조상제례의 일상성과 비일상성

다국어 초록 (Multilingual Abstract)

From the viewpoint of Confucian ideology, ancestral rites are not just for transcendental gods but the practice of filial piety(孝) toward ancestors as moral beings on the extension of family line. Meanwhile, if the ritual for the deceased are processed through the same form as the ordinary filial piety toward living people, it may lose its position as a Rites. That is, the parents during one’s lifetime are subjects of respect while the deceased ancestors are subjects of respect and sacredness, so a holy act symbolizing sanctity must be accompanied along with the usual filial piety based on respect in the ancestral rites.The dailiness within the ancestral rites is created based on the filial piety acts during one’s life, and the non-dailiness is from holy acts toward the sacred ancestors.
Especially the dailiness and non-dailiness of ancestral rites are highlighted for not being oppositive but maintaining a mutually complementary and supplementary relationship. The win-win relation of these bipolar properties can be seen in the Heum-hyang(歆饗) and Eung-gam(應感) which are the basic purpose of the ancestral rites. Heum-hyang is the acceptance of ritual foods by the ancestors, and Eung-gam means the divine response to the descendant’s earnestness. This enables the energy (氣) of the ancestors and descendants to sympathize. In addition, Heum-hyang, as the ancestors enjoy the ritual foods, must be set forth beforehand for them to respond Eung-gam. That is, Eung-gam will follow naturally if the ancestors accept the ritual foods Heum-hyang sufficiently. Therefore, the ancestors' Heum-hyang is said to be more sincere to the descendants. The descendants prepare the ritual table setting and perform based on the ordinary table manners in order to present the Heum-hyang more vividly. From this background, a Shi-dong(尸童) was seated instead of the ancestral tablet in front of the table to directly confirm the process of Heum-hyang in ancient China. Meanwhile, since Heum-hyang must be followed by Eung-gam in order to create a meaning, a holy act granting piety and sacredness is accompanied in preparation and performance of the ancestral rites.
The ancestral rites can be called as a ‘ritual drama’ composed of appropriate lines and acts based on the plot of Heum-hyang and Eung-gam. The lines appear through Hol-gi(笏記) which instructs the ancestral rites procedures,memorial address asking the ancestors to accept the ritual foods, and conversations between those who participate in during the ancestral rites. However, as the ancestral rites is primarily a cultural system of symbolic communication between gods and human beings, the lines must be organized in the language system which enables the ancestors and descendants to communicate. So everyday language and non-ordinary words are mixed in the lines, considering the bipolar characteristics of the ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death. One can realize that the dailiness and non-dailiness of ancestral rites maintain a win-win relationship that improves the perfection as a ritual drama. Because of this, most structures including the outline of the ritual scenario of the ancestral rites is created by bipolar factors. That is, the ordinary outline of Heum-hyang and ritual outline of Eung-gam, ordinary lines commonly used in everyday life as well and ritual lines specially settled for the ancestral rites, ordinary acts also seen in everyday life and ritual acts only performed during the ancestral rites are appropriately arranged for certain situations as mentioned above to complete the ritual drama. At the same time, the Confucian bipolar concept recognizing ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death is settled in this background,

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26 "『禮記』"

27 "『論語』"

28 "『家禮』"

29 "『國朝五禮儀』"

30 "『周禮』"

31 "『儀禮』"