Choi Clan House an architecturally superb tribute to the wisdom of sharing the wealth

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Choi Clan House an architecturally superb tribute to the wisdom of sharing the wealth

Published: 21 Aug. 2025, 07:00 Updated: 30 Oct. 2025, 17:12

Audio report: written by reporters, read by AI

To most Koreans, the ancient kingdom of Silla (57 B.C. to A.D. 935) is remembered as a land of heroes — an age when courage and passion lit up the darkness of antiquity. But Gyeongju, Silla’s capital for nearly a thousand years, is not only a city of warriors. It also preserves the refined traditions of a simple and elegant culture, blending the legacies of the ancient and medieval eras and the languages of Buddhism and Confucianism in rare harmony.

The city is home to Gyeongju Hyanggyo, a Confucian school with a millennium of history; seowon Confucian academies commemorating Joseon-era scholars; Yangdong Village, where literati once lived; and the ancestral homes of eminent families. Among them stands one residence that, though neither a government building nor an official Confucian landmark, has become a defining symbol of the city — the Choi Clan House, which was the wealthiest home in Gyeongju.

An aerial view of the Choi Clan House in Gyodong, Gyeongju, North Gyeongsang. [LEE SO-YOON]

Four centuries of wealth and prestige
The Choi family’s prominence began in the middle of the Joseon Dynasty (1392-1910) with Choi Jin-rip. Initially based in Nammyeon, the family moved to Gyodong — the former site of Yoseok Palace — where they remain today. The main house, built about 170 years ago, is a striking hanok, or traditional Korean home, that reflects the elegance of Gyeongsang region architecture. The estate covers some 2,000 pyeong (71,000 square feet), with gardens once stretching over tens of thousands of pyeong.

In 1969, a fire destroyed parts of the residence, including two men’s quarters and a hayloft. Behind the main house stands the most distinctive feature: the dwijoo, a tiled-roof granary with a five-span front and two-span depth, capable of storing 800 gama (about 176 pounds each). Once there were several such granaries; now only one remains, designated Important Folklore Material No. 27.

Over 400 years, the Choi family produced nine jinsa — those who passed the highest-level civil service exam — and 12 manseokgun, or wealthy landowners whose annual rice yields exceeded 10,000 seok (one seok equals about 317 pounds of unhusked rice). They earned widespread respect for aiding neighbors, supporting the poor and funding the independence movement — embodying the ideal of noblesse oblige in Korea.

Choi Jin-rip fought in the Imjin War (1592–98) and during the 1597 Jeongyujaeran invasion, later serving as magistrate of Oido Island, gongjo champan (vice minister of public works) and samdo sungun tongjesa (military commander of the three provinces). He amassed considerable wealth, which he entrusted to his son Choi Dong-ryang, who expanded the family’s holdings.

Choi Dong-ryang acquired vast tracts of farmland and, rejecting the corruption-prone practice of using go-betweens, dealt directly with tenant farmers, taking only half the harvest as rent. His efficient farming methods significantly increased yields. His son, Choi Guk-seon, inherited both wealth and values.

In 1671, during King Hyeonjong’s reign, famine struck. Choi Guk-seon, moved by the plight of farmers, publicly burned debt contracts and distributed rice to the poor during the lean months of March and April. A third of the estate’s rental income was dedicated to poverty relief — a tradition maintained for generations.

Choi Jun, the family’s 12th-generation heir and last manseokgun, endured torture by Japanese police for financing independence efforts.

After Korea’s liberation, he donated the estate to Daegu University (later Yeungnam University) and received the Order of Merit for National Foundation.

The dwijoo, or grain storage, at the Choi Clan House in Gyodong, Gyeongju, North Gyeongsang. [LEE SO-YOON]

Sharing as the true measure of wealth
The family’s longevity owed much to its moral code: the yuk hun (six principles of household management) and yuk yeon (six attitudes for life). These counseled frugality and humility within the family, and generosity to the community. Wealth was to be shared, not hoarded.

One principle forbade seeking positions beyond one’s noble rank to avoid the corrupting lure of power. Another capped the amount of wealth to be accumulated, ensuring rents were lowered as landholdings grew. During famine, the family motto was “Let no one starve within 40 li (about 10 miles).” Granaries were opened to all; in one year of 3,000 seok harvested, 1,000 fed the household, 1,000 guests, and 1,000 the needy.

Their hospitality also extended to travelers, whose news from the capital and other regions brought political intelligence and, at times, business opportunities to this provincial household.

Even during the Whalbin-dang peasant uprising of the early 19th century, the family was spared — protected by the very farmers and beggars they had long supported.

The six attitudes advised humility toward oneself and kindness toward others; clarity of mind in quiet times and boldness in action when required; calm composure in success, and steadiness in failure. Daughters-in-law wore plain clothes and lived frugally for three years after marriage to instill self-discipline, and the family embraced the spirit of the cheongbaekri — the incorruptible official — preparing for hardship even in times of abundance.

Generosity often shielded the Chois in turbulent times. In the early 19th century, during the Whalbin-dang peasant uprising, which targeted wealthy households, they were spared — protected by the farmers and beggars they had long supported.

For four centuries, the Choi family’s wealth remained unshaken not because it was hoarded, but because it was shared. Their mix of prudence and generosity fostered trust, protected them in crisis, and left a legacy far greater than material riches. Today, the Choi Clan House stands not only as an architectural treasure of Gyeongju but as a testament to the belief that true wealth lies in what is given away.