 1st row, and a traditional phrase, 'If there is no wine for the sacrifice, the God won't accept foods,' indicates the importance place of wine among sacrifice foods. As Geuck is relish of wine, it was placed below the wine cup and saucer. After each dedication(1^(st), 2^(nd), and 3^(rd)), it was served warm. For the vestment, based on the literatures, there were various type of clothes in accordance with the relative degree of intimacy and the distinction of sex in sacrifice. However, the case studies showed that vestments have became simplified. Men wore jade green or white dopo, and women wore jade green hanbok skirt, which was not shown, with jade green or white hanbok blouses. And feet were not seen, since hanbok skirt was long enough. As for ritual vessels, brass ritual vessels were used in winter, china ritual vessels were use in summer, and wood ritual vessels were used at the ancestral rites. These showed that vessels were used in accordance with seasons. As for rice, soup, and soup bowl, there was difference only in size with same form and they had lids for covering. For size, rice vessel was the greatest, and there was the order of soup vessel and soup bowl. ② Original rite includes enshrinement of an ancestral tablet, spiritualism, God's participation, first dedication, reading ritual prayer, secondary dedication, end dedication, inviting foods, screening the table, taking off the screen, Isung(declaring the end of sacrifice), Sashin(burning the written prayer), Napjoo(transfering the ancestral tablet to the ancestral tablet hall), Chul(putting away utensils used in sacrifices) as the procedure of sacrificial rite. Procedure to ginda(offering tea) is being specified after taking off the screen only in [Universal Rite Manual]. However, [Four Rite Manual-updated] and [Four Rite Collection Manual] had explanation of replacing soup to scorched-rice tea, it was not specified. In addition, in [Universal Rite Manual], Isung was indicated as Yangsung. If ancestral tablet made with paper instead of enshrinement, God's participation was the first step of the procedure, followed by spiritualism. Post rite is the last procedure of the sacrifice. Wine and foods were cleaned from the table, utensils were put at the original place, and officants were repasted. Eventhough there is no the procedure eumbok(partaking of ancestral foods and drinks) in rite literatures, eumbok was existed according to the case studies. Bul-Chun-Wi sacrifice has the educational meaning for filial duty by performing the rites from true heart through being careful from prior rite to post rite respectfully. In addition, it has the meaning as the event to strengthen the ties of blood relation of ancestors and themselves, and to be able to promote friendship of family and harmonize, and the religious meaning as the life culture to pray that all the descendants may be blessed, live long and enjoy abundance by respecting ancestors is implied also. As for Bul-Chun-Wi sacrifice in nuclear family society like today, it can be said that the importance as the medium to strengthen community consciousness is emphasized by understanding the meaning of self-existence and inspiring root consciousness.