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A Study on Analyses of Sangchon Sin Hŭm's Sijo in <Bangong-Siyŏ> With

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A Study on Analyses of Sangchon Sin Hŭm's Sijo in <Bangong-Siyŏ> With 외국어초록(Foreign language abstracts) 371 <Foreign language abstracts> A Study on Analyses of Sangchon Sin Hŭm’s Sijo in <Bangong-siyŏ> with reference to Yi-jing (The Book of Changes) Choi, Mi-jeong (Keimyung University) Key words : Yi-jing(주역), 64 Hexagrams, Sin Hŭm(신흠), Bangong-siyŏ(<방옹시여>), Yi-jing poetry, sijo This study tries to analyze the sijo written by Sangchon Sin Hŭm (1566-1628), because I want to know what motivated him to write these 30 poems when he was exiled to a remote place. Due to the fact that he was more proficient in Yi-jing than any other Confucian scholar, I have linked his sijo to some of 64 Hexagrams of Yi-jing. The reason why I analyze them with reference to Yi-jing is that the meaning of his other name and the number 30, which makes up thirty pieces of his Bangong-siyŏ, are related to Yi-jing. According to my analysis of 30 pieces of his poems, including 15 poems particularly deeply analyzed in this study, I think the implicit meaning of the poems begins with ‘closing the door’ and ends with ‘confirming that the incision is like a stone’. A series of poems is like a record of a person traveling along a rough road. In his poetry, the poet revealed the existence of a human being who mastered in the laws 372 한국학논집(제65집) of nature and who lived the time to prepare for the next step. I think his poetry is based on the belief that good and bad things are circulating, which is the spirit of Yi-jing. As a result of analyzing his poems with reference to this theory, I argue that Sin Hŭm saw the future more positively, which is not the same as the other scholars have evaluated him in other studies so far. I evaluate my study as a meaningful example of research that puts the traditional knowledge formed in our culture into practice. I also think it is another significance of this study that it clearly shows the coexistence of the negative and the positive in Oriental culture and Korean classical literature. 외국어초록(Foreign language abstracts) 373 Study on the character of Baekhwadang-Yayeon(百花堂 夜宴) and the formation process of Baekhwadangas(“百花堂歌”) Shin, Hyun Woong (Seoul National University) Key words : Jeong Dongjun, Late Joseon Dynasty, Seoul, Gasa, Private Party, Evening Party This paper examined how Yayeon(夜宴, an evening party) in Baekhwadang(百花堂) was held and how Baekhwadangas(“百花堂歌”), which belongs to Gasa(歌辭), was composed, recited, and transcribed. First, the character of Baekhwadang-Yayeon was examined. Baekhwadang was Jeongja(亭子) in Jeong Dongjun(鄭東浚, 1753~1795)’s house in Hoehyeon-dong(會賢洞) in Seoul. Around 1790 some of the nobles living in Seoul used to have an evening party in Baekhwadang. Baekhwadangas is the group of the poems about Baekhwadang-Yayeon. Baekhwadangas falls into two classes, which are Baekhwadanga(百花堂 歌) and Sokbaekhwadanga(續百花堂歌), depending on the composition and content. The former focuses on the scenes of Baekhwadang-Yayeon and the latter focuses on the guests to the party. Examining Baekhwadangas, it was found that Baekhwadang-Yayeon was not elegant but inelegant. Second, the formation process of Baekhwadangas was examined. About 1790 Jeong Dongjun stood high in King Jeongjo(正祖)’s favor 374 한국학논집(제65집) and Baekhwadang-Yayeon was held. The news about Jeong Dongjun and Baekhwadang-Yayeon became a gossip for people in Seoul, and then Baekhwadangas was composed. It was the response to the gossip. Further, the composing time of Baekhwadangas, the relationship between Baekhwadanga and Sokbaekhwadanga and the process from composing to transcribing were inferred from examining the contents, the character of manuscripts and the historical facts in detail. As a result, Gasa in Seoul in the late 18th century responded rapidly to the gossip and revealed the event related to the gossip. Baekhwadangas has: (1) political values. Because there almost never the records about Jeong Dongjun and Baekhwadang-Yayeon except Baekhwadangas. (2) cultural values. Because Baekhwadang-Yayeon is inelegant, on the other hand, almost the whole Yayeon held by the nobles living in Seoul were elegant. (3) historical values in Korean Classical Poetry. Because Baekhwadangas was composed and recited at certain times-about 1790- in certain place- in Seoul, so it will be a marker. 외국어초록(Foreign language abstracts) 375 The nobility’s hobby of Playing and Listening to the Geomungo Music in the 16th century - Survey based on Mukjeilgi(the dairy written by Mukjae) - Ryu, Sok-young (Pusan National University) Key words : Geomungo, Mukjaeilgi, Lee, Mun-geon, Listening to the Geomungo music, Playing the Geomungo music, Pungryubi This dissertation aims to survey and identify the aspects that the nobles of Seongju, Gyeongbuk in the 16th century enjoyed playing the Geomungo and listening to Geomungo instrumental as their hobby, which is based on Mukjaeilgi written by Lee, Mun-geon. Major issues are divided into two. One is to survey how and in what style playing the Geomungo instrumental as his personal hobby was done and what meaning it gave to him. The other is which level the nobility of Seongju reached up to and how they enjoyed Geomungo. The summary of this discussion is presented below. It is true that Lee, Mun-geon was absorbed in playing the Geomungo to soothe his grief and tedium as the status exiled to the area of Seongju. But His main aim of playing the Geomungo was a little different from this view. To materialize the statue of grace can be said to be his idea. In other words, his playing the this music instrument was not the way to cast off his tedium but the symbol to realize the freedom and to transcend the mundane world. To do this, some kinds 376 한국학논집(제65집) of formality and constraint were needed under either his intention or the requirement of others. It was these elements that differentiated the music activities of the noble man from those of the slaves for pleasing others. According to the record of Mukjaeilgi Lee, Gong-jeon was the only man from the high class in Seongju that shared the hobby of playing the Geomungo with him. That was because the local nobles were not placed in the situation to have playing this music instrument as their hobby. Such situation was due to the shortage of supplying Geomungo and the rare opportunity to contact with the mentor and sheet music. In addition, even though someone had these conditions, he should have the inborn talents and go through the process to reach the standard over long time. Therefore it is considered difficult for the nobles to take playing the Geomungo as the hobby. Despite, the nobles showed the preference for Geomungo to anything else. Their musical desire could be satisfied by listening to the performance of Geomungo. So the slave for the music were hired to do this. These slaves are classified into two groups. one is the public slave such as gisaeng and a court musician , the other is the private slave of the nobles who are trained to rally the various music events by their owner and are called ‘Pungryubi’. This study takes the special concern for them and their roles and their aspects in social reality. It can be considered that this process helps understand the music life of the nobles in the 16th century. 외국어초록(Foreign language abstracts) 377 About new kasa <Sanch'onnaksa> Joo Hyerin (Korea University)․GU Sawjae (SunMoon University) Key words : Sancho'nnaksa, Nonggawŏllyŏngga, Nongbuga, Ubuga, entertainment, humane, instruction, satisfaction, management <Sanch'onnaksa> is a new kasa. Yang Seungmin in Sunmoon University possesses it. The writer of this literary work is a man who lives in countryside, and the date of writing is 19th. He gives her sister <Sanch'onnaksa> for management of property. So we can know that the reader of it is expanded to woman. Because this work has a monthly structure of description, it is affiliated with <Nonggawŏllyŏngga> which monthly describes farmwork and seasonal customs. But on the other hand <Nonggawŏllyŏngga> provides information about farmwork like textbook, <Sanch'onnaksa> describes internalized scenery. The former lays stress on the work, but the latter emphasizes entertainment and human relations. relatively. Nevertheless, both <Sanch'onnaksa> and <Nonggawŏllyŏngga> are instructive in farming and have economical idea in common. <Sanch'onnaksa> is a literature, together with a series of <Chi'sanga> <Ubuga> <Yongbuga> and a series of <Nonggawŏllyŏngga>, which is in connection with formation of industrial economical idea like production and consumption, work and relaxation, diligence and 378 한국학논집(제65집) laziness, time management. This literary work has significance in expanding prospect of 19th history of literature. 외국어초록(Foreign language abstracts) 379 Gil Jae(吉再)’s Two Representations : the Practice of Jeolui(節義; Integrity) and the Succession to the Way Kim, Yong-hun (Hanyang University) Key words : Gil Jae, jeolui(節義; integrity), dohak(道學; learning of thy way), the way, Elementary Learning(小學), sarimpa (士林派) This paper is to intended to examine two representations that Gil Jae(pseudonym: Yaeun, 1353~1419) obtained in the period of Joseon Dynasty. In fact, he was recognized continuously as a symbol of jeolui (節義; integrity) and an hair to the way in that time. How were the images of Gil Jae formed? He was a low-ranking government official of Goryeo Dynasty that was replaced through revolution by Joseon Dynasty. He resigned his office and went home on account of knowing that his country would perish soon. In addition, he declined a public office that King Jeong-jong, the second lord of the new dynasty, gave him, under the pretext that a faithful subject would not serve two lords.
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