慶州 李中久家 五代 古文書 資料의 정리와 성과

Abstract

The goal of this study is to construct a database for history of civilian daily lives based on epistles from the second half of to the late period of Joseon. The materials for the research object are about 8-thousand manuscripts of the five generations of Lee Jung-gu’s family in Gyeongju owned by Dankook University. The manuscripts are highly valuable as they are the inner records of a Yeongnam Namin(南人)-line family living through chaotic epochs and as characteristics and periods of the materials are clear. Macroscopically, feudal rural aristocrats(‘Yangban’: 兩班)’s perceptions and reactions regarding domestic issues such as Donghak, Wijeongcheoksa(衛正斥邪), Eulmi incident, the ordinance prohibiting topknots(斷髮令), and Korea royal refuge at the Russian legation(俄館播遷), and regarding international issues such as Boxer Rebellion(Yihetuan Movement (義和團運動)), Sino-Japanese War, and Russo-Japanese War can be clarified. Microscopically, the images and thoughts of lives accumulated in everyday life, such as public sector activities, seowon and individual academic activities, traditional culture and customs, coming-of-age·wedding· funeral·rite(冠婚喪祭) systems, medical and health, aspirations for passing the state examination and successful career, love between relatives, interest and consideration of acquaintances, literary activities and artistic excitement are directly revealed so that their bare faces can be seen without hesitation. For example, through worry and anger toward harmfulness of fundraising for building Gammogung and toward Japanese empire’s pillage after Russo-Japanese War, reactions toward new civilization, and adaptation of new science system, it can be clarified that the literati in the late-Joseon were neither antiquated nor exclusive. Also, Lee Jung-gu’s various activities in his hometown after his retirement very well show his role as a leader of local opinion. King Sunjong’s restoring independence movement needs to be scrutinized for the existence of execution and the authenticity of the document. However, the documents included in the paleographs provides a glimpse of the patriotism of the falling feudal era, through the desperate efforts of the monarch who lost his country and the extreme devotion of his servant who supported it. There are many letters revealing the worry about family members’ safety and the doleful feelings in daily lives. The letters which father-in-law Kim Jin-hyeong sent to son-in-law Lee Neung-deok show familiarity and kinship as deep as those between today’s in-laws’ through worrying about Neungdeok’s wife facing delivery, comforting son-in-law experiencing the deaths of grandmother and father, asking for matchmaking for Kim’s second daughter, and new year greeting. Moreover, Kim express his sorrow in a letter as only his son-in-law came without his daughter on the day of seeing her daughter-in-law. Kim as a grandfather reflects the sorrow of her granddaughter in another letter. Other letters show the tension facing delivery and a sigh of an 85-year-old man. These letters verify that love in a family of the time were quite different from strict custom system and superfacial phenomena. If documentation, commentary, and digitization of the letters and other paleographs of Lee Jung-gu’s family are completed, and if systematic sorting and analysis on them are progressed, the social reality, the rural daily lives, the literati’s agony and respondence can be more practically clarified. Also, the boundary and objects of studying Korean modern history can be expanded toward understanding East Asian modern history.