校正廳本『書經諺解』의 존대법

The Honorific System of Language in the Gyojeongcheon Versions of 『Seogyeong Eonhae』

宣祖 18∼21년에 편찬된 校正廳本 『小學諺解』와 四書三經諺解는 조선전기 경서언해의 최종 산물이다. 교정청본 경서언해서는 序ㆍ跋文이 없기에 어떤 원칙에 의해 언해되었는지 명확하지 않다. 하지만 존대법 구사 방식을 잘 살펴보면 교정청의 언해 원칙을 일부나마 유추할 수 있다. 교정청본 사서언해는 儒家 道統論을 존대법 구사의 가장 핵심적인 원칙으로 상정했지만, 교정청본 『서경언해』는 儒經이자 史書라는 이중적 성격 때문에 上古의 史官이 당대사를 서술했다는 사실이 무엇보다 강조되어, 상황 논리에 입각한 존대법 원칙이 제일 중요하게 적용되었다. 이는 교정청본 『서경언해』와 사서언해의 가장 큰 차이점이다. 따라서 『서경언해』는 堯舜三代의 여섯 聖君은 물론이요, 그 밖의 天子에 대해서도 대개 그 言事에 높임말을 사용하였고, 아울러 道統을 포함하는 正統論에 입각하여 周公과 箕子도 존숭하였다. 즉 교정청본 『서경언해』는 상황 논리에 우선하되 성리학적 정통론도 부차적으로 수용한 것이다.

Published between the 18th and 21st years of King Seonjo's reign, the Gyojeongcheong versions of annotated Confucian scriptures are the last outcome from the annotation of such Confucian classics in the early Joseon period. It's still uncertain what is the principle of annotation that those versions used. However, that principle may be partially clarified if we examine how the honorific system of language was used in the publications. The Gyojeongcheon version of Saseo Eonhae assumed that the Confucian Theory of Way, dubbed as dotongron, should be the most critical principle of how the honorific system of language is. But in the same agency's version of 『Seogyeong Eonhae』, which is a Confucian scripture and historic it was most stressed that the history of the ancient times had been recorded in writing by contemporary official historiographers and, accordingly, situational logic was applied as the most important principle of that honorific system. This is the biggest difference between the two Gyeongjeong versions. Therefore, 『Seogyeong Eonhae』 used honorific words in describing speeches and affairs from the Six Wise Kings of the Yao-Shun period and so-called the Heavenly Son. The publication also showed worship towards Jugong and Kija in accordance with the Legitimate Theory including the theory of way as mentioned above. In conclusion, the Gyeonjeongcheon version of 『Seogyeong Eonhae』 put its first priority on situational logic, but occasionally accepted the Sung-Confucian Theory of Legitimacy.