역대기 족보의 유형과 기록 양식

최종진 한국기독교학회 2008 한국기독교신학논총 Vol.55 No.-

The First Book of the Chronicles is the biggest genealogical book in the Old Testament. The Chronicler had strong historical and theological motives in writing his work. Especially, he included I and II Chronicles with various genealogies as a means of rewriting the history of a period which was already documented. The genealogy is one of the methods of God’s revelation. The genealogy of the Chronicles as an ‘introduction’ for the history of Israel under David and Solomon(I Chron ch. 10-II Chron ch. 9) and the history of the kingdom of Judah are segmented in three sections: 1) 1:1-2:2 presents the genealogical sketch from Adam to the twelve sons of Jacob-Israel; 2) 2:3-9:2 portrays the people in its composition according to each tribe; 3) and ch. 9 ends with a list of the inhabitants of Jerusalem(9:3-34) The various genealogies in I and II Chronicles were concentrated on the genealogy of Judah-David and David’s kingship and the kingdom of Judah. All the genealogies in the Books of Chronicles have been composed in order to ascribe the entire book to a single purpose for setting the goal of “the stream of redemptive seed” of salvation history toward the offspring of the woman, the messiah(Gen 3:15). The Old Testament sets forth the redemption history through the genealogy (10 ‘toledoth’(תודלות) in Genesis and various genealogies in I Chronicles). The genealogies in the Old Testament, especially in the Books of Chronicles emphasizes Abraham and David, and moves onward the woman’s offspring for God’s redemption ministry through their genealogy. The Chronicler tried to show implicitly that the messiah should be the regal and lawful successor of Adam, Abraham, David, closely connected with the genealogies in the Books of Chronicles. The genealogy of the Books of Chronicles is given to show that the Messiah is a son of David. This article seeks to investigate the profound meaning of the genealogy and the significance of redemption history by analyzing different types of ancient genealogy and applying the literary forms of genealogies proper in the Books of Chronicles. The First Book of the Chronicles is the biggest genealogical book in the Old Testament. The Chronicler had strong historical and theological motives in writing his work. Especially, he included I and II Chronicles with various genealogies as a means of rewriting the history of a period which was already documented. The genealogy is one of the methods of God’s revelation. The genealogy of the Chronicles as an ‘introduction’ for the history of Israel under David and Solomon(I Chron ch. 10-II Chron ch. 9) and the history of the kingdom of Judah are segmented in three sections: 1) 1:1-2:2 presents the genealogical sketch from Adam to the twelve sons of Jacob-Israel; 2) 2:3-9:2 portrays the people in its composition according to each tribe; 3) and ch. 9 ends with a list of the inhabitants of Jerusalem(9:3-34) The various genealogies in I and II Chronicles were concentrated on the genealogy of Judah-David and David’s kingship and the kingdom of Judah. All the genealogies in the Books of Chronicles have been composed in order to ascribe the entire book to a single purpose for setting the goal of “the stream of redemptive seed” of salvation history toward the offspring of the woman, the messiah(Gen 3:15). The Old Testament sets forth the redemption history through the genealogy (10 ‘toledoth’(תודלות) in Genesis and various genealogies in I Chronicles). The genealogies in the Old Testament, especially in the Books of Chronicles emphasizes Abraham and David, and moves onward the woman’s offspring for God’s redemption ministry through their genealogy. The Chronicler tried to show implicitly that the messiah should be the regal and lawful successor of Adam, Abraham, David, closely connected with the genealogies in the Books of Chronicles. The genealogy of the Books of Chronicles is given to show that the Messiah is a son of David. This article seeks to investigate the profound meaning of the genealogy and the significance of redemption history by analyzing different types of ancient genealogy and applying the literary forms of genealogies proper in the Books of Chronicles.

동아시아세계 속의 한국 족보

( Miyajima Hiroshi ) 성균관대학교 대동문화연구원 2012 大東文化硏究 Vol.77 No.-

중국 송나라시대에 만들어지기 시작된 족보는 주변 지역인 한국, 베트남, 류큐, 일본에서도 수용, 보급되었다. 이 논문은 동아시아 각 지역의 족보를 비교함으로써 한국 족보의 특색을 파악하려고 한 것이다. 그리고 족보의 체제, 내용의 비교에 머무르지 않고 더 나아가서 그러한 족보의 차이를 낳게 한 각 지역의 사회 구조, 특히신분제의 성격과 연관시켜서 검토했다. 결론으로서 얻을 수 있는 한국 족보의 특색은 다음과 같이 요약할 수 있다. ① 한국의 족보는 비신분제 사회이던 중국, 엄격한 신분제 사회이던 류큐, 일본의 중간적인 사회로서의 한국 사회의 특색을 반영한 것이며, ② 신분제의 특색과 관련해서 한국의 족보는 명족보로서의 성격을 강하게 띠는 것과 동시에 양적으로도 방대한 족보 편찬이라는 사회적 현상이 생기게 되었다. 그리고 ③ 중국 족보에서 중요한 부분을 차지한 세표도가 한국 족보에는 존재하지 않는데, 그것은 한국의 혈연집단이 중국보다 안정성을 가지기 때문에 생긴 현상이라고 생각된다. Started in Song Dynasty, genealogy had come into wide spread use in East Asia areas, such as Korea, Vietnam, Ryukyu, and Japan. This study examines the characteristics of Korean genealogy compared to East Asian genealogy. In addition to a form of genealogy and its contents, this article pays more attention to explore a social structure that brought out the difference between genealogies, especially relating with a social hierarchy. The characteristics of Korean genealogy are as in the following mentions. First of all, Korean genealogy reflects a social structure of Korea that was laid between China as a non-caste system and Ryukyu and Japan as a rigid caste system. Moreover, in terms of a social hierarchy, Korean genealogy obviously has a characteristic as 明族譜and quantitatively, a vast number of genealogy were complied as a social phenomenon as well. Finally, unlike Chinese genealogy, there is no 世表圖within Korean genealogy. This demonstrates that a kinship in Korea was more stable than in China.

조선후기 족보 入錄의 정치·사회적 의미 -족보가 갖는 ‘화이트리스트’ 또는 ‘블랙리스트’의 兩面性을 중심으로-

權奇奭 ( Kwon Ki-seok ) 조선시대사학회 2020 朝鮮時代史學報 Vol.92 No.0

The genealogy books compiled by family name during the Joseon Dynasty contain people who share blood ties. But actually they were embodying a network of politically and socially homogeneous classes. For this reason, the contents of the genealogy books reflected the intention of the genealogical editors along with the willingness of those who wanted to be included there. In fact, royal and private genealogical books were closely linked to each other genealogically. Thus both formed a blood network that included prominent figures to commemorate. These genealogy books naturally had the attributes of a ‘white list’ to pursue political and social gains. In the late Joseon period, genealogy books were developed that tied together people who worked in the same profession, had the same social status, or shared the same political position. The genealogy books of these types can be seen as examples that maximize the function of white list. But behind the bond between the same kind, there was also the side effect of exclusion and discrimination against those who were not. Sehyeombo(世嫌譜), a kind of genealogical book that brings together politically hostile figures, is a prime example of genealogy that served as black list. Even within a genealogical book, exclusion and discrimination were made against some of the people registered. The principle of discrimination in the records was clarified for the branches which usually consist of concubines’ descendants and local functionaries. Some branches lacking data basis for genealogy were also registered in an appendix called byeolbo(別譜), which was also a discriminatory measure. However, even if there is not enough genealogical evidence, the branches with high political and social status were included in bonbo(本譜), not byeolbo. This indicates that whether or not they would be recorded in byeolbo was not simply determined by whether data evidence could be found. The more important requirement to get out of byeolbo was the social prestige of those who wanted to be recorded in genealogical books. For those who wanted to be included in the famous genealogy under unfavorable treatment, the genealogy books would have been both a white list and a black list. Whether in a positive or negative sense, the figures in the genealogy books did not deviate much from the categories of the ruling class. In this regard, the case of “nobi(奴婢) genealogy,” in which the social identities of the people registered are sangmin(常民) or cheonmin(賤民), is very unusual. The characteristics of these genealogical materials are basically the result of the genealogical editors screening the number of people and information about them in accordance with their intentions.

宋元代 族譜修撰과 그 社會史的 意義

陸貞任(Yuk Jung-im) 고려사학회 2006 한국사학보 Vol.- No.22

송원대 족보편찬은 신흥 사대부 가문으로서 위신을 드러내는 작업이었지만, 송대 이전 혈통적 士族의 任官과 通婚에 불가결한 검증을 위주로 했던 고대 보첩과는 내용 · 체례가 달라졌다. 혈통과 정치적 지위보다는 학문과 도덕의 실현자로서 새로운 士族의 정체성을 찾고자 했던 송대 사대부에게, 족보 찬수는 유교적 가족윤리 실천의 표상이기도 했다. 그러나 신흥 사대부들로서 확인할 수 있는 선조의 세대나 종족의 범위는 한정되었다. 대개 小宗 범위의 종족 결속을 촉구하는 소박한 족보가 만들어졌다. 남송 이후 특히 원대에 들어 중앙 관계로 진출하는 것이 점점 어려워지면서, 지역적 권위를 확보하고자 노력한 사대부는 점차 더 넓은 범위의 족 집단을 족보에 포함시켰다. 족보찬수는 신분적 경계가 희미해지고 사회유동성이 커지는 사회에서 敬宗收族을 촉구하는 구체적인 노력인 동시에 家系의 권위를 높이기 위한 작업이었다. 족보가 일족 내부의 사적인 기록물에서 점차 외부의 눈을 의식한 과시용으로 변화해 갔다. 남송대 이후 족보의 서문을 족외 명인에게 의뢰하는 풍조가 나타나고, 官人 조상을 강조하거나 심지어 유명 官人을 선조로 假託하기도 했다. 아울러 사대부의 유가 윤리와 유교적 규범이 강조되어 족보가 실제 족인들의 현실을 기록하는 것보다는 점점 더 정형적이고 관례적인 경향을 띄기도 했다. 송원대까지 족보는, 후대에 전개될 족보의 내용과 체례를 예시하고 종족제도의 발전에 영향을 준 것은 사실이지만, 당시 지배층인 사대부의 정체성과 사회적 전략을 반영한 산물이었다. The genealogy in Song-Yuan period was the proud possession of the literati and officials which replaced the old aristocratic houses, much as the genealogy itself was the symbol of prestige of the ruling elites from its birth. It took the new ruling classes about three generations to build up their lineages, toward the mid-Northern Song period, to produce a new kind of genealogy. As was the case with the nobility in the previous era, the compilation of the genealogy was still an endeavor for establishing status, yet the new genealogy was now taking a different aim from genealogical records of the previous era when it was used for assessing the family from the objective point of view. The elites of Song favored the scholarship and the virtuousness over the lineage and the political background as their class identity, and considered the genealogy as the exemplification of the practice of the Confucian family values. The extent of the ritual as well as agnatic kinsmen for the upper class of Northern Song would not extend outside of the circle of mourning obligations. Their genealogies were exclusively private documents for the enhancement of this family solidarity. In Southern Song and especially more so in Yuan, as landing the job in the central government became more scarce, the elites paid more attention in establishing and solidifying local leadership, which resulted in genealogies encompassing wider range of agnate kin, unlike in Northern Song. The was one of the pragmatic tasks to encourage the formation of descent groups and to enhance the prestige of the family in the era of weakening social status barriers and increased social mobility. The genealogy as the exclusively private document began to take a new shape reflecting the interests of peers. Since Southern Song, a trend grew to solicit the non-clan celebrities for the preface of the genealogy, to over-emphasize the ancestors with governmental positions and even to “invent" fake ancestors. With the increasing emphasis on the Confucian philosophy and norms, the genealogy would take the predefined, customary form instead of recording the history of the clansmen. Those of Song-Yuan doubtlessly set the format for the future genealogy and affected the development of the lineage organization, yet they were by-products of the social game played by the contemporary elites.

새로운 만해 연보의 구성 방안 - 생애사 콘텍스트로서의 설계를 중심으로 -

이원영 우리말글학회 2023 우리말 글 Vol.98 No.-

본고는 만해의 생애사를 총체적으로 담아내는 새로운 만해 연보 구성 방안을 제안하는 게 목적이다. 연보 기록의 사실성과 연보 내용의 충실성은 층위를 달리하는 별개의 문제다. 이는 새로운 만해 연보를 구성하는 작업이 연보 기록의 실증 문제 외에도 연보에 만해의 생애사를 충실하게 구현하는 문제에도 주목해야 함을 시사한다. 이에 본고는 만해 생애사를 충실하고 입체적으로 구현하는 새로운 만해 연보의 구성 방안에 대해 논구하였다. 이를 위해 먼저 새로운 만해 연보 구성의 바탕이 될 연보 개념으로 ‘생애사 콘텍스트’를 제안하였다. ‘생애사 콘텍스트’ 개념은 연보를 생애사적 맥락의 총체적 구현 자료로 바라보면서, 연보의 내용성 문제에 주목하게 하는 개념이다. 다음으로 기존의 만해 연보의 문제들을 검토하여, 기존 만해 연보들에서 만해 생애사 기록의 ‘혼재’와 ‘왜곡’, 혹은 기록의 ‘빈곤’의 문제가 나타나고 있음을 확인하였다. 마지막으로는 생애사 콘텍스트 개념을 적용한 새로운 만해 연보의 구성 방안을 제시하였다. 본고가 제시한 만해 연보 구성의 방법론은 자료의 ‘총집성’, ‘중간지대의 설정’, ‘입체적 연보 구성 체제’다. 생애사 콘텍스트로서의 만해 연보 구성은 만해에 대한 기억의 혼재와 왜곡을 방지하고 만해의 삶을 풍부하고 입체적으로 구현함으로써, 만해 연보가 만해 삶의 총체적 이해에 기여하는 유효한 자료로 자리할 수 있게 할 것이다. The purpose of this paper is to propose a new approach to structuring genealogies, which comprehensively captures the life history of Manhae. The accuracy and fidelity of genealogical records represent separate issues, implying that constructing a new genealogy compilation requires attention not only to the empirical aspect of genealogical records but also to faithfully representing Manhae's life history. To address this, the paper discusses a new design for a genealogy compilation that is faithful to Manhae's life history and provides a multidimensional representation. To achieve this, the concept of "Context of Life History" is first introduced as the foundation for the new genealogy compilation. The "Context of Life History" concept regards genealogies as comprehensive materials that capture the context of Manhae's life history and emphasizes the issue of content in genealogies. Next, the paper examines the issues found in existing genealogies, confirming the problems of "mingling" and "distortion" in recording Manhae's life history, or the problem of "insufficiency" in records. Finally, a new design for a genealogy compilation, applying the concept of "Context of Life History," is presented. The methodology proposed for genealogy compilation includes "data aggregation," establishing "intermediate zones," and creating a "multidimensional genealogy structure." Structuring genealogies with the context of life history aims to prevent the mingling and distortion of memories about Manhae and provide a rich and multidimensional representation of his life. This will enable the genealogy compilation to serve as a valuable resource for a comprehensive understanding of Manhae's life.

진양하씨 초간보(1608)를 통해 본 17세기 족보편찬의 유형 검토

정수환 ( Jung Su-hwan ) 한국계보연구회 2012 한국계보연구 Vol.3 No.-

The Jinyang Ha Clan’s genealogy was originally published in 1608 (the 41st year of King Seonjo’s reign). The clan is said to have originated in Jinju, Gyeongsang-do. Prior to this publication, individual family lineage records were made, but the Jinyang Ha Clan’s genealogy was the first to be compiled and printed using woodblocks, under the title of The Detailed Genealogy of the Jinyang Ha Clan. Notably, in the 17th century, various clans’ initial genealogies began to be published. The publication of the Jinyang Ha Clan’s initial genealogy was led by Ha Hon (1548-1620). He compiled a genealogy in 1606, and proofread and published it using woodblocks in 1608, the first work of its kind. According to the genealogy publication record, proofreading was conducted in the autumn of 1608, with the help of Ha Gyeong-jung and Seong Gye-gap. Ha Hon promoted his forefathers’ achievements through the publication of the genealogy. The output of the genealogy, however, is considered to have meant more than his purported purpose. First, in compiling the genealogy, he recorded not only male lineages, but also female lineages including mother, grandmothers, daughters and son-in-laws. This type of genealogy is called the paternal and maternal genealogy, which reflected the egalitarianism between males and females within families of those times. Second, editors for the compilation of the genealogy included various literati from the 16th century under the school of the famous regional scholar Jo Sik(曹植, 1501 ― 1572). This led the genealogy to contain much of the Jo Sik-related lineage and school. As such, the Detailed Genealogy of the Jinyang Ha Clan reflected much of the lineages and schools of the ruling class from the end of the 16th century to the early 17th century, offering ample materials to be interpreted in terms of modem times. It was confirmed that such lineage and school influences were greatly reflected in the compiling of the genealogy. The genealogy was based on a clan which originated in Jinju. And, the genealogy described Ha yeon(河演, 1376 ~1453), a representative 15-century bureaucrat and scholar from this clan, and his offspring, thus attempting to further solidify kinship ties. In addition, the genealogy implied a connection with the disciples of Namyeong(南冥)Jo Sik(曹植). Ha Hon led the compilation, editing and printing of The Jinyang Clan Ha Detailed Genealogy, collecting extensive data through regional, lineage and school networks. His output was much more than a simple genealogy, reflecting Korean society in the 17th century.

‘보학(譜學)담 이야기꾼’의 한 사례

황인덕(Hwang, In-deok) 한국언어문학회 2015 한국언어문학 Vol.94 No.-

A traditional storyteller in Korea has consistently interested me and this study, a case study, is a continuation of it. Roughly speaking, discipline of genealogy (譜學譚) can be defined as a story of genealogy. Also, storyteller of it is who has great interest in the story of genealogy and narrate at a professional level. ‘Genealogy’ can exist any place in the world; however, 'discipline of genealogy', a study of genealogy, exists only in Korea. Likewise, while the story of genealogy can exist any where in the world, the discipline of genealogy can be said to exist only in Korea. The story of genealogy is mostly limited to individual family's story of its ancestors. In contrast, the discipline of genealogy means a comprehensive knowledge of several families in Korea. As the term, genealogy, has come out of Korean culture, the term, storyteller of genealogy, has been derived from unique tradition of Korea, which might be possible due to tradition of Yangban culture for a long time. In specific, this study focuses on one case which can show the features of telling 'a discipline of genealogy' among other types of storytellers in Korea. Storyteller of this case study is Sangmuk Kim (1924~ ) whose uniqueness and aptitude were investigated on three perspectives. First, his family background and tradition-oriented background in his journey of life experience are discovered. Next, after considering his ability of telling as a storyteller and his way of making a discipline of genealogy telling a habit, the nature of topics and the way of telling are investigated. The last part of this study is devoted for the significance of Sangmuk Kim and his discipline of genealogy of the times. Regarding his family background and tradition-oriented background in his journey of life experience, three different perspectives are considered: formation of tradition-oriented consciousness and family background; his life course and confucian values-oriented view; and experiencing 'GuelSaRang Chamber' in his boyhood. In addition, regarding the nature of topics and the way of telling, two different views are used such as classification and types of topics; and features of telling topics. In conclusion, the culture of genealogy and storytellers of it turns to be possible only within Korean culture, whose tradition will not be likely to be continued and maintained anymore in the future.

청대 만주 사회의 족보 편찬 문화 확산과 족보 활용

金晙永 ( Kim Jun-young ) 명청사학회 2022 명청사연구 Vol.- No.58

On the surface, the spread of the genealogy compilation culture in Manchuria society can be seen as an example indicating that they have become Hanhua(漢化). However, even if the genealogy originated from the Han culture, the Manchurian genealogy of the Qing Dynasty also has its own specificity, like the genealogy of various ethnic groups in East Asia. Of course, based on the various characteristics of the Manchurian genealogy mentioned in the text, it is not intended to argue that the Manchurian was not become Hanhua. Because this is an individual problem, not a problem that can be concluded through any part. Therefore, instead of discriminating whether it is Hanhua through genealogy, we tried to find answers to more essential questions about how genealogy affected Manchuria society. Specifically, why genealogy was needed in Manchuria society? And how it spread to Manchuria society, what genealogy spread means in Manchuria society, etc. Unlike the Chinese of the same time, the national-led official genealogy was compiled in the Manchurian society. The official genealogy was formed and spread with mutual influence rather than unilateral propagation to Manchuria society. The reason why the Qing Dynasty ruler spread the genealogy, a foreign culture, to Manchurian society was that genealogy had a practical function necessary to maintain Manchurian society. Meanwhile, the appearance of the Manchurian genealogy is also different from the Chinese genealogy, such as mixed Manchu and Chinese language genealogies. This type of genealogy can represent the coexistence and cultural convergence of Manchu and Han.

『天安全氏丙戌世譜』를 통해서 본 全琫準 將軍의 家系와 出生地에 대한 再硏究

송정수 호남사학회 2010 역사학연구 Vol.38 No.-

Previous research had explored lineage and family of General Chon Pong-Jun based on "Byung-Sul Genealogy" and proved that born-place of General Chon Pong-Jun is Tang-Chon, Go-Chang. However, recently there was new argument that "Byung-Sul Genealogy" might be false and born -place of General Chon Pong-Jun must have born in Go-Boo, Nam-Bu -myeon. The purpose of this research is to clarify that above argument is not correct and confirm the fact that born-place of General Chon Pong-Jun is Tang-Chon, Go-Chang. First argument was that when "Byung-Sul Genealogy" had been compared with "Shin-Mee Genealogy", some family treecontents in "Byung-Sul Genealogy" are not in "Shin-Mee Genealogy" or they are different each other, therefore, it is possible that "Byung-Sul Genealogy" may be false. However, when publishing process of various genealogies of Cheonan Jun lineage had been compared with other genealogies issued before "Byung-Sul Genealogy", including "Ihm-Sul Geanology", it was confirmed that above argument is not correct. It could be confirmed that "Byung-Sul Genealogy" had been definitely published by family clan of Moon-Hyo-Gong branch of Cheonan Jun lineage. Another argument was that since "Byung-Sul Genealogy"stated that the tomb of Suk-Poong, grandfather of General Chon Pong-Jun, is at Cha- Bok-Ri, Jin-Jang-Moon-Ha, Nam-Boo-myeon, Go-Boo-gun, General Chon Pong-Jun must have been born in Nam-Boo-myeon, Go-Boo-gun. However, it was proved that the tomb of Suk-Poong had been originally in Tang- Chon, Go-Chang, and later moved to Nam-Boo-myeon, Go-Boo-gun, by way of various testimonies newly collected and "Ihm-Sul Geanology". Such facts definitely show that Chon Gi-Chang, father of General Chon Pong-Jun, had lived and had son, General Chon Pong-Jun, in Tang-Chon, Go-Chang, until year 1857. In any case, "Byung-Sul Genealogy" had been definitely published by Cheonan Jun family clan and content inside clearly tells us on family and lineage of General Chon Pong-Jun. Before, other birth theories, other than Tang-Chon, Go-Chang birth theory, had been proved as not correct. It is again clearly confirmed that General Chon Pong-Jun had been born in Tang-Chon, Deok-Jeong-myeon, Go-Chang, through "Byung-Sul Genealogy" and other information. It is also confirmed that General Chon Pong-Jun had lived here until he became thirteen years old. 종래 『병술보』를 바탕으로 전봉준 장군의 가계와 가문에 대해 살피고, 또 그의 출생지가 고창 당촌이라는 사실을 밝힌 바 있다. 그런데 근자에 『병술보』가 위보일 가능성이 있고, 전봉준의 출생지가 고부 남부면일 것이라는 주장이 제기되고 있다. 본 논문의 핵심은 위의 주장이 잘못된 것임을 밝힘과 아울러 전봉준이 고창 당촌에서 출생했다는 사실을 보다 확고히 하기 위한 것이다. 먼저 『신미보』와 비교해서 『병술보』의 가계 내용이 누락되거나 다르다고 해서 『병술보』가 위보일 가능성이 있다는 주장이 제기되었다. 그러나 천안 전씨의 여러 족보의 간행과정과 『임술보』를 비롯한 이전의 여러 족보와의 비교해 볼 때, 위의 주장은 잘못된 주장이며, 『병술보』는 천안 전씨 문효공파 종중에서 확실히 간행된 족보임을 확인할 수가 있었다. 그리고 『병술보』에 전봉준의 조부인 석풍의 묘지가 고부 남부면 진장문하 차복리 앞에 있다고 하여, 이를 근거로 전봉준이 고부 남부면에서 태어났다는 주장이 제기되었다. 그러나 『임술보』 및 새로 채집된 여러 증언을 통해서 석풍의 묘지는 원래 고창 당촌에 있었고, 이후에 고부 남부면으로 이장되었음이 확인이 되고 있다. 이 같은 사실은 전봉준의 아버지인 전기창이 적어도 1857년까지 고창 당촌에 살고 있었고, 이곳에서 전봉준을 낳았음을 분명히 보여주는 것이다. 아무튼 『병술보』는 천안 전씨 문중에서 간행된 족보임에 틀림없으며, 이에 수록된 내용은 우리에게 전봉준의 가문과 가계를 확실하게 보여주고 있다. 또한 종래에도 고창 당촌 출생지설을 제외한 여타의 출생지설은 사실이 아님이 일찍이 확인되었던 것이지만, 『병술보』 및 여타의 자료를 통해서 전봉준이 고창 덕정면 당촌에서 태어났다는 사실은 이제 분명하며, 그가 13세까지 이곳에서 살았다는 사실도 새삼 확인되고 있다.

朝鮮 初·中期 族譜의 현존 상황과 간행 추이

權奇奭(Kwon Ki-seok) 한국사학회 2024 사학연구 Vol.- No.156

This paper basically reviewed the case of the publication of ‘early genealogy’ from the 15th century to the early 18th century (the period of King Sukjong’s reign), when genealogy appeared and spread widely, and attempted a comprehensive analysis of the trend of printing methods. Based on the following sources, this paper prepared a comprehensive list of early genealogies: First, the genealogy list existing in various institutions that own ancient books in the Joseon Dynasty; second, the previous genealogy indirectly identified in the preface of the existing genealogy; and third, the genealogy mentioned in the existing research papers. The list includes valuable books that are very helpful in understanding Joseon’s genealogy culture, as well as several genealogies that convey specific editing and printing methods or show the process of developing from elementary genealogy records into publications representing the entire family name.<BR/> According to the chronological trend of genealogy compilation, the frequency of compilation is steadily increasing in the later period, and the trend of genealogy compilation began with the emergence of pioneering genealogy such as “Seonghwa Genealogy of Andong Kwon Lineage(安東權氏成化譜)” and “Gajeong Genealogy of Munhwa Yu Lineage(文化柳氏嘉靖譜)”. In addition, despite the loss of genealogy due to the Imjin War at the end of the 16th century, it can be seen that the number of publications has steadily increased since the first half of the 17th century.<BR/> As local officials often carry out publication work at the place of appointment, printing workshops became widely distributed in counties and prefectures throughout the country. In some cases, work was carried out in temples within the place of appointment. When work was done at the county government office, various local officials in blood ties formed a network to cooperate, and before the 16th century, blood relatives with different family names participated, but after the 17th century, only blood relatives of the same family name participated. However, there were cases where various families were not able to produce local officials frequently, and due to the difficult circumstances of the place of appointment, publication was delayed for a long time or only attempted. As an effort to overcome these limitations, it is possible to identify cases in which an executive in charge of editing is appointed within the family, and expenses are covered using the organizational power of the family meeting, or published by the capacity of the aristocratic society. Due to these various conditions in the genealogy compilation process, it is thought that the genealogy of Joseon naturally became oriented toward the values of the ruling status.