숙종대 李元禎의 정치활동과 被禍

김문택(Mun-taek Kim) 역사실학회 2009 역사와실학 Vol.38 No.-

This research aims to investigate into the process of the political advancement of Won-jeong Yi and his philosophy and tribulations. Won-jeong Yi was born into a prominent family in Gyeongsang Province during the Joseon Dynasty period. His political career began when he was appointed to a government post under the auspices of his forefathers. After that, he safely passed a state examination to be a civil official and eventually served as the first highest royal minister after having taken many important government positions. At first, his position was improved to the ninth highest government official due to the merits of Oen-yeong Yi who was his father-in-law. In 1652 when he was at the age of 31, he succeeded in the state examination. Then in 1670 (11th year of Hyeonjong), Yi became the deputy royal minister of law after having served in several government posts in the national civil academy. At that time, his son Dam-myeong Yi passed a special state examination for being a civil official, in which he played the role of an examiner. Subsequently, his political opponents made an appeal to the king with a view to punishing both the examinee and the examiner. At 1673 (King Hyeonjong 14), he was promoted to the chief royal secretary, against which his political opponents made several appeals to the king purporting that he was not appropriate for the position. During the rule of King Sukjong when another his opponents called the Southerners Party were in power, Won-jeong Yi served as the chief royal layer, the chief royal secretary, the second highest royal minister and, finally in 1679 (King Sukjong 5), the first highest royal minister. Around this time, he was successful in proposing and effectuating the Rice Tribute Law in 1679 (King Sukjong 5) in Gyeongsang Province where he was born. The law was originally suggested by Won-ik Yi and put into practice in Gyeonggi Province in 1608 (1st year of Prince Gwang-hae). In 1680 (King Sukjong 6), there broke out a political crisis in which his opponents party in power was changed from the Southerners Party to the Westerners Party. Immediately after the crisis, numerous members of the Southerners Party was oppressed and purged. The sacrifice of Won-jeong Yi was a result of a prolonged string of purge and imprisonment of such political figures as Gyeon Heo and Won-ro Jeong. Without any evident proof, Won-jeong Yi was tortured to death before Mok Heo and Hyu Yun were poisoned at the order of the king. After his death, the position of Won-jeong Yi was repeatedly restored in 1689 (King Sukjong 15) or again deprived in 1694 (King Sukjong 20). After nearly 20 years, in 1712 when Se-won Yi his grandson presented a severe appeal to the king, who readily maintained his cause. Long after that, in 1871 (Kojong 8), an honorary name was specially conferred on him on account of his merits for the nation. As mentioned in the above in connection with the case of Won-jeong Yi, purging a government official was developing in slow process over a long period of time during the rule of King Sukjong. In the process, various trickeries went on a rampage under the pretext of righteous enforcement of laws. Such an evil circle was importunately continuing till the party in power was driven to a close. In the past, scholars generally and simply understood that Won-jeong Yi died along with Gyeon Heo who were killed in prison in the vortex of the political crisis taking place in 1680. However, a close investigation should reveal that the death of Won-jeong Yi started with the said political crisis and completed with the repeated political tribulations including two times of imprisonment of contemporary politicians during the rule of King Sukjong.

호남지역 서원의 지역적 특성과 정치적 성격

김문택(Kim Mun-taek) 한국국학진흥원 2007 국학연구 Vol.11 No.-

본 논문은 먼저 중앙의 정치세력과 호남지역 사림士林의 연관관계 속에서 호남과 나주지역의 성격과 시기적 변화를 파악하는데 주목하면서 아울러 16~17세기에 걸쳐 나주지역 경현서원의 건립과 운영에 대하여 살펴보았다. 호남과 나주 사림들은 지역 내에서 동東ㆍ서인계西人系 사림이 함께 거주하면서 상호간에 갈등관계가 지속되었는데, 그 중심은 나주지역이었다. 처음 1584년 동인계에서 경현서원을 건립하였는데 1589년 기축옥사 己丑獄事 때에는 정치적인 이유로 동인계에 대한 서인계의 대공세가 있었고, 이후 서인계에서 서원의 운영권을 장악하였다. 이어서 광해군대에는 북인계가 운영을 주도하기도 하였다. 그러다 1655년 이러한 갈등은 향전鄕戰으로 발전하였다. 이 향전은 을미옥사乙未獄事라고 일컬어졌는데, 처음 서원 원장의 임명을 둘러싸고 양 세력간의 이해가 상반되는 등 서원의 운영권을 둘러싸고 갈등이 지속 되다가 결국 비서인계에서 임명한 나주향교의 헌관을 서인계가 축출하면서 발발한 사건이었다. 그런데 사건은 도내道內에서 해결되지 않고 중앙으로 이송되어 형조의 추문을 받게 되었으며, 그 결과 양측 모두 심각한 타격을 입고 종결되었다. 을미옥사 이후 양 세력은 각각 분리되어 서원을 건립하였으니, 옥사가 발생한 4년 뒤인 1659년 서인계에서는 월정서원月井書院을 건립하였고 동인계의 후손들인 남인계에서도 1690년 미천서원眉泉書院을 건립하였다. 미천서원은 당시 호남유생 650인이 연명장소를 올려 허가되었고 1723년 사액되기에 이르렀다. 이 서원에 대해서는 전라도 남인계 사림들의 지속적인 원조가 이어지고, 남인의 본고장인 경상도 사림들의 원조가 있기도 하였다. 나주지방 사림에게 있어서 서원은 매우 중요한 기구였으며 중앙의 정치세력과 민감하게 작용하면서 운영되었음을 알 수 있었다. In the first place, this dissertation bas focused on understanding the nature and the milestone changes of the Honam and Naju region in the context of the relationship between the central political power and the local political faction in the Honam region, and further looked into the foundation and operation of Gyeonghyeon Academy in Naju across 16<SUP>th</SUP> 17<SUP>to</SUP> century. As an eastern faction and a western faction among Honam and Naju political factions resided together in the same region, a conflict￢ing relation continued to be present between them, particularly around the Naju region. Gyeonghyeon Academy was first established by the eastern faction in 1584. However, as Gichukocksa(己丑獄事) happened in 1589, the western faction delivered an enormous attack against the eastern faction, taking advantage of the political incident. As the result, the eastern faction had a hold on operation of the academy. In the era of King Gwanghaegun after that time, the academy was ever operated under the control of the northern faction. Thereafter, these conflicts were developed into an intense fight in the country village in 1655. This fight, which broke out in the country village, was referred to as Eulmiocksa (乙未獄事) that happened in 1655. It initially resulted from the conflicting interests between the two factions on appointment of the president of the academy, and later, as the western faction ousted the master of ceremonial rites for Naju Hyanggyo (a local old-time school belonging to the Confucian shrine) who was appointed under thesupport of the non-western factions, the case became serious. However, the case was not settled under the provincial control but transferred to the central court. So, it was subjected to a severe cross-examination by the Ministry of Justice. As the result, it was brought to a conclusion only after both of the two factions suffered serious damage. After Eulmiocksa, the two factions founded an academy respectively and separately. In 1659, 4 years after Eulmiocksa happened, the western faction founded Weoljeong Academy, and in 1690, the southern faction, who was descended from the eastern faction, founded Michean Academy. Foundation of this academy was approved after 650 Honam Confucian scholars presented a joint petition for it to the King, and in 1723, the King conferred its tablet. For this academy, the southern faction in Jeolla province rendered aid continuously, and there was ever a support from Gyeongsang provincial faction, the home of the southern faction. It can be known that the academy was a very important organization for the political factions in the Naju region so that it was operated under sensitive interaction with the central political power.

한국적 종중의 형성과 역사적 변천과정 -진성이씨의 사례를 중심으로

김문택 ( Kim Mun-taek ) 한국계보연구회 2013 한국계보연구 Vol.4 No.-

In the traditional era, Korea had the most advanced history of clan system in the world. This situation was intensified by the end of the Joseon Dynasty, which allowed plenty of people to live as a member of the clan system. They took intense pride in their clan. Some fairly traditional clans used to bequeath both Jokbo(a genealogy book) documenting the family history of ancestors or descendents and materials about ancestral rites. Jinseong Yi clan from Andong in southern Korea was regarded as one of the most representative clans in this respect. The clan system was formed and developed as descendants gathered centering on Hyeonjo(顯祖), a prominent ancestor, or Pajo(派祖), a first ancestor to establish a branch(派)in the clan. Most of posterity continued to perform ritual ceremony for those who were beyond time scope of four generation from the clans originator, which resuited in Bulcheonwijo(不遷位祖), ancestors who had a permanent ancestral tablet in the shrine. The founder of Jinseong Yi clan was Yi Seok(李碩) who lived in Jinbo, Gyeongbuk at the end of the Goryeo Dynasty. Yi Ja-su(李子修), his son, moved to Andong and his descendants lived there since then. As Jinseon Yi clan system was settled in, the clan published a genealogy book printed from wooden blocks by 1600. It recorded not only paternal lines but also maternal lines. Therefore, it contained records of all the offspring from sons and daughters, which made posterity's genealogy book include lots of different last names. Jinseong Yi clan was rigorous to pay respect to ancestors, as the clan built a memorial house(齋舍) near forefathers' tombs and hired a superintendent to manage the house. First of all, the clan set up Gachangjaesa(可倉齋舍) for Yijeong(李禎), 4th-generation ancestor from Yi clan. It was unusual that a monk(僧徒) was resided to take care of the Jaesa. In addition, Yijeong was dedicated as Bulcheonwi in the shrine of the head house. Furthermore, ancestral rites were performed for remote ancestors such as the founder of Yi clan unlike the past. Tombs of Yi Seok(李碩), a founder, and Yi Woon―hu(李云侯), 3rd-generation ancestor, had been lost, while their ritual ceremony had been skipped. By the 17th century, however, the clan made a great endeavor to locate their tombs. As a result, the tomb of Yi Woon-hu was found in Mt. Gagu (佳丘山), Andong in 1643 before the founders tomb was discovered in jinbo in 1679. Meanwhile, even though living philosophy ixom Family Courtesy (家禮) by Zhu Xi(朱子) was emphasized during,the joseon Dynasty, people were dependent on a conventional custom practiced before the Joseon era. In particular, Family Courtesy(家禮)'stipulated to practice ancestor rituals in the shrine on aiixed date of February, May, August^ and November, while people preferred to perform the rituals in front of tombs on traditional holidays such as New Years day, Hanshik, Dano, and Chuseok. Confucian scholars including Yi Eon- jeok(李彦迪), 'YiHwang(李滉), eong Gyeong-se(鄭經世), and Yijae (李繂) recognized these circumstances as a traditional custom, while they were concerned about the situation. Ancestral rites during the Joseon Dynasty have been practiced up to the present time. Even if the ceremony is somewhat different depending on the clan system or the family, it has been passed down to the tombs in the mountain or to homes‘ It is expected that Myoje (rituals held in front of the tombs) would be a place to communicate among people and Gijesa(household rites held at night before an ancestors death anniversary) would be a harmonious time and place for family.