"연산군일기-즉위년 12월 26일 4번째 기사"의 두 판 사이의 차이
잔글 (판 1개를 가져왔습니다) |
|
(차이 없음)
| |
2018년 5월 23일 (수) 01:14 기준 최신판
| 『조선왕조실록』 영역 | ||
| ← Previous | 연산군일기 | Next → |
| 연산 즉위년 12월 26일 3번째기사 | 연산 즉위년 12월 26일 4번째기사 | 연산 즉위년 12월 26일 5번째기사 |
원문
| 원문 | |
|---|---|
| 부모의 상과 임금의 상이 겹친 유자광의 입장에 대하여 신하들이 찬반 토론하다 | |
| ○前武靈君柳子光上書:
臣遭母喪, 已成殯。 謹按《禮經》, 《會子問〔曾子問〕 》曰: "大夫士有私喪, 可以除之矣, 而有君服焉, 其除之也, 如之何?" 孔子曰: "有君喪服於身, 不敢私服, 又何除焉?" 註曰: ‘君重親輕, 以義斷恩。’ 曾子又問曰: "君旣啓, 而臣有父母之喪, 則如之何?" 孔子曰: "歸哭而反送君。" 註曰: ‘歸哭親喪, 復往送君之喪。’ 又曰: "若臣有父母喪, 旣殯而後有君喪, 則歸君所; 父母喪有殷事, 則來歸家。 朝夕亦恒在君所。" 曾子又問曰: "父母之喪, 旣引及塗, 聞君薨, 如之何?" 孔子曰: "遂旣封, 改服而往。" 註曰: ‘不敢以私喪之服, 喪君也。’ 此《禮經》所載, 正合臣事。 臣今若因私服, 而不更除君服, 是臣而不服君服。 然則親反重, 君反輕, 有違《禮經》, 有虧大義。 命議于政丞等。 李克培議: "令該司磨鍊以啓, 何如?"; 盧思愼議: "有古禮, 依子光所啓, 何如?"; 愼承善議: "雖有古禮, 以今觀之, 不無礙處。 然此乃臣子出於至情, 依所啓施行, 何如?" 命該曹議啓。 禮曹啓: "子光援引《禮經》, 欲服大行王喪, 其心志可喜。 但時移事殊, 不必盡用周制。 我朝參酌古今, 勒成《大典》。 凡爲人子者, 方守親喪, 遇君喪, 無改服之制。 君喪雖重, 母喪亦非輕。 亡母在殯未久, 而著紗帽、網巾, 詣(關)〔闕〕 隨班, 駭人視聽。 今一開端, 後必效此, 遂成格例, 事勢實爲未便。 子光所啓, 宜勿施行。" |
 홈페이지에서 보기 |
국역 및 영역
| 국역 | 영역 |
|---|---|
| 전 무령군(武靈君) 유자광(柳子光)이 상서(上書)하기를,
"신이 어머니의 상(喪)을 당하여 이미 빈소를 차렸습니다. 《예경(禮經)》을 상고해 보오니, 증자(曾子)가 묻기를 ‘대부(大夫)와 사(士)가 사상(私喪)이 있어 복(服)을 벗는 예를 갖추어야 할 터인데, 임금의 복이 있다면 사상의 복을 벗는 것은 어떻게 합니까?’ 하니, 공자(孔子)가 답하기를 ‘내 몸에 임금의 상복이 있으면 사복(私服)을 입지 못하는 것인데, 또 무엇을 벗는단 말이냐.’ 하였고, 그 주(註)에 이르기를 ‘임금이 중하고 어버이가 경하므로 의(義) 때문에 은혜를 끊는 것이다.’ 하였으며, 증자가 또 묻기를 임금은 이미 계빈(啓殯)하였을 때에 신하가 부모의 상을 당하면 어떻게 합니까?’ 하니, 공자가 답하기를 ‘돌아와서 곡하고 다시 가서 임금을 보낸다.’ 하였는데, 주에 ‘돌아와서 어버이의 상에 곡하고 다시 가서 임금의 상을 보낸다.’고 하고, 또 ‘만약 신하가 부모의 상에 있어 이미 빈소를 차린 뒤에 임금의 상이 있으면 임금의 처소로 가고, 부모의 상에 은사(殷事)가 있으면 집으로 돌아오되, 아침저녁으로는 또 늘 임금의 처소에 있어야 한다.’ 하였으며, 증자가 또 묻기를 ‘부모의 상에 이미 발인(發引)하여 길에 나섰는데, 임금이 돌아가셨음을 들으면 어떻게 합니까?’ 하니, 공자가 답하기를 ‘봉분(封墳)까지 마치고 나서 옷을 갈아입고 간다.’ 하였는데, 주에 ‘감히 사상(私喪)의 옷으로 임금의 상에 가지 못하는 것이다.’라고 하였습니다. 이 《예경(禮經)》에 실린 것이 꼭 신의 경우에 해당하온데, 신이 지금 사복(私服) 때문에 다시 임금의 복을 벗지 않는다면, 이것은 신하로서 임금의 복을 입지 않는 것이니, 그렇게 되면 어버이가 도리어 중하고 임금이 도리어 경하게 되어 《예경》에 어긋나고 대의(大義)에 이지러짐이 있을 것입니다." 하매, 정승들에게 명하여 의논하게 하였다. 이극배는 의논드리기를, "해사(該司)로 하여금 마련하여 아뢰게 함이 어떠합니까?" 하고, 노사신은 의논드리기를, "비록 고례(古禮)가 있으니 자광(子光)이 아뢴 대로 함이 어떠합니까?" 하고, 신승선은 의논드리기를, "비록 고례가 있으나, 지금 생각해 보면 구애되는 점이 없지 않습니다. 그러나 이것은 신자(臣子)의 지극한 정성에서 나온 말이니, 아뢴 대로 시행하게 함이 어떠합니까?" 하였다. 해조(該曹)에 명하여 의논하여 아뢰게 하니, 예조에서 아뢰기를, "자광이 《예경(禮經)》을 인증(引證)하여 대행왕의 상복을 입으려 하니, 그의 심지는 가상하오나, 시대가 변했고 일이 다르니, 반드시 주(周)나라 제도를 다 쓸 것은 없습니다. 아조(我朝)에서 고금을 참작하여 《대전(大典)》을 만들었는데, 무릇 남의 자식으로서 방금 어버이의 상복을 입고 있으면서 임금의 상을 당하였을 때는 상복을 고쳐 입는 제도가 없으며, 임금의 상이 비록 중하나 어미의 상도 경한 것이 아닌데, 죽은 어미를 빈(殯)한 지 얼마 안 되어 사모(紗帽) 망건(網巾)을 쓰고 대궐에 들어와 반열(班列)을 따르면, 사람들이 보고 듣기에 해괴할 것입니다. 지금 한 번 길을 열어 놓으면 뒤에 반드시 이것을 본받아서 드디어 규례(規例)가 되어 사세가 실로 난처할 것이오니, 자광이 아뢴 바는 시행하지 말아야 할 것입니다." 하였다. |
The former Lord of Muryeong, Yu Jagwang,[역주 1] submitted a personal petition, saying: “My mother passed away and the funeral hall has been prepared.[역주 2] In the Book of Rites (Lijing) Zengzi asked:[역주 3] ‘If a great officer or ordinary officer be in mourning for a parent he may [finish the ritual] by taking off his mourning clothes; and if he be in mourning for his ruler, under what conditions will he conclude his mourning?’[역주 4] Confucius said: ‘If he has the mourning for his ruler on his person, he will not venture to wear any private mourning; and what else does he need to take off for finishing the ritual? [역주 5]’ The annotations read: ‘One’s king is of greater significance whilst one’s father is of lesser significance. [Therefore,] affection for parents must be cut short for the sake of what is proper.[역주 6]’ Zengzi asked again: ‘If, when they have begun to move the coffin to the tomb site, the minister be called to the funeral rites for his father or mother, what course will he pursue?[역주 7] ’ Confucius said: ‘He should go home and wail, and then return and accompany the funeral of the ruler.’[역주 8] The annotations read: ‘Return home and wail in mourning for your father’s death and then go again and see to His Majesty’s passing.’ Confucius said again: ‘When an official happens to mourn for his ruler while mourning for his parents, and if it is the case that his father or mother is already encoffined then placed in the funeral hall, he will return to the king’s mourning. On occasion of the great services (for his parent), he will go home. [Other than this] he will always stay in the ruler's every morning and evening. ’[역주 9] Zengzi asked again: ‘If one, occupied with the funeral rites of a parent, has (assisted in) drawing the bier to the path (to the grave), and there hear of the death of his ruler, what should he do?’[역주 10] Confucius said: ‘He should complete the burial; and, when the coffin has been lowered in the ground, he should change his dress, and go to (the ruler’s).’[역주 11] The annotations read: ‘One cannot wear the mourning clothes worn for one’s parents when attending the funeral of one’s ruler.’ This is recorded in the Book of Rites and it applies directly to my [current situation]. Now, if I do not rectify the custom of putting off the ruler's mourning because of the funeral for my parents, it would be the case that as a subject I do not wear mourning for the deceased king. If so, my father would be held in esteem and my king would be neglected more. This is not in accordance with the Book of Rites and is inappropriate in terms of the great righteousness. The crown prince commended that it be consulted with the state councilors and others. Yi Geukbae[역주 12] was of the opinion: “How about inquiring of the relevant office?” Noh Sasin was of the opinion: “Since there is a tradition, how about doing as was suggested [by Yu]?” Shin Seungseon was of the opinion: “Although there is a tradition, the current situation is not without its complications. However, this is said out of the deep emotions of an official. How about doing as was suggested?” [The crown prince] inquired of the relevant ministry. The Ministry of Rites petitioned: “Yu Jagwang has consulted the Book of Rites and is planning to wear mourning clothes for the late king. [We] gladly approve of this desire. However, times have changed and there is not necessarily a need to follow the regulations of the Zhou dynasty. Considering both the past and the present, our dynasty developed the National Code (Gyeongguk daejeon). There is no regulation requiring one mourning his father to change his attire if the king should die before the mourning period is complete. Although the king’s funeral is most significant, the funeral of one’s mother is not insignificant. Not much time has passed since his mother’s body was placed in the funeral hall, and now if he enters the palace and falls into rank wearing an official’s hat and headband, people will think it bizarre. If this is done once, later it will become an awkward precedent to which people always refer. Therefore, you should not proceed as [Yu] Jagwang has suggested.” |
역주
- ↑ Yu Jagwang 柳子光 (1439-1512, Yeonggwang Yu clan). He received the title in the third year of King Yeonsangun's reign (1497).
- ↑ Funeral hall was made as temporary mortuary for keeping the corpse. This temporary burial (seongbin 成殯) occurs on the same day as daeryeom. Stones are used to surround the coffin and symbolically bury it. This is kept in place until the royal tomb is prepared and the coffin can be moved to the royal tomb site (For further detail see Picture 1: Royal Funeral Hall, from Gukjo sangnye bopyeon 國朝喪禮補編).
- ↑ “Zengzi Wen (曾子問)” is the name of Chapter Seven of the Li ji. It is also the beginning part of the passage 7/28.
- ↑ English translations of the Confucian classics were taken from James Legge (via CText) unless otherwise indicated. “Put off” (je 除) means jebok 除服, “to perform the ritual to finish one's mourning by putting off his mourning clothes.”
- ↑ Li ji, “Zengzi Wen” 28.
- ↑ Li ji, “Sang Fu Si Zhi” 喪服四制 5: “9/5: Si Zhilation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade. In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short. The service due to a father is employed in serving a ruler, and the reverence is the same for both—this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for three years—the regulation is determined by righteousness” 門內之治, 恩掩義; 門外之治, 義斷恩. 資於事父以事君, 而敬同, 貴貴尊尊, 義之大者也. 故為君亦斬衰三年, 以義制者也. 以義制者也.
- ↑ Li ji, “Zengzi Wen” 29.
- ↑ Li ji, “Zengzi Wen” 29.
- ↑ Yu Jagwang altered the text for his convenience. Cf. Li ji, “Zengzi Wen” 29: “If,” said (Zengzi), “before the ruler has been coffined, a minister be called to the funeral rites for his father or mother, what should be his course?” Confucius said, “He should go home, and have the deceased put into the coffin, returning (then) to the ruler’s. On occasion of the great services, he will go home, but not for those of every morning and evening” 曰: “君未殯, 而臣有父母之喪, 則如之何?” 孔子曰: “歸殯, 反于君所, 有殷事則歸, 朝夕否.
- ↑ Li ji, “Zengzi Wen” 33.
- ↑ Li ji, “Zengzi Wen” 33.
- ↑ Yi Geukbae 李克培 (1422-1495, Gwangju Yi clan).
