earticle

영어

This research aimed at analyzing the types of funeral rites in epic full-length classical novel Yunhajeongsammunchwirok and investigating the significance therein. During the late Joseon Dynasty when Yunhajeongsammunchwirok was written, Confucian funeral rite culture was generalized, which was even more strictly conducted in noble family based on Jujagarye. Actually, example of Confucianism concluded as 'benevolence(仁)', which is present centric and most highly regarded human relationship. In 󰡔Yunhajeongsammunchwirok󰡕, 'rites' that considered the realistic situation of mourning person(喪人) as the 'rites' for complex human relationship of top and bottom, right and left of family members of upper noble family, and 'funeral rites' that were accomplished in the complex human relationship. First, funeral rites as the 'rites' of the realistic situation, firstly, the case of going down to the hometown asking for retirement from the public official, since the person couldn't stop mourning nevertheless full-length of 3 years' grave mourning in mourning clothes since the father's death. Second, during the first year since mother's death, daughter does not have a wedding but both families wait until taking off the mourning clothes. Third, to see the funeral rites in Yunhajeongsammunchwirok, the epic was set that the life was protected from the evil's evil deed during the funeral rite period as three years' funeral of father, first year after mother's death, and three years' spiritual rites(心喪). This was the realization aspect of 'rites' of noble family that most highly regarded parents' funeral rites. Fourth, in Yunhajeongsammunchwirok, married daughter did not participate in parents' funeral rite over the border even when her father passed away. This was the funeral rite culture of noble family to consider the female family member who was engaged in infant care. Next, to see the funeral rites as the 'rites' for human relationship, the eventual virtue of Confucianism, first, in Yunhajeongsammunchwirok, upper noble family wives sincerely performed 'rites' in mourning clothes for 'self long-term one year' also in 'funeral rite'. Even in some case, official presented letter of resignation to the King, since the sorrow for losing one's wife was too big. Second, funeral rites of son-in-law for the wife's father and mother, three months' mourning clothes, sima(緦麻), which was the lowest grade. In Yunhajeongsammunchwirok, upper noble families performed sincere 'Banjajirye(半子之禮)' in case of funeral, however evil and rude wife's father and mother's funeral was recorded as 'mourned at the shrine while taking rest for several days', however there's no detailed movement of son-in-law during the wife's father and mother's funeral rites. In Yunhajeongsammunchwirok, funeral rites for rude family members were conducted cursory and disproportionately. Also, as the funeral rites for adoptive mother and father, and the biological mother's funeral rite as the adoptive child appeared evenly, which showed objected writer's consciousness for adoption system in Joseon Dynasty. This way, funeral rites are the special culture of 'rites' of human that even more realize 'rites' for desirable human relationship such as filial duty, brotherly love, respect, order and harmony, understanding and concession, etc. in the process of sending the closest family, relatives, or acquaintances forever due to death. Therefore, the researcher expects this research which considered the aspect and the significance of funeral rites of noble family in Yunhajeongsammunchwirok could contribute to reillumination and utilization of instructive value of Yunhajeongsammunchwirok, a precious textbook of 'rites' that should be preserved and restored for the present and the future, where rudeness prevails, e.g. destruction of family, loss elders first spirit, and absence of mutual trust, etc.

한국어

본 논문은 대하 장편고전소설 󰡔윤하정삼문취록󰡕에 나타난 상례의 종류들을 분석하고 그 의미를 찾는 데에 목적이 있다. 『윤하정삼문취록』이 집필된 조선조 후기는 유교식 상례문화가 보편화 되었으며 사대부가에서는『주자가례』를 기준으로 삼아서 더 엄격하게 상례를 실행하였다. 사실 유교의 ‘예’는 살아있는 자를 위한 현세 중심적이며, 인간관계를 가장 중요시 여기는 ‘인(仁)’으로 귀결된다.『윤하정삼문취록』에는 상층 사대부 가문원들의 상하 좌우, 복합적인 인간관계에 대한 ‘예’로서 상인(喪人)의 현실적 상황을 배려한 ‘예’와 복합적인 인간관계에서 이루어지는 ‘상례’가 등장한다. 상층 사대부가에서는 부친상과 모친상, 장인 ․ 장모상, 외삼촌상, 양부모상, 양자의 생모상 등에 임하여 가문원들의 건강을 최우선적으로 중시하고 있다. 또한 겹겹인친혼으로 맺어진 복합적인 인간관계 속에서 상층사대부가에서는 무례한 사돈이나 인척의 상례 시 지극히 상대적으로 행해지는 형식적인 상례의 양상을 볼 수 있다. 이처럼 『윤하정삼문취록』의 상례는 죽은 자를 영원히 떠나보내는 산자의 ‘예’인 상례를 통해 가장 바람직한 인간의 도리들을 소설적 장치를 이용하여 교훈적으로 설득력 있게 제시함으로써 후손에게 길이 전해질 ‘예’의 교본 역할을 했다는 데에 그 의미가 있다.