지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
In the early half of the Goryeo period, members of the “Munbeol” aristocratic families, including the Goryeo royal family, used to arrange marriages between males and females who were (by blood) close relatives with each other. The main intention behind such phenomena seems to have been the attempt to form an exclusive inner cycle of married couples which would help the people in power continue to retain that power. The government had some bans and prohibitions on such marriages, which were suggested and legalized in the wake of certain clashes that continued to occur between political factions. But only the ‘offsprings’ who were produced by such marriages were punished, by being denied a future inside the government, and the ‘parents’ who actually got married were usually spared from the humility, rendering the prohibition a fairly limited one for centuries.
In the latter half period of Goryeo, however, legal codes prohibiting people from marrying their own close relatives started to be established, and a conscious belief which rationalized the banning of such marriage gradually expanded throughout the Goryeo society. In 1275, a governmental official named Heo Gong was impeached for having a second marriage with the niece of his deceased wife. In 1275 and 1291, Mongol Yuan Emperor Qubilai demanded that the primary marriage custom of Goryeo should be changed from the previous “In-house marriages” to “marriages between people with different last names.” This sort of exterior demands as well as the notion itself was directly mentioned and referred to in the re-enthronement edict issued by King Chungseon-wang in 1308, and thus was established as a law in Goryeo. The “banning” on marriages arranged between close relatives newly became another norm inside the Goryeo society.
In the meantime, there were other Mongol customs that were being introduced to the Goryeo people. The so-called ‘Spousal Inheritance’ was one of them. This term refers to a particular kind of marriage in which a male would marry the wife of his older or younger brothers, in case such siblings passed away. According to various written resources produced in China during the Mongol Yuan period, such marriages were also enjoyed not only by the Mongols but also by the Chinese people. The primary stance of the Mongol imperial government, under the notion that all races should stick to their original customs, prohibited the Chinese people from engaging with each other in such manner.
In case of Goryeo, kings Chungseon-wang and Chung’hye-wang exhibited such examples, but the former may be the only case that would deserve such labelling. Compilers of the History of Goryeo referred to this side of his life as a personal deviation from Goryeo traditional norms, but it seems like a choice that had something to do with the incoming Mongol customs. At the same time, however, at the urging of no other than the Mongol emperor himself, ‘clan rules’ banning close-relative marriages and also ‘same-last-name’ marriages were being introduced to the Goryeo population. It was not exactly a suitable environment for a custom like ‘spousal inheritance,’ even when it was a traditional practice of the master Mongol race, to be established inside Goryeo. It seems only natural that the number of such incidents were very low(considering the frequency of such incidents appearing in historical texts) and that such cases, as few as there had been, were blamed and described in the History of Goryeo so negatively as they are.
In the latter half period of Goryeo, however, legal codes prohibiting people from marrying their own close relatives started to be established, and a conscious belief which rationalized the banning of such marriage gradually expanded throughout the Goryeo society. In 1275, a governmental official named Heo Gong was impeached for having a second marriage with the niece of his deceased wife. In 1275 and 1291, Mongol Yuan Emperor Qubilai demanded that the primary marriage custom of Goryeo should be changed from the previous “In-house marriages” to “marriages between people with different last names.” This sort of exterior demands as well as the notion itself was directly mentioned and referred to in the re-enthronement edict issued by King Chungseon-wang in 1308, and thus was established as a law in Goryeo. The “banning” on marriages arranged between close relatives newly became another norm inside the Goryeo society.
In the meantime, there were other Mongol customs that were being introduced to the Goryeo people. The so-called ‘Spousal Inheritance’ was one of them. This term refers to a particular kind of marriage in which a male would marry the wife of his older or younger brothers, in case such siblings passed away. According to various written resources produced in China during the Mongol Yuan period, such marriages were also enjoyed not only by the Mongols but also by the Chinese people. The primary stance of the Mongol imperial government, under the notion that all races should stick to their original customs, prohibited the Chinese people from engaging with each other in such manner.
In case of Goryeo, kings Chungseon-wang and Chung’hye-wang exhibited such examples, but the former may be the only case that would deserve such labelling. Compilers of the History of Goryeo referred to this side of his life as a personal deviation from Goryeo traditional norms, but it seems like a choice that had something to do with the incoming Mongol customs. At the same time, however, at the urging of no other than the Mongol emperor himself, ‘clan rules’ banning close-relative marriages and also ‘same-last-name’ marriages were being introduced to the Goryeo population. It was not exactly a suitable environment for a custom like ‘spousal inheritance,’ even when it was a traditional practice of the master Mongol race, to be established inside Goryeo. It seems only natural that the number of such incidents were very low(considering the frequency of such incidents appearing in historical texts) and that such cases, as few as there had been, were blamed and described in the History of Goryeo so negatively as they are.
목차
머리말
1. 근친의 개념과 근친금혼 관념의 확대
2. 원 세조의 동성금혼 요구와 그 의미
3. 금혼 관념의 변화 방향과 수계혼 시도
맺음말
참고문헌
〈Abstract〉
참고문헌 (29)
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