지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The present paper examines the entire process from death to the final burial as it was observed by the bureaucratic class in the Goryeo Dynasty.
As preparation for death, the people of the Goryeo Dynasty cleansed their bodies and reaffirmed their faith in the Buddha. Such acts were motivated by not only their Buddhist piety but also fear of death and love of life. Those faced with their own death would then make their last will and testament regarding their funerals and inheritance.
Usually, people met their deaths at home or Buddhist temples. These temples are very likely to have been the memorial temples of the individual faced with death or their family, transcending the mere relationship between lay believers and places of worship. While lying-in-state rooms were usually prepared in temples near Gaegyeong, they increasingly came to be set up in private homes as well following the preparation of Ham Yu-il’s lying-in-state room within his house in the 15th year of King Myeongjong’s reign.
With the preparation of lying-in-state rooms, family members and friends were notified of the death and received. Condolence callers were diverse, including not only non-acquaintances but also the masses. As for mourning garb, white clothing and black or white stovepipe-shaped hats were de rigueur. The government dispatched officials as condolence callers, bestowed posthumous posts and titles, provided condolence money, and assisted funerals. Funerals and condolence money were classified into various degrees, and the amount paid was considerable.
After condolence calling, the primary funeral was performed. This was done according to one of largely three methods: established during the early Goryeo Dynasty, the recovery of the remains after the body had been placed or buried in a particular for some time; burial; and Buddhist cremation. The most common method was Buddhist cremation, which was performed on an auspicious day within a month of the death. After cremation, the remains were housed at Buddhist temples. During this period, the performance of certain rites, provision of donations and food to the temple and the monks involved, and reception of condolence callers took place. Because Buddhist cremation was costly, however, those who did not have the economic means to pay for the attendant ceremonies even had their family members’ cremated remains housed at temples for years.
After cremation, preparation for the final burial began. Because they were the final resting place of the dead and thought to affect the lives of descendants, burial grounds were selected with great care. Because auspicious sites were selected for individual graves, it was impossible for family graves to develop. Once auspicious sites had been selected, sepulchers or stone cists were used to create graves and sarcophagi and epitaphs were produced as well.
Once all the preparation was complete, the dead were buried on auspicious days. After the dead had been hearsed and buried according to certain procedures and rituals, a mound shaped like a horse’s mane was created, and pine trees and wild walnut trees were planted around the grave in memory of the dead.
As preparation for death, the people of the Goryeo Dynasty cleansed their bodies and reaffirmed their faith in the Buddha. Such acts were motivated by not only their Buddhist piety but also fear of death and love of life. Those faced with their own death would then make their last will and testament regarding their funerals and inheritance.
Usually, people met their deaths at home or Buddhist temples. These temples are very likely to have been the memorial temples of the individual faced with death or their family, transcending the mere relationship between lay believers and places of worship. While lying-in-state rooms were usually prepared in temples near Gaegyeong, they increasingly came to be set up in private homes as well following the preparation of Ham Yu-il’s lying-in-state room within his house in the 15th year of King Myeongjong’s reign.
With the preparation of lying-in-state rooms, family members and friends were notified of the death and received. Condolence callers were diverse, including not only non-acquaintances but also the masses. As for mourning garb, white clothing and black or white stovepipe-shaped hats were de rigueur. The government dispatched officials as condolence callers, bestowed posthumous posts and titles, provided condolence money, and assisted funerals. Funerals and condolence money were classified into various degrees, and the amount paid was considerable.
After condolence calling, the primary funeral was performed. This was done according to one of largely three methods: established during the early Goryeo Dynasty, the recovery of the remains after the body had been placed or buried in a particular for some time; burial; and Buddhist cremation. The most common method was Buddhist cremation, which was performed on an auspicious day within a month of the death. After cremation, the remains were housed at Buddhist temples. During this period, the performance of certain rites, provision of donations and food to the temple and the monks involved, and reception of condolence callers took place. Because Buddhist cremation was costly, however, those who did not have the economic means to pay for the attendant ceremonies even had their family members’ cremated remains housed at temples for years.
After cremation, preparation for the final burial began. Because they were the final resting place of the dead and thought to affect the lives of descendants, burial grounds were selected with great care. Because auspicious sites were selected for individual graves, it was impossible for family graves to develop. Once auspicious sites had been selected, sepulchers or stone cists were used to create graves and sarcophagi and epitaphs were produced as well.
Once all the preparation was complete, the dead were buried on auspicious days. After the dead had been hearsed and buried according to certain procedures and rituals, a mound shaped like a horse’s mane was created, and pine trees and wild walnut trees were planted around the grave in memory of the dead.
목차
Ⅰ. 서론
Ⅱ. 죽음
Ⅲ. 장례의 시작
Ⅳ. 1차 葬禮
Ⅴ. 遺骨의 安置와 安葬(2차장) 준비
Ⅵ. 安葬-2차장
Ⅶ. 결론
〈ABSTRACT〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
원불교 상·장례문화 연구 - 장법(葬法)을 중심으로 -
원불교사상과종교문화
2019 .09
-
도시지역의 장례공간과 장례방식에 대한 사례연구 : 광주시 지역을 중심으로
비교민속학
2003 .08
-
일본 전통의 불교식 葬禮文化와 그 변화 양상
불교학연구
2011 .01
-
죽음과 기독교교육 : 죽음을 통한 삶의 의미를 교육하기
신학과 목회
2007 .12
-
唐代 葬祭 습속과 ‘家寺’
중국사연구
2012 .01
-
한국 상장례의 변화와 친환경적 장묘산업
원불교사상과종교문화
2019 .03
-
Buddhist Temples
Korea Journal
1963 .08
-
한국 죽음문화의 변화와 그 의미 - 2000년대 이후를 중심으로 -
종교문화연구
2018 .12
-
현대 한국의 장례의식에 나타난 죽음관
종교연구
2006 .06
-
한국 장례문화에서 본 화장률의 지역별 남녀별 실증적 연구
한국사상과 문화
2019 .01
-
현대일본의 무연사회와 장례문화의 변용 : 多死시대의 도래
일어일문학
2013 .08
-
葬事文化 變化에 따른 自然葬 硏究
정토학연구(淨土學硏究)
2009 .01
-
고려시대 관인층의 빈소 설치장소와 그 변화상
한국사학보
2016 .02
-
대안적 개신교 죽음 의례의 기본 구도
신학논단
2013 .12
-
상제례(喪祭禮)의 기원과 복장(複葬) : 유교 사자의례(死者儀禮)의 상징인류학적 연구
아시아문화연구
2006 .12
-
성숙한 죽음문화의 모색--소극적 안락사의 3가지 대안
불교학연구
2006 .01
-
[Funeral Rites] Death of an Yi Court-lady
Korea Journal
1968 .03
-
Understanding the Fear of Death and Implications for Christian Education
Journal of Christian Education & Information Technology
2016 .10
-
원불교 장례문화의 방향성 고찰
원불교사상과종교문화
2019 .09
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-018334720