조선 초기 개성의 위상과 기능

한희숙(Han Hee-sook) 한국역사연구회 2011 역사와 현실 Vol.- No.79

This paper examines how the status and function of the Gae'seong city, the former capital of the Goryeo dynasty, changed after the fall of Goryeo. The Gae'seong city in the early days of the Joseon Dynasty, which has actually never been properly discussed, will be examined here. How Gae'seong obtained its status as a city with an important history after the foundation of Joseon, and how the urban side of this city developed during the dynasty's early days, will all be examined here. The nature of this study differs from those of previous studies, as it primarily deals with certain changes that occurred during the early days of Joseon, with a focus upon urban historical perspectives. Gae'seong had been the political and commercial center of the Goryeo dynasty and also the Korean peninsula for a very long time, yet when Han'yang became the new capital, Gae'song was no longer able to hold its previous position as a political center. Gae'seong became a city (a) important for [only] commercial activities and consumption, (b) through which envoys passed on their way to Ming on diplomatic missions, (c) that had played a significant role in the foundation of the Joseon Dynasty, and (d) where the Royal tombs of the Joseon royal family members remained. In the early days of the Joseon dynasty, Gae'seong continued to change rather slowly, and departments of Yuhu-sa and Yusu-bu were created. They were in charge of the administrative governing of Gae'seong. Gae'seong's character was strong, as the No.2 capital of the dynasty and also the kings' own home town until the reign of King Taejong. However, from the time of King Sejong, these characteristics diminished, and the old attributes as the 'previous capital' were strengthened. Also, Gae'seong became a major traffic point for the foreign diplomatic envoys that were headed for the Joseon capital, and functioned as a major regional commercial city, second only to the city of Han'yang.

조선 초 명 선덕제 후궁 공신부인 한씨가 조선에 끼친 영향

한희숙 ( Han Hee-sook ) 한국여성사학회 2017 여성과 역사 Vol.0 No.26

본 논문은 조선 초기 명나라에 공녀로 뽑혀가 황제 선덕제의 후궁이 되었던 공신부인(恭愼夫人) 한씨가 공녀로 선발된 이유와 가세의 성장, 명황실 내에서의 위상, 그리고 그녀가 조선왕실에 끼친 긍정적, 부정적 영향력에 대해 살펴본 것이다. 한씨는 성종의 외할아버지인 한확의 여동생으로, 성종의 어머니인 인수 대비의 고모이다. 한씨의 이름은 계란으로 태종 10년(1410)에 한영정과 의성김씨 사이의 3남 2녀 중 둘째 딸로 태어났다. 한씨는 공녀 출신이었던 언니 여비(麗妃)의 절개를 높이 평가한다는 점과 얼굴이 아름답다는 이유로 세종 9년(1427) 5월에 공녀로 뽑혔으나 병이 나 이듬해에 명나라로 갔다. 그녀는 7년 동안 선덕제의 후궁으로 산 기간을 합쳐 57년 동안 명황실의 여성으로 살았다. 그 사이 토목의 변(土木之變)으로 어려움에 처했던 어린 성화제를 돌보아준 `아보의 공`이 있어 성화제는 황제 즉위 후 한씨에게 지극한 총애와 효도를 바쳤다. 한씨는 명황실 내의 사정에 밝아 `모사(姆師)` `여사(女師)` `노노(老老)` 등으로 불렸다. 또한 한씨는 조선의 왕인 성종의 외척이었던 만큼 명황실에서도 무시할 수 없는 존재였다. 성종 14년 한씨가 죽자 성화제는 그녀를 `공신부인`으로 봉하였다. 한씨는 친정 가문의 성장과 조선왕실 내의 문제를 해결하는데 많은 영향을 끼쳤다. 첫째, 오빠 한확이 세종 및 수양대군(후의 세조)과 사돈을 맺는데 큰 영향을 미쳤다. 한씨는 청주한씨 한확 가문이 왕실의 외척이 되는데 크게 기여하였다. 둘째, 단종을 몰아내고 왕위에 오른 세조가 명의 책봉을 받는 것과 조카사위인 의경세자의 책봉에 공을 세웠다. 셋째, 성종의 친부모인 의경세자와 조카 수빈 한씨를 왕과 대비로 추숭하는 데 큰 영향을 끼쳤다. 넷째, 조선이 명에서 금지한 궁각(弓角)무역을 허락받는데 도움을 주었다. 다섯째, 명황제에게 성종의 부인 폐비 윤씨의 폐비 사실을 알리고, 또 계비 정현왕후 윤씨의 책봉을 받아내는데 도움을 주었다. 여섯째, 연산군이 세자로 책봉되는 데에도 적극 도움을 주었다. 그러나 이런 도움의 대가로 한씨는 조선왕실에 많은 공물을 요구하였다. 한씨에게 바치는 별진헌은 조선인 화자 출신 명사(明使) 정동이 황제와 한씨를 등에 업고 한씨의 손발 역할을 하며 성종 8년 궁각무역문제에 개입하면서 더욱 부담이 커졌다. 성종 9년에 바치기 시작한 별진헌은 처음에는 한씨의 족친이 한씨에게 사사로이 바치는 것이지만 그 종류와 수량이 점점 늘어나고 점차 상공(常貢)이 되어 조정의 큰 골칫거리로 등장했다. 성종 14년에 한씨가 죽은 직후까지 바쳐졌던 별진헌은 조선에 큰 악영향을 주었다. This study investigates some facts on Madam Han such as her background, the reasons why she was sent to Ming China as a woman-tribute, her status in the Ming imperial family, and her influence over the royal families of the Chosun Dynasty in Korea. She is the younger sister of Han Hwak, a maternal grandfather of King Sungjong, and aunt of Queen Insu, Sungjong`s mother. Her name is Gyeran. She was born in the 10th year (1410) of King Taejong, as the second daughter in a family of three sons and two daughters between Han Young-Jeong and Madam Kim. She was chosen as a royal concubine of the Ming Emperor Seondeok in May 1427 - nine years after King Sejong had ascended to the throne. Her exceptional beauty was the main reason for the selection, and another was the faithful fidelity of her elder sister Yeobi, who had been highly appreciated by the Ming Dynasty at that time. After leaving Chosun, she lived as a member of the Ming imperial family for 57 years. During the War in Tomok(土木之變), she took care of the young prince, Sunghwa with all her heart. As a result, after he was crowned, he devoted his filial piety to her. Well-informed about the inside affairs of the royal family, she was called a master tactician, female strategist, and old seasoned maneuverer. Moreover, she was a force to be reckoned with in the Ming royal family as she was a maternal relative of King Sungjong of the Chosun Dynasty. After she died, the emperor Sunghwa proclaimed her `Gongsinbuin` - a woman who made a great contribution to the country. Her impact over the Chosun Dynasty are many. First of all, she had a strong influence in making her elder brother Han Hwak become in-laws with King Sejong and Prince Suyang (later King Sejo). Likewise, she greatly helped the Han clan of Cheongju become the maternal relatives of the royal family. Secondly, she assisted King Sejo to be recognized by Ming China as legal king after he ousted his niece (King Danjong) from the throne by force. In addition, she enabled her nephew-in-law, Uigyeong, to be invested as prince. Third, she played an important role in having Prince Uigyeong become king and her niece, Subin Han, great queen. Fourth, she helped Chosun to obtain a horn trade permission from Ming, which was prohibited within Chosun. Fifth, she helped to positively inform the Ming Emperor that King Sungjong`s wife was deposed from her position as queen, and so a new queen could be approved for the next queen. Finally, she also offered assistance for Yeonsangun to be invested as prince. However, in return for her assistance, she demanded tributes including special ones for herself from Chosun. Even worse, Jeong Dong, who had acted as a bridge, came to intervene in the horn trade, abusing his power in the ninth year of King Sungjong. At first, her relatives privately paid the special tributes to her, but, as time went by, she required more and more from the royal families of the Chosun Kingdom. Finally, she became the bane of the royal court. The special tribute was given until right after she died in the 14th year(1483) of King Sungjong, which caused serious adverse repercussions to Chosun Korea.

연산군대 廢妃尹氏 追封尊崇 과정과 甲子士禍

한희숙(Han Hee-Sook) 한국인물사연구소 2008 한국인물사연구 Vol.10 No.-

본 논문은 연산군의 생모 폐비 윤씨의 追封尊崇 과정과 설원과정을 살펴보고 갑자사화의 원인도 아울러 파악한 것이다. 연산군은 즉위 직후 성종의 장례 과정에서 자신이 폐비 윤씨의 소생임을 알게 되었고, 곧 생모 윤씨에 대한 추숭사업을 논의하였다. 연산군은 윤씨의 묘가 허물어졌다는 것을 알고 본격적으로 묘를 이장하고 친히 제사를 지내며 신주와 사당을 세우기 위해 적극 노력하였다. 이것은 윤씨의 신원을 회복시키기 위한 것이었다. 이 과정에서 연산군의 뜻을 알아챈 대신들은 적극 찬성하였으나 三司 관원들은 성종의 遺敎를 들어 적극 반대하였다. 삼사는 합사하여 자신들의 주장이 公論이라며 격렬하게 반대하였다. 삼사의 言官들이 반대한 이유는 아직 성종이 죽은 지 얼마되지 않아 그의 유교를 바꾸려는 것은 불효라고 하였지만 실상은 전제화 되고 있는 왕권을 견제하기 위한 것이었다. 대간들의 견제에 대해 연산군은 권세가 대간에게 돌아가 왕을 능욕하는 풍조가 있다며 계속 대립하였다. 연산군은 삼사가 자신을 멸시하고 또 권력이 대간에게 있다고 판단하며 그들의 주장을 묵살하였다. 삼사의 격렬한 반대에도 불구하고 연산군은 3년에 뜻대로 윤씨묘를 이장하고 신주와 사당을 세웠다. 그리고 연산군은 대간들의 반론을 어느 정도 약화시킨 8년에 다시 추숭논의를 제기하여,10년에 폐비 윤씨의 시호를 齊獻王后로, 懷墓는 懷陵으로, 사당인 孝思廟는 惠安殿으로 승격하고 親祭를 드림으로써 윤씨에 대한 추숭사업을 완료하였다. 이제 윤씨는 廢庶人의 지위에서 왕의 모후로서의 위상을 되찾았다. 연산군은 윤씨 추숭사업을 진행하면서 생모 윤씨를 폐비시켜 죽음에 이르게 한 사람들에 대해 雪冤을 하였고, 이것이 갑자사화로 비화되었다. 연산군의 생모 설원과정은 전제적 왕권 강화과정과 결부되어 더욱 잔인하였다. 연산군은 윤씨 廢妃·賜死사건에 관련된 자들과, 자신의 정치에 제동을 거는 관료들을 대탄압하였다. 이때 화를 당한 인물은 대략, 성종의 후궁 등 윤씨 폐비·사사사건에 직접 관련된 왕실 여성들과 그들의 족친들, 성종이 윤씨를 폐비·사사할 때 찬성하거나 적극적으로 반대하지 않았던 인물들, 윤씨의 추숭을 반대하거나 조금이라도 거슬리는 말을 한 정승들과 관료들이었다. 연산군이 성종 때까지 소급하여 처벌함으로써 화를 당한 인물들이 매우 많았다. 그러나 연산군이 윤씨를 추숭하고 설원을 완료한 과정은 갑자사화로 이어졌고 그 결과 중종반정으로 쫓겨났다. 이로써 어렵게 이루어진 윤씨의 신원회복도 결국 물거품이 되었다.

조선 성종대 폐비 윤씨 賜死事件

한희숙(Han Hee-Sook) 한국인물사연구소 2006 한국인물사연구 Vol.6 No.-

조선 태조·세종대 세자빈 폐출 사건의 의미 : 현빈 유씨 휘빈 김씨 순빈 봉씨를 중심으로

한희숙(Han hee sook) 한국인물사연구소 2010 한국인물사연구 Vol.14 No.-

In the beginning of the foundation of the Joseon Dynasty, there was frequent expulsion of the Crown princess. King Taejo and Sejong suffered from a particularly large number of problems at home. The kings who were heads of both a nation and a home could not stand an immoral marital life and scandalous rumors. Consequently, King Taejo and Sejong expelled their daughter-in-law which caused nationally tragedy. After King Taejo founded the Joseon Dynasty, Hyenbin De who was a wife of the Crown prince, Bangseok, was driven out cheating with a eunuch, man-Lee. Taejo wanted to keep the incident private, however, a Daegan and Heyngjo tried to reveal the secret. Eventually, the people involved were punished and exiled to an island. There were two more expulsions of Crown princesses 10 King Sejong's generation. The Crown prince got married to Whubin Kim, a daughter of Omun-Kim. However, the Crown prince was not solid with Whubin Kim. Whubin Kim elaborated a secret plan to recover her relationship with the Crown prince and she was expelled after two years. King Sejong proclaimed Sunbin Bong, Bongyeo's daughter, as a second Crown princess. However, Sunbon Bong experienced even more trouble than Whubin Kim. In addition, the Crown prince didn't get along well with Sunbin Bong, and thus King Sejong worried about his descendants. For the reason King Sejong gave his Crown prince three concubines. Sunbin Bong went astray as the Crown prince kept a close relationship with his concubines. Sunbin Bong became jealous when Yangwon Kuen became pregnant. She caused many problems, faking pregnancy, drinking, becoming violent and having a homosexual relationship with a court lady. Finally Sunbin Bong was expelled to her parent's home. Unlike King Taejo, King Sejong handled the expulsion of the Crown princess officially. As the generation of King Taejo and King Sejong was the beginning of the foundation of the Joseon Dynasty, the ideology of Nee-Confucianism was not firm but newly intensified. The significance of the expulsion of the Crown princess under these circumstances are the following: First of all, women who were used to the freewheeling lifestyle of the Goryeo Dynasty were not accustomed to new moral value of the Joseon Dynasty. Second, in the marital life of Joseon Dynasty, banning jealousy was more emphasized. Third, even the Crown princess had low status rn an absurd marital life that had concubine system. Fourth, regulations and policies about women had been tightened since the foundation of the Joseon Dynasty. The incident of the expelled Crown Princess shows how the Joseon Dynasty treated women. Inversely, the incident also displayed how loyal women should behave to survive in the palace.

16세기 임꺽정 난의 성격

한희숙(Han Hee-Sook) 한국사연구회 1995 한국사연구 Vol.89 No.-

조선 초 廣平大君家의 佛敎信行과 왕실불교

한희숙(Han, Hee-Sook) 고려사학회 2020 한국사학보 Vol.- No.79

본 논문은 조선 초기 세종의 5남인 광평대군의 부인 신씨를 중심으로 광평대군가의 불교신행과 왕실불교에 대해 고찰한 것이다. 광평대군은 11살에 한 살 아래의 신자수의 딸과 혼인하였다. 그는 ‘1차 왕자의 난’ 때 후사 없이 죽임을 당한 태조의 7번째 아들인 무안대군 방번의 제사를 받들었다. 광평대군은 어린 시절부터 매우 총명하고 학문에 힘써 『효경』, 『소학』, 사서삼경 등에 통했고, 여러 문집들을 두루 열람하였다. 세종의 총애를 받았으며 다재다능하였다. 그러나 19살에 요절하여 부인 신씨는 18살에 청상과부가 되었다. 이때 아들 영순군은 생후 5개월이었다. 신씨는 머리를 깎고 비구니가 되었다. 세종은 손자 영순군을 불쌍하게 여겨 궁궐에서 아들처럼 키우며 문종과 수양대군에게 잘 보살피도록 특별히 부탁했다. 부인 신씨는 광평대군의 묘 옆에 齋庵을 설치하고, 그의 명복을 빌었다. 특히 세조는 영순군을 총애하였고, 신씨의 불교신행도 적극 후원해 주었다. 광평대군 집안은 영순군과 불교를 매개로 세조 집안과는 특별히 돈독한 관계에 있었고, 신씨의 친족인 승려 신미와 김수온 등도 불사를 후원해 주었다. 광평대군가는 세종부부, 무안군부부, 광평대군, 세조의 죽은 가족들을 위해 불사를 많이 행하고, 불경도 간행하며 당시 왕실불교의 중심적 역할을 하였다. 그런데 영순군도 27세에 요절했다. 신씨는 광평대군의 원찰인 견성암에 많은 노력과 경제적 지원을 하여 작은 암자를 대규모 사찰로 만들고, 불사를 더욱 행하였다. 재암은 견성암 -> 견성사로 커져갔다. 유학자인 관료들은 많은 비판을 했지만 왕과 왕실가족들은 신씨를 옹호해 주었다. 그러나 성종이 죽고 광평대군의 묘에 선릉을 조성하면서, 광평대군 묘는이장하게 되었다. 그러나 견성사는 옮겨갈 수 없었고, 대신들의 강력한 철폐주장에도 불구하고 정현왕후의 지원으로 그대로 두었다. 연산군 4년에 신씨가 죽자 견성사는 능밖으로 옮겨 중창되어 봉은사가 되었다. 견성사는 신씨가 세운 광평대군의 원찰이었으나, 이후 선릉의 능침사인 봉은사가 되어 왕실불교의 중심 역할을 하였다. This paper was about Gwangpyeong-Daegun the who was fifth son of king Sejong, and Buddhist faith in his wife mrs Shin and family, as well as through this Buddhism, royal family was examined. At the age of 11, Gwangpyeong-Daegun married Shin-Jasoo’s daughter under one year old. He served the memorial service of the Bangbeun(Muan-gun), the seventh son of Taejo who was killed without off spring during the First Strife of Princes. Gwangpyeong-Daegun was very intelligent from the early years, and knew well basic confucian texts, and he studied several literary books. He was good at writing and hand writing interested in rirearms, weapons, archery, and handled many things with king Sejong, but he died at the age of 19. Mrs Shin became a widow at the age of 18. At this time, her son, Yeongsun-gun was only five months old. Mrs Shin shaved her hair and became a nun. King Sejong took pity on his grandson Yeongsun-gun, and ordered Moonjong and Sooyang-Daegun to take good care of him. Mrs Shin installed Jaeam(small buddhist temple) side to the grave of Gwangpyeong-Daegun and prayed for his heavenly bliss. In particular, King Sejo loved Yeongsun-gun, and he supported Mrs Shin’s Buddhist acts of faith. Mrs Shin’s relative, a monk Shinmi and Kim-Suon, also supported. mrs Shin performed many Buddhist events for King Sejong couple, Muan-gun couple, Gwangpyeong-Daegun, his descendant family. However, Youngsun-gun also died at the age of 27. Mrs Shin presented a lot of land and servants to Gwangpyeong-Daegun’s Temple, Kyunseungsa and turned it into a large Temple and held many Buddhist events. Kyunseungam had grown into Temple Kyunseungsa, in other to Confucian bureaucrats criticized many, but King Seungjong and other royal families defended Shin. The family of Gwangpyeong-Daegun were very closely reated to the family of King Sejo, and mrs Shin played a central role in royal Buddhism at that time. After the death of king Seungjong, Seonreung was made at the grave of Gwangpyeong- Daegun, and that grave was moved at other location. Mrs Shin dedicated Kyunsengsa temple to the king family, and after Mrs Shin died, the temple was moved out from the royal tomb. The temple Kyunseungsa was temple of Gwangpyeong-Daegun builded by Mrs Shin, but became the center of royal Buddhism as a temple Bongeunsa guarding Seonreung.

조선 초기 성종비 윤씨 폐비·폐출 논의 과정

한희숙(Han Hee Sook) 한국인물사연구소 2005 한국인물사연구 Vol.4 No.-

조선 초기 延安李氏 李續 가문의 행적과 동향

한희숙(Han, Hee-Sook) 한국인물사연구회 2016 한국인물사연구 Vol.26 No.-

Yeonan Lee(延安李氏) was a prestigious family that phase was very high in early establish Josun of the late Gorye. Yeonan Lee of the founder of Lee Mu(李茂) had growed as a distinguished family with Lee Gee-Ryeng (李貴齡) and Lee Gee-San(李貴山), who were sons of Lee Won-bal(李元發) in late Gorye, as actively participating in the constructing of Josun. Lee Gee-Ryeng had worked as a governors and Lee Gee-San had contributed to building the foundation of Josun as a gwanchalsa(觀察使) and others with responsible for local government. Lee Sok(李續), son of Lee Gee-san was also faithful to the mission as public servants in charge including Jichunchengunsa(知春川郡事). But Lee Sok refused to marry his son and king’s daughter by a concubine, therefore he was suffered a great torment. The reason why he rejected because of the high esteem for the his family. However he was deprived of the property and he became a government slave, and sons and grandsons could not take a state tests. But in this case, the king made the choice system of son-in- law of the king Yeonan Lee family was faced with an big hardship again because his second wife Yu(柳氏) was adultery with Josero when Seijong 5years and she was executed. This case of adultery was a very shocking and painful event in the Lee family. Lee Gee-San died the following year from the mental suffering even though he was not punishment in this case. Therefore, the King Sejong made a small effect punishment rule for adulterous by woman. Lee Sok and his wife had four sons and one daughter. However. they could not take the state test because of the decline in family and the rule. After an active appeal of Lee Gun-Gen(李根健)’s the eldest son In-Moon(仁文), they were released from punishment and then In-Moon and In-Choong(仁忠) passed the state examination when the King Moonjong. After that, sons of In-Moon passed the state examination and they had built a great achievement as a government official. Thus, the grandchildren of Lee Sok had been able to take the test again, they helped Sejo to be a king, so he was proclaimed as a contributor, they worked at government office after passed the state examinations and they went grow as a yangban family after Sengjong king. As descendants entered the government office, they made a party more and it was formed cohesion and development of Yeonan Lee family in middle and late Josun.

조선후기 양반여성(?班女性)의 생활과 여성리더십 - 17세기 행장을 중심으로 -

한희숙 ( Han Hee-sook ) 한국여성사학회 2008 여성과 역사 Vol.- No.9

본 연구는 17세기 양반 여성들의 생활과 그 속에 나타난 여성리더십의 특정을 살펴본 것이다. 17세기로 들면서 조선 사회는 가부장제가 심화되고 가문 내의 결속이 강화되었다. 혼인형태도 친 영제가 확대되면서 여성에게 주어진 기대와 역할은 남성의 영역과는 다른 안채문화 속에서 시집의 가문을 사회적 공동체 내에서 으뜸가는 것으로 이끌어 가는 것이었다. 여성들은 가부장제의 강화에 대응하여 지식수준을 높이고, 가문에 적응하기 위한 능동적 모습을 보여주었다. 부모들은 다른 집안으로 시집을 가는 딸들에게 시집에 잘 적응할 수 있도록 교육을 시켰고, 결혼한 부녀자들은 적극적으로 시집의 가문에 적응하기 위해 노력하였다. 여성들은 가문을 유지하고 성장시키기 위해 자손들을 교육하고 성공시키기 위해 적극 노력했다. 이러한 과정에서 자녀를 설득시켜 성공으로 이끄는 설득의 리더십을 보여주었다. 또한 17세기의 여성들은 단순히 남성들에게만 의지하여 살았던 것은 아니었다. 여성은 가정 일을 다스리는데 충실했을 뿐만 아니라 남성들이 정치에 힘쓰는 동안 무관심한 집안 경제를 적극적으로 이끌어 가는 治家의 리더십을 보여주었다. 또 여성들은 친인척과 노비들을 관리하는 데에서도 적극성을 보였고, 주변의 불우한 사람들을 불쌍히 여기며 돌봐주는 보살핌의 리더십을 보여 주었다. 그리고 가문의 위상을 유지하기 위해 조상에 대한 제사에 정성을 다하였고, 집을 찾아오는 손님을 접대하기 위해 술과 음식을 마련하여 극진히 대접하는 섬김의 리더십을 보여주었다. 정치나 사회적 활동이 허용되지 않았던 여성 들은 사적 영역 즉 가정과 가문의 생활 속에서 리더십을 실천해야 하는 한계가 있었지만 자손의 교육 관리, 가산관리, 친인척 · 노비관리, 제사와 손님관리 등 다양한 부분에서 리더십을 발휘했다. 여성들은 여성 특유의 기질을 발휘하며 설득과 治家, 보살핌과 섬김 등 多重的이며 統合的인 리더십을 보여주었다. 17세기 여성들이 경험했던 여성리더십은 이후 18. 19세기 여성리더십에도 영향을 주었으며, 앞으로 만들어갈 탈가부장적 사회에서도 유용한 가치로 수용될 것으로 보인다. This research looks into the life and feminine leadership of Yang` ban women in the 17th century. With the opening of the 17th century, The Chosun society was facing political instability due to bung`dang and the wars against Japan and China. Theologically, ye`hak began to take root, strengthening ties within families. The expectations and roles given to women were separated from those of men, giving women the purpose of leading the in-house culture so that the family could become the best lineage within the social community. The education of women improved as the 17th century settled in. Parents provided their daughters with good education so that they may adjust well in their new environments after marriage. Married women endeavored actively to adjust to their husbands` families. Women educated their children and endeavored to rear their children to success so that they may maintain and expand their families. The Yang`ban women would never throwaway their dignity, even if their families declined. They would not stop rebuking their children even if they had already succeeded. The women of the 17th century did not simply rely solely on their husbands. Women were not only faithful in commanding the housework, but also led the family economy, while their husbands concentrated on politics and left their family treasuries to be. The yang` ban women also showed leadership in managing relatives and servants. Women managed the relatives and servants of the family, and also showed deep compassion towards people who were in difficult situations around them. They also poured all their hearts in preparing ceremonial services for the ancestors, and in preparing liquor and food for guests who visit the house. Women represented servant leadership. Yang`ban women were fundamentally prohibited from advancing into public society, and they recognized their roles as within the private sectors. Since women were not allowed any political or social organizational activities, they practiced leadership within their lives in the family and lineage. Women showed leadership in the various areas of educating their children, managing family assets, managing relatives and servants, and administering ceremonial services and guests. Women exercised unique feminine talents to show multi-layered and integrated leadership in the areas of persuasion, support, caring, and serving. The feminine leadership that the women of the 17th century experienced became the index for feminine leadership in the 18th and 19th centuries, and was accommodated as a valid value.