조선시대 完文에 관한 연구

다국어 초록 (Multilingual Abstract)

Wan-mun was a kind of official document in the Joseon period. It was the administrative document which guaranteed administrative actions such as exempting requisitions, preventing various social disputes and reforming social problems.

Wan-mun, emerged in the unique social background in the 16th century, had lasted all through the Joseon dynasty, and had changed its characteristics until Joseon collapsed. Because of these, Wan-mun can give clues to overview general social characteristics of Joseon. The documents were issued by numerous givers like central government offices, local government offices, and even social unions. Wan-mun's receivers had a diverse range of whole social status. The subject of documents were various as well ; therefore, it shows entire social aspects of the government and society in Joseon.

I have classified Wan-mun into 16 types according to each social function; (1) Myo-jik-tal-yok (墓直頉役 : the exemption of grave keeper requisition) Wan-mun (2) Soen-san-su-ho(先山守護 : the protection of an ancestral burial ground) Wan-mun (3) Soe-won(書院 : a memorial hall for Confucianism services to honor distinguished scholars and statesmen) Wan-mun (4) Hyu-nye (賢裔 : the descendant of sages) Wan-mun (5) Sam-gang-haeng-sil (三綱行實 : the descendant of loyal subject, a dutiful son, virtuous women) Wan-mun (6) Hoon-ye (勳裔 : the descendant of a meritorious retainer) Wan-mun (7) Hyang-gyo (鄕校 : a Confucian temple and a school belonging to it) Wan-mun (8) Gye-bang(稧防) Wan-mun (9) Goong-bang(宮房) Wan-mun (10) Sa-chal (寺刹 : a religious temple) Wan-mun (11) Seong-chon (成村 : the formation of village) Wan-mun (12) Jae-gae-gan (再開墾 : re-cultivation) Wan-mun (13) Bin-nong-goo-je (貧農救濟 : the relief of poor farmer) Wan-mun (14) Goo-pye (救弊 : the adjustment of tax burden) Wan-mun (15) Wan-yi (完議 : consultation) Wan-mun (16) Do-go (都賈 : an exclusive agency license) Wan-mun.

Considering social functions above, we are convinced that Wan-mun was used for a method to guarantee social privilege by the nobility, a means to ascend social status by the classes other than nobility, the function to adjust social conflict by them, and the method to stabilize agricultural management, to authorize the monopoly of commerce. Let me classify again above 16 Wan-mun types into abstract categories to understand the intentions of government, that is, issuer. As a result, the intentions of government who issue Wan-mun can be categorized as below ;ⅰ) 'to protect the culture of nobility’, ⅱ) 'to enlighten public morals', ⅲ) 'to insure the finance of office', ⅳ) 'to increase population', ⅴ) 'to adjust social conflict'. Through this classification, we come to know the government's policy design to realize by means of Wan-mun.

Wan-mun is like a net which was mixed with all different wills from issuers and receivers. The contents of Wan-mun were covered with whole social policies of the government. Besides various contents, Wan-mun also reflected complicated social reality; therefore, is meaningful documents to observe what kind of desire the government or people had.

But, compared with other official documents such Ip-an (立案 : a confirmation document on purchase and sale), Boon-jae-gi (分財記 : document about the distribution and succession of estate), So-ji (所志 : petition, application submitted to government office), Wan-mun can not have been regarded as a noteworthy subject by most scholars nowadays. They have been rarely used as a supplementary material, without regularly studying on the property of Wan-mun, to make clear the historical fact within most limited extent. It can be dangerous and defective using them as historical materials. These circumstances like above can be the realistic and direct reason for the study of the properties of Wan-mun.

Although Wan-mun's scientific value has been underestimated by existing scholars, they have reasons enough to be noteworthy for only the fact that they are documents turned up suddenly in specific 16th century. Since the 16th century has historical significances as the formative period of local nobility, Wan-mun, turned up that period, can show us the formation of local nobility and an aspect of the privilege that made the social class being existed. Thus, it must be a great importance.

This paper was aimed to get a comprehensive understanding of the complex property of Wan-mun(完文) as above, a kind of official document in the Joseon period, by the well-balanced study on the inner and outer characteristics of Wan-mun, resting on paleographical method. And I attempted to discover comprehensive understanding of people's life in Joseon through approaching Wan-mun synthetically and thoroughly. The study declares outer characteristics of Wan-mon first. Based on this research, the study analyzes historical development of Wan-mun's form and frame; furthermore, it investigates social actions involved in Wan-mon and studies how every social class acted to social movements within the Joseon's institution.

In this study, Wan-mun is considered as a document which was achieved agreement between the government and each social class with a certain tension. By researching Wan-mun, this paper attempts to show how people negotiated their different wills and how the Joseon society was maintained.

Mostly Wan-mun was issued by local officials called Sureong(守令). It's an outstanding feature that public power of Wan-mun depended on local officials a lot. This means we can approach Wan-mon' characteristics through Sureong's administrative operation. In the other hands, understanding Wan-mun gives clues to understand local officials' administrative operation.

This study examined what kinds of legal power had when Wan-mun was produced, and explored how each family improved social levels within the boundary of public power. Nevertheless, because social level of a family decided with various environment like cultural factors, economic factors and local factors. Regarding that socal classes were decided on mobilization of social resources of each family, the study acknowledged that it's wan-mon that can give clues to find out mobilization of each family.

In this regard, Sajok(士族), a scholar-noble class was the most powerful class that can mobilize social resources immensely. Wan-mun was closely related to the privilege of Sajok at the beginning; therefore, the matter of how Sajok built their power was regarded as the matter of how Sajok mobilized the resources and what kind of resources they were able to mobilize. The way of mobilizing social resources can be a key to find out social status of Sajok and the way of existence.

From this functional point of view, we came to know that Wan-mun have performed a kind of buffing role as they accepted the desire of people including nobility. By means of Wan-mun, government protected the privilege of nobility through it's compulsory power and used as a method to enlighten public morals, at the same time, insured the finance of office, increased population, and mediated social conflicts. I would like to divide the administrative measures into three fields on the basis of their contents; exemption of requisition, prevention of conflict, reformation. Considering Wan-mun's general feature, the contents was mostly drawn up by the application of recipient so that Wan-mun has regulative power over the social behavior since the issue of the administrative measure. It's characteristic that most of Wan-mun is Tal-yok exemption of the requisition Wan-mun.

The origin of Wan-mun can go back to the late period of Koryo, but the time when they were issued on the name of 'Wan-mun' can be presumed as early 16th century. From this functional point of view, we come to know that Wan-mun have performed a kind of buffing role as they accepted the desire of people including nobility. By means of Wan-mun, government protected the privilege of nobility through it's compulsory power and used as a method to enlighten public morals, at the same time, insured the finance of office, increased population, and mediated social conflicts. I would like to divide the administrative measures into three fields on the basis of their contents; exemption of requisition, prevention of conflict, reformation. Considering Wan-mun's general feature, the contents of was mostly drawn up by the application of recipient so that Wan-mun has regulative power over the social behavior since the issue of the administrative measure. It's characteristic that most of Wan-muns are Tal-yok (頉役, exemption of the requisition) Wan-muns.

The origin of Wan-mun can go back to the late period of Koryo, but the time when they were issued on the name of 'Wan-mun' can be presumed as early 16th century. Based on the fact that Wan-mun and Kwan-paeja(官牌子) were used together in the middle of 16th century, we can assume Wan-mun began in the 16th century. At that time Wan-mun was issued by the personal relationship between nobility and bureaucracy. Therefore, nobility have received Wan-mun not by official application but by a very simple expression such as short letter or verbal communication. As it was, Wan-mun in 16th century was the document that symbolically reveals the feature of local nobility's arbitrary power. They were exercising the ruling power over local province. At that time, the documents didn't have any legal basis and totally depended on a local official, Sureong ; for that reason, Wan-mun can show how the ruling classes dominated their power. It's significant that Sajok, a scholar nobel class had a close network with Sureong; therefore, it might be possible to issue Wan-mon with a simple letter from Sajok or conversation with them. Consider this, Wan-mun is the great contributor for the privilege of Sajok.

So, we can have learnt that Wan-mun, from the origin, was closely related to the privilege of nobility, and their kernel property has origin in the privilege of noble class. Since 17C, Wan-mun could be issued after due formalities such as application (like So-ji 所志) submitting, application examining, law and regulations study. They should correspond to the moral justice of respecting sages · loyalty · filial piety · principle, the ideology of Confucianism country and the unbiased view of society.

But, even until the middle of 18th century most of Wan-mun was tal-yok Wan-mun which means exemption of requisition. However, typical of Wan-mun related with the privilege of nobility was not the exemption of requisition of nobility themselves but the perpetrator of nobility. Actually tal-yok of perpetrator resulted in nobility's profits, it is an outstanding feature. I name such kind of Wan-mun 'Houpho Tal-yok Wan-mun(挾戶頉役完文)'

We can learn by statistics that Wan-mun's issue is concentrated in 19th century. This period saw various Wan-muns in contents. Not to speak of tal-yok, protecting conflict and reforming Wan-mun appeared at this time. This means that Wan-mun started to accept the specific change of society in the 19th century. Especially the growth of people's desire increased the social conflict. On the contrary, this phenomenon also proves that government's duty to mediate the people's desire newly came to the front. Along this process, I do keep an eye on the fact that Wan-mun ware closely related to the social status of social member who want to receive Wan-mun. There was a phenomenon that certain Wan-mun was applied and issued by a certain social class only. I, carefully, think that such phenomenon explains that the desires of each social class, prevalent in the 19th century, want new distribution system. At this time, Wan-mun has functioned as the document to adjust the needs of various social classes. In this paper, I have analyzed the function of Wan-mun performed in each family through the examples of six families.

From the main family of Yi Hwang, I confirmed that Jinseung Yi family Myo-jik Tal-yok Wan-mun(墓直 頉役完文) was used rather for the main family than a grave keeper by exemption of requisition. From Kim chae-sang(金彩相) family, confirmed how to use Hyoja-yolnyo Wan-mun(孝子烈女完文) to exempt from various requisition, which was general tendency for local nobility. And from Cha family of Nam-san, analyzing the process of authorization as the descendant of a meritorious retainer, I made clear how the family have economic gains such as exemption of various service and military service, furthermore how to get a prominent economic status over the province. From Hae-nam Yoon family in Hae-nam, we can see the process of getting various Tal-yoks (頉役)by receiving Gye-bang Wan-mun using the power and wealth of local nobility.

Like above, in the 16th century, the formative period, Wan-mun had basic property in the relationship with the privilege of nobility, and then in the middle of 18th century, Wan-mun's contents became diverse as a kind of system to mediate various social phenomena, especially the people's increased desire. And I can see that Wan-mun has changed to a public interest from an arbitrary administrative measure.

At that time Wan-mun was issued by the personal relationship between nobility and bureaucracy. Therefore, nobility have received Wan-mun not by official application but by a very simple expression such as short letter or verbal communication. As it was, Wan-mun in 16th century was the document that symbolically reveals the feature of local nobility's arbitrary power. At that time local nobility were exercising the ruling power over local province. So, we can have learnt that Wan-mun, from the origin, was closely related to the privilege of nobility, and their kernel property has origin in the privilege of noble class.

Since 17C, Wan-mun could be issued after due formalities such as application (like So-ji 所志) submitting, application examining, law and regulations study. They should correspond to the moral justice of respecting sages · loyalty · filial piety · principle, the ideology of Confucianism country and the unbiased view of society. It is noteworthy that Wan-mun had issued after the process of propriety in the 17th century. Those changes give a view to see social features in the late Joseon period. This implies that discretion of local officials and power of Sajok were a lot limited in the late Joseon period and it suggests that the society can't help accepting new social principles instead of discretion.

Based on this change, the government might have a task how to control the demand of Sajok and Sajok also realized they needed a change to be a new ruling class and to have a practical reform on their own. This brought a momentum to change the order of Sung Confucianism actively in the Joseon society. As a result, the government and Sajok could reach agreement through the Confucian thoughts.

Criteria allowing advantages to Sajok should be acceptable for public opinions(公議) which the government had and as for the reason of privilege, confucian concepts has been presented such as loyalty, filial piety, authority, respect and so on.

Sunyoung Wan-mun(先塋完文) and Sewon Wan-mun(書院完文) are specific examples of Wan-mun at that time. Both of them show many aspects of Sajok's privilege. In particular, they show the main aspect of Wan-mun which is depending local officials totally and not having any legal basis. In other words, those Wan-mun were achievement of Sajok's great efforts. It's a proof that scholar nobel classes achieved their ruling level by maintaining tension with the government in a restricted circumstance.

The family is the basic social unit of Joseon society and can't be breakable anymore. This study explores what kind of social conditions had when a family tried to accomplish family desires. This is the same matter of how each family brought social resources and what kind of achievement they had. Wan-mun was a systematic condition which the government prescribed to the social units. In this systematic condition, each family tired to expand and fill up their desires and it was a family movement. In this social movement, we can find what a family was longing for.

Systematic conditions can be found in the basis of issue in Wan-mun. This was presented to a family by the government. Each family accepted the idea of the government as an moral rule and tried to accomplish the value there. As for the moral rule, it's commonly accepted like filial piety, loyalty and respect.

But, even until the middle of 18th century most of Wan-mun was tal-yok Wan-mun which means exemption of requisition. However, typical of Wan-mun related with the privilege of nobility was not the exemption of requisition of nobility themselves but the perpetrator of nobility. Actually tal-yok of perpetrator resulted in nobility's profits, it is an outstanding feature. I name such kind of Wan-mun 'Houpho Tal-yok Wan-mun(挾戶頉役完文)'

We can learn by statistics that Wan-mun's issue is concentrated in 19th century. This period saw various Wan-muns in contents. Not to speak of tal-yok, protecting conflict and reforming Wan-mun appeared at this time. This means that Wan-mun started to accept the specific change of society in the 19th century. Especially the growth of people's desire increased the social conflict. On the contrary, this phenomenon also proves that government's duty to mediate the people's desire newly came to the front. Along this process, I do keep an eye on the fact that Wan-mun wares closely related to the social status of social members who want to receive Wan-mun. There was a phenomenon that certain Wan-mun was applied and issued by a certain social class only. I, carefully, think that such phenomenon explains that the desires of each social class, prevalent in the 19th century, want new distribution system. At this time, Wan-mun has functioned as the document to adjust the needs of various social classes. In this paper, I have analyzed the function of Wan-mun performed in each family through the examples of six families.

From the main family of Yi Hwang, I confirmed that Jinseung Yi family's Myo-jik Tal-yok Wan-mun(墓直頉役完文) was used rather for the main family than a grave keeper by exemption of requisition. From Kim chae-sang(金彩相) family, confirmed how to use Hyoja-yolnyo Wan-mun(孝子烈女完文) to exempt from various requisition, which was general tendency for local nobility. And from Cha family of Nam-san, analyzing the process of authorization as the descendant of a meritorious retainer, I made clear how the family have economic gains such as exemption of various service and military service, furthermore how to get a prominent economic status over the province. From Hae-nam Yoon family in Hae-nam, we can see the process of getting various Tal-yoks (頉役)by receiving Gye-bang Wan-mun using the power and wealth of local nobility.

Like above, in the 16th century, the formative period, Wan-mun had basic property in the relationship with the privilege of nobility, and then in the middle of 18th century, Wan-mun's contents became diverse as a kind of system to mediate various social phenomena, especially the people's increased desire. And I can see that Wan-mun has changed to a public interest from an arbitrary administrative measure.

This study has chosen 5 different families which are Jinsung(眞城) Yi(李) family in Andong(安東), Dulmok(野牧) Jo(趙) family in Hwa-sung(華城), Buan Kim family in Buan, Hae-nam Yoon family in Hae-nam(海南). The reason I chose these five families is that they have different types of Wan-mun and those Wan-muns can clarify characteristics of each family.

With a point of view, the dynamic movement between the social classes wasn't simply a chaos or disorder of social structure during the late Joseon period. The government policy of fairness and equity could continue and this was activated with the desire of each family to acquire higher class. This movement was the source of power to activate Joseon society. That's the Joseon social status that this study found.

In conclusion, what was the function of Wan-mun in the Joseon period? I think this document was functioned as the regulative role that relieves the tension among the central government and the families in the different social status.