조선후기 영남지역 노론계 가문의 분포와 서원 건립 추이

채광수 ( Chae Gwang-su ) 한국서원학회 2019 한국서원학보 Vol.8 No.-

영남의 노론은 크게 전통적인 노론 사족 가문과 노론을 표방하며 등장한 신향층 두 가지 유형으로 구분할 수 있다. 먼저 전자의 대략적인 지표를 제시해 주는 것은 1738년(영조 14) 정언 이수해가 안동 김상헌 서원 재 건립을 요청한 상소에서 영남 내 대표적인 서인 명문가들을 언급한 내용을 통해 일단의 단서를 찾을 수 있다. 그는 영남 최고의 노론 명문인 덕수이문 일원으로 열거한 대개의 가문들과 긴밀한 혼반을 구축하고 있었다. 이 가문의 통혼권 특징을 요약하면, 17세기에는 기호지역 서인 가문들과 주로 혼인하면서도 영남지역 사족가문과도 혼인을 매개로 노론 확산에 큰 역할을 하였다. 18세기에도 앞 시기와 유사한 흐름 속에서 상대적으로 통혼권이 더 확대되어 영남지역 내 가문들과의 혼인 비중이 높아졌다. 즉 영남 내 同色이 증가했음을 의미한다. 검토할 영남 노론계 서원 건립 흐름도 바로 이와 같은 환경 속에서 이루어졌다. 물론 여기에는 18세기 영남 사회의 변화 속에 관권의 비호를 받은 신향 세력의 부상도 큰 몫을 차지했다. 조선후기 영남 서인계 원사는 노론계 60개소[당파, 문중], 소론계 2개소, 노·소론계 공존 1개소로 총 63개소이다. 이들 가운데 중간에 승원한 곳이 대다수였으며, 지역별로는 38개 군현에 분포했고, 좌도가 우도에 비교해 앞서 있었다. 건립 시기는 18세기의 비율이 가장 높았으며, 대구부·상주목·경주부·성주목 대읍에 그 숫자가 높게 나왔다. 이중 사액 원사는 6개소이고, 대원군 원사 훼철 당시에는 2개만이 존치되었다. 영남 노론계 원사 제향인의 성격은 ①당파 ②문중 인물 ③충절인으로 구분할 수 있는데 이중 ①이 핵심이다. 당파 관련 인물은 노·소론 분당 이전 서인계 인물 6명, 노론계 29명, 소론계 5명, 기타 1명순이었다. 이들의 제향 배경을 점검한 결과 지방관 15개소, 유배 관련 14개소, 장루지지(杖屢之地) 5개소, 은거 2개소, 문인·입향조·지명·처향 각 1개소, 미상 5개소로 확인이 되었다. 합천 출신 윤봉구문인 최남두를 제외하면 영남인은 전무했다. 제향인은 송시열 제향 원사가 14개소로 가장 많았고, 이이와 주자 ⇒ 김상헌·김창집·윤봉구 등의 순으로 파악되었다. 문중관련 인물을 제향 한 노론계 서원은 14개 가문에서 16개소가 건립되었으며, 충절인을 제향 한 원사는 5개소가 건립이 되었다. The Noron of Youngnam may largely be classified in two types; The traditional Noron (a political faction during the Joseon Dynasty) in well-established family and the newly emerging party by claim to be Noron. First of all, the outlined indications of the former was presented by Jeonon Lee Su-hae in 1738 (the 14th year of King Youngjo's reign) with his petition to request the re-establishment of Andong Kim Sang-heon Seowon with the content that mentioned about the representative Seoin (a political faction during the Joseon Dynasty) of distinguished families in Youngnam in a way of finding the clue. He had established close relationship made in marriage with the most of families listed as members of Deoksu Lee Family, the top echelon well -established family in Youngnam. By summarizing the characteristics of the regional territory of marriage for the family, they had a significant role to disperse Noron's principle by mainly married to the Seoin families in the preferred area during the 17th century while taking the marriage with the well-established families in the Youngnam area as its medium. In the 18th century, under the similar flow to the earlier-mentioned period, the regional territory of marriage was even more expanded relatively that the ratio of marriage with the families in the Youngnam area was heightened. In other words, It implies that the same color in Youngnam had increased. The flow of establishing the Seowon of Youngnam Noron-line to be reviewed is made under such environment. Obviously, the emergence of the newly emerged people that had the protection of government authority under the transition of the Youngnam society in the 18th century made significant contribution. The Youngnam Seoin-line Wonsa in the later part of Joseon had 60 places of Noron-line [political faction, family], 2 places of Soron(a political faction during the Joseon Dynasty)-line, 1 co-existing place of Noron and Soron-line for a total of 63 places. Among them, most of them were the places for Buddhism in the middle, and they were scattered in 38 guns and hyeons for each area, and Jwado (one of the two regions formed by splitting a province) was comparatively ahead of Wudo (one of the two regions formed by splitting a province). The establishment period had the highest ratio in the 18th century and the figure was shown to be high in Daegu-bu, Sangju-mok, Gyeongju-bu, Seongju-mok Dae-eup. Among them, the bestowed Wonsa was in 6 places and only two were retained at the time of the damage by Daewon-gun Wonsa. The characteristics of Youngnam Noron-line Wonsa ritual personnel may be classified for ① political faction, ② family personnel, and ③ men of fidelity and the above ① is the core aspect. As for the political faction related personnel, there were 6 Seoin-line persons, 29 Noron-line persons, 5 Soron-line persons, and one person prior to the split of Noron and Soron. As a result of checking out the background of their ritual service, it is confirmed to be 15 places of local government office, 14 places related to exile, 5 places of Janglujiji, 2 places of seclusion, 1 place each for literary man, iphyangjo (persons settled in a new place), land name and religious service for ancestors, 5 unknown places. With the exception of Yoon Bong-goo from Hapcheon and literary man Choi Nam-doo, there was no one from Youngnam. For the sacrificial rite personnel, the Song Si-yeol Ritual Service Wonsa had the most for 14 places, followed by Yi Yi and Zhu Xi, Kim Sang-heon, Kim Chang-jip and Yoon Bong-goo. The Noron-line Seowon that ritual service for the family related persons shows 14 families with the establishment of 16 places and the Wonsa that men of fidelity with sacrificial rite had 5 places established.

경주 여주이씨 옥산파(玉山派)의 장산서원(章山書院) 건립과 운영 -조선후기 영남지역 노론계 서원 건립 사례 연구

채광수 ( Chae Gwang-su ) 한국서원학회 2017 한국서원학보 Vol.4 No.-

경주 여주이씨 옥산파 派祖는 회재 이언적의 서자 潛溪 李全仁이며, 그의 후손들은 경주 옥산지역을 기반으로 영남을 대표했던 庶流 가문으로 존재했다. 옥산파는 줄곧 신분상승을 도모하며 이전인의 현양 사업을 전개했는데 가장 큰 결과물이 바로 장산서원이다. 장산서원은 조선시대 수많은 서원 중 하나로 인식될 수도 있겠으나 거의 건립 사례를 찾아보기 힘든 비 양반 계층인 서류 인물 배향 서원이다. 옥산파는 玉山別業을 기반으로 다양한 이언적의 현양사업과 옥산서원 창건에 큰 역할을 하였다. 그러나 1665년 이전인이 회재의 학통을 계승했음을 시사하는 『關西問答錄』을 간행하면서 嫡庶간 시비의 발단이 될 뿐 아니라 德川書院과 陶山書院 갈등이 이어지면서 가문의 생존을 위해 그 반대편에 있던 노론세력과 연대하게 된다. 이전인 문집 발간 이후 여러 곡절을 겪으면서도 노론계의 지원하에 비록 실패는 하지만 이전인의 효행 정려 청원ㆍ서당 건립ㆍ景賢書院 추배 등을 기획 추진한 바 있고, 1780년에 마침내 숙원 사업인 章山祠 건립에 성공한다. 장산사 건립은 옥산파가 주도한 가운데 그들과 혼반 관계에 있던 의흥이 사족 함양박씨 등의 도움이 컸다. 또한 미사액 문중서원임에도 이례적으로 官의 지원이 이어졌을 만큼 여타의 서류가문과는 향촌에서 그 위상이 달랐다. 1797년에는 도내 노론계의 도움으로 章山書院으로 陞院하게 되는데 향사는 노론의 총 본산인 化楊書院의 법식을 따랐고, 院任 직제는 김상헌을 배향한 영남 노론계 사우인 안동 西?祠의 祠規 준용하였다. 그래서 원임 구성이 기존 옥산파 위주의 山長 1인-유사 1인 체제에서 도내 명망가를 선임한 道院長 1인과-유사 2인으로 전환하게 된다. 이때 유사 2명은 거의 옥산파에서 선임하였다. 서원 승격 후 옥산파는 장산서원을 거점 삼아 1811년(순조 11) 서원 사액 신청, 1824년(순조 24) 이전인 정려 청원, 1833년(순조 33) 흥해 曲江書院 이전인 추배, 1847년(헌종 13) 옥산파 유고 간행, 적서시비 근거지 등 문중 서원으로서 역할을 수행하였다. The genealogical head of Yeoju Lee Clan Oksan Pa is Jamgye Lee Jeon-in, a son of Hyejae Lee Yeon-jeok obtained from a concubine, and his descendants have thrived as members of a regular family that represents Yeongnam region on the basis of Oksan, Gyeongju. Oksan Pa engaged in the activities of exaltation of Lee Jeon-in while seeking to promote its status and the biggest outcome of these efforts is Jangsan Seowon. Jangsan Seowon can be regarded as one of those Seowon during the Joseon Dynasty period bur is a rare Seowon specifically intended for sons of concubine mothers, which is not classified as yangban, or aristocrat. Oksan Pa played a key role in engaging in a variety of activities of exaltation for Lee Yeon-jeok and the foundation of Oksan Seokwon based in Oksan Villa. However, in 1665, Lee Yean-jeok published 『Gwanseo Mundap-Rok』, which hinted on the succession of Hye Jae`s scholastic mantle, and it not only instigated disputes among legitimate and illegitimate children but also led to conflicts between Deokchean Seowon and Dosan Seowon, eventually collaborating with Noron power, which was on the opposite side to sustain the survival of the family. Following the publication of the Lee Jean-in collection, they eventually failed under the sponsorship of Noron sect after going through a lot of difficulties but planned and implemented the application of filial piety of Lee Jeon-in, foundation of seodang, village school and dedication of Gyeonghyeon Seowon and succeeded in building Jangsansa in 1780, which is their pet project. Led by Oksan Pa, the foundation of Jangsansa was much attributed to help of Hamyang Patk, son of Ui Heung-ui who was in marriage relationship with them. I n addition, their status was so differentiated from that of ordinary families in the village that they gained a series of support from the government. In 1797, it was promoted to Jangsan Seowon, and ancestral rites followed the rules and formalities of Hwayang Seowon, the Head Office of Noron, and the director appointment system followed the rules of Andong Seogansa, a Noron sect shrine in Andong, which was dedicated to Kim Sang-heon. The director appointment system changed from one master and one clerk to one director and two clerks where two clerks were strictly appointed by Oksan Pa. Following the promotion to the status of Seowon, the Oksan Pa, on the basis of Jangsan Seowon, honored and performed a variety of its duties strictly as Munjung Seowon, including application for Saaek Seowon in 1811 (11th year of King Sunjo`s reign), application for filial piety of Lee Jean-in 1842 (24th year of King Sunjo`s reign), and dedication Heunghae Gokgang Seowon to Lee Jean-in in 1833(13th year of King Heonjong`s reign) and publication of scripts by Oksan Pa, publishing, and establishing a base for Jeokseosibi. In 1868 (5th year of King Gojong`s reign) The Seowon was demolished into its mere site with the command of Heungseon Daewongun to abolish Seowons with the signboards and other items preserved in Hyejae Museum today.

조선후기 경산현 玉川書院의 설립과 변천

채광수 ( Chae Gwang-su ) 역사교육학회 2022 역사교육논집 Vol.81 No.-

This study empirically examines the rural society’s recognition on family Seowon and the necessity of it in late Joseon with the case of Okcheon Seowon in the Gyeongsan Prefecture. Largely, this research explores the establishment and changes of Okcheon Seowon based on the entrance of Seo Sa-seon, the Juhyangja of Okcheon Seowon, in Gyeongsan, his activities in the rural society, and also old documents. Seo Sa-seon, who entered the Gyeongsan Prefecture, contributed greatly to promoting the literary atmosphere in the area by doing Ganghak activities, associating with people, cultivating literary persons, or writing official documents, and it served as an opportunity for his family to grow into an influential family grasping the local authority. Dalseong Seo family established a family seowon for the first time in the Gyeongsan Prefecture. The factors of its success are the existence of Iphyangjo Seo Sa-seon revered as Hyanghyeon (the sage of the country) and the possession of the building that could be converted into a shrine. Also, it was the result attained along with the flow of King Jeongjo’s years when control measures on seowon had been somewhat eased since the end of King Sukjong’s reign. In 1792, shortly after the conversion to a shrine, an auditorium was newly built to imply Seungwon, and in 1812, Hangang School applied for Seungwon. However, Seungwon was genuinely realized in 1854. Even in the middle of the 19th century, we can still detect the atmosphere of the rural society needing seowon. In addition, Wonsok were expanded along with that, and we can see the financial benefits accompanied by Seungwon from that. To sum up, Okcheon Seowon which started as Donggojeongsa Temple in 1604 was transformed to Okcheonsa Temple in 1786 and then Okcheon Seowon in 1854. This is a case study that helps you to understand the characteristics of family seowon that existed widely in late Joseon.

1728년 무신난과 거창(居昌) 포충사(褒忠祠) 건립의 성격

채광수 ( Chae Gwang-su ) 역사교육학회 2019 역사교육논집 Vol.70 No.-

Lee Sul-won’s household lived as one of the prestigious provincial noble families after their six generation's ancestors moved and nestled in Geochang County. Just two days before the outbreak of the Musin Rebellion, Lee Sul-won who was appointed as head of the local authorities encouraged punitive forces and local authorities to stage a decisive battle against the rebels. However, he was eventually faced with death as he refused to cooperate with the rebels who captured Geochang County on behalf of the vacant governorship. As the government army cracked down on the rebels in 15 days following the rebellion, his patriotic martyr was upheld and honored by the local community and the ruling power. The former sought to use his sacrifice as a proof of the absence of connection of Geochang County with the rebellion while and the latter intended to use it as a symbol of loyalty and an exemplary virtue. A number of tasks to honor Lee Sul-won were carried out with full-scale supports from both public and private sectors. The official funeral was held and was followed by installation of a merit, post-life promotion, loyalty announcement, preparation of achievements record, recruitment of descendents and finally enshrinement in 1735 (11th year of King Yeongjo). In response to an official report to the king and a joint special request for approval from both Noron-sect and Soron-sect, King Yeongjo gladly gave a permission to build a shrine to honor him. In 1738 (14th year of King Yeongjo) King Yeongjo bestowed an aekho titled _Pochungsa_ on the day when Lee Sul-won was martyred following the delivery of Cheokaekso signed by 522 people and the shrine was completed with the support of the government. Yeonguidang was built in front of the shrine in 1743 (19th year of King Yeongjo), and Prime Minister Kim Jae-ro promoted Lee Sul-won to the second rank and proposed to hire his son as a government official in 1747 (Yeongjo 23). Later, the writings as to the honorable accomplishments of Lee Sul-won were prepared by Noron-sect bureaucrat scholars. The epitaph was written by Jehak Lee Gi-jin, a renowned writer comparable to Gweon Sang-ha, the title of the tomb by Prime Minister Yu Cheok-gi and the Hangjang was prepared by Hwang Gyeong-won from Noron-sect Cheong Myeong Dang. The inscriptions of both the inner and the outer monuments were also prepared by Noron-sect scholars following the relocation to Ungyang in 1777 (1st year of King Jeongjo). The inscrip tions of the inner and the outer monument were prepared by Hwang Seung-won, a cousin of Hwang Gyeong-won and Song Hwan-gi, the fifth generation decedent of Song Si-yeol, respectively and were written by Song Chi-gyu, the sixth generation decedent. What is notable here that honoring and enshrining Lee was carried out under the relationship with the Noron Junnon-sect figures at the time. Pochungsa served as the headquarters for Noron-sect figures along with Namgyeseowon in Yeoungnamudo. This can be confirmed by the local officials, central government officials, Yeongnam Noron-sect figures and the participants of community banquet led by Song Byeong-seon registered in Shimwonnok. The connections with the Noron-sect were also found in records prepared during the Japanese colonial period as well. Pochungsa ultimately provided the basis for a voluntary transformation of Yeongnam udo into Noron-sect, which led to increased exchanges with semiotic scholars and the expanded presence of Noron-sect among existing Confu cian academies.