명 후기 소설 속 종족 이야기와 종족 인식 ― 『雲門傳』과 『醒世恒言･李道人獨步雲門』을 중심으로 ―

초록

The Clan stories and Clan idea contained in the Yunmen Zhuan(雲門傳) and Xingshihengyan(醒世恒言) ‘Li daoren dubu yunmen(李道人獨步雲門)’ are summarized as follows. First, the Xingshihengyan(醒世恒言) ‘Li daoren dubu yunmen(李道人獨步雲門)’ is based on a prose part of Yunmen Zhuan(雲門傳) written by local writers in the late Ming period Shandong Qingzhou, and there is no significant difference between the two books' clan-related content and perception. The two books was developed around Li Qing becoming a deity, but the importance of the clan was highlighted by confronting the clan society symmetrically with the world of gods. This is an example of how the Clan became the most important and realistic entity not only for the elite but also for the common people in the late Ming Dynasty. Second, the clan of the main character Li Qing was a clan composed of urban ordinary people and operated mainly by the chief. Although the shrine, clan's land, and genealogy, which are indicators of the Chinese clan, are not visible, the chief served as a ‘specific organization and system for clan management.’ Fast decision-making and maintaining a flexible cooperative system were very important in order to efficiently respond to pending issues, in cities with strong liquidity and diverse surnames, and the optimal organization was the chief system. The head of the urban clan was organized and operated into many branches[房支] like the clan of the village, but the degree of clan unity and the exercise of power of the chief were not as strong as that of the village and the leadership was different. For example, the chief Li Qing led the clan in a way that harmonized and stabilized the clan in a fair manner while minimizing interference and was respected by the clan. The clan of the common people of the city was so important that the capabilities of the chief determined the fate of the clan. While Li Qing was the chief, he was able to solve the needs of clan members living in the city and maintain Clan's stability, but the novel's setting that Clan fell into crisis and reached extinction in his absence is an example of readers' expectations for the chief at the time. Third, the clan cemetery is the representative material foundation of the Li Qing Clan, and it was a space for descendants to be buried after death and for ancestors and descendants to be together. If the first house or descendant that Li Qing visited after returning to Qigzhou city after being expelled from the world of gods was the starting point of clan society, the last ancestral tomb he visited was a condensed space of clan society's ‘past-present-future’ leading to ‘ancestor-self-descendants.’ Fourth, in Yunmen Zhuan and ‘Li daoren dubu yunmen’, many terms of clan containing letters such as ‘zong(宗)’, ‘zu(族)’, ‘qin(親)’, and ‘men(門)’ are seen. In particular, the frequent appearance of clan terms such as zongzu(宗族), zuzong fenmu(祖宗墳墓), zongqin(宗親), zongzhi(宗支), huazong(華宗), and zongpai(宗派) shows the reality that clan society is being activated in the late Ming Dynasty. In addition to the term of clan, there are many cases where various tomb names are mixed regardless. In addition to the difference in style between prose and verse, this can be said to be a language phenomenon that occurs as the popularization of clan society progresses. Fifth, the designation of Laozi(老子) Li Er(李耳) as the furthest ancestor of Lee Clan reflects the fact that famous clans in Shandong at the time confirmed the furthest ancestor or the first ancestor to migrate in the process of forming the clan.

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