KJC Korea
Journal Central

This study inquires into the Yeon-cheon(淵泉) Hong Seok-ju(洪奭周)'s criticism of poetry in the aspect of the poetic nature, versification, and function. About the poetic nature, it is based on the innate nature and emotion(性情) - poet's poetic consciousness, and then originate from the cheon-ki(天機) as the realization of the truth of space, reason of nature, and world's duty. About the versification, poetic meaning(意) must be expressed truly and frankly(眞摯), poetic words(辭) must be transferred logically and correctly(條達), and poetic spirit(氣) must be flowed and moved freely that not be blocked(流動). About the poetic function, poetic use(用) is impressing people(感人); poetic merit(功) is inspiring reader's heart, making them endeavor, encouraging the good and punishing the evil, and satiring the world(興勸懲創); poetic effect(效) is changing customs toward good way(移風易俗). In the future, there remain comparing and examining criticism of poetry of Hong Seok-ju and China. Also, it is thought that how Hong Seok-ju's criticism of poetry is applied to actual criticism must be considered.

ShinHeum(申欽, 1566∼1628) was well acquainted with the literature and scholarship of Ming(明) dynasty. It is true that he read many books which were published in Ming(明) dynasty, but he didn't disclose titles of that books. Therefore there are no evidence of the fact that ShinHeum contacted books published in Ming dynasty. YaUn(<野言>) edited by ShinHeum was a collection book of CheongUn(淸言) of later Ming dynasty, as well as other occasions, title of that book which he refer also has unknown. But by researching in this study, the book that ShinHeum refer is SoChangCheongGi(<小窗淸紀>) which was edited and published by OhJongSun(吳從先) who was a literary man in later Ming dynasty. It is similar to HanJeongRok(<閒情錄>) written by HeoGyun(許筠, 1669~1618). There are some differences YaUn, as compared with HanJeongRok. First, ShinHeum had a selecting standard of HoiSim(會心). Second, ShinHeum only selected short compositions of CheongUn, while HeoGyun rather selected long compositions that had crazes for various specialties. Third, ShinHeum rewrote most of compositions for the purpose of lyrical elegant prose. Particularly, ShinHeum represented the daily fact of SanLimGyungJe(山林經濟) that is a life in the nature.

"Yongsa[用事]" means a method of composition that quotes or modifies former text's event, knowledge, assertion, the method of formation, and makes them as part of the text. Some critics insisted that yongsa is not good method for composing poetry because it looks like not deferring from plagiarism. But yongsa is one of the effective rhetorics in composing poetry. For making use of good yongsa, poets must have considered some requisites below:Firstly, poets must have chosen authentic precedent that has appropriate elements of the situation and condition of composing, e.g. characters, events, backgrounds, materials and so on. The more similarities exist between original text and poets' own creations, the more literary values can be made. Secundo, poets must have recombined the poetic words of source in a new way. But the recombination must not cause a distortion of the original meaning of source. Choosing appropriate authentic precedent is more important than making new coinage. Thirdly, poets must have considered the amount of yongsa. They can have showed off their extensive knowledges by using a lot of yongsa, but also must have been careful not to break off the logical connections of poetic ideas because improper yongsa sometimes can make the text very puzzling.

The aspects of the love at first sight are represented in Yuiyangmunlok. They are classified as follows : the case ⑴; male-and-female's the love at first sight, the case ⑵; only male's the love at first sight, the case ⑶; only female's the love at first sight. The case ⑴; male-and-female's the love at first sight. This case is divided in two tiny cases. One is the couple of a man of virtue and a woman of virtue, the other is the couple of a vigorous man and a woman of a tender feeling. The case of the former, an arranged marriage is embodied generally in a saga novel, but a love marriage is embodied in Yuiyangmunlok. The case of the latter, the love at first sight is approved from the first beginning, and supported by a woman of virtue. And somewhat variation of the case of the latter is embodied through out of matrimonial ties preordained by Providence. The case ⑵; only male's the love at first sight. This case is combination of a vigorous man and a woman of virtue. A conflict between the wife’s father and a son-in-law, and a conflict between father and son are embodied, and then a conflict between a love marriage and an arranged marriage are embodied through out, finally on one hand a love marriage obtain happy ending, on the other unhand happy ending. The case ⑶; only female's the love at first sight. two-type couples are embodied. One is the couple of a man of virtue and a woman of a sexual passion, the other is the couple of a vigorous man and a woman of a sexual passion. However a woman of a tender feeling are not accepted. Man's love at first sight is acceptible, however woman's love at first sight is acceptible. Nevertheless woman's love at first sight leave spaces; a royal princess had a new lover, and beared a his child. In short, Yuiyangmunlok has the affirmative sight on the love at first sight. the love at first sight. The attainment of the love at first sight in Yuiyangmunlok had an effect on the disclaim of an arranged marriage and the inspiration of free love in the ending of 19century and the beginning of 20century.

In Gwandong-byeolgok, a literary work of gasa written by Jeong Cheol, the theme is realization of the writer's self-consciousness as a hermit and the central axis of composition is pursuing and meeting four hermits of the Silla period for confirmation of his identity. In the denouement of the work, the writer confirms his identity as an exiled hermit from heaven by meeting four hermits in his dream, and recovers his original identity to certain extent. The destination place of the writer's journey in the work would be the vicinity of Pavilion Weolsongjeong, not Pavilion Mangyangjeong, in various respects; it is the best background place for completing the writer's realization of the self-consciousness. In the denouement of the work, the writer resolves crisis in the process of seeking-meeting hermits, concludes the event, and further goes on suggesting new station as a hermit at the terminal part. Through these, the writer completes the work and achieves closural effect. With excellent and effective expressions in the final aspect of the theme, the work leaves very strong impressions on readers.

The goal of this paper is to infer the meaning of unintelligible phrases through japanese translation of Saseol-sijo by Son Jin-Tae. In chapter 2, we assume the critical length of his interpretation of Saseol-sijo through the style he entitled each work. In chapter 3, we find that most of his translations can help our understanding of unintelligible phrases of Saseol-sijo although there were a few mistranslations and excessive broad translations. Retranslating his translations into Korean, we could find the significance of his works. First, situation of the translated text became more concrete than that of the original text. Second, there were some ambiguous or unintelligible phrases which were inferable by Son's translation. And third, his translation provides the key to various interpretations of Saseol-sijo. The result of this paper is limited since we have examined only one section of Joseongogayojip 朝鮮古歌謠集 that focuses on Saseol-sijo. Therefore more elaborate research is required about the whole text.

The folktale in North Korea is a creature of people in terms of class, and oral traditions in terms of its existence. And the meaning is from real story which people's life culture was reflected, people's desire was inspired into the fiction, which was formulated. In aspect of concept, there's lots of difference between north and south because we're focusing on verbal and north is on people. First of all, text books regarding oral literature and paper written as cultural level for the people who create and enjoy tale, and present scientific logic for the creature and classification of tale pattern. The pattern of tale is being explained by not a category of academy, but a cultural level. On this basis, people's creativity can be possible even currently, therefore modern oral literature is set up and the oral literature history is being described. This phenomenon was from the pattern that oral literature is arranged in the principal of history, but they have a merit which can secure a plenty of new materials and expand oral literature, it's far better than we do. This can show us big issue because south treats oral literature as classic literature. Tale pattern was appeared in terms of the text in discussion of north. There are classified as myth, legend, people story, fairy tale, fable and gag. The culture of oral literature seems to be survived in North Korea. People's song has been created during mass labor scene for the increase of productivity. This seems to be similar to our 1960's through 70's, it's necessary for us to have interest in this old custom. There should be literal communication between North and South even unification seems hard near future. Communication for the comparison of each study is being eagerly expected.