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utmost reverence. The new government practiced state rituals in several grades, and among them the rites honoring Confucius and other Chinese and Korean Confucian scholars, called Seokjeonje and held at the state educational institution, Seonggyun-gwan.
1. The history of Confucian educational institutions
Confucius (550-478 BC) who lived in the "Spring and Autumn period," tried to resolve the chaos and disorder between the states of the late Zhou Dynasty by reviving and reforming ancient rites, performing rituals and playing music with great accuracy.
Chinese sources indicate that the Duke of Ni from Confucius's home state of Lu built a temple and worshipped the sage after his death in 478 BC. In AD 59 it was ordered that schools in the large cities of China should offer sacrifices to Confucius. From that time onward, the was connected with education.
The advent of Confucian culture to Korea could be traced to the Taehak , the first national Confucian institution which was established in 372 in the Goguryeo kingdom ( 37 BC-AD 660, the first of the “Three Kingdoms”). The year coincided with the propagation of Buddhism by the former Chin state of China. The major texts were five classics written in the Latter Zhou and three histories. It is believed that the Baekje kingdom (18 BC-AD 660) must have had Confucian academies.
The Silla kingdom (57 BC-AD 935) opened a national school named Gukhak in 682 in its capital Gyeongju , where teachers were called from among the sons of the noble classes who had returned from Tang dynasty in China. This academy under the direction of the Board of Rites enshrined the image of Confucius, and the tablets of 10 sages and 72 disciples.
The Goryeo Dynasty (935-1390, the second in Korean history), had national institutions named Gukjagam in the capital and hyanggyo in the provinces. When King Seongjong (r 982-997) opened a national Confucian academy in 992, the institution was endowed with prestigious buildings and financial resources.
Seonggyun-gwan, the national academy, contributed to state and society as the highest national institution since its refurbishment by the Neo-Confucians toward the end of Goryeo until the end of Joseon Dynasty, before the construction of Korea's modern education system.
In the Joseon era the founding monarch Yi Seong-gye (r 1392-1398) built the national academy which was also named Seonggyun-gwan in 1398 at its present location in Seoul, he dedicated it to the study and propagation of Confucian philosophy. With the adoption of Confucian statecraft, the Joseon Dynasty adopted the Neo-Confucian rites as the basis of its ruling ideology. As written in the Book of Rites, in accordance with their faithful observance these rites embodied the demonstration of propriety.
Seonggyun-gwan means literally the Hall of Perfection and Equalization. The temple of Confucius, named Daeseongjeon or the Hall of Great Achievement, was situated within the walled compound of the institution. The Confuican institution was established as a place for developing human nature and bringing about a morally good, well-balanced society. Confucian learning also served as a means of personal self-cultivation, which eventually contributed to raise officials for obtaining government appointments.
The present buildings built in 1398 include the sites for the shrine for Confucius and scholars, other related buildings such as the east and west shrines and the educational complex which includes the lecture hall (Myeongryun-dang, Hall for Illuminating Ethics), dormitories, library, archives and related buildings.
Daeseongjeon , the national shrine for Confucius, stands on the left from the entrance of the complex. The grand building served as the focus of the Confucianism in Korea since the Joseon dynasty period. 39 memorial tablets inside the hall nowadays commemorate Confucius the great master, his four principal disciples, ten Chinese philosophers, and Six Sages in Sung-Dynasty China and 18 Korean Confucian scholars.
2. Seokjeonje, the worship rites for Confucius and Confucian scholars
The state-sponsored rites for Confucius were renewed by the scholar-official An Hyang (1243-1306) along with others of high political and academic standing who improved and promoted Korean Confucianism in the late Goryeo era.
Neo-Confucianism as epitomized in the writings of Chu Hsi (1130-1200) became the basis not only for the educational curriculum for the civil service exam, but it also carried out the central role for ritual practice, family organization and ethical values, which were increasing trends of Joseon society.
Seokjeon means to dispense the libations while offering food and drinks before the spirit tablets of sages, but its meaning changed as rituals for Confucius and his disciples became practiced.
The Joseon Dynasty had five great worship rites-auspicious rites (gillye), marriage rites (garye), foreign-envoy reception rites (binrye), mourning rites (sangrye), and military rites (gunrye). They were again divided into great, midium and small rites. Of these the most significant and regularly observed rituals were the auspicious rites. The rites to Confucius, his disciples and to other worthies at the Confucian shrine belonged to the auspicious and medium rites. The monarch used to be the first "cup- bearer" as chief officiant (jeju) in the great rites. In the rituals at the Confucius shrine, or munmyo, the king's personal presence was not essential. The monarch would send high-ranking officials to honor the rites for Confucius.
3. The program of Seokjeonje, the state ceremonies to Confucius and other Chinese and Korean champions of Confucianism
1) Entrance and preparation: Welcoming the honored spirits by way of the main gate and the spirit path (yeongsin).
The master of music leads the musicians and dancers to their places.
The usher escorts the Confucian scholars to their places.
The usher conducts the reader of the invocation or ceremonial address and the deacons to their places.
The reader and the deacons bow four times.
The announcer requests that the first offerer open the ceremony.
Music is played by the Ground Orchestra, and the Civil Dance begins.
2) Offerings of Tribute and Sacrificial Food (jeonpyerye) to the spirits of Confucius and the Four Assessors.
The first offerer kneels in front of the tablet of Confucius, burns incense three times, offers the sacrifices, and rises.
The first offerer proceeds to the tablet of Tseng Tzu, kneels, burns incense three times, offers the sacrifice, and rises.
The first offerer proceeds to the tablet of Mencius, kneels, burns incense three times, offers the sacrifice, and rises.
3) First Wine Offering (choheon). The announcer escorts the first offerer to the wine table for the offering to Confucius.
Attendants pour the wine from the cattle-shaped pitcher to the brass cup. They turn the wine cup over to the worshippers. They receive the wine cup and circle the wine cup three times above the smouldering fire.
4) Music is played by the Terrace Orchestra and the Civil Dance begins.
The first offerer offers wine, retreats a few steps, and kneels.
The music and dance cease.
The reader sits at the left of the first offerer, reads the invocation, and rises with the first offerer.
The announcer escorts the first offerer back to his place.
Music by the Terrace Orchestra and the Military Dance are performed.
5) The Rite of the Secondary Wine Offering (aheon)
The announcer escorts the second offerer to the basin to wash his hands and then to the wine table for offering to Confucius.
The announcer escorts the second offerer back to his place.
6) The Rite of the Final Wine Offering (jongheon) to Confucius and his four assessors, and to the other thirty-four spirits honored in the ceremony.
The announcer escorts the last offerer to the basin to wash his hands and then to the wine table for offering to Confucius.
Music by the Ground Orchestra and the Civil Dance begin.
The last offerer proceeds to the tablet of Confucius, offers wine, and rises.
He then proceeds to the wine table for the other four sages.
The announcer escorts the last offerer back to his place.
The announcer and usher escort the east and west assistant officers, respectively, to the basin to wash their hands, thrice burn incense, and offer wine to each of the eighteen Koreans dedicated on the east and west of the Great Master, as they rise.
7) The announcer and the usher escort the assistant offerers back to their places.
The announcer escorts the first offerer to the place of partaking of the first offerings.
The first offerer receives and partakes of the wine and dried meat.
The announcer escorts the first offerer back to his place.
All offerers bow four times in concert.
The reader clears the tables and removes the vessels.
The Terrace Orchestra plays for a period; then the Ground Orchestra plays.
All offerers and participants bow four times.
8) The Rite of Scroll or Invocation Burning and the Ushering Out of the Spirits (songsin).
The announcer escorts the first offerer to the place of the rite.
The reader burns the scroll (chungmun).
The announcer informs the frist offerer that the seokjeon has been completed.
The announcer and the usher lead the offerers out.
The usher leads the reader and the deacons back to their places, has them bow four times, and retire.
These old Confucian ceremonies revived in the 1970s at the site of the national academies across the nation after their suspension during the Japanese colonial rule. Grand rituals these days are observed two times a year in the Second and Eighth Lunar Months, and two tea ceremonies are held each month in Seonggyun-gwan in the capital and also at the 234 hyanggyo national academies in the provinces. |
