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pISSN : 1975-521X / eISSN : 2765-3943

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2020, Vol.41, No.1

  • 1.

    Jeyeong Poetry of Gongbukru Pavilion in Cheongju City

    DongJae Lee | 2020, 41(1) | pp.1~32 | number of Cited : 1
    Abstract PDF
    This article is a basic study to understand the cultural and historical traditions of Cheongju, the provincial capital of Chungbuk province, and examined the current status and contents of Jeyeong poetry written here along with the history of Gongbukru, the Northern Gate Pavilion of the Cheongju government seat fortress. Gongbukru in Cheongju was founded by Yun Gye‐jong in 1320 in the Goryeo, and after Shim Eon‐gwang wrote Cha‐un poems here in 1524, it seems to have been degraded, as no poems were written. After that, Gongbukru was restored in 1667 by Lee Seom, governor of Cheongju, and it is believed that the poems were written here by Lee Ha‐gon et al., and remained until the early 18th century. The first work of Jeyeong poetry of Gongbukru in Cheongju was written in 1321 by Gwon Han‐gong, in 1362 at the order of King Gongmin, 26 works of Eungje‐shi (poetry written by order of King) were written by Lee Saek and other 26 civil ministers, and afterwards there are 37 poems written by Jeong Chu, and Seong Seok‐rin in the late Goryeo, Han Sang‐jil, and Shim Eon‐gwang in the early Joseon, and Lee Hyeon‐jo et al. in the early 18th century. Among the contents of the poems, the poetry written by order of King praised the king for reviving the country by defeating the invasion of the Red Turban Bandits, or revealing the personal glory of participating in Eungje, and other poems were about a traveler from political defeat, uncomfortable personal impressions of taking office as a local official, and superb views of Cheongju. As Jeyeong poetry of Gongbukru Pavilion in Cheongju is valuable as a precious resource for understanding Gongbukru Pavilion history and late Goryeo and the meaning of the historical events that took place in Cheongju, it is hoped that the follow‐up research on this will continue to make efforts to more deeply understand the culture of Cheongju region and find its value.
  • 2.

    The Status of Buddhist Literature in Cheongju Area

    Kim,Mi-Seon | 2020, 41(1) | pp.33~51 | number of Cited : 0
    Abstract PDF
    This presentation is the gist of the presentation on the status of Buddhist literature in Cheongju. Various regional studies have been conducted, but few studies of local Buddhist literature have been conducted on Cheongju, North Chungcheong Province. Cheongju has an inland characteristic and has been recognized as a Seonbi Pass, meaning Cheongpung Myeongwol. The distinctive features of these geographical conditions include 牛巖山, known as Jinsan of Cheongju, and which flows through downtown Cheongju. In this presentation, it was intended to approach the status of Buddhist literature in Cheongju, where Buddhist culture blossomed. First, the process of accepting Buddhist ideas and Buddhist literature in Cheongju was considered until Buddhist culture such as "Jikji" was established. Based on this, the "Jikji" main body of the "Jikji" was to find out how it had been breathing in the Cheongju area and to examine the historical records of the temple's spatial awareness left behind through the reasons of nothing in Cheongju, thereby establish its status.
  • 3.

    A Study on the Poetry of Baekgok Kim Deuk-shin’s Cheongju Travel

    Song gi seop | 2020, 41(1) | pp.53~79 | number of Cited : 0
    Abstract PDF
    Baekgok Kim Deuk-shin was a poet of the 17th century. He left many poems while traveling all over the country. The "Baekgokjip" contains 1594 poems left while traveling. The number of poems related to Cheongju is relatively high, with dozens of poems related to Cheongju. He fully displayed the lyric and sentiment enjoyed in Cheongju. Jatbat Village, Neungchon Village, and Yulchi were all located near or near Cheongju-mok, which was the base of his life. As a result, it was natural to visit Cheongju and record the poem. There were many familiar officials and poets in Cheongju-mok. Hong Seok-ki, a renowned poet in Cheongjumok, was one of his closest friends. From the perspective of Baekgok, it was not only geographically easy to find Cheongju, but also there were many people who could communicate with each other through human interaction. Based on this, his poems were classified. The following was described in relation to the lyricism in Cheongju, the meeting and parting, and the friendship with Manju Hongseok. First, in "Reading in Cheongju," Baekgok looked at the emotional implications of accepting the lyric of nature. In 「Bok Cha Seon Gun Chim Ryu Gyeong Si Un」 and 「Mill Am Dong」, it is assimilated into nature and depicts the excitement in a picture, and the harmony of heaven and earth and the spirit of assimilation with nature are well illustrated. In addition, if "Jak Gang" is a realistic portrayal of one's feelings in a static way, "Cha Bak Jung Gu Un Seo Won" is a dynamic portrayal of one's surroundings, which is in contrast to its content. Second, 'The Brightness of Meeting and Parting' examines the author's feelings in meeting and parting with acquaintances. "Byeol Cheong Mok Chim Mun Baek Hwang" and "Gi Chung Cheong Bang Baek" are poems about the repentance of parting. Although 「Gi Chung Cheong Bang Baek」 refers to 'Byeol Mong Wol Cheon Bong' in the four districts and the sentiment toward it as 'Won Pa Ju Yeong Jong' in the eight districts, 「Byeol Cheong Mok Chim Mun Baek Hwang」 ended with 'Jeok Eung Hon Mong Kong Yu Yu'. Eight sections of 「Gi Chung Cheong Bang Baek」 replace the feelings felt in 「Byeol Cheong Mok Chim Mun Baek Hwang」. The second chapter of the 「Jeung A Sa Sin Deok Bu Hu Jae Gyu Jeong」 sings of the joy of meeting in the first and the second in the second, repentance of parting in the second part of the term. It makes to us realize the laws of 'People you meet always break up. A broken-up man will surely return someday.' here. Another thing to note is the "stare vacantly at (悵望)’" at the end of the second chapter. Because “to think hard(懇念)” and “stare vacantly at (悵望)” are relative meanings, but here they include “to think hard(懇念)”'s meaning, which makes it a poetic word to gauge his psychological situation. Third, 'Friendship with Man Ju Hong Won-Gu' compared and examined the relationship between the two people and their poetry. First of all, the relationship between "Zeung Hong Won Gu" of Baekgok and "Hui Kim Ja Gong Ji" of Man Ju shows that friendship as a friend and a poet is very close. However, 「Gi Hong Won-Gu」 says that 「Syeo Gon Che」 is different from his own style of poetry, which seeks genius and realistic portrayals in writing. As such, Baekgok enjoyed sightseeing and communing in and out of Cheongju, leaving the feelings of the city. The lingering imagery is deeply felt here by singing it without filtration, sometimes admiring, sometimes happy, and sometimes sad.
  • 4.

    A Study on the Ideology of Raising an Righteous Army and Literary Characteristics in the Manifesto of the General of the Righteous Army in the Battle of Cheongju Castle during the Japanese Invasion of Korea

    Park jeong-min | 2020, 41(1) | pp.81~105 | number of Cited : 2
    Abstract PDF
    One of the most remarkable facts in the history of Cheongju is the recapture of Cheongju Castle, which was captured from the Japanese invaders during the Japanese Invasion of Korea in 1592. The general of the Righteous Army Cho Heon(趙憲, 1544~1592) and Park Chun-mu(朴春茂, ?~?) were in the center of it. These two men studied under Tojeong(土亭) Lee Ji-ham(李之菡, 1517~1578), they had greater value in that they realized the ideology of Confucianism through the practice of saving their country. As a Confucian scholar, the reason why they were able to recapture Cheongju Castle where the regular army was taken away, by organizing a righteous army, was because of the Confucian ideology called Sahak(斯學) and the solidarity of the Confucian scholars called Samun(斯文). And the means to concentrate and organize the dispersed Confucian scholars was manifesto. Focusing on the manifesto of Cho-Heon and Park Chun-mu, this paper considered the ideology of the struggle and the strategy of the instigation which was revealed in the manifesto. The conclusion is as follows. First, in terms of content, the justification and significance of the struggle are particularly emphasized. The desperation that could no longer look on idly the government army-led national defense posture, which had been collapsed helplessly, is clearly reflected in the manifesto of the Battle of Cheongju Castle. The injustice of the aggressive war and the Japanese military’s cruelty were interlinked with the historical consciousness of the general of the Righteous Army with academic knowledge, then it was formed in the manifesto, so it presented the justification of the struggle to the people. Through this, the consolidated non-regular troops were finally able to achieve their first victory in the land warfare since the outbreak of the Japanese Invasion of Korea in 1592. Second, in terms of expression, the rhetoric of instigation and persuasion was provided in the manifesto of Cheongju area during the Japanese Invasion of Korea. The manifesto is a writing that has the purpose of propaganda and instigation, expressing clear sense of order and strong will to protect. In this regard, the manifesto devolves the determined will inherent in author’s consciousness to the readers, and instills the aspiration and courage of the national salvation in their hearts to persuade them to change their behavior. The Yongsa(用事) method of making a deep impression using the expression of historical precedent and the rhetoric of increasing tension through repetition and setting of an orderly structure are extremely intended settings to maximize the instigation of the manifesto. This study is significant in that it is a study paying attention to the literary features of the manifesto, and it is expected that it will be able to contribute to the study of war literature on the Korean Peninsula.
  • 5.

    Regional Identity of ‘Cheongju-mok’ Based on the Historical and Geographical Characteristics

    Eo, Kang-seok | 2020, 41(1) | pp.107~131 | number of Cited : 0
    Abstract PDF
    The purpose of this study is to research on the historical regional identity of Chengju, the key city of Chungcheong Province. The feature that Chengju is a transportation hub to move easily from east to west and south to north has become a key factor in shaping regional identity. Because of the ease of traffic, the characteristics of the military strategic point were formed and it became a good place to start plot treason. Also, the natives of Cheongju did not easily open their heart to outsiders because they stayed for a while and left. As a result, Cheongju inevitably became a difficult area for the Mokmingwan to govern. People in Cheongju were able to live relatively prosperous lives because it had a large fertile field northwest of the country. This is partly related to the fact that it is a major transportation and military hub. This material affluence could serve as an economic foundation for the powerful family to become influential in Cheongju. This has formed for the long-standing historical and geographical characteristics, and is the wisdom of the people of this region to lead their lives here.
  • 6.

    Aesthetic Consciousness of the Exchanged Maehwa-poems(梅花詩) between Toe-gye(退溪) and Go-bong(高峯)

    Doohwan Shin | 2020, 41(1) | pp.133~177 | number of Cited : 3
    Abstract PDF
    This paper studied the aesthetic sense of Maehwa-poem exchanged between Toe-gye(退溪) Lee-hwang(李滉.1501-1571) and Go-bong(高峯) Gi-dae-seung(奇大升.1527-1572). Despite the age gap between Toegye and Gobong, there has been a variety of academic exchanges and discussions. Gobong systematically completed his knowledge of Neo-Confucianism by using Toegye as his teacher. Go Bong insisted to the government that Toegye should be served as a regent. Toegye, who was last present at the request of King Seonjo, After working for the government, he filed several appeals for his resignation, and finally came back to his hometown after being allowed to resign. At that time, Gobong sent Toegye and wrote a poem on the theme of the Maehwa-pot that Toegye grew in Seoul. Toegye asked Giogobong to give him an answer by giving him eight Maehwa-poems as a token of farewell at the last time he was on a boat leaving. The scene of the two parting as Maehwa-poems was noble and noble. Toegye was a literary man who loved Maehwa so much that he left about 120 Maehwa poems. Gobong was sent to the eight Maehwa poems that Toegye had given to him with great care. Toegye also wrote a reply poem and sent it to Gobong along with a letter. Go Bong wrote another poem about it. Maehwa poems, where Toegye and Gobong exchanged, is full of dignity and style. The Maehwa poems they exchanged were full of intelligent and romantic poetry, imbued with a high degree of dignity and a variety of Neo-Confucian aesthetics.
  • 7.

    A Study of Park Si-soon's 『Myeonbul Diary』

    Im Hyunjung | 2020, 41(1) | pp.179~204 | number of Cited : 1
    Abstract PDF
    A Study of Park Si-soMyeonbul Diary(沔紱日記)』 is a diary in which Park Si-soon(朴始淳, 1848~1907) recorded his life as a government official for 9 months from October 13, 1894 to June 20, 1895 when he served as governor of Myeoncheon(沔川郡守). Park Si-soon’s nickname is Yunwon(允元), his pen name is Gukin(菊人), and his family clan originated from Hamyang(咸陽). Hamyang Park was a brilliant family clan that produced a number of people who passed the civil service examination and served in government posts for generations. Park Si-soon was impeached for posting an appeal by Ahn Hyo-je(安孝濟, 1850-1916), and was exiled to Hongwon(洪原), Hamgyeong-do on August 29 and lived there in exile for about 10 months. After a while, he was reinstated in a special pardon, but he was appointed as governor of Myeoncheon in 4 months. Myeoncheon was home to the graves of Park Si-sun's 8th ancestors in lineage and was inhabited by many relatives and acquaintances. This regional connection seems to have led to his appointment as governor of Myeoncheon. The most frequently appeared content in 『Myeonbul Diary』 is about the people who Park Si-soon socialized with. There are many records about meeting local people, friends, and relatives, and exchanging letters. In addition, it also shows various duties he performed as a government official after taking office in Myeoncheon. In particular, the process of a ritual for rain is depicted in detail, and the ritual for the eradication of the disease, which was epidemic at that time, is also seen. Records such as <Myeonyangbu(沔陽賦)〉, which includes the names of 14 myeon(面) of Myeoncheon, and Gunjajeong(君子亭), the first historical site of Dangjin City, provide historical evidence. Therefore, it has value as a source material for restoration and research of local history in the Myeoncheon area.on's 『Myeonbul Diary』
  • 8.

    A Study on the Authors and Prints of Jaejobeonbangji

    Kwangnyeon Kim | 2020, 41(1) | pp.205~229 | number of Cited : 1
    Abstract PDF
    Jaejobeonbangji(再造藩邦志) is a book written by Hwaeun Shin Gyeong(1613-1653), who systematically compiled the background and progress of the Imjin War. This book was widely read in the late Joseon Dynasty and influenced the understanding of the Imjin War. In this article, I tried to introduce the life of Shin Gyeong, and to lay the foundation for understanding him and Jaejobeonbangji through a philological review of it. Shin Gyeong was the grandson of Shin Heum, a renowned writer of the late Joseon Dynasty, who was influenced by family studies and had an open academic tendency. He had great talent and was looking forward to the future, but he gave up his will to move on to the world and lived in seclusion. He collected facts related to the Imjin War, and wrote Jaejobeonbangji, in the wake of the anger he felt during the Manchu Invasion of Korea. It contains the consciousness of the grace of the Ming Dynasty to saved the country, as well as the anger over Joseon's surrender to the Qing Dynasty. In addition, this book is based on Jeongwaeji, his grandfather Shin heum's work, so I think there was a family studies influence here. Jaejobeonbangji has gone through a number of penmanship since it was first published in type, and in the 18th century, it was widely distributed, with Korean translates also being made.
  • 9.

    A Study on 『Sikhanjinjeon』 of Sonji Hong-jaegu

    SHIN YOHAN | 2020, 41(1) | pp.231~259 | number of Cited : 0
    Abstract PDF
    The purpose of this study is to examine 『Sikhanjinjeon』 of Sonji Hong-jaegu. 『Sikhanjinjeon』 is the work of Hong-jaegu that was first revealed after 『JeongsokShinpyeon』. 『Sikhanjinjeon』 consists of 2 books and 24 chapters. This book refutes the Catholic doctrine that was transmitted from the West at that time. Hong Jae-gu believes that Catholicism was disturbing the Confucian social order at the time in many ways. In this study, out of 24 chapters, the contents of 『Sikhanjinjeon』 were examined, focusing on chapter 3 of 「Seongdoseol(聖道說)」, 「Euigwanseol(衣冠說)」 and 「Yangmulbyeon(洋物辨)」. First of all, in 「Seongdoseol(聖道說)」, human character and mind were defined based on the goodness of human nature. In 「Euigwanseol(衣冠說)」, the importance of clothing was insisted. Finally, in 「Yangmulbyeon(洋物辨)」, Western technologies are new, but they explain the harm they have on Joseon. It is revealed that the Western technology is against the reason of heaven by removing the distinction between gradual and perspective. This study looked at only a part of the 『Sikhanjinjeon』. After examining the contents of criticism of the Catholic doctrine, we will be able to accurately understand the cause of 『Sikhanjinjeon』.