20세기 초 생활일기 『시언(是言)』과 『기어(紀語)』로 본 구례 오미동 문화류씨가의 음택 풍수관

Abstract

This paper aims to research how a family’s interest in feng-shui developed from Ryu Yi-joo, who first formed the housing area of the village in the Geum-gu-mol-ni site to his descendants by investigating the living journals 『Si-eon』 and 『Ki-eo』 written by Ryu Je-yang(5th-generation descendant, 1846~1922) and Ryu Hyeong-eop(7th-generation descendant, 1886~1944) who lived in Unjoru, Omi-dong, Gurye in the early 20th century. Focusing on the graves(memorial spaces), it analyzes the relationship between the propitious site of the time, Geum-hwan-rak-ji area and the location of Mun-hwa Ryu family’s graves, and look into their traces of personal exchange, field survey, territory marking and so on to develop the feng-shui insight. Outsiders from Boseong and Damyang to Jinju and Gyeongseong had been visiting and migrating to Geum-hwan-rak-ji area between 1910s and 1930s. Ryu Hyeong-eop arranged personal information of visitors and defined them as rich people who were looking for feng-shui. They explored Geum-hwan-rak-ji location that was thought to be a better propitious site than Geum-gu-mol-ni according to individual notions about feng-shui. In sum, it was the wide plain(gu-man-pyeong) from Omi-dong below Buyongdeung to the opposite Seomjin River. This corresponded to Ryu Hyeong-eop’s perception of geum-hwan-rak-ji as well. Ryu Hyeong-eop recognized the theory of feng-shui, but then realistically judged that there would be no inflow of fortune like the pre-modern rise in status, since the hierarchy system was abolished by the Gabo Reform. On the other hand, according to the living journals, the graves of Mun-hwa Ryu family’s ancestors built in the early 20th century were distributed in the crescent-shaped mountains surrounding the front of gu-man-pyeong, where Geum-hwan-rak-ji area is. It seems they fixed the burial spots in an ideal site like ‘chung-sa-ham-wa’, when they were outside the Geum-hwan-rak-ji area. The graves of lineal males of the Mun-hwa Ryu family were located around Buyongdeung, behind the Unjoru, whereas the female graves of the family were dispersed around Wolgok village, Dansan village, Jangjakdeung, Hyojukdeung and others. For this reason, they visited the ancestral graves two or five times in the first month of the year. After Ryu Je-yang passed away in 1922, the family was divided into a direct line and a collateral line and only the former visited the graves of lineal ascendants. Grave selection of Mun-hwa Ryu’s descendants is based on feng-shui. Although they concluded that in relation to incantation for an inflow of fortune and the theory of propitious sites, there was no big relation between feng-shui and ancestor's virtue. But they ambivalently recognized and thought over the need to build graves in propitious sites. Therefore, they exchanged with geomancers to develop basic knowledge and insight about feng-shui. The locations of the existing tombs or exposures, or re-burial dates were fixed with the help of people like Jeon Deok-seo and Lee Chan-woo, who were experts of geomancy. Moreover, they were more active about developing the notion of feng-shui, accompanying geomancers or visiting propitious sites personally and planting trees in nice sites to mark their territories.