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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This study examines the JeongChim(正寢)-Ancestral Shrine-Grave not as an individual space but on a continuous line of time being progressed based on rites of passage characteristics of separation, transition, and incorporation. First, the independent properties of these spaces are examined and the spatial properties as separated space, transitional space, and incorporated space are comprehended. This would reveal the correlation and essential meaning of these ritual spaces more accurately. The relationship between separation, transition, and incorporation properties of ritual spaces and the status, roles of gods enshrined there is examined. This will enable looking through the recognition system of Confucianism on souls.
The JeongChim(正寢) is the main living space and also where one meets death. The living being which was created with the body and soul disappears and enters into a separated state. The body enters the grave while the soul goes to the JeongChim(正寢). In addition, since the JeongChim(正寢) is a space of life, the spirit follows the order and principles of life during its stay even though it is freed from its body and lost its vital power. For example, it repeats usual acts with the comb or washing water which descendents prepare every morning and even receives meals on a dining table(Sangsik 上食) every morning and evening until the expiration of the mourning period. Especially, the Sangsik(上食) follow servings during one’s lifetime, placing broth on the right and rice on the left. Meanwhile, the JeongChim(正寢) as the space of life is also the space of separation from the side of the rites of passage. That is, eternal dwelling of human with limited life is not permitted because the JeongChim(正寢) is the perfect room of life.
The soul of the deceased spends 27 months at the JeongChim(正寢), and then moves on to the ancestral shrine after Gilje(吉祭). The transition of deification to a complete ancestor god is simultaneously done. The ancestral shrine is both the space of life and of the deceased, having the spatial characteristics of death. Although it is located within the life range fence, life and death is divided again with a wall surrounding the ancestral shrine. The ancestral shrine becomes a boundary area, being neither a space of death nor life. This transitional property of life and death coexisting and separated is considered as the essential meaning of the ancestral shrine. This characteristic of the ancestral shrine as a space appears identically in the rites of passage side. That is, the ancestral shrine is not an eternal refuge but a temporary place for the souls of the deceased that left the JeongChim(正寢) to stay for a certain period. Dwelling is permitted only while being within the 4 generations, based on the 4-generation ancestral rites Jongbeop(宗法). One is disqualified when this period is exceeded.
The grave which is the ultimate arrival of the soul can be said as the complete space of death. It is located outside the life area and completely separated from houses and other residential areas. The reason why the graveyard is called as the Eumtaek(陰宅) is for accurately separating it from residential space, which is the Yangtaek(陽宅). In the rites of passage side of view, the grave becomes the space of incorporation. The soul that received death enters the JeongChim(正寢), dwells at the ancestral shrine, and finally passes on to the grave after 4 generations where its body is buried. Especially, the incorporating property is highlighted for its lasting value. The united condition at the JeongChim(正寢) is limited, so the body and soul is separated at the hour of death. However, the combined body and soul at the grave continues for eternity.
Meanwhile, the separation-transition-incorporation properties of these ritual spaces are also in contact with the recognition system of Confucianism on spirits(ancestor gods). As mentioned above, the spirit of the deceased that is separated from the body by death stays at the JeongChim(正寢), which is the space of life, and follows the order and principles commonly used in the world of life. This means that the spirit before the expiration of mourning period belongs to the world of life, not the world of death. The soul enshrined at the JeongChim(正寢) is being placed in a condition without a certain divinity deification, as the previous level of becoming an ancestor god of the ancestral shrine. It carries out mourning just like the descendents. So they barely play their role as ancestor gods, but receives protection from their offspring.
The ancestral shrine located within the range of life and being divided again by a wall is a transitional space between life and death. And also, the ancestor gods enshrined there also have characteristics as transitional beings placed in the middle stage of life and death. First, they secure their position as ancestor gods as they enter the individual niche but not for eternity. It is only permitted during the 4 generations, according to the 4-generation ancestral rites Jongbeop(宗法). Then the soul moves on from an individual ancestor god to a group ancestor god that has relatively weak influencing power. The ancestors at the ancestral shrine are deities belonging to the world of death, and also have the properties as a human being by playing the role of managing and controlling the lives of descendents. That is, they receive worship from their offspring every morning or whenever a major or minor event occurred in the household. On the deathday every year, the soul goes to the JeongChim(正寢) which is the space of life, and shares most of the day. The ancestral shrine still reveals its transitional properties not only in space but also in the divinity or roles of the ancestors enshrined there.
The grave which the individual ancestor gods head for after their dwelling at theancestral shrine is outside the world of life and is completely separated from the residential area of the living. Ancestor gods resting at the grave is almost isolated from ordinary interchange. Opportunities of receiving the worship of their descendents like at the ancestral shrine or visiting the JeongChim(正寢) are not given at all. They meet their descendents through Myoje(墓祭) held before the grave once a year. The ancestor gods experience deification from individual to group ancestor gods and also the degradation of status. The ancestral rites subjects of Confucianism based on the clan rules are only those under the 4 generations. After the 4 generations, they lose individuality and are remembered as a group. Therefore, at a certain point as time flows by, the souls exist only as distant ancestors even being excluded from the ancestral rites.
The JeongChim(正寢) is the main living space and also where one meets death. The living being which was created with the body and soul disappears and enters into a separated state. The body enters the grave while the soul goes to the JeongChim(正寢). In addition, since the JeongChim(正寢) is a space of life, the spirit follows the order and principles of life during its stay even though it is freed from its body and lost its vital power. For example, it repeats usual acts with the comb or washing water which descendents prepare every morning and even receives meals on a dining table(Sangsik 上食) every morning and evening until the expiration of the mourning period. Especially, the Sangsik(上食) follow servings during one’s lifetime, placing broth on the right and rice on the left. Meanwhile, the JeongChim(正寢) as the space of life is also the space of separation from the side of the rites of passage. That is, eternal dwelling of human with limited life is not permitted because the JeongChim(正寢) is the perfect room of life.
The soul of the deceased spends 27 months at the JeongChim(正寢), and then moves on to the ancestral shrine after Gilje(吉祭). The transition of deification to a complete ancestor god is simultaneously done. The ancestral shrine is both the space of life and of the deceased, having the spatial characteristics of death. Although it is located within the life range fence, life and death is divided again with a wall surrounding the ancestral shrine. The ancestral shrine becomes a boundary area, being neither a space of death nor life. This transitional property of life and death coexisting and separated is considered as the essential meaning of the ancestral shrine. This characteristic of the ancestral shrine as a space appears identically in the rites of passage side. That is, the ancestral shrine is not an eternal refuge but a temporary place for the souls of the deceased that left the JeongChim(正寢) to stay for a certain period. Dwelling is permitted only while being within the 4 generations, based on the 4-generation ancestral rites Jongbeop(宗法). One is disqualified when this period is exceeded.
The grave which is the ultimate arrival of the soul can be said as the complete space of death. It is located outside the life area and completely separated from houses and other residential areas. The reason why the graveyard is called as the Eumtaek(陰宅) is for accurately separating it from residential space, which is the Yangtaek(陽宅). In the rites of passage side of view, the grave becomes the space of incorporation. The soul that received death enters the JeongChim(正寢), dwells at the ancestral shrine, and finally passes on to the grave after 4 generations where its body is buried. Especially, the incorporating property is highlighted for its lasting value. The united condition at the JeongChim(正寢) is limited, so the body and soul is separated at the hour of death. However, the combined body and soul at the grave continues for eternity.
Meanwhile, the separation-transition-incorporation properties of these ritual spaces are also in contact with the recognition system of Confucianism on spirits(ancestor gods). As mentioned above, the spirit of the deceased that is separated from the body by death stays at the JeongChim(正寢), which is the space of life, and follows the order and principles commonly used in the world of life. This means that the spirit before the expiration of mourning period belongs to the world of life, not the world of death. The soul enshrined at the JeongChim(正寢) is being placed in a condition without a certain divinity deification, as the previous level of becoming an ancestor god of the ancestral shrine. It carries out mourning just like the descendents. So they barely play their role as ancestor gods, but receives protection from their offspring.
The ancestral shrine located within the range of life and being divided again by a wall is a transitional space between life and death. And also, the ancestor gods enshrined there also have characteristics as transitional beings placed in the middle stage of life and death. First, they secure their position as ancestor gods as they enter the individual niche but not for eternity. It is only permitted during the 4 generations, according to the 4-generation ancestral rites Jongbeop(宗法). Then the soul moves on from an individual ancestor god to a group ancestor god that has relatively weak influencing power. The ancestors at the ancestral shrine are deities belonging to the world of death, and also have the properties as a human being by playing the role of managing and controlling the lives of descendents. That is, they receive worship from their offspring every morning or whenever a major or minor event occurred in the household. On the deathday every year, the soul goes to the JeongChim(正寢) which is the space of life, and shares most of the day. The ancestral shrine still reveals its transitional properties not only in space but also in the divinity or roles of the ancestors enshrined there.
The grave which the individual ancestor gods head for after their dwelling at theancestral shrine is outside the world of life and is completely separated from the residential area of the living. Ancestor gods resting at the grave is almost isolated from ordinary interchange. Opportunities of receiving the worship of their descendents like at the ancestral shrine or visiting the JeongChim(正寢) are not given at all. They meet their descendents through Myoje(墓祭) held before the grave once a year. The ancestor gods experience deification from individual to group ancestor gods and also the degradation of status. The ancestral rites subjects of Confucianism based on the clan rules are only those under the 4 generations. After the 4 generations, they lose individuality and are remembered as a group. Therefore, at a certain point as time flows by, the souls exist only as distant ancestors even being excluded from the ancestral rites.
목차
Ⅰ. 머리말
Ⅱ. 분리의 공간으로서 정침
Ⅲ. 전이의 공간으로서 사당
Ⅳ. 통합의 공간으로서 묘소
Ⅴ. 맺음말
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