明ㆍ淸代 福建 宗族의 成長과 地域神 ― 詔安縣 沈氏宗族을 중심으로 ― (The Growth of Clan and Regional Deity in Fujian during Ming-Qing Period — Centered on the Shen Clan of Zhaoan County —)

서지정보

· 발행기관 : 명청사학회
· 수록지 정보 : 명청사연구 / 47호 / 1 ~ 37페이지
· 저자명 : 원정식

초록

이 글은 복건성 조안현의 최대 성씨인 심씨종족의 성장과정에서 나타난 태시조 무덕후 숭배 현상을 검토함으로써 종족 성장과 종족의 태시조 신앙의 관련성을 밝히고자 하는 것이다.
현재 조안심씨는 楸公觀音山房、東沈房、岐山房、桔林房과 枝公太平房의5개 방으로 구성되어 있다. 태평산방이 포함된 것은 20세기 후반이 아닐까 생각된다. 추공계 4개 파로 정리된 것은 15세기 초로 추정되는 데, 15세기 중반에 불탄 족보와 15세기 후반에 새로 편찬된 성화보에서 이 4개 파 13호를 명시하였기 때문이다. 16세기 후반은 조안심씨종족이 지역사회에서 위상을 확보하는 시기이고 그 대표자가 심부이다. 심부는 진사로서 도로 건설, 교량 건설, 종교시설 건축 등 지역사회 활동이 활발하였고, 더불어 종법 정리와 확산, ‘聃季 → 한의 英昌 → 남송 太乙郞’이란 종족의 계보 확립 등 종족 형성에 중요한 활동을 하였다. 무덕후 심세기가 본격적으로 족보에 등장한 것은 18세기이고 그 주체는 상대적으로 늦게 출발한 동심방이다. 동심방은 무덕후를 태시조로 삼고 ‘심영창 → 심세기 → 심추’로 이어지는 계보를 제시하였다. 후발주자인 동심방은 당시 숭배되고 있는 진원광 신앙 속에서 개장공신의 일원인 심세기를 태시조를 삼음으로써 유력 종족임을 과시하고자 하였다. 특히 무덕후는 무장으로서 장주 개척에 이바지한 바가 큰 점을 부각시키는 한편 백성을 위한 다양한 사업을 한 공로를 부각시켜 문신으로서의 면모까지 보완하였다. 무덕후를 직접 조상으로 인정하지 않던 觀音山房、岐山房、桔林房이 무덕후를 받아들이는 시기는 늦어서 19세기로 추정된다. 많은 인구와 다양한 방파로 인해 분열성이 강한 조안심씨종족이 결집을 위해서는 계보적 불확실성을 가진 심세기→심추의 관계보다는 믿음의 대상으로 부각된 ‘무덕후’란 상징을 선호하는 족원들에 호응하여 무덕후를 태시조로 확정함으로써 종족 결집의 동력을 이끌었다. 무덕후의 순안활동은 그 구체적 표현이다. 각 향촌을 돌면서 몇 개월 진행되는 대규모 순안 의례는 글 한줄 모르는 족원이라도 보고 듣고 참여하는 과정을 통해 일체감을 갖고 결집하게 되었다.

영어초록

Currently, the Zhaoan Shen clan consists of five branches, including the Guanyinshan, Dongshen, Qíshān, Julin Branches from Lord Qui Lineage as well as the Taiping branch from Lord Zhi Lineage, while the Taiping branch is believed to belong to the clan in the late 20th century. It is presumed that the forming of the 4 branches from Lord Qui Lineage happened in the early 15th century, because the preface of the Chenghua family’s genealogy log cleary states the 4 branches and their 13 families when the genealogy log was republished after it had been lost in fire in the middle of the 15th century. In the second half of the 16th century, the Zhaoan Shen clan secured its status in the community, and its representative was Shen Fu. As a iinshi, Shen Fu actively participated in local activities such as roads, bridges, or religious facility constructions, and thus he played a vital role in forming of the genealogy of the clan, including organizing and spreading of lineage or verifying of the lineal oder of Danji (Zhou) → Yingchang (Later Han) → Taiyilang (Qui in Southern Song). Among the things happened in those days, it is noteworthy that anti-Yuan activities of Shen Zizhen and his brother during the Song-Yuan transition period and region-saving activities of Shen Zhou in the Deng Maoqi rebellion (1448∼1449) during the mid Ming period were listed in the Zhangzhou Regional History published in the first year of the Wanli era (1573). It is also notable that the statue of Shen Shiji was enshrined in the Zhenjunmiao Tomb (Cijigong palace at that time) after the 6 Generals Shrine had fire, and began to be worshiped.
It was in the 18th century that the story about the Wudehou (Martial Virtue Lord) named Shen Shiji emerged on the genealogy. In its center lies the Dongshen branch, whose formation was relatively late than other branches. The Dongshen branch held Martial Virtue Lord as the clan progenitor and claimed the lineal order of Shen Yingchang → Shen Shiji → Shen Qiu. It is assumed that the Dongshen branch, as a late mover, tried to show that they were a powerful clan by claiming their clan progenitor to be Shen Shiji, one of Kaizhang Gongchen (meritoriously serviced officers in developing Zhangzhou) in the cult of Chen Yuanguang who was widely worshiped at that time. Especially, they highlighted Wudehou not only as a military general by giving stress on his great contribution to the development of Zhangzhou, but also as a civil officer by pointing his contributions in conducting various civil works for common people. It is not clear when the Guanyinshan, Qishan, and Julin Branches, which had not recognized Wudehou as their direct ancestor, came to accept him, but it is presumed to be in the 18th or the 19th century. To unit the Zhaoan Shen clan which had tendency to split into various factions owing to the large number of its population, it was needed to accept hearts of clan members who favored the symbol of “Wudehou” than uncertain lineal order of Shen Shiji → Shen Qiu, which led to choosing Wudehou as the clan progenitor, creating the motive to unit the clan. The check-touring activity of Wudehou is a specific expression of it. The massive check-touring rituals of visiting around each local village for a few months create the sense of unity even to illiterate clan members through their seeing, hearing, and participating in it.

참고자료

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