• 제목/요약/키워드: sacrificial rite

Search Result 21, Processing Time 0.022 seconds

The Review & study of reformative model in Korean sacrificial rite (우리나라 제례의 검토와 제례 재구성모델 연구)

  • Doo, Kyung-Ja
    • Journal of Families and Better Life
    • /
    • v.18 no.3 s.47
    • /
    • pp.147-170
    • /
    • 2000
  • The purpose of this study is to review Korean sacrificial rite and reform it to be fit for modern life, the research method is to review literatures such as ancient writings and various references for the sacrificial rite. The new model of Korean sacrificial rite is as follows; 1. New year's and chusok's sacrificial rite should be omitted and only the anniversary rite be left. 2. Time of anniversary rite should be convenient hour that all attendants can meet and the extent of attendants should be limited into the deads sons & daughters. 3. Subject of anniversary rite should be limited into the parents. 4. Foods and liquor offered to the dead should be omitted 5. Supervisor of sacrificial rite should be not only the eldest son but also dead's sons and daughters, so the anniversary rite should be rotated among brothers and sisters.

  • PDF

A Study on the Sacrificial Rite Food of Korean Traditional Religion : Primitive Ethnic Religion (서울지방의 무속신앙(巫俗信仰) 제상(祭床)차림을 통(通)하여 본 식문화(食文化)에 대한 고찰(考察))

  • Kim, Sang-Bo;Hwang, Hae-Sung
    • Journal of the Korean Society of Food Culture
    • /
    • v.3 no.3
    • /
    • pp.219-243
    • /
    • 1988
  • The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

  • PDF

An analytical study on the Youngjeob Dogam Sajechong Euigwae of Choson Dynasty(1609 year)

  • 김상보;이성우
    • Journal of the East Asian Society of Dietary Life
    • /
    • v.2 no.2
    • /
    • pp.201-220
    • /
    • 1992
  • To analyze royal nad Chinese envoy procession, and sacrificial rite of Chinese envoy for Choson Dynasty, the author studied historic book-Youngjeob Dogam Sajechong Euigwae of Choson Dynasty(1609 year) in which Chinese envoy procession for sacrificial rite in Choson Dynasty were described. The results obtained from this study were as follows. 1. Sacrificial rite of Chinese envoy for Choson Dynasty were Yellow paper burning and performing a sacrificial rite of chinese envoy. 2. Order of Chinese envoy procession for Yellow paper burng and performint a sacrificial rite of Chinese envoy, was civil and military officers, flag procession, drum, palanquin of incense, palanquin of guneral oration, palaquin of material for guneral expenses, palanquin of rich viands and sumptuous fare and Chinese envoy. 3. Things offered in sacrifice of Yellow paper burning were fried cake made of wheat flour, honey and oil, fried gutinous rice cake, patterned savory cake, fruits, meat fish and others broil, slices of boiled beef, soup, stew, noodles, 3cups of alcohol, rice cake and water. 4. Things offered in sacrifice of performing a sacrificial rite of Chinese envoy were a cattle, a hog, a sheep, 3 cups of alcohol and etc.

  • PDF

On the Religious Ceremoniee and Sacrificial Rite Food of Korean Traditional Religious: Buddhism and Primitive Ethnic Religion (서울지방의 불교신앙(佛敎信仰)을 통(通)해서 본 제상(祭床)차림과 무속신앙(巫俗信仰) 및 불교신앙(佛敎信仰)의 의식절차(儀式節次)에 대한 비교 연구(硏究))

  • Kim, Sang-Bo;Hwang, Hae-Sung
    • Journal of the Korean Society of Food Culture
    • /
    • v.4 no.1
    • /
    • pp.1-19
    • /
    • 1989
  • How did the Korean religious culture which was consisted of three different religions- Shamanism, Buddhism, Confucianism- be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the procedure of sacrificial rite, third, the items of sacrificial rite food according to each period. In consequence of the research each religion had lost its uniqueness and became mixed to each other and settled down in Korean culture.

  • PDF

Reform of sacrificial ritual model through the empirical tests of reformative model far Korean sacrificial rite (제례 재구성 모델의 실증적 검증을 통한 제례 모델 재구성)

  • 두경자
    • Journal of Families and Better Life
    • /
    • v.19 no.6
    • /
    • pp.241-263
    • /
    • 2001
  • The objectives of this study were empirically to test the reformative model for Korean sacrificial rite and to investigate the effects of demographic variables. the survey was conducted by means of questionnaire with 600 persons located in Seoul. Major findings were as follows ; 1, Sacrificial day ; was displayed (1) dead day (2) holiday in back and forth of dead day 2. Sacrificial time ; was showed (1) 8-9 h. p.m (2) 6-7 h. p.m 3. Sacrificial extent ; was displayed (1) grandparents and parents (2) only parents 4. Participative extent ; was showed (1) Cousin (2) only sons and daughters 5. Sacrificial procedure ; was displayed twice deep bow and 1 minute\`s silent prayer. 6. New year's and Chusok's rite ; was showed (1) simple foods (2) joint leisure time 7. Sacrificial table ; was displayed (1) boiled rice . water . gustoish articles. (2) omission of food table 8. rite\`s socialization ; was showed (1) delivery and marketing sale\`s food (2) special sacrificial restaurant. 9. Womens'and mens'difference ; women were active 7ut men were passive 10. Age's difference ; excepting 30-40, the all generations were more reformative. 11. Number of brothers ; small number of brothers were more reformative than a many number. 12. Sacrificial manager or not , managers were conservative than persons were not managers.

  • PDF

The Study of Dietary Culture in East Cot Area in Kyungpook Province (II) - for Sacrificial Rites Foods - (경북 동해안 지역 식생활 문화에 관한 연구(II) - 제례 음식 -)

  • Yoon, Suk-Kyung;Park, Mi-Nam
    • Journal of the Korean Society of Food Culture
    • /
    • v.14 no.2
    • /
    • pp.83-102
    • /
    • 1999
  • The several sacrificial rites foods in east coast areas Kyungpook province, Pohang, Youngduk, and Uljin, were surveyed. For the anniversary menorial service, the food items in these reas were mainly rice(Bab'), soup(Guk'), stew(Tang'), fruits, neats and fishes, alcohol which are the typical food items for any other area in Korea. In this east coast area, the seaweed was used more often than in inner land area for this rite food. Four kinds of rice cake(Ddeok' or Pyun') were surveyed for this rite. For the baked food item(Geuk'), the fish squid and the Alaska pollack were used frequently for Geuk'. For the fruits dishes, 3 items were the basic. Tang' which was made with the various fishes, were used very frequently. For the religious memorial service for god to guard the household, the displayed food items were different from depending on the type of the god to guard the household, however, the general display of the food items was almost the same as in land area. For the winter sacrificial rite, the boiled rice(97%) and Bakpyun' was used mostly for the Ddeok'. For the Guk', bean sprout was used mostly, however, the seaweed soup was also used(7%). The fish Tang' was the most used one(35%). For young-deung-je', which implied th safe guard of the household, most of the food items are similar to those of the normal sacrificial rite, however, the fishes which were not fishy were used. The housekeeper arranged the rite to catch a large amount of the fishes and to hope the wellbeing of the household, Poong-yer-je is so called as Byul-sin-gud'(a practice of an exorciser). The food items for this Poong-yer-je' were almost similar to those of the winter sacrificial rite, however, Geulpyun' was mostly used for the Pyun'. In addition that, the red-bean Si-ruddock', Baekpyun', and Yung-ddock'(a dragon cake) were used for this rite, At the end of the sacrificial rite, Yong-ddock' was served to the dragon king which was believed in sea.

  • PDF

The meanings of Sacred places and Pilgrimages in Daesoonjinrihoe (대순진리회의 성지와 순례의 의미)

  • Heo, Nam-jin
    • Journal of the Daesoon Academy of Sciences
    • /
    • v.22
    • /
    • pp.539-565
    • /
    • 2014
  • This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

A Study on the Plan Type of Anchae of Folk Houses in Jeoun-Nam Province (전남지방 민가의 안채 평면형 연구)

  • Kim, Ji-Min
    • Journal of architectural history
    • /
    • v.14 no.4 s.44
    • /
    • pp.197-211
    • /
    • 2005
  • The purpose of this study is to find out the plan type of traditional folk housing in Jeoun-Nam Province. The building time of these houses is mainly from early 19C to early 20C and about 1,000 houses have been investigated. The conclusion of this research is 1. Small house is composed of kitchen, one or two rooms and Marae(the place of storage and sacrificial rite). Big house has one more room and one more storage in comparison with the small house. Marae and Jeoungjibang(a room which is in front of kitchen) are characteristic rooms of folk house in Jeoun-Nam Province. 2. The plan type varies in Jeoun-Nam Province. '-'type is a main type of layout and it is arranged a kitchen, a big room, a Marae and a small room in order. In the big house, jeoungjibang(the third room) is added. 3. In the southwestern Island area, no room is arranged beside Marae. Marae has characteristic confucian order because it is the place of sacrificial rite. Therefore there is a great difference in comparison with other area. 4. In the mountain area such as Gurae, there are some houses which have two rooms arranged up and down in one side; that is, upside is Marae and downside is small room. This type is called Kyump Jip.

  • PDF

The geometry of Sulbasu${\={u}}$tras in Ancient India (고대 인도와 술바수트라스 기하학)

  • Kim, Jong-Myung;Heo, Hae-Ja
    • Journal for History of Mathematics
    • /
    • v.24 no.1
    • /
    • pp.15-29
    • /
    • 2011
  • This study was carrying out research on the geometry of Sulbas${\={u}}$tras as parts of looking for historical roots of oriental mathematics, The Sulbas${\={u}}$tras(rope's rules), a collection of Hindu religious documents, was written between Vedic period(BC 1500~600). The geometry of Sulbas${\={u}}$tras in ancient India was studied to construct or design for sacrificial rite and fire altars. The Sulbas${\={u}}$tras contains not only geometrical contents such as simple statement of plane figures, geometrical constructions for combination and transformation of areas, but also algebraic contents such as Pythagoras theorem and Pythagorean triples, irrational number, simultaneous indeterminate equation and so on. This paper examined the key features of the geometry of Sulbas${\={u}}$tras and the geometry of Sulbas${\={u}}$tras for the construction of the sacrificial rite and the fire altars. Also, in this study we compared geometry developments in ancient India with one of the other ancient civilizations.

A Study of sacrificial rites related Royal Mausoleums in early Joseon Dynasty (조선초기 왕릉제사의 정비와 운영)

  • Han, Hyung-Ju
    • Journal of Korean Historical Folklife
    • /
    • no.33
    • /
    • pp.115-143
    • /
    • 2010
  • The purpose of this study is to analyze contents and process of rites about sacrificial rites related Royal Mausoleums in early Joseon Dynasty, and to conclude, to review the position of Royal Mausoleums in the whole National Rites System. The sacrificial rites related Royal Mausoleums started from building Royal Mausoleums of 8 persons-ancestors since King T'aejo's great-great-grandparents, in 1392, founding Joseon Dynasty. In 1408, King T'aejo had died and his Kŏnwŏnnŭng (健元陵) was builted in Yangju, Gyeonggi-do. Since then, after kings of many generations died, each of Royal Mausoleums was builted solemnlly. In the process of this, sacrificial rituals modified and supplemented, especially during the reign of king Sejong(1418~1450). After all, the sacrificial rites related Royal Mausoleums was settled in KukchoOryeūi(國朝五禮儀, Five State Rites) compiled during the reign of King Sŏngjong. In process of Institutionalization of sacrificial rituals, the argument between king and vassals about four-seasons' ancestral rites was properly or not was occurred. That was because the memorial times of Royal Mausoleums overlaped Chongmyo's and more important Chongmyo's ancestral rites was neglected. But four-seasons' ancestral rites of Royal Mausoleums was continued until 17th century. Sacrificial rites related Royal Mausoleums as royal personal rites had simple processes compared to sacrificial rites of Chongmyo, upper-graded formal ancestral rites, under National Rites system. Justifying to served his parents with devotion, the kings in early Joseon Dynasty went to Royal Mausoleums 2-3 times annually. During coming and going, he show off his presence as king in power to his subjects through magnificent guard of honor. On the one hand, he met his subjects directly and acceded to various petition. Above all things, The kings in early Joseon Dynasty emphasized his military power through military training, namely, hunting, disposition of troops, and so on.