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In this article, the policies regarding enshrinement procedures and protocols of both the Chinese Sung dynasty and the Joseon dynasty will be examined in a comparative fashion, along with the discussions regarding the matter raised by the great Ju Hi(朱子) in China and also Joseon's Song Shi Yeol/宋時烈. In actual implementation, the Sung dynasty did not completely adhere to the traditional Cheonja Chil-Myo fashion(天子七廟/Arranging 7 Main Enshrinements in the Royal Shrine), and at times featured 8(8廟) or even 9(9廟) Major enshrinements in the Royal Shrine. When a successor of an Emperor was a brother of his predecessor, they were considered members of the same generation and were arranged into a same Shrine(同世一廟), sharing the same So-Mok(昭穆). This policy continued, later on.
During the Southern Sung dynasty period, the Sajo-Jeon/四祖殿 Shrine was constructed, with 4 of the honored ancestors'('追尊4祖') tablets enshrined inside. Ju Hi was against this existing policy of the Sung dynasty regarding enshrining managements. He insisted that the policy of having 7 Main shrines should be maintained, and he was against both ideas of having brethren emperors share the same So-Mok('兄弟同昭穆'), and constructing an additional Byeolmyo/別廟 Shrine. He also suggested that Emperor Hi-jo/僖祖 be named as the Founder of the dynasty('始祖'), enshrined in the First Chamber (初室) of the Royal Shrine(太廟), and other Joju/조主 figures enshrined at the West Chambers(西夾室).
The Joseon dynasty maintained the policy of 5 Main shrines in the National Shrine('五廟制'), keeping its position as a subordinate Vassal state to China in terms of protocols, and when a brother succeeded a King, the government also applied the 'Same Generation members enshrined in One Shrine' policy('同世一廟制'), and had the Joju figures enshrined in the Yeongnyeong-jeon/永寧殿 Shrine. Then Song Shi Yeol raised a protest, expressing his disagreements with the existing national policies regarding the issue. He argued that even brethren kings should be granted separated So-Mok, and Honorary King Mok-jo/穆祖 should be entitled as the Founder of the dynasty, and the Jo-ju figures enshrined in the National Shrine's Hyeob-shil/夾室 chambers. His opinions were, in a lot of aspects, influenced by those of Lee Ih/李珥, Kim Jang Saeng/金長生 and the great Ju Hi.
Song Shi Yeoll(1607～1689) was trying to succeed their discussions regarding ceremonial protocol studies and theories(<禮論>), and put them to real usages. He was also trying to suggest an idea based upon the most traditional concept ('古制') regarding both the issue and also the most symbolic structure of the dynasty, which would mold not only the contemporary but also future national policies of the government's Enshrinement managements.
During the Southern Sung dynasty period, the Sajo-Jeon/四祖殿 Shrine was constructed, with 4 of the honored ancestors'('追尊4祖') tablets enshrined inside. Ju Hi was against this existing policy of the Sung dynasty regarding enshrining managements. He insisted that the policy of having 7 Main shrines should be maintained, and he was against both ideas of having brethren emperors share the same So-Mok('兄弟同昭穆'), and constructing an additional Byeolmyo/別廟 Shrine. He also suggested that Emperor Hi-jo/僖祖 be named as the Founder of the dynasty('始祖'), enshrined in the First Chamber (初室) of the Royal Shrine(太廟), and other Joju/조主 figures enshrined at the West Chambers(西夾室).
The Joseon dynasty maintained the policy of 5 Main shrines in the National Shrine('五廟制'), keeping its position as a subordinate Vassal state to China in terms of protocols, and when a brother succeeded a King, the government also applied the 'Same Generation members enshrined in One Shrine' policy('同世一廟制'), and had the Joju figures enshrined in the Yeongnyeong-jeon/永寧殿 Shrine. Then Song Shi Yeol raised a protest, expressing his disagreements with the existing national policies regarding the issue. He argued that even brethren kings should be granted separated So-Mok, and Honorary King Mok-jo/穆祖 should be entitled as the Founder of the dynasty, and the Jo-ju figures enshrined in the National Shrine's Hyeob-shil/夾室 chambers. His opinions were, in a lot of aspects, influenced by those of Lee Ih/李珥, Kim Jang Saeng/金長生 and the great Ju Hi.
Song Shi Yeoll(1607～1689) was trying to succeed their discussions regarding ceremonial protocol studies and theories(<禮論>), and put them to real usages. He was also trying to suggest an idea based upon the most traditional concept ('古制') regarding both the issue and also the most symbolic structure of the dynasty, which would mold not only the contemporary but also future national policies of the government's Enshrinement managements.
목차
머리말
1. 송나라의 묘제 운영과 주자의 묘제론
2. 조선의 묘제와 송시열의 묘제론
맺음말
Abstract
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