The Theories and Practice of Ancestral Rites -Focusing on the Ritual Foods and Ritual Table Setting in the Bulchunwee(不遷位) Rites of the Andong Region-

Abstract

The components of the ancestral rites can be classified into the ritual factors and the social factors. The former includes ancestral tablets, ritual foods, ritual table setting, procedures, the time of rites, and the space, while the latter includes the division of roles in giving the ancestral rites and the scope of participators. The ritual factors are closely related to the status of the ancestral rites, and the social factors represent the social relations and the social hierarchy of the lineage. Especially, the ritual factors that compose the ancestral rites suggests the fundamental issue of religion, which has a symbolic meaning: however, on the other than, it also becomes the objective of practicing the social promises based on certain formalities. And such social promises are emphasized as the core factor in discussing the propriety of the formalities of the ritual, practiced based on various ‘Yeseo(禮書)’. Therefore, the most important issue in the ancestral rites is always the ritual factors, for by better satisfying them, one can enhance the status of such the ancestral rites, as well as the lineage, since this is considered as the rightful practice of the Confucianism ideology. With such background, this study aims to explore the theoretic grounds of the ritual foods and ritual table setting, which may be regarded as the core element in the ritual factors in the ancestral rites, as well as observe the actual practices. The basic theoretic data were compiled through 『儀禮』(Eurye), 『禮記』(Yegi), 『家禮』(Garye), 『國朝五禮儀』(Gukjooryeeu), 『四禮便覽』(Saryepyunram), 『家禮輯覽』(Garyejipram), 「祭儀炒」(Jeeucho).BR The modern ancestral rites are characterized by their diversity and grandeur of the ritual foods, compared to the traditional. This appears to be due to the reinforcement of the lineage proud consciousness in the later period of the Joseon dynasty. The ancestral rites, which originated from practicing their respects towards ancestors, function as opportunities to reinforce the connections among lineage and display the power of the lineage: among them all, Bulchunwee(不遷位) rites(ancestral rites paying respect to prominent ancestors, publicly acknowledged by the government) for outstanding ancestors were great honors for the lineage in themselves. Especially, since Bulchunwee rites were open to all participators, not like general the ancestral rites in the lineage including Sadaebongsa(rites for ancestors up to four generations), they became great opportunities to advertise the lineage power and status to the general public. Thus, ritual foods that were not traditionally used are becoming popular these days, leading the diversification of ritual foods: soups(湯) and fruit are such examples. Soups were not traditionally used, and though its original use is not known to be when, it is playing an important role in the modern ancestral rites. Especially, principles such as ‘five soups for high officials, three for general aristocrats and officials, and one for common people’ are set and followed, realizing classification of ritual foods according to social status, which is to demonstrate the lineage power. In the case of fruits, 『儀禮』(Eurye) and 『禮記』(Yegi) does not designate any fruits other than jujube and chestnuts, while 『家禮』(Garye) and 『四禮便覽』(Saryepyunram)ㆍ『家禮輯覽』(Garyejipram) does not specify the names of the fruits buy only mentions that there could be 6kinds and 4kinds. These days, jujube, chestnut, persimmons, pear, and apples are basic ritual foods, and watermelons, grapes, strawberries, and melons are added regardless of season, due to the development of vinyl house farming. This appears to be for demonstrating the size of the ancestral rites to the general public, by diversifying the kinds of the fruits placed in the front row of the ritual table.BR Good examples of the grandeur of the ritual foods are ‘Dojeok(都炙)’ and rice cakes(?). Especially, ‘Dojeok’ does not appear in the traditional rites; they are piled up in the order of fish, meat, and chicken, as highly as possible, in order to show off the lineage power. The same applies for rice cakes. Traditionally, people made sticky rice cakes for ritual foods, thus it was impossible to pile the cakes highly up on the stand. However, these days, people pile up pan-streamed rice cakes and place sticky rice cakes on top as decorations; as highly as possible, as in the case of ‘Dojeok’. The participants of the rites also determine the lineage status and power by the height of the ‘Dojeok’ and rice cakes. Likewise, ancestral rites are becoming opportunities to publicly demonstrate the lineage power as the practical form of the filial piety, which is the product of lineage proud consciousness, formed as the Confucianism family ideology focusing on paternal lineage was implemented and spread among people.