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The purpose of this article is to illuminate the transformation of the state sacrifices by focusing the establishment of the Confucian register system of sacrifices [祀典: sajen]. In comparison with the case of Korye period. the state sacrifices of Chos?n period could be characterized by the exclusive application of Confucian rites, which regarded the other religious rites as superstitious worships.
First, the register system of sacrifices was organized according to the status decorum of the feudal lord, which was one of Confucian hierarchic estates. The sacrifice to Heaven was abolished because it was considered as the rite of Heaven' son, so the sacrifice to the Earth and Grain[社稷] became the first position of the register system. Though the sacrifice to Heaven in Round alter[圓兵祭] was held to gain rain until the period of King Sejong and to legitimate the royal authority at the that of King Seio, but that was transient phenomenons. The rite of praying for rain at Round altar was replaced by that at the Raining altar[雩祀壇] or Altar for gods of wind, cloud, thunder, and rain[風雲雷雨壇]. At worships for ancestors which accepted the System of five temple[五廟制度], the Duplicate temple[原廟] was very important as much as Royal temple[宗廟]. At that period it was very important to reform the conventional rites for ancestor which included Duplicate temple, the rite of Royal tomb[山陵祭] etc., because it resulted in the reduction of the Buddhist rites for ancestor. But, the more the studies of Confucian rites were deep. the more the conventional rites were criticised by the Confucian literati.
Second, the authorizing function of sacrificial register system that certifies the virtue or efficacy of gods, changed the main object from the deity of mountain or river to the late kings and wise men. The sacrifices to founders of preceding dynasties enhanced historical understanding. and the discuss about adding or removing of wise men at the Confucian shrine[文廟] diffused Confucian value.
Lastly, the harmful gods such as chiwoo[蚩尤], y?kwi.[?鬼] and poshin[?神], were introduced into the register system of sacrifices in process of arranging the rites of affliction. It means that Confucian rites extended its functions to rescue people out of disasters and awe. So, the state sacrifices in the early period of Chos?n, that represented for Confucian ideology, leaded people's ritual life into Confucianism.
First, the register system of sacrifices was organized according to the status decorum of the feudal lord, which was one of Confucian hierarchic estates. The sacrifice to Heaven was abolished because it was considered as the rite of Heaven' son, so the sacrifice to the Earth and Grain[社稷] became the first position of the register system. Though the sacrifice to Heaven in Round alter[圓兵祭] was held to gain rain until the period of King Sejong and to legitimate the royal authority at the that of King Seio, but that was transient phenomenons. The rite of praying for rain at Round altar was replaced by that at the Raining altar[雩祀壇] or Altar for gods of wind, cloud, thunder, and rain[風雲雷雨壇]. At worships for ancestors which accepted the System of five temple[五廟制度], the Duplicate temple[原廟] was very important as much as Royal temple[宗廟]. At that period it was very important to reform the conventional rites for ancestor which included Duplicate temple, the rite of Royal tomb[山陵祭] etc., because it resulted in the reduction of the Buddhist rites for ancestor. But, the more the studies of Confucian rites were deep. the more the conventional rites were criticised by the Confucian literati.
Second, the authorizing function of sacrificial register system that certifies the virtue or efficacy of gods, changed the main object from the deity of mountain or river to the late kings and wise men. The sacrifices to founders of preceding dynasties enhanced historical understanding. and the discuss about adding or removing of wise men at the Confucian shrine[文廟] diffused Confucian value.
Lastly, the harmful gods such as chiwoo[蚩尤], y?kwi.[?鬼] and poshin[?神], were introduced into the register system of sacrifices in process of arranging the rites of affliction. It means that Confucian rites extended its functions to rescue people out of disasters and awe. So, the state sacrifices in the early period of Chos?n, that represented for Confucian ideology, leaded people's ritual life into Confucianism.
목차
Ⅰ. 序論
Ⅱ. 朝鮮前期 國家 祀典의 確立
Ⅲ. 名分的 社會秩序와 祀典의 變化
Ⅳ. 公認的 機能의 擴大
Ⅴ. 祈禳儀禮의 整備
Ⅵ. 結論
〈ABSTRACT〉
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