KJCKorea
Journal Central

This study examined the change of Daemyeong rituals from the end of Koryeo Dynasty to the early Joseon Dynasty through the situation when the royal ceremony of King Kongmin was transmitted to Joseon and the enactment of the ceremony accordingly. According to this, first, the Ak-Jin-Hae-Dok system was not able to be implemented in Joseon as a system of a son of Heaven, but it was enforced by King Taejong to incorporate Ak-Hae-Dok as a Jungsa(中祀) and Sancheon-Seonghwang as Sosa(小祀), strengthened the ritual of patriotism and border Second, the rituals of ‘Yeongjoseoui(迎詔書儀)’ and ‘Yeonjojeongsaui (宴朝廷使儀)’, which show the relationship between Joseon and Ming, showed a way to raise the emperor of Ming, but on the other hand, the king of Joseon increased the ritual considerably unlike the king of Koryo, and emphasized the king who is the enforcer of the ritual. Third, while enacting rituals, it changed the two bows of the pre-Ming Dynasty era to four bows, and raised the king of the Joseon Dynasty by bowing four times to the king of the Joseon Dynasty as well as the Emperor. Through this, it can be seen that in the early Joseon period, it was modified by the consciousness of the Ming emperor, and in fact, it was used by raising the price of the king of Joseon.

This paper is a study of the characteristics of the Buddhist activities and patronage(佛事) in which the royal family participated and their historical significance during the reign of King Injo(仁祖) of Joseon (1623-1649). For this purpose, the cases of Hwaeom Temple (華嚴寺) in Gurye(求禮), Songgwang Temple (松廣寺) in Wanju(完州), and Simwon Temple(深源寺) in Yeoncheon(漣川) were selected, and the specific cases of royal participation in Buddhist activities and patronage were analyzed. At Hwaeom Temple, Prince Uichang (義昌君) Yi Gwang (李珖) and the royal Son-in-law Dongyangwi (東陽尉) Shin Ik-seong (申翊聖) served as key patrons, participated in the creation of Buddhist statues, and even left the text on the hanging plaques in the temple. At Songgwang Temple, they composed inscriptions, wrote calligraphy, and produced seal script (篆額) for the stele commemorating the temple's founding (開創碑). At Simwon Temple, both figures contributed significantly to the erection of the Stele for Master Jewoldang (霽月堂大師碑). Additionally, Grand Prince Neungwon (綾原大君) and Crown Prince Sohyeon (昭顯世子) also participated as patrons. These individuals were all members of the royal lineage descended from King Seonjo (宣祖) and Consort Inbin Kim (仁嬪 金氏). Yi Gwang and Shin Ik-seong were exceptional in that their participation in Buddhist activities and patronage extended beyond financial sponsorship (as patrons) to active engagement through literary composition and calligraphy. They shared the common trait of participating jointly in Buddhist practices based on their outstanding literary talents. However, Prince Uichang’s engagement in Buddhist practices reflected his identity as a royal heir to the legacy of Buddhist faith, characterized by an emphasis on fraternal harmony and the Confucian virtue of filial piety. In contrast, Dongyangwi’s engagement in Buddhist practices differed in that it reflected his self-realization and philosophical contemplation as a Neo-Confucian literati. Prince Uichang and Dongyangwi, as senior figures within the royal family, were held in high esteem and affection by King Injo. Accordingly, their engagement in Buddhist practices not only expressed prayers for royal well-being but also served to reinforce the legitimacy of King Injo’s rule, which had begun through a political coup. Additionally, in Joseon, which was devastated by the Imjin and Byeongja Wars, it played a role in collective healing and overcoming social unrest by praying for the paradise of those who died in the war. This reflects an attempt to overcome a period of extreme turmoil through Buddhism, and the combination of royal financial patronage with the talents of the era’s finest artisans endowed the resulting Buddhist works with exceptional artistic quality. In the Buddhist community, the Jeweol lineages (霽月派) and Buhyu lineages (浮休系) including Master Byeogam Gakseong (碧巖 覺性) requested epitaphs from them, and each sect attempted to strengthen their own Buddhist tradition and identity by utilizing the influence of Prince Uichang and Dongyangwi. In the Buddhist community, the Jeweol lineages (霽月派) and Buhyu lineages (浮休系) which is leaded by Master Byeogam Gakseong, requested epitaphs from them, and each sect attempted to strengthen their own Buddhist tradition and identity by utilizing the influence of Prince Uichang and Dongyangwi. In conclusion, royal Buddhist activities and patronage in the first half of the 17th century held important historical significance that extended beyond personal religious devotion, encompassing political, social, and cultural dimensions, and Prince Uichang and Dongyangwi were at the center of this.

The social status of military officials, which was one of the pillars of the ruling class in the late Joseon Dynasty, was degraded due to the hierarchy of the civil service-oriented government system and many applicants for the examination. However, military officers were a group that formed exclusive privileges by using institutional devices that enabled hereditary succession. Although the war produced successful candidates from commoners, it still took a family background to advance to important positions. Elite families who failed to produce liberal arts-level students even took the military service examination to prevent the decline in their social status. The military service examination was selected as one of the paths for the elite to maintain and restore social power and resources in the fluid late Joseon Dynasty class order. Noh Sang-chu(盧尙樞) is a person who chose this route. Noh Sang-chu, who lost his influence in rural community society and faced challenges from the commoners, followed his grandfather's lead and took the military service examination to raise his family again. Noh Sang-chu was aware of regional and political limitations. In the process of becoming Seonjeongwan(宣傳官) even after passed examination, Noh Sang-chu was in a position to compete with the common people. Also, as a military officer, Noh Sang-chu had to endure the hierarchy with civil servants. Noh Sang-chu is a person who realistically shows the social status of military officers in the late Joseon Dynasty, and an analysis of his class consciousness will help him understand the class order that was being subdivided in the late Joseon Dynasty.