고려 국왕의 南京 巡幸과 儀禮

김철웅 서울역사편찬원 2013 서울과 역사 Vol.- No.85

Royal tour of Koryo Kings was to go round their people and territory. Most kings had an inspection tour to Seokyeong and Namkyeong. The capital city based on the three in Koryo was rationized by the theory of Geomancy. Koryo dynasty established the Southern Capital(Namkyeong) around the presentday Seoul city. The Southern Capital region was called Yangju during the reign of King Taejo of Koryo dynasty. King Munjong wanted to build the southern Capital, but the project could not be finished. Kim Wije suggested to King Sukjong rebuilding of the southern Capital and the capital relocation. Royal tour to the Southern Capital was irregular visit, the highest form of domination. It took about 3~4 days, or 9~10 days long from Gaekyeong, main capital city, to Namkyeong. Royal tour was marked by ceremonial pomp and was courtesy protocol. And Royal tour involved a welcoming ceremony consisting of a review of military honor guards, parades, and the playing of royal musics by a military band. Royal tour to the Southern Capital included a Arrival Ceremony at Namkyeong. It was often with a formal address for the people. Royal tour to the Southern Capital was included usually accompanied by a senior government minister. The southern Capital was accorded a higher status than ordinary prefectures and counties. Among the three secondary capitals, the southern Capital was lower in status than the Western capital, and on a par with the Eastern capital. But as for ceremony the southern Capital' status was on a par with the Western capital. 고려의 남경은 개경, 서경과 함께 삼경으로 취급되는 중요한 지역이었다. 이에 남경 순행의 왕래 과정, 체류 시기 등의 여러 상황, 그리고 순행과 관련한 의례를 살펴보았다. 개경에서 남경까지, 그리고 남경에서 환궁까지 소요되는 시일은 일정하지 않아 빠르면 대략 4·5일이, 늦으면 14일이 걸렸다. 그렇지만 대체로 9~10일이 걸린 경우가 많았다. 아마 직로는 4·5일이, 우회로는 9·10일이 걸린 것으로 보인다. 체류 시일은 짧게는 3~4일(인종·의종), 길게는 30일, 37일, 65일 등으로 일정하지 않았다. 순행 기간은 짧게는 17~18일 정도였고, 길게는 42일~83일 등이었다. 장기간 순행한 것은 남경 순행 후에 장원정에 순행하여 환궁하였기 때문이다. 남경 순행 시기도 일정하지 않았는데, 대체로 8월·9월 경에는 남경을 순행하고 있다. 남경까지는 이른바 ‘임진 도로’와 ‘장단 도로’ 상의 역로를 이용하였을 것인데 국왕 순행 시에는 驛·館 보다는 주로 院을 이용하고 있다. 국왕들이 서경 및 남경 지역을 순행한 것은 태조의 훈요십조와 풍수지리설에 근거한 것이라 생각된다. 그러나 순행 전후의 통치 행위를 볼 때 국왕의 巡幸은 『서경』과 『예기』 등의 유교 경전에 밝힌 ‘省方’의 실천에 목적을 두고 있었다. 고려 국왕들이 남경을 중요하게 생각한 것은 풍수지리설에서 비롯된 것이지만, 근본적으로 순행은 정치적 행위로서 천자인 고려 국왕이 지역(남경)을 순수한다는 의미가 있었다. 국왕들은 남경을 행차할 때 지나온 주·현에 조세 감면의 등의 혜택을 주었고, 명산대천에 제사와 봉작을 내렸다. 남경 순행 의례는 「서남경순행의장」, 「서남경순행회가봉영의장」, 「西南京巡幸還闕奉迎鹵簿」, 「按察使別銜及外官迎行幸儀」 등이 있었다. 이들 의장에는 많은 인원이 동원되었는데, 「서남경순행의장」은 「조회의장」 보다 많고, 「서남경순행회가봉영의장」은 고종 9년에 정한 「宣赦衛仗」 보다 더 많았다. 「서남경순행회가봉영의장」의 인원은 「법가의장」, 「중동팔관회출어위장」 다음으로 많은데 이들 의례가 가장 중요했기 때문일 것이다. 순행 의례는 「서남경순행의장」→「안찰사별함급외관영행행의」→「서남경순행회가봉영의장」·「서남경순행환궐봉영로부」의 순서였다. 남경 순행에서 돌아와 의봉문에 도착하면 덕음을 반포하는데 充庭 儀式으로 거행하였다. 한편 고려시대에 삼경의 위상은 서경, 동경, 남경의 순서였다. 그러나 여러 면에서 남경이 서경과 차이가 있었음에도 불구하고 품계나 순행 의례에서는 동일하였다. 남경은 고려시대에 수 차례에 걸쳐 천도가 논의되었을 만큼 정치적으로도 중요한 의미를 갖는 지역이었다. 그리고 그 순행 의례를 보면 순행 인원은 개경에서 거행된 주요 의례와 별반 차이가 없는 대규모였고, 수행 관료도 分司와 같은 규모였다. 따라서 국왕이 ‘京’을 순행한다는 의미에서 서경이나 남경이나 차이가 없었던 것이다. 즉 의례상으로 남경은 서경과 같은 위상을 갖고 있었다.

대한제국기 순종의 西巡幸 연구 - 『西巡幸日記』를 중심으로 -

이왕무 동북아역사재단 2011 東北亞歷史論叢 Vol.- No.31

This thesis is to study of the Emperor’s parade his Majesty of Sunjong(純宗) in Daehan Empire(大韓帝國). As we know the Emperor’s parade is very politic’s, symbolize, and visuality, mobilize. And that Emperor’s Movement, we called Sunhaeng(巡幸), this movement belonged Korea and China’s the part of Royal ruler system. It just happen like Ritual action, therefore it makes people believed, the Royal class was been long period in father land. And therefore, there is no one doubt about Emperor’s power and exist. It happened every each Kings period in Joseon Dynasty. And it’s same happened in Daehan Empire. People simply depend on there own eyes. Those rituals had massive significance in the administration of state affairs, in which the Emperor, the subjects, and the commoners participated together. It was happen all the time in Kingdom of confucian, we called Joseon Dynasty and Daehan Empire. Royal Ceremony is very fixed to continue forever. The one of the best ceremony was the parade of Emperor’s. The Emperor’s parade, it’s highest ritual action in Kingdom of confucian society. Because the Emperor’s parade was an assembly system with Royal ceremonies. And it was ritual thing, not just Emperor’s played. As we know, ritual is most powerful thing in human society, and most Emperor’s power depends on that, also the Emperor’s political power proceeding and make more powerful hands. Emperor Sunjong(純宗)ruled for 4 years(1907~1910). He was the 2th Emperor of the Daehan Empire(大韓帝國). In 1907 the first Emperor of the Daehan Empire his Majesty of Gojong(高宗) abdicated by Japanese. Then the Daehan Empire colonialized by Japanese. At that time uprising and against the people who live in Daehan Empire. Therefore Japanese Government changed there ruling hands. Japanese government using a ritual action,Specially Emperor’s Movement, we called Sunhaeng(巡幸). Japanese government believed people of the Daehan Empire, when they find the Emperor Sunjong(純宗) fallowed Japanese ruling system, they should be changed there mind. And they realized the Oriental world protect from western power’s by Japanese government. And those Japanese government police reveal in Sunhaeng(巡幸) and concentrate to the Emperor Sunjong(純宗). 본고는 1909년 순종이 한반도 서북 지방을 순행한 결과를 바탕으로 일제의 한일 倂呑 과정이 군대와 경찰을 동원한 무력적 방법 이외에 대한제국의 국가의례인 순행을 통해 유화적인 회유책이 시행되었음을 밝히는 것에 주목적을 두었다. 그리고 순행의 의례적 절차와 진행, 결과에 따라 변화되던 정치적 상황보다 순행의 의미와 상징성에 비중을 두었다. 일본 제국주의는 대한제국의 외교권을 강탈하고 통감정치를 자행하면서 한반도 전역에서 일어나던 반일과 무력항쟁을 일소시키는 방안을 강구하였다. 그들은 무력적인 방법과 함께 한국민이 자발적으로 식민지 통치체제에 흡수되면서 일제의 통치체제에 순응하도록 만드는 방법으로 조선왕조의 국가의례인 국왕의 행행을 사용하였다. 그것이 순종의 순행이었다. 순종은 서순행 이전에 부산과 마산 등지를 행차한 남순행을 진행하였고, 이어서 서순행을 시작하였다. 순행을 실질적으로 주최한 통감부의 입장에서 서순행은 남순행과 같이 성공적이었다. 일본인들은 통치 전면에 순종을 내세워 한국인들의 적개심을 반감시키면서, 오히려 순종의 이름을 빌려 자신들의 통치를 합리화시키려는 다소 이중적인 정책을 서순행에 적용한 것으로 볼 수 있다. 서순행도 남순행과 같이 순종이라는 대한제국 황제의 威儀를 이용하여 한국민의 통감부 정책에 대한 회유 내지는 적어도 항일의 입장에서 돌아서게 했다고 할 수 있다. 따라서 순종의 서순행은 그 시작부터 통감부가 의도한대로 한국민들의 자발적 복종은 물론 순종을 비롯한 황실의 협력까지 이끌어내는 교묘한 정책의 하나였음을 보여준다고 하겠다.

1917년 순종의 일본 행차[東上]에 나타난 행행의례 연구

李旺茂(Lee, Wang-Moo) 고려사학회 2014 한국사학보 Vol.- No.57

대한제국의 순종은 선제인 고종처럼 자주 순행을 거행하였다. 순종은 전례처럼 종묘와 능침의 제사를 집행하기도 했지만, 한반도의 남부와 서북부를 기차로 순행하는 새로운 사례를 만들기도 하였다. 순종은 일제강점기에도 순행을 지속하였다. 조선 총독 정치하의 李王으로 허명의 위치에 있었다고 하지만, 조선왕실의 의례는 지속해서 주재한 것이다. 종묘의 정기적 제사, 선대 왕과 왕비의 능침 및 사당 제사를 親行하였다. 조선왕실의 정례적인 의례 행사 이외에 총독부와 공공기관의 정기적인 방문 및 권농행사를 비롯한 공공행사에도 적극적으로 참여했다. 또한 영국 맥도날드 대사와 같은 경성 주재 외교사절단과 접촉을 가지기도 했다. 더욱이 1917년 6월의 일본 동경 방문인 東上을 목전에 두고 함흥 본궁에 행차하여 선조의 묘와 사당을 봉심하는 등의 다양한 외부 행차를 하였다. 그런데 순종이 1917년 일본에 행차한 것은 다분히 의도적이며 정치적인 의도라고 생각할 수 있다. 순종은 식민지 조선의 이왕이기는 하지만 여전히 조선 사회에 큰 영향력을 지닌 상징이었다. 이점은 고종 승하시 독살설로 격화된 3.1만세운동에서도 보인다. 이외에 무엇보다 충효를 동일시하던 조선인들의 의식에 새로운 군신관계인 천황-순종-조선인으로 이어지는 인식을 주입하려는 의도가 있었다고 볼 수 있다. 천황에 대한 충성을 요구하기 위해 민족적 정체성을 포기시키지 않는 차원에서 신민관계를 연결시키는 매개로 순종과 같은 구황실의 왕족이 그 역할을 담당한 것이다. 본고는 이러한 배경에서 순종의 일본 동상이 지니는 의미를 파악하고자 했다. 일제강점기에 순종이 단순한 허수아비가 아닌 조선을 상징하는 정치적인 인물로 존재하였음을 왕실 의례 거행의 과정에서 찾으려고 하였다. 또한 동상을 준비하고 진행하는 과정에서 나타났던 행행 의례의 성격에도 주목하였다. 순종의 행차가 조선시대부터 대한 제국기로 이어지던 행행 의례의 지속이었다는 점에 착안하여, 국가의례를 통한 일제의 통치술을 밝히려고 하였다. This paper will examine Political background and procedures presented the Emperor Sun-jong’s visit to Japan in 1917. And how the Royal family to be assimilation of the Japanese Governing Logic of in the 1910’s. Therefore I intensively analyzed of Japanese Government-General was used the traditional rite of Joseon Dynasty. As we know, the Era of 1910s in Korea was reign of Japanese Colonial period. And Great Han Empire family belong to be Japanese imperial family. After the forceful annexing Korea by Japan, the imperial family of the Han Empire was demoted rank than the Japanese imperial family. There are new name was called Yiwang-ga or Yi Royal family. The Japanese government and Chosun Sotokufu is to manage Yi-wangga was inscribed directly configure. So they constructed of Yi Household. In the 1910s, Yi Royal family, including the colonies, but they lived same of life in the Great Han Empire period. The Emperor Sun-jong is the same as the Great Han Empire, especially the royal residence, and was the ritual and Pageant. Above all the functions carried out in 1917’s visit to Japan. Yi Household used the traditional rituals, such as Pageant to the Great Han Empire was used. That was as long as the Pageant of the imperial ritual, People believed the King, living colonies tolerated and will adapt. Because Kings Parade was one of the country rite was always used to emphasize the symbolic meaning of the Lord will dominate and control subjects from the ancient empire of Northeast Asia. This is intended hidden plans of Japanese rulers. Of course it is also a case of voluntary obedience of the ancient order of the East Asia.

의례의 논리로 재구성한 고려시대의 왕권 -김아네스, 『고려의 국가제사와 왕실의례』 (경인문화사, 2019)-

김보광 ( Kim Bo-kwang ) 한국중세사학회 2022 한국중세사연구 Vol.- No.69

This article is a critique of Agnes Kim’s book, which examines the structure of justification of royal authority or state power in the Goryeo Dynasty through Confucian-centered rituals. I would like to point out some significances from the author’s research results. First, the author reproduced the political authority of the king, that is, the royal authority as a process of visualizing it through a consistent logic. Second, some concepts that were used a lot by researchers but had somewhat vague meanings were clearly explained. For example, the meaning of rites to heaven, and the explanation of the royal hierarchy through appointment ceremonies. Third, the author reconstructed the process of the coronation ceremony that was not clearly revealed. It logically explains the series of processes from the will of the former king to the enthronement and amnesty. I raised several questions about the above research results. First, this book does not contain information on funerals for the royal family, including the king. Second, the author does not mention the way and space of the king’s political actions. Therefore, I think that the structure or process by which the state power acquires legitimacy through rituals has become ambiguous.

滿洲族王朝의 中國 統治와 이미지 만들기 ― 康熙年間 北京의 外國人 宣敎師 記述을 중심으로 ―

윤진영 명청사학회 2012 명청사연구 Vol.0 No.37

The purpose of this paper is to analyze policies(or strategies) which embraced a multi-ethnic society during the reign of Kangxi(1661~1722) with documents and works of foreign missionaries(『The general history of China』and 『Memoirs of Father Ripa, during thirteen years residence at the court of Peking in the service of the emperor of China』) for considering the complicated character indwelled in the Manchu dynasty, the historical background of it, and the avenue of communication. At this time, Other materials(『淸史紀事本末』 and 『稼齋燕行錄』) will be compared with documents of foreign missionaries for accuracy of the study. The Manchu dynasty gave priority to a ruling race(滿洲族) and kept a tight rein on subject peoples, especially the Han Chinese(漢族), like other ethnocracies. In other words, the society in the period of Qing had an inflexible structure by drawing a line between a ruling race and subject peoples. Nevertheless, the worry of the Manchu dynasty about an internal struggle never stopped. According to this, the Manchu dynasty planned to have an universal authority binding a multi-ethnic society. But for this, the firm sense of sovereignty was needed. So, the Manchu dynasty began to intensify and control the sense of a ruling race and subject peoples at the same time. The Manchu dynasty each demanded different things to a ruling race(滿洲族) and subject peoples(漢族). For example, there were the self-esteem and the obedience. It passed off that they(滿洲族 and 漢族) received their own images the Manchu dynasty suggested through a variety of hunting, circumambulations, and ceremonies readily. The image making like this was of help to that the Manchu dynasty reigned a multi-ethnic society. Nevertheless, it also gave the complicated character to the society in the period of Qing and became the background of conflicts between a ruling race(滿洲族) and subject peoples(漢族). It could find out the study of the real life but, this work will be carried over to the next.

대한제국기 純宗의 南巡幸 연구

이왕무(Lee Wang-moo) 한국학중앙연구원 2007 한국학 Vol.30 No.2

신라 흥덕왕대의 정치와 儀禮

채미하 동국대학교 WISE(와이즈)캠퍼스 신라문화연구소 2013 新羅文化 Vol.42 No.-

This study looked into the meaning the Pocitics and rites had during king Heungduk period. King Heungduk proclaimed Gyo at his 9th kingship, and this Gyo was not only the final one of prohibiting extravagance but related one with the organization of Golpoom system. Hungduk's newly organized Golpoom system accepted the very wobbling Golpoom system of those time different from foregone one. Besides, even local persons were included in the system even limited. This was the revolutional substance unacceptable in Golpoom sytem society. With such reformed politics, he tried to overcome overall a crisis. King Hungduk performed military ceremony(Gunrye) Daeyeol, 'Gwansa' ceremony, Soonhaeng etc. at his 9th year of proclaiming Gyo. Military ceremony was closely related with nationally important events with ritual ceremony in the premodern Asia society. From this, we found Hungduk consolidated his will for reforms, claiming to advocate his proclaimed Gyo internally and internationally. He tried to resolve national difficulties through various rites like Shijomyo. Shingoong memorial services. Gyo granted by King Hungduk at his 9th kingship was followed by 'Gujang', and in case of breaking this, it would be ruled by 'Sanghyung'. By this we found Gyo of king Heungduk 9th year was connected with laws since 'Gujang' and 'Sanghyung' were rules. Laws were inseparable with rites. These rules and rites supported Golpoom system in Shilla, and when the Golpoom system was wobbling in the latter period of Shilla, the roles of rules and rites became bigger. Gyo and military ceremony performed during king Heungduk's 9th year showed that well.

중국 위진‧북조 시기 고분미술의 수렵도 연구

서윤경(徐潤慶) 한국미술연구소 2020 美術史論壇 Vol.- No.51

This research examined transition process and periodical style of the images by focusing on ‘Hunting scene’ of the Weijin-Northern Dynasties Murals in China and considered significances of artistic history. The Hunting scene of the Weijin-Northern Dynasties accepted hunting images from Pre-Qin Dynasty(先秦) to Later Han Dynasty(後漢) and expressed various hunting images by accepting the customs of the nomad in Northern China. Among the paintings of mural tombs, the proportion of hunting scenes increased, and the style is expressed powerfully and lively. Hunting scene in the late Northern Dynasties was actively expressed as a meaning of military trainings and life customs, and the representative work is Jiuyuangang mural tomb. This work is regarded as a masterpiece created by the social environment that valued the spirit of soldiers due to the continuing wars, is influenced the hunting images by the Pingcheng period of Northern Wei Dynasty, and reflecting the outstanding painting art of the Northern Qi Dynasty. Meanwhile, the Hunting scene of the late North Dynasties created a new Hunting images under the influence of the culture of the Sogdians of Central Asia. Hunting scene of mural tombs is not only a theme of lifestyle, but also a genre of ritual. The hunting scenes expressed in murals performed funeral ritual functions reflecting the view of life and death, hoping a life can be continued after the death.