조선 초기 王親婚 王室 妾子孫에 대한 사회적 인식

박진 고려사학회 2012 한국사학보 Vol.- No.48

Marriage was not only personal task but one’s family ceremony in pre-modern society. Family used often marriage process to show their status in society where they belonged. It was very oulstanding opportunity to be chosen a spouse of royal family, because people sought their spouse among same social group. Royal family members of Early Joseon dynasty were increased in number and some of them were far from the kinship of the kings as time passed after the foundation of dynasty. The royal family members had diverse background according to their mother’s lineage even though all of them were the descendanls of kings. Therefore to examine the spouse of royal family members could tell us what the social recognition on royal family’s status was. Royal genealogy, Seonwonrok, shows us very interesting fact that some royal family members married daughters from low-status, like daughters of concubines, middle people and son of concubines. And daughters of royal family became concubines of yangban, also. During the reign of King Seongjong, royal family from king’s concubine had urged to marry ladies from high -positioned yangban family and this postures caused some troubles. Indeed, King and royal family argued that all royal family members had the most precious status regardless of their maternal lineage but yangban did refuse it and did not want to get married with royal family from concubines. Consequently, some of royal family from concubines should choose their spouse among the ladies from low status. All of descendants of queen, on the other hands, never married daughters from middle status and concubines. As a result, we can notice that there was the social discrimination between descendants of queens and concubines in royal family even though kings and royal family members insisted that all descendants of kings were noble. And not only yang ban ladies but women from middle status could consist of royal family, also.

1910년대 조선 왕실 의례에 대한 宮內省의 李王家 舊制 조사

이왕무 국민대학교 한국학연구소 2017 한국학논총 Vol.48 No.-

식민지 조선에서 고종과 순종은 기존 경성의 궁궐에 거주하며 왕족의 지위로왕실의 의례를 주재하였다. 원종과 영조, 정조, 헌종의 탄신을 기리기 위한 선원전 봉심도 합방 이전과 동일하게 거행하였다. 순종이 명성황후의 홍릉을 전알하거나 고종이 거처하는 덕수궁을 알현하는 것은 전혀 장애가 없었다. 식민지 조선이라는 공간에서 대한제국 구 황실의 구성원들은 일제의 통치에서 어느 정도거리감이 느껴질 정도로 전래되던 의례를 한반도 지배 권력의 변화와 관계없이거행하고 있었다. 대한제국 구 황실 구성원 중에서 핵심 세력인 왕공족은 고종과 순종, 영친왕, 의친왕, 李熹公 등이었다. 본고에서 조선 왕실의 의례와 관련하여 주목하고자 하는 것은 제실제도심의회가 『왕공가궤범』을 논의하던 와중에 만든 『李王家舊制調査報告書』이다. 일본제국정부가 식민지 조선의 통치를 용이하게 하기 위해 조선 왕족과 일본 황족의 결혼을 기획하였으며 그 첫 단계로 진행한 것이 법적 근거의 마련이었다. 그법적 근거를 논의하기 위해 열린 회의가 제실제도심의회였다. 심의회가 결혼을논의하면서 직면한 가장 큰 난관이 조선 왕족 지위에 대한 해석이었다. 조선 왕족, 즉 왕공족은 1910년 일본 제국이 대한제국을 병합하면서 구 한국 황족들을회유하기 위해 만든 제도였다. 특히 명치천황이 병합 조서에 왕공족을 일본 황족과 같이 대우하라고 명시한 것이 왕공족의 지위를 혼란하게 만든 주요 원인이었다. 왕공족이 구 한국 황족이라고는 하지만, 표면적으로는 식민지인이었고, 일본 국내적으로도 법률에 특별히 규정된 존재가 아니었다. 따라서 왕공족과 관련된 사안이 발생하면 언제든지 정치 문제로 발전될 소지가 농후하였다. 이런문제를 해소하고 정리하기 위한 과정에서 만들어진 것이 『이왕가구제조사보고서』이다. 『이왕가구제조사보고서』는 일본 정부가 왕공족의 문제를 해소하기 위해 조선왕실의 의례와 관습을 조사한 것이지만, 그 내용은 조선 왕조 국가부터 대한제국에 이르기까지 장기적으로 전래되던 왕실문화를 정리한 자료집이다. 일본 제국정부가 식민지 조선을 통치하면서 만든 각종 보고서는 사안별로 역사적 유래와 변화 등을 포함해서 작성하는 경우가 많다. 이왕가와 관련된 자료도 동일하다. 대한제국이 일본에 병합되면서 구 한국 황족들은 기존 지위와 예우를 유지할 수 있었다. 조선 왕실에 수백년간 전래되던 의례와 관습도 구 한국 황족이왕공족으로 존재하였기 때문에 계속 거행되고 보존될 수 있었다. In the colonial Korea, King Kojong and Sunjong lived in the existing palace and presided over the Royal ceremonies in the Royal status. There was no obstacle to meeting with members of Royal family each another. The members of the Imperial Former Imperial family in the space of colonial Korea were held irrespective of the change of the Korean Peninsula's ruling ceremony which was transmitted to the extent that a certain sense of distance was felt from the rule of the Japanese emperor. The former members of the Imperial family of Daehan Empire, the King and Kings were Kojong and Sunjong and others. In the Japanese colonial era, the institution that held the Lee Royal family to go all the way to these Royal families is Lee household. The case of the Korean Royal family receiving the world's attention and legally confirming its status in the colonial area originated in 1916. It was the marriage of the prince Lee and the princess Masako, It was on August 3, 1916, that the marriage was officially announced and announced to both houses, and it was not prescribed that the Royal family married to the Japanese imperial family at the time. A council was held to complete the “Royal family law” that allowed the marriage of two people. The Royal Family Law regulates the legal status of the Royal family, while the Royal family marries the Japanese Royal woman. The birth of the “Royal Family Code” was made by the prince Lee and the princess Masako and some of the legal statuses that allowed the two to marry, but in conclusion, the Japanese Empire it was the result of confirming the legal status of the Chosun Kings family. What I would like to pay attention to in this chapter in connection with the ritual of the Joseon Dynasty is the “Lee Royal census survey report” made while the Imperial System Council was discussing the “King's Official Code”. It was preparing legal grounds that the Japanese empire government planned the marriage of the Chosun Kings family and the Japanese Royal family to facilitate the rule of the colonies Korea, and proceeded at the first stage. The meeting held to discuss the legal basis was the Imperial System Council. The greatest challenge that the Council faced when discussing marriage was interpretation of the status of the Royal family. “The Lee Royal family survey report”, the Japanese government investigated rituals and customs of the Korean Royal family in order to solve the problem of the Kings and the contents of which are from the Chosun dynasty to the Daehan empire, There is a collection of materials summarizing the Royal culture that was introduced in the long run. Various reports that the Japanese empire government ruled Korean colonies often create historical origins and changes for each case. The same is true for materials concerning Lee Royal family. The Daehan empire was consolidated into Japan, the former Royal family of Korea was able to maintain the existing status and treatment. Rituals and customs that were passed for several hundred years of the Chosun Royal family were sometimes preserved and preserved because the former Korean royalty existed in the Lee Royal family.

조선시대 해주정씨의 王室婚과 家計經營

정수환(Jung, Su-hwan) 한국역사민속학회 2015 역사민속학 Vol.0 No.47

왕조국가 조선에 대한 이해에 있어 왕실이나 국가와 같은 상부구조(Superstructure)를 중심에 두고 그 관계성을 추적하는 것은 사회 토대(Base)의 변화 동향에 대한 연구와 동시에 이루어 질 필요가 있다. 이러한 시각에서 이 논문은 왕실과의 혼인이 특정가문에 미친 정치적, 경제적 영향에 대한 파악을 목적으로 鄭易(?~1425)을 정점으로 한 해주정씨를 사례분석 했다. 정역은 이방원과의 동방급제를 인연으로 조선 개국 후 태종의 아들 효령대군을 사위로 삼았으며, 이를 계기로 그를 정점으로 한 해주정씨는 조선 전기 왕실과의 혼인이 잇따르게 되면서 정치적 입지를 다지는 것은 물론 왕실이나 국가로부터 경제적 후원을 확보할 수 있었다. 조선 후기 해주정씨 종가는 魯山君과 魯山君夫人에 대한 奉祀를 계승한 사실과 더불어 端宗복위와 定順王后 思陵 조성으로 왕실인연이 재조명되었다. 이를 계기로 해주정씨 종가는 당쟁의 소용돌이에서 빗겨나 사환을 지속함은 물론 조선 전기 이래 왕실연원의 가산을 보존하고 경영할 수 있었다. 요컨대 조선시대 왕실혼은 왕실로부터 경제적 후원은 물론 정치적 배려가 집중되는 계제가 되었으며 이러한 요소들의 관리 또한 가계경영의 요체가 되었다. There were no royal marriages between monarchs during the Choson period (1392~1897), and marriage alliances were often made between members of the royal family and the Yangban class, one of the two official orders of that time. Based on this phenomenon, this article focuses on the Haeju Jeong clan to examine how the royal family provided political and economic benefits to allied clans. Members of the head Haeju Jeong family married members of the royal family, including princes and princesses, in the 15th century and enjoyed high-ranking official positions. This trend continued through to the end of the 16th century. As a result of its bond with the royal family, the Haeju Jeong family acquired special economic support through land, slaves, housing and jewelry from the royal family and, consequently, from the nation since there was no clear separation between royal and national finances. Even though the Haeju Jeong clan was not able to continue such marriage alliances in the 17th and 18th centuries, the family still received attention from the royal family. This occurred because the clan had continued to hold memorial services for a deceased brother-in-law who had been "unkinged" but was a member of their clan and of the royal family, and he was finally restored. The head Haeju Jeong family had also preserved the property that the royal family had presented to it to represent their alliance. After making this restoration to the clan, the royal family appointed the eldest member of the head family as a public officer, and the clan made use of this support to maintain its economic status. In conclusion, marrying a member of the royal family guaranteed political and economic assistance for the Haeju Jeong clan in the Choson period, and this clan also continued to make an effort to preserve its representation through memorial services and property it had acquired from the royal family.

조선 후기 선원보첩류의 편찬체제와 그 성격

원창애(Won Chang-ae) 한국학중앙연구원 2007 장서각 Vol.0 No.17

조선시대 작성된 왕실보첩류는 매우 다양하다. 조선 전기에 작성된 왕실보첩류는 『선원록』 · 『돈녕보첩』 · 『어첩』 · 『팔고조도』 등이다. 특히 『선원록』 · 『돈녕보첩』 등은 왕실의 친족을 파악하여 이들에게 합당한 예후를 하기 위해서 매 식년마다 종부시와 돈녕부에서 단자를 받아 수정하였다. 조선 초기 왕실보첩류는 후기에 들어서면서 편찬체제가 달라지고, 기존의 보첩류와는 성격을 달리한 보첩류들이 간행되었다. 조선 후기에 새로 간행된 왕실보첩류는 『선원계보기략』 · 『왕비세보』 · 『선원속보』 등이다. 조선 후기 왕실보첩류의 편찬체제 변화나 새로운 보첩류가 등장하는 것은 조선 후기의 사회상을 반영한 것이다. 16세기 말 이후 예학의 심화와 종법적인 가족제도의 정착으로 양반가의 족보 간행이 활발해지고, 보학자들이 출현하였다. 이러한 사회적 변화가 왕실보첩류에도 영향을 미쳤다. 예를 들면, 조선 전기 이래 계속 수정 간행된 『선원록』은 1681년(숙종 7)에 와서는 외형적인 편찬체제와 수록 대상 범위가 변화되었다. 즉 從으로 기재되던 『선원록』은 양반가에서 보편적으로 사용되는 橫으로 선을 그어 횡간에 기재되게 되었다. 『선원록』의 수록 대상이 本孫 · 外孫 모두 왕의 6대손까지 기재되었던 것이 본손은 왕의 9대손, 외손은 왕의 6대손까지 기재되었다. 이와 같은 본손 · 외손의 차별을 두게 된 것은 '詳內略外'라는 조선 후기 성리학적 유교 윤리가 심화되면서 변화된 가족 의식의 변화에 의한 것이다. 왕실보첩류는 기본적으로 왕실의 친족을 파악하여 예후하기 위한 공문서로서의 성격을 띠므로 조선 왕실을 구성하는 핵심 지배층을 연구하는데 있어서 중요한 자료로 인식되었다. 그러나 여러 종류의 왕실보첩류가 기본적으로 어떠한 편찬체제를 가졌는지, 편찬체제가 왜 변화하는지, 새로운 왕실 보첩류들이 왜 등장하는지에 대한 연구가 거의 없다. 또한 여러 명칭의 왕실보첩류가 그 보첩만이 가지는 성격은 무엇인지에 대한 이해가 없었다. 본고는 왕실보첩류에 대한 기초연구로, 왕실보첩류 가운데 왕의 친족을 수록한 선원보첩류(『선원록』 · 『어첩』 · 『팔고조도』 · 『선원계보기략』 · 『선원속보』)의 편찬 체제와 편찬 과정을 통해서 각 선원보첩의 성격과 선원보첩류에 반영된 조선후기 사회상을 알아보았다. There were various types of royal genealogical records documented in the whole period of Joseon dynasty. Early in the dynasty, such royal family records were found as 'Description for Royal Origins'(Sunwon-rok), 'Genealogy Tables of Royal Relatives'(Donnyung-pochup), 'Records for Royal Trees'(Eochup), 'Eight Nodes of Royal Ascendants'(Pal-kojo-do) and others. Every three years, 'Royal Clan Office'(Jongpu-si) and 'Office for Royal Relatives'(Donnyung-pu) gathered a candidate list from alleged royal family relatives in order to delineate the scope of royal families and treat them with privileges. In late time of the dynasty, there appeared a different style which was different from the traditional ones. They were 'Representative Genealogy Document of Royal Families'(Sunwon-kyepo-kiryak), 'Genealogical Records of Queens' (Wangbi-sepo), 'Continued Records of Royal Families'(Sunwon-sokpo) and others. It seemed to reflect the social realities at that time that there appeared some changes in editing system of the royal genealogy and there occurred a new type of family documents. After 16th century in Joseon, especially due to the rapid development of Rite Studies(Ye-hak) and the establishment of family system through the first son's lineage, documentation of family genealogies had been prevailed among noble class of people(Yangban) with assistance from many experts on genealogy. This trend had an impact on the royal family. We can observe some changes both in the stylistic layouts and in the scope of inclusion for relatives, for instance, in 'Description of Royal Origins'(Sunwon-rok) which was done in 1681 or in the 7th year of King Sukjong reign; following the normal style of noble class records, the original vertical tables in column shifted into row tables with horizontal lines: the original scope to include 6th node offsprings equally in the paternal and maternal lines, on one hand, had been expanded up to 9th node offsprings in the patrilineage, while the matrilineage, on the other, had been preserved the same original 6th node with no change. This phenomenon was explained by the late neo-confucian ideology(Sungri-hak) represented as 'Expansion of Inside Nodes but Reduction of Outside Nodes'(Sangnay-Ryakoy) in which they began to sharply discriminate mother nodes in favor of father nodes. Royal family records are important to understand the core dominating class constituting the royal family in Joseon dynasty, because the records were regarded a public document officially approved for honorable treatment. We do not have any kind of rudimentary understanding yet on which system various kinds of royal genealogies were adopted in documenting relatives, why the system changed, and why a new style of records came to be prevailed. In addition, among various names of royal family documents, what distinctive characteristics the records had is not known. This paper has revealed what characteristics each royal family record had, especially focusing on the systems and process how it was documented, with reference to the social realities at that time.

고려 왕가의 특권 향유와 신성가문 의식

이정란 ( Lee Jung-ran ) 수선사학회 2017 史林 Vol.0 No.62

The objective of this study is to examine various privileges of the Goryeo royal family to understand its status as a sacred family. During the Goryeo dynasty, royal families and relatives resided in a special place called gungㆍwon(宮ㆍ院). They donned special attires and accessories that represented authority, and showed their privileges by doing so. Specifically, they wore 9-jang long attires that Chinese feudal lords wore, and did not carry eodae (魚袋, fish-bag) to show that they were of a privileged class. Also, they held hall (笏, baton) in their right hands, setting themselves apart from ordinary officials who held it in left hands. They also made their employees wear attires of a high class, to flaunt and have their exclusive social status recognized as a special family. Aristocratic families of the Goryeo Dynasty tried to emulate various privileges enjoyed by the royal family. Examples include that servants of Choi Hang and Kim Jun wore bokdu, and Kim Jun continued to attempt to hold hall in his right hand. This act of imitation reveals an aspect of ‘sacredness’ imbued in the Goryeo royal family. Authority of the Goryeo royal family was particularly notable in rituals and ceremonies. Kings could receive worship from high-rank officials. And they had a wide variety of special words and terms designated exclusively for them. This stature is far beyond the highest ranking officials of the dynasty, indicating that the royal family was positioned at the top of the hierarchy in terms of courtesy and protocol. The Goryeo royal family strengthened their authority by visually presenting privileges in daily life and in various ceremonies, and at the same time, fortified their ‘sacredness’ through mysticism. One of such strategies was to keep royal families' funerals hidden from the eyes of the public, making people feel that they are unapproachable. The strategy extended to kings as well. Kings did not participate in Sun-Ma Ceremony (宣麻儀) where officials attended. Instead a separate Sun-Ma Ceremony was organized exclusively for kings, to declare and display specialness of the royal family. The Goryeo royal family could enjoy these privileges due to a social consensus that accepted its exclusive status as a special family. The practice and display of these privileges gave foundations to further solidifying royal family's social authority, enabling the royal family to monopolize the throne as yongson (龍孫; descendents of dragon).

15세기 王室發願 佛敎變相版畵의 제작과 흐름

김자현 불교미술사학회 2019 불교미술사학 Vol.27 No.-

The woodblock prints produced by the royal family of 15th Century are categorized, based on the origin of their icons, into those which adopted and transformed icons from the printings of Goryeo and China, and those produced independently by the royal family. And the assumption that the original icons were produced by the royal family is also supported by the fact that the production of those woodblock prints involved professional engravers and painters working for the royal family in the mid-15th century, and that the Buddhist scriptures were most actively published inside the royal family during the time. What distinguishes the woodblock prints by the royal family the most from the ones by Buddhist temples is that they involved engravers who were Buddhist laymen working for the royal family. According to the list of producers recorded in the Buddhist scriptures, those Buddhist laymen engravers participated in the engraving of Buddhist scriptures for the royal family starting in the mid-15th century. Besides, the existence of Lee Jang-son, who was a painter and an engraver for the royal family, shows that the painters working for the royal family participated in both sketches and engravings. It appears that the prints produced by the royal family before the mid-15th century do not have notable difference from the ones produced by Buddhist temples. But overall, they have good, more consistent engraving quality compared to the prints by Buddhist temples produced in the same period. After the mid-15th century when Buddhist laymen engravers started to participate in the work, the royal family began to produce woodblock prints based on their independently-developed icons, and production of the prints involved not only the engravers but also the painters. And the influences of the Ming Dynasty are confirmed in the prints made by these people. From this period, it can be seen that a new style was accepted in the Buddhist prints of Joseon. 조선전기 왕실 발원 불교 변상 판화는 도상의 원류에 따라 고려본과 중국본 도상의 受容과 變容, 왕실에서 제작한 독자 판본으로 분류된다. 그리고 이 시기 조선의 왕실에서 독자 도상이 만들어졌다는 사실은 15세기 중반을 기점으로 왕실본 판화의 제작에 국가에 소속된 전문적인 刻手와 畫員들이 동참하였고, 이 시기가 왕실 내부에서 간행되는 불전 간행이 가장 활발했던 시기였다는 사실을 통해 보다 설득력을 얻는다. 조선전기 왕실본 판화의 각수는 국가에 소속된 재가자 각수들이 참여한 경우가 많다는 것이 사찰본과 가장 구별되는 점으로, 불전에 기록된 제작자 명단을 통해 15세기 중반 경부터 재가자 각수가 왕실본의 판각에 참여하였음을 알 수 있다. 또한 왕실의 화원이면서 각수로도 참여한 이장손의 존재를 통해 왕실의 화원이 판화의 밑그림과 판각에 모두 참여했던 사례도 확인된다. 왕실본 변상 판화는 15세기 중반 이전까지는 도상적으로 사찰본과 식별되는 차별성은 크지 않았던 것으로 보이지만, 동시기의 사찰본과 비교하였을 때 전반적으로 고르게 우수한 수준을 유지하였다. 그러나 재가자 각수들이 참여하기 시작한 15세기 중반 이후부터는 기존에는 존재하지 않았던 독자 도상의 왕실본 판화의 개판이 이루어졌으며, 판화의 제작에 국가 소속의 각수뿐만 아니라 화원들도 함께 동원되었음을 확인할 수 있었다. 그리고 이들이 제작에 참여한 판화의 곳곳에서 명대 판본의 영향을 확인할 수 있어 이 시기를 기점으로 조선의 불교 판화에 신양식이 받아들여졌음을 알 수 있다.

19세기 宗室의 단절 위기와 宗親府 개편

연갑수 조선시대사학회 2009 朝鮮時代史學報 Vol.51 No.-

조선왕조에서 종친과 관련된 부서는 종친부와 종부시가 있었다. 종친부는 종친을 예우하기 위한 기관이었고, 종부시는 종친의 허물을 규찰하고 왕실의 보첩을 간행하는 기관이었다. 종친의 범위는 국왕의 4代孫으로 한정되었다. 종친은 예우만 받고 職事는 없었다. 그러다가 親盡하면 일반 사대부들처럼 벼슬을 할 수 있었다. 이 같은 범위에 드는 종친이 100여 명에 이를 정도로 17~18세기에는 번성하였다. 그러나 18세기 후반부터 종친이 급감하기 시작하였고, 19세기에는 사실상 소멸되기도 하였다. 19세기 종실이 소멸되는 위기 속에서 남연군과 그의 아들들은 유일한 종친이었다. 이처럼 단약한 종친이었기 때문에 왕실의 행사에 구색을 맞추기에도 급급하였다. 그런데 흥선군은 종친부의 유사당상을 맡으면서 종친부의 새로운 활로를 선파후예에 대한 통령 기능에서 찾았다. 그러나 그 역할은 원래 종부시의 소관사항이었기 때문에 종부시와의 충돌이 불가피 하였다. 종부시와의 충돌을 이겨낸 흥선군은 철종 말년에 종친부에 璿源錄廳을 설치하여 숙종 7년(1681) 간행되었던 『선원록』의 전면 증보 개정판이라고 할 『선원속보』의 간행을 주도하였다. 이 과정에서 흥선군은 사실상 전국의 선파인들을 통솔하기 시작하였다. 전국 대부분 군현을 상대로 한 행정 경험, 선파인들에 대한 名下錢 수납 등은 흥선대원군 집권기 지방에 대한 통제력 강화 및 원납전 징수 등의 원형을 보여주는 것이기도 하였다. 흥선군이 간행을 주도한 『선원속보』는 사실상 일반 가문들의 대동보와 차별성이 없었다. 이는 왕실의 특수성보다 종법질서가 강화된 조선후기 가문의식이 왕실에까지 투영된 것이었다. 고종의 즉위를 계기로 흥선대원군이 집권하자 1864년 종부시는 종친부에 합쳐졌다. 유력한 정치적 기반이 될 수 있는 2품 이상의 선파인들에 대하여는 宗正卿의 제도로 포섭하였다. 그러나 종친부는 종정경뿐만 아니라 『선원속보』의 대상되었던 代數에 구애받지 않는 모든 선파인들을 거느리는 기관이 되었다. 이처럼 모든 선파인들을 거느리는 한편에는 종친에 대한 四代親盡 규정에 대한 사실상의 무력화가 전제되는 것이었다. 즉 국왕이나 세자의 아들 이외에는 모두 벼슬을 할 수 있게 함으로써 친진이전에는 職任을 주지 않는다는 규정을 철폐한 것이었다. 이는 한편으로는 親盡했던 고종의 왕위계승에 대한 정당성을 염두에 둔 것이었다. 한편 璿派人들만을 대상으로 하는 宗親科의 설행 등 파격적인 특혜를 통하여 관료 기구에서 선파인들이 차지하는 비중을 높여 나갔다. 이들을 하나의 가문이라는 의식으로 결합시키기 위하여 大宗會와 같은 다양한 작업을 추진하였다. 이러한 행위들을 통하여 단약한 종실이라는 인상을 불식하고, 왕권의 위엄을 갖추려는 흥선대원군의 의도를 실현할 수 있었다. In the Joseon Dynasty, government offices relating to the royal family, such as the Jongchinbu (Office of the Royal Genealogy) and the Jongbusi (Office for the Compilation of the Royal Genealogy and the Investigation of Royal Family's Wrongdoing) were established. The Jongchinbu's function was to take care of the royal family, while that of the Jongbusi was to monitor the royal family's behavior, and to publish the genealogy of the royal family. The scope of membership of the royal family was limited to up to the fourth generation from the king. The royal family was received special treatment, but did not perform any real work. However, after the fourth-generation limitation (Chinjin), members of the royal family were eligible to serve as government officials, just as other members of the ruling class. Royal descendants up to the 9th-generation received special treatments such as tax exemption, but even members of the royal family were expected to undertake military service after 9th generations. However, after the reign of King Yeongjo(r. 1724~1776), even members of the royal family beyond the 9th royal generation were exempted from military service. In 17th and 18th centuries the royal family flourished, with about 100 members falling within the four-generation category. However, after the mid-18th century, the royal family membership began to decline rapidly, and were virtually terminated in the 19th century. Facing a crisis of extinction in the 19th century, Prince Namyeon and his sons were the only members of the royal family. The royal family's decline made it hard for conduct royal events properly. After Prince Heungseon became the head of the Jongchinbu, its functions was strengthened, but this led to conflict between the Jongchinbu and the Jongbushi. Prince Heungseon overcame the confrontation with the Jongbushi, and formed the Seonwonnokcheong (Office of Publication of Royal Genealogy) at the end of the reign of King Cheoljong (r. 1850~1863). He led the publication of Seonwonsokbo, a revision of Seonwonnok, a royal genealogy which was published in the 7th year of King Sukjong's reign (1681). In the process, he took control over all the descendants of the Joseon Dynasty (Jeonju Yi Clan) throughout the country. Prince Heungseon's administrative experience in counties and prefectures across the nation, and his collection of the myeonghajeon (tax imposed on individual descendants of the royal family), enabled him to strengthen his control of local administrative units, and ultimately led him to collect the wonnapjeon (voluntarily contributed money). Seonwonsokbo was actually not much different from Daedongbo, the genealogy of common families. This reflects the strengthened emphasis on the patriarchal order in the late Joseon Dynasty permeating even the royal family. With King Kojong ascending to the throne, Prince Heungseon took power as the Grand Prince and he incorporated the Jongbushi into the Jongchinbu in 1864. He attracted politically influential second class or higher class officials from descendants of the royal family through the system of Jongjeonggyeong (ministers among royal descendants). However, the Jongchinbu, in time, came to hire not only Jongjeonggyeong but also other descendants of the royal family. Such a policy in effect annulled the fourth-generation rule. This allowed descendants of the royal family - except for the sons of the king and the crown princes - to serve as officials, thereby actually abolishing the rule prohibiting the granting of posts to members of the royal family in the fourth generation category. This also sought to legitimatize the enthronement of King Kojong who was bound by the fourth royal generation limitation. Meanwhile the privilege of royal family grew within the bureacracy, with the adoption of the Jongchingwa (a state civil service examination taken only by descendants of the royal family) and other special policies favorable to them. Diverse programs including the Da...

조선시대 왕실불사(王室佛事)의 재원(財源)

김정희 ( Junghee Kim ) 한국불교미술사학회(한국미술사연구소) 2015 강좌미술사 Vol.45 No.-

조선시대는 왕조 내내 강력한 억불정책을 시행하였으나 일부 왕과 비빈ㆍ대군ㆍ군ㆍ공주ㆍ옹주ㆍ종친 등을 중심으로 다양한 왕실발원 불사가 이루어졌다. 궁궐 안에서는 文昭殿 佛堂이 祖宗의 원찰로서 왕실불교의 중심이 되었으며, 왕비와 대비, 후궁 등 왕실의 여성들은 왕실의 안녕과 망자의 추선공덕을 위해 불사를 하거나, 왕과 대군의 사후 淨業院과 慈壽宮 등 尼寺을 중심으로 선왕과 대군의 명복을 빌었다. 지속적인 불교탄압의 분위기 속에서 일부 왕실 구성원들을 중심으로 이루어지던 초기의 불사는 조선 중기에 이르러 文定王后(1501~1565)와 普雨大師(1509~1565)를 중심으로 성행하였다. 조선 후기에는 임진왜란과 병자호란을 겪은 후 많은 사찰들이 중창 또는 중수되었으며 이에 따라 불교미술이 새롭게 꽃을 피웠는데, 왕실에서의 불사는 현저히 줄어들었지만 왕실 원당[願刹]을 중심으로 불사 후원이 이루어졌다. 이어 조선 말기에는 서울 인근 사찰을 중심으로 왕실 불사가 성행하면서, 조선 말기 불교미술의 양적 성장 뿐 아니라 질적 성장을 가져오는 데에도 크게 기여하였다. 조선 초기부터 말기까지 왕실을 중심으로 이루어졌던 佛事의 財源은 무엇이었는가에 대해 고찰한 결과, 조선시대 왕실 재정 중 왕실 구성원의 사유재산으로 이루어진 私財政, 즉 內帑金이라고 알려진 사재정이 왕실후원 불사의 재원이 되었음을 알 수 있었다. 조선 초기~중기에는 왕실의 대표적인 私財政 기구였던 內需司를 중심으로 불사후원이 이루어졌으며, 아울러 왕실의 所用을 담당하였던 尙衣院에서도 불사를 후원했던 사실을 확인하였다. 문정왕후 때 가장 최고조에 달했던 내수사의 권력은 그 후 점차 약회되어 갔으며 이에 따라 17 세기 이후 내수사의 불사후원은 급격하게 줄어들었고, 대신 조선후기와 말기에는 왕실 구성원들에게 지급된 宮房田을 바탕으로 불사 후원이 이루어졌음을 알 수 있었다. 내수사, 상의원, 궁방 등을 중심으로 한 왕실의 불사 후원은 튼튼한 재정을 바탕으로 최고의 장인에 의한 높은 수준의 불교미술을 탄생시켰으며, 결과적으로 조선시대 불교미술의 ‘宮廷樣式’을 형성하는데 큰 역할을 했다. The Joseon Dynasty maintained its policy of suppressing Buddhism all the time, but various Buddhist projects were carried out under the sponsorship of the royal family including some kings, queens, royal concubines, grand princes, princes, princesses, and royal clansmen. The Munso Buddhist Hall (文昭殿) inside the palace, as the prayer temple for the late kings, became the center of the royal family’s Buddhist faith, and the female members of the royal family such as queens, queen mothers, and concubines promoted Buddhist projects for the peace of the royal family and meritorious supplication for the deceased or prayed for the repose of the souls of the late kings and grand princes centering on nuns’ monasteries (尼寺) such as Jeongeopwon (淨業 院) and Jasugung (慈壽宮). In the early period of the Joseon Dynasty, Buddhist projects were executed by some royal family members in the atmosphere suppressive to Buddhism, and during the middle period, Queen Munjeong (文定王后) (1501~1565) and Priest Bowoo (普雨大師) (1509~1565) played leading roles. In the late Joseon Dynasty, many temples were reconstructed or extended after the Japanese invasion in 1592 and Qing’s invasion in 1636, and with this, Buddhist arts revived extensively. Although the number of Buddhist project sponsored by the royal family decreased markedly, many of Buddhist projects were supported by the prayer temple (願刹) of the royal family. In the end of the Joseon Dynasty, many Buddhist projects were carried out by the royal family mainly at temples around Seoul and they made significant contributions to the quantitative and qualitative growth of Buddhist arts during this period. According to the results of examining the financial resources of Buddhist projects sponsored by the royal family from the beginning to the end of the Joseon Dynasty, the royal family’s private finance (私財政) called Naetanggeum (內帑金 - privy purse), which consisted of royal family members’ private properties, was the major financial resource of Buddhist projects. During the early and mid Joseon Dynasty, Buddhist projects were supported mainly through Naesusa (內需 司 - Palace Supply Office), which was the royal family’s representative private finance (私財政) organization, and Sanguiwon (尙衣院 - Royal Clothing Office), which was in charge of the royal family’s necessaries, was also found to have sponsored Buddhist projects. The power of Naesusa, which reached the peak under Queen Munjeong, grew weak afterward and, as a result, its support for Buddhist projects shrank radically from the 17th century. During the late and last period of the Joseon Dynasty, instead, Buddhist projects were supported with Gungbang-jeon (宮 房田 - royal family’s lands). The generous sponsorship of Buddhist projects by the royal family through Naesusa, Sanguiwon, and Gungbang gave birth to high-level Buddhist arts created by the best artisans, and consequently, played great roles in establishing the ‘court style’ of Buddhist arts in the Joseon Dynasty.

중고기 신라 왕실의 부세수취와 요역징발에 대한 고찰

전덕재 역사교육학회 2023 역사교육논집 Vol.83 No.-

This paper examines the meaning of ‘Wangsa(王私)’ and ‘Sa(私)’ in wooden tablets excavated from Palgeosanseong and Seongsansanseong Fortress, and how the Silla Royal Family collected taxes and requisitioned labor force for the beings who were regulated by the expression Wangsa in the middle ancient period(中古期) of Silla. Wangsa recorded in the wooden tablet indicates a being subordinate to the Royal Family. Between the late 6th century and the early 7th century, Silla designated one of the several natural villages(自然村) that make up administrative villages(行政村) as Villages under the direct control of the Royal Family. Thus, an individual living in a general natural village was organized as a subordinate to the Royal Ramily. On the other hand, in the ‘person name+Sa(私)-person name’ type brush writing written in wooden tablet excavated from Seongsanseong Fortress, the people in the back can be said to be subjugated to the people in the front. They were not subject to sale or inheritance like slaves. However, it is understood that they owned their property, paid taxes, or beared their labor force to the state, even though they were subordinated to individuals for a long time and served with slaves. On the other hand, residents living in villages under the direct control of the Royal Family and royal subordinates living in general natural villages can be said to be self-employed farmers who pay taxes and tribute, bear labor force to the Royal Family. Prior to the establishment of Naeseong(內省) in 622, local officials dispatched to administrative villages were involved not only in collecting tax from the residents of villages under the direct control of the Royal Family, but also in transporting the receipts to Pumjeon(稟典) located in the palace, the administrative office managing the royal warehouses. Based on these facts, it can be inferred that the administrative system connecting Pumju(稟主) and Dangju(幢主) or Nadu(邏頭), Dosa(道使), a local official dispatched to the administrative village, was operated very importantly in the Royal Family tax receipt at that time. In the the middle ancient period, the Silla Royal Family requisitioned the general public of the administrative villages to build reservoirs or embankments, or reclaimed various other lands to secure cultivated land(Jeonjang; 田莊) owned by the Royal Family. After this, the Silla Royal Family requisitioned the labor force of the residents of the villages under the direct control of the Royal Family or royal subordinates to cultivate the land or Jeonjang.

일제강점기 이왕가(李王家)의 세습재산

신명호(Shin Myungho) 부경대학교 인문사회과학연구소 2017 인문사회과학연구 Vol.18 No.1

일제는 고종과 순종의 생존 중에는 이왕가 소유재산에 대한 합법적 규제를 미루다가 순종이 세상을 떠나자 [왕공가궤범]과 [왕공세습재산규칙]을 공포하여 합법적 규제를 가하기 시작했다. 이 결과 이왕가의 재산은 기왕의 기본재산과 보통재산에 새로이 세습재산이 추가되어 기본재산, 보통재산, 세습재산으로 구성되기에 이르렀다. [왕공가궤범]은 7편과 부칙의 총 215조로 구성되었다. 7편은 제1편의 ‘왕가급공가(王家及公家)’, 제2편의 ‘신위(身位)’, 제3편의 ‘재산(財産)’, 제4편의 ‘친족(親族)’, 제5편의 ‘상속(相續)’, 제6편의 ‘상장(喪葬), 제7편의 ‘왕공족심의회(王公族審議會)’으로서, 이중 제3편의 ‘재산(財産)’ 중에 세습재산 규정 16개 조항이 들어 있다. [왕공가궤범]의 세습재산 관련 규정 16개 조항은 크게 일반 원칙에 관련된 1개조항, 설정 절차에 관련된 6개 조항, 관리에 관련된 5개 조항, 마지막으로 해제와상속에 관련된 4개 조항으로 구성되었다. 한편 [왕공세습재산규칙]의 세습재산 관련 규정 27개 조항은 왕공가궤범의 세습재산 규정과 마찬가지로 세습재산의 설정 절차에 관련된 조항, 관리에 관련된조항, 마지막으로 해제와 상속에 관련된 조항으로 구성되었다. 왕공가궤범과 왕공세습재산규칙이 공포됨으로써 1930년에 이미 이왕가 소유토지의 약 86%가 세습재산으로 설정되었고, 소유 건물 중에서도 중요한 건물은 모두세습재산으로 설정되었으며, 이 같은 추세는 시간이 지나면서 확대되었을 것으로 보인다. 이는 세습재산 설정이 겉으로는 이왕가의 소유 재산 중에서 후대에 전할귀중한 토지, 건물을 세습재산으로 삼아 보호하기 위한 것이라고 하였지만, 실제로는 이왕가의 소유재산에 대한 법적 규제를 강화하기 위한 것이었음을 보여준다. During the japanese colonial period, the japanese tenno offered an annual allowance for joseon royal family member. in order to manage this annual allowance, the management rule for basic property was established in 1915. at the same time, the basic property for joseon royal family member was also established in 1915. During the japanese colonial period,, joseon royal family have had the general property. so the joseon royal family property was formed by basic property and general property. the general property was formed by farmland, fields, woodlands, stocks, cashes and loans. In 1926, the japanese government had established the rule for joseon royal family and the hereditary property regulation for joseon royal family in order to control the general property. during the japanese colonial period, the joseon royal family property was managed by the chief of the bureau for joseon royal family member. also supervised by secretary of japanese imperial household agency. in the long run, we can conclude that the japanese colony controled and also supervised the joseon royal family property by the rule for joseon royal family and the hereditary property regulation for joseon royal family.