조선시대 여묘(廬墓)의 지속과 그 근거

Abstract

This article examines the reasons behindthe continuation of the practice of Yŏmyo during the Chosŏn period, when Chu Hsis Book of Family Ritual was regarded as an ideal model. In Chapter 2, I argue that the late Koryõ and early Chosŏn periodshistorical background is one of the reasons. During the late Koryõ andearly Chosŏn period, Yŏmyo was considered the representation of a new Confucianorder, as well as the means for its establishment. Due to this, Yŏmyo spreadrapidly during the Chosŏn period. However, Yŏmyo as a practice basedon a new Confucian order during Chosŏn would not last long. In Chapter 3, Iexamine Confucius discourse, which allowed the practice of Yŏmyo despite beingaware of Yŏmyo as a non-ritual (非禮). This isbecause Chu Hsis Book of FamilyRitual was not considered the absolute value; rather, filial piety towardsparents was privileged as the highest goal. In Chapters 2-3 I focus on Confuciandiscourse, whereas in Chapter 4 I uncover its hidden orientation. During themiddle of the Chosŏn period, even though Confucians emphasized only the soul of thedead according to Chu Hsis Book ofFamily Ritual, The records of Collection of Unofficial Histories by Yu Mongin, practicing the extra-yŏje and meeting the dead near their graves, reveal that people in the Chosŏn period were not free from the notion of imagining the dead through the physical body. Based on this finding, I insist that the dispersed notion of imagining the dead through the dead body was one of the reasons behind the continuation of the Yŏmyo practice during this historical period.