19~20세기 풍산김씨 일기를 통해본 의례생활

Abstract

The diaries passed down from Kim family of Poongsan in Omi-dong, Andong include “Soongjae Diary” by Kim Doo-heum(1804~1877), “Kim Byeong-hwang Diary” by his grandson Kim Byeong-hwang(1845~1914), and “Kim Jeong-seob Diary”, written by Kim Byeong-hwang’s son Kim Jeong-seob(1862~1934). These diaries are commonly called as the “Diaries of Three Generations”, because they are written over three generations by the direct lineage of Kim Doo-heum through his grandson and great grandson. On the other hand, “Soongjae Diary” starts on August 1st 1845 and “Kim Jeong-seob Diary” end son July 30th 1934. Although it skips one generation in the middle, it can be certainly called a ‘family’s historical record’ continued for 90years of period. This paper examined the ritual life at the time through the “Diary of Three Generations” written by the three figures on the continual time of family lineage despite different generations. The “Diary of Three Generations” contained a total of 1,519 ritual-related records. To be specific, there were 1,387 records on family’s customary formalities, which was the highest number, while 59 records on the royal family’s ordinance and 42 records on great religious ceremonies in Confucius memorial halls were rituals based on Confucian ideologies. Finally, the remaining 31 records included rituals for rain, worships for town guardians, and service for unique religions such as Seongju God or Gaetaek God. What drew attention was there was no significant change in the family’s customary formalities over different generations, because these three figures were on the continuing time period of lineage. That is, since a relative network formed around the great grandfather is passed down to the great grandson on the familial lineage time, no huge changes occur in performing a family’s customary formalities carried out by relatives. As a result, Kim Doo-heum’s ancestral rite for his father Kim Joong-woo was passed down to his great grandson Kim Jeong-seob as an ancestral rite for the great-great grandfather; Kim Byeong-hwang’s ancestral rite for his grandfather Kim Doo-heum would become an ancestral rite for his son, Kim Jeong-seob. On the other hand, the continuity of ritual culture carried out on a familial lineage time experiences inevitable changes when it involves the element of ‘time period’. This experience appears frequently between the periods of tradition and modernity, because the word ‘period’ contains not only physical elements around materials but also internal elements such as values and consciousness. The “Diaries of Three Generations” is also a document born across the 19thcentury, the end of tradition, and 20thcentury, the beginning of modernity. However, the “Diaries of Three Generations” did not show any changes of tradition that commonly appear indifferent periods. Although great grandfather KimDoo-heum who lived in the 19thcentury and KimJeong-seob who experienced the 20thcentury must have lived differently, KimJeong-seob did not attempt to make any changes. It is because as the eldest grandson of household, he was probably determined to preserve the family’s tradition and lineage preserved by his ancestors and great grandfather in his ground consciousness. Especially, ‘lineage ancestral rites’ or memorial service for ancestors that are directly related to a family’s identity among family traditions change in the slowest way, and the ritual tradition appeared in the “Diaries of Three Generations” can be probably understood in the same context.