사회 네트워크 분석을 통해 본 신라 중고기 왕실가족과 성씨 인식

Abstract

Surnames serve as fundamental data for understanding not only individuals but also families and kinship relations. They are closely tied to patrilineal kin groups and help form a person’s sense of belonging and identity. In Korean ancient history, the study of surnames has been an essential aspect of family history research. It is, however, important to recognize that the surname system was based on a patrilineal family order, and that the Korean system developed through the adoption of the Chinese patrilineal kinship model. Previous studies on surnames in ancient Korea can be largely divided into two approaches: one examining the emergence and patterns of patrilineal family order based on surnames, and another exploring the distinctive features of the Korean surname system that differed from the Chinese model. Both approaches share the understanding that surname studies must be grounded in the family and kinship structures of the society in question. Accordingly, research on Silla’s surname system should be based on an understanding of Silla’s unique social institutions. This study aims to elucidate the characteristics of royal families and perceptions of surnames during the Middle Ancient Period of Silla (新羅) by comprehensively considering Silla’s family system and the bone-rank system (golpumje 骨品制). In particular, it focuses on the period when surnames were adopted and the concept of seonggol 聖骨 (“sacred bone”) was established. Based on historical sources, a dataset of royal family members was constructed, and social network analysis was applied to visualize and empirically examine their marriage and blood relations. Through this network analysis, the structural features of the royal family relationships during the period were identified. The study yields several key findings. First, during the reign of King Jinheung (眞興王, r. 540–576), the royal Kim (金) clan and the queen’s Park (朴) clan were both used as royal surnames, and the Parks (朴氏) of the Middle Ancient Period of Silla represented not only blood relations but also a political group sharing a regional base in Moryang-bu (牟梁部). Second, the network analysis of royal marriages reveals that King Jijeung (智證王, r. 500–514) functioned as a pivotal figure marking a point of transition, suggesting that the boundaries of the royal lineage were reorganized after his reign. The network also shows that figures such as Ipjong (立宗) and Queen Jiso (智炤夫人), King Jinheung (眞興王), and Dongryun (銅輪) and Lady Manho (萬呼夫人) exerted strong influence. The spheres of kinship among these pairs correspond closely to the patterns of consanguineous marriage observed between King Jinheung (眞興王), Dongryun (銅輪), and King Jinpyeong (眞平王, r. 579–632). Finally, the notions of seonggol 聖骨 and “royal family (王室家族),” formulated to legitimize King Jinpyeong’s (眞平王) rule, served as the ideological foundation for the accession of Queen Seondeok (善德王, r. 632–647). The enthronement of Queen Seondeok, Silla’s first female ruler, was possible because it satisfied all three conditions for royal succession—kinship ties, bone-rank qualifications, and political legitimacy. In conclusion, the term seonggol(聖骨) in the Middle Ancient Period of Silla referred specifically to the “royal family (王室家族)” reorganized around King Jinpyeong (眞平王). It was a concept used exclusively to designate the inner circle of the royal household redefined during his reign.