조선시대 의장(儀仗) 은우(銀盂)에 관한 문헌사적 고찰 : Historical Approach to the Eun-u of ceremonial objects in the Joseon Dynasty

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서울대학교 규장각한국학연구원
한국문화, Vol.82, pp. 377-401
의장은우반차도의궤장인ceremonial objectsEun-uBanchadoUigwemaster craftsman
Ceremonial objects is the word collectively calling article and system to show royal dignity. Eun-u was ceremonial objects to show royal dignity during the procession in royal ceremonies and rites. Eun-u stood out the most in the middle of a procession of ritual material with Eungwanja. The interesting thing is most of Banchado is getting confused name of Eun-u and Eungwanja and describing them quite differently. This study began with a question of Eungwanja appearing with Eun-u while examining ritual material described in the Banchado.
Chapter 2 is examining use of Eun-u in Joseon dynasty. Eun-u was made of silver and bowl drawing water recorded in Sejongsilrok Orye. The material was made of silver and it explaining the functionality to draw water. The characteristics of Eun-u are as follows. First, Eun-u was ceremonial objects of the king and queen. Second, The person wearing the purple clothes and headscarf stood on ceremony held Eun-u. Third, Eun-u was not made afresh at every ceremony. Chapter 3 is examining making and craftsman of Eun-u on the record of Uigwe. The material of Eun-u recorded in Uigwe is Dongcheol and Yulab. Its different from the record that it was made of silver in Sejongsilrok Orye. Dongcheol means the copper and Yulab is the name calling the tin in Korean traditional society. By comparison the quantity consumed, the copper is far more than the tin. It also appears a lot of records that said add colors and stick the tin where it fallen off in Eun-u. In other word, the body of Eun-u was made of the copper and it plated with tin. The craftsman who made Eun-u is presumed the Dongjang and Bulabjang.
Chapter 4 is considering Eun-u and Eungwanja recorded in Banchado of Uigwe that possessed by Gyujanggak. According to Sejongsilrok Orye, Eungwanja recorded ritual material that appears with Eun-u, and it also the same in Banchado. Meanwhile, the name of Eun-u and Eungwanja was written reversed or they were sketched in different shape in Banchado in late Joseon dynasty. It is different from the explanatory diagram of ritual books in early Joseon dynasty. The reason was the people recorded Uigwe confused in the process of referring to tradition of ceremonial objects in Goryeo Dynasty and Chinese ritual books. In this process, a collision occurred between the explanatory diagram and meaning of Chinese characters. Accordingly, the painters of Banchado couldnt find the suitable guidelines. Besides, they even drawed Banchado referring to ancestors. If ancestors wrote the name of Eun-u and Eungwanja wrongly, it has many possibility that descendants followed it. It also repeated mistake during transcribing in practices of making Uigwe. Since then, they were substituted for Subyeong and Gwanbun by the rules of decorum of Qing dynasty in the Korean Empire.
This study grasps the function of ceremonial objects, and making and craftsman of Eun-u. Further more, it tried to analyze the name and shape of it recorded in Banchado. In the absence of any relics, a historical survey of literature of Eun-u is meaningful because it provides the clue of studying the ceremonial objects. However, it is limited to Uigwe possessed by Gyujanggak, and it couldnt compare actual object because of absence of any relics. It remains further subject of a research.
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Kyujanggak Institute for Korean Studies (규장각한국학연구원)Korean Culture (한국문화) Korean Culture (한국문화) vol.81-84(2018)
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