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This paper studied on the Kim Beom-u (金範禹) and his lineage who was first persecuted in 1785 for his belief in Roman Catholicism (天主敎). Followings are results of the research in this paper:
First, the Kim Beom-u's ancestors began to separate themselves from YangBan (兩班) lineage and to form Chungin (中人) lineage in the early 17th century. From that time on, some of the Kim's ancestors passed not only Mugua (武科) but also Japgua (雜科). Although they passed Mugua, their social status as Chungin were unchanged. The existing arguments that Kim's lineage was changed from Muban (武班) status into Chungin status must be reexamined because their social status was never changed since they had became Chungin in the early 17th century.
Second, though Kim Beom-u's father Kim Ui-seo (金義瑞) had four legitimate children from his wife who had been still alive, he had more children from a concubine. He also paid some funds for publications of his lineage books, ChogPo (族譜). Such actions were very popular practices in Chungin society. On the contrary, the fact that Kim Ik-han (金翊漢), Kim Beom-u's great-grandfather, after passing the YugGua (譯科), became active in a chief interpreter of a diplomatic envoy to Beijing (北京) illuminated that Kim Beom-u's lineage seems to be quite open to the outside world.
Third, the existing research emphasized that Chungin accommodated Catholicism because of their resistance to the discrimination by YangBan. But Chungin also must be giving up desires for getting public offices or concubines to receive Catholicism. Kim Beom-u, as the member of a powerful Chungin lineage, must have more determination than other Chungin members become a Catholic believer because Kim Beom-u could easily get those advantages such as public offices or concubines.
Fourth, Kim Beom-u was intimate with Yi-Byeok (李檗) because they were related by marriage. Their in-lawships were formed by Kim Ssi (金氏) who was Jeong Yak-yong (丁若鏞)'s father's concubine. But the most important reason for their intimate relationships was the fact that Kim Beom-u was a man of great knowledge. The fact that Yi-Byeok was a great scholar and Kim Beom-u propagated many people such as not only Chungin but also YangBan make me surmise their close relations.
Fifth, the Kim Beom-u's descendants still had married with Chungin after 20 years of his persecution. Kim Dong-yup (金東曄), Kim Beom-u's grandson, who resided in Mil-Yang (密陽), associated with YugGuan (譯官) who kept high ranking public offices in Seoul. The purpose of his intimate relations with them was to maintain his social position for his family. Kim Dong-yup kept the relationship by marriage and the scop of the relationship was very wide. Through this fact we can conclude that interrelationship in the late ChoSon (朝鮮) society was very powerfully influenced by not only blood but also marriage.
Sixth, through this research I can notice that the most important qualification of Chung in was kept in the blood, and Chungin must marry Chungin and reside in Seoul or suburb to maintain it's status.
First, the Kim Beom-u's ancestors began to separate themselves from YangBan (兩班) lineage and to form Chungin (中人) lineage in the early 17th century. From that time on, some of the Kim's ancestors passed not only Mugua (武科) but also Japgua (雜科). Although they passed Mugua, their social status as Chungin were unchanged. The existing arguments that Kim's lineage was changed from Muban (武班) status into Chungin status must be reexamined because their social status was never changed since they had became Chungin in the early 17th century.
Second, though Kim Beom-u's father Kim Ui-seo (金義瑞) had four legitimate children from his wife who had been still alive, he had more children from a concubine. He also paid some funds for publications of his lineage books, ChogPo (族譜). Such actions were very popular practices in Chungin society. On the contrary, the fact that Kim Ik-han (金翊漢), Kim Beom-u's great-grandfather, after passing the YugGua (譯科), became active in a chief interpreter of a diplomatic envoy to Beijing (北京) illuminated that Kim Beom-u's lineage seems to be quite open to the outside world.
Third, the existing research emphasized that Chungin accommodated Catholicism because of their resistance to the discrimination by YangBan. But Chungin also must be giving up desires for getting public offices or concubines to receive Catholicism. Kim Beom-u, as the member of a powerful Chungin lineage, must have more determination than other Chungin members become a Catholic believer because Kim Beom-u could easily get those advantages such as public offices or concubines.
Fourth, Kim Beom-u was intimate with Yi-Byeok (李檗) because they were related by marriage. Their in-lawships were formed by Kim Ssi (金氏) who was Jeong Yak-yong (丁若鏞)'s father's concubine. But the most important reason for their intimate relationships was the fact that Kim Beom-u was a man of great knowledge. The fact that Yi-Byeok was a great scholar and Kim Beom-u propagated many people such as not only Chungin but also YangBan make me surmise their close relations.
Fifth, the Kim Beom-u's descendants still had married with Chungin after 20 years of his persecution. Kim Dong-yup (金東曄), Kim Beom-u's grandson, who resided in Mil-Yang (密陽), associated with YugGuan (譯官) who kept high ranking public offices in Seoul. The purpose of his intimate relations with them was to maintain his social position for his family. Kim Dong-yup kept the relationship by marriage and the scop of the relationship was very wide. Through this fact we can conclude that interrelationship in the late ChoSon (朝鮮) society was very powerfully influenced by not only blood but also marriage.
Sixth, through this research I can notice that the most important qualification of Chung in was kept in the blood, and Chungin must marry Chungin and reside in Seoul or suburb to maintain it's status.
목차
1. 머리말
2. 선대 가계
3. 가정 환경
4. 후손들의 사회적 지위
5. 맺는말
찬고문헌
ABSTRACT
참고문헌 (53)
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