조선 중기 진주지역 사족과 청곡사의 장소성

Abstract

This paper investigated the changes of the temple dignity and placeness of Worasan Cheonggoksa through Sajok of Jinju region in the middle of Joseon period. By the middle of the Joseon Dynasty, Cheonggoksa gained a superior position at the temple dignity. Lee Saek and Ju Sebung and others had a great influence on the change of the temple dignity and positive perception of Cheonggoksa by the Sajok of Jinju region. Therefore, Sajok of Jinju region made it a place for sightseeing and reading in the mid 16th century. These were the famous Sajoks from the Namieong Hakpa family. This was a social and cultural background in which the Cheonggoksa, which the Japanese army burned during the Imjin War, could be rebuilt in 1602. Sung Yeosin and Jo Gyeom recorded the reconstruction of Cheonggoksa. Sung Yeosin’s ‘Cheonggoksajunggeongi’ and Jo Gyeom’s ‘Cheonggokseungdanggi’ is significant in that it is the first data base in Cheonggoksa history. According to the records, the reconstruction of Cheonggoksa began in the winter of 1601 and ended in 1644. The reconstruction of Cheonggoksa was led by monks Seonggan, Gyehaeng, Geugmyeong, Doin, Jongsu and Hyeeom. In addition, the two records detail the size of the temple. During the Cheonggoksa reconstruction period, Nammyong Hakpa in the Jinju region underwent political upheaval. Especially, Jinju region sajok group has suffered identity confusion in politics since the Seoin’s political upheaval. At this time, Sung Yeosin and others used the space of Cheonggoksa as a place for social and cultural practices that emerged in response to their unrest and confusion. This is related to the spatial expansion and the enhancement of the status of the temple due to the reconstruction of Cheonggoksa since 1602. In particular, they were concerned about the possibility of receiving political misunderstandings from Seoin.