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초록· 키워드
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This thesis illuminates on the institutionalizing process and its meaning of Sajik Kikokje(社稷祈穀祭, the rite of praying for grain at the alter of state) which appeared anew in the system of national rites in the late Chos?n period. This thesis analyses the ceremonial manuals and transcript documents of Sagiks?(社稷署, a government office in charge of the altar of earth and grain) owned by Changs?gak Library.
Because Kikokje, as a rite for good harvest, was originally dedicated to the Heavenly King, it was regarded as a rite that had to be performed only by an emperor as a sun of the Heaven. As the result, it was abolished in the early period of Chos?n that was orientated toward the importance of social and cosmological orders. Although, however, such an orientation was not changed afterwards, in the late period of Chos?n, it came to be enrolled into the system of national sacrifices with transformed object of pray from Heavenly King to Sajik(社稷, the gods of Earth and Grain). Sajik Kikoje first performed in 1683 was settled down as a great sacrifice of state ceremony during the period of King Yongjo(英祖) and King Chungjo(正祖).
In this thesis, I suggest several reasons why Kikokje was re-institutionalized as a national sacrifice in the late period of Chos?n. First, one of the direct motivations of the performance of Kikokje in the late period of Chos?n was the failure of agriculture owing to continuous natural disasters in that period. When natural disasters in the seventeenth century brought about severe droughts, famines and epidemics, it accelerated social crisis. And the performance of Kikokje was a ritual reaction to such social crisis.
Second, there was a political mechanism in the establishment of Sajik as the receiver of Kikokje. Before Sajik Kikokje was instituted, the procedure of praying for grain had been included among Sunnongje(先農祭, sacrifice to Sunnong who first taught farming). So the establishment of Sajik Kikokje by S?in(西人, the party of West) was intended to oppose to the insistence on practicing Sunnongje by Namin(南人,the party of South), and to remove off the festival mood of Sunnongje.
Third, although it first appeared in the crisis caused by natural disasters, as time passed, more and more importance was put on Kikokje because of its political meaning. Such a phenomenon was especially obvious in the period of King Chungjo, who practiced Kikokje himself sixteen times during his reign for twenty four years. It was not only because of the political significance of Sajik itself but also because Kikokje being the rite of emperor as a Sun of Heaven corresponded with the intention of King Chungjo who tried to realize the reign of sage kings.
In conclusion, the performance of Kikokje in the late period of Chos?n shows both that the change of national sacrificial system was a main reaction to natural disasters, and that such a change was re-organized around the centralness of king.
Because Kikokje, as a rite for good harvest, was originally dedicated to the Heavenly King, it was regarded as a rite that had to be performed only by an emperor as a sun of the Heaven. As the result, it was abolished in the early period of Chos?n that was orientated toward the importance of social and cosmological orders. Although, however, such an orientation was not changed afterwards, in the late period of Chos?n, it came to be enrolled into the system of national sacrifices with transformed object of pray from Heavenly King to Sajik(社稷, the gods of Earth and Grain). Sajik Kikoje first performed in 1683 was settled down as a great sacrifice of state ceremony during the period of King Yongjo(英祖) and King Chungjo(正祖).
In this thesis, I suggest several reasons why Kikokje was re-institutionalized as a national sacrifice in the late period of Chos?n. First, one of the direct motivations of the performance of Kikokje in the late period of Chos?n was the failure of agriculture owing to continuous natural disasters in that period. When natural disasters in the seventeenth century brought about severe droughts, famines and epidemics, it accelerated social crisis. And the performance of Kikokje was a ritual reaction to such social crisis.
Second, there was a political mechanism in the establishment of Sajik as the receiver of Kikokje. Before Sajik Kikokje was instituted, the procedure of praying for grain had been included among Sunnongje(先農祭, sacrifice to Sunnong who first taught farming). So the establishment of Sajik Kikokje by S?in(西人, the party of West) was intended to oppose to the insistence on practicing Sunnongje by Namin(南人,the party of South), and to remove off the festival mood of Sunnongje.
Third, although it first appeared in the crisis caused by natural disasters, as time passed, more and more importance was put on Kikokje because of its political meaning. Such a phenomenon was especially obvious in the period of King Chungjo, who practiced Kikokje himself sixteen times during his reign for twenty four years. It was not only because of the political significance of Sajik itself but also because Kikokje being the rite of emperor as a Sun of Heaven corresponded with the intention of King Chungjo who tried to realize the reign of sage kings.
In conclusion, the performance of Kikokje in the late period of Chos?n shows both that the change of national sacrificial system was a main reaction to natural disasters, and that such a change was re-organized around the centralness of king.
목차
1. 序論
2. 朝鮮後期 社穀祭 謄錄과 儀軌의 編纂
3. 朝鮮後期 災難과 祈穀祭
4. 祈穀祭와 王權
5. 結論
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