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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2015.2
- 수록면
- 67 - 97 (31page)
- DOI
- 10.17647/jss.2015.02.58.67
이용수
초록· 키워드
오류제보하기
Beginning with the Kory? Dynasty’s independent stance from China in King Taejo’s entreaty in the “Ten Rules” that “the culture and etiquette of our country need not be the same,” King Kwangjong established a new reign era and made Kaes?ng the imperial capital. King S?ngjong held rites for a good harvest to heaven while establishing the funeral oration as the emperor’s own writing. As per custom of establishing oneself as emperor, writings addressed to the king from his subjects were designated as memorials, and expressions in songs performed at banquets and rites reflected this change. In the first line of “The Wind Entering the Pines,” the expression “The Son of Heaven of the Land of the East” shows its status as imperial literature.
The Kory? Dynasty was able to establish an emperor and reign era as China was not unified during this period, but its systems and terminology were changed to that of a tributary state in 1264 as a “son-in-law” nation of the Yuan. No longer able to write an imperial literature, Ch’oe Hae compiled the fifteen volumes of The Four-Six Writings of Easterners in 1338. Despite Kory?’s political fall to the Yuan, Ch’oe’s intent to establish these writings as part of an imperial literature can be seen in that many of them were addressed to Kory? emperor, who performed rites as the son of Heaven, from his subjects.
As Kaes?ng contained many temples as the capital of a Buddhist state, while the building of Buddhist temples was banned in Hanyang, the capital of a Confucian state. In contrast to the gates of Hanyang named after the Confucian virtues of humanity, righteousness, propriety, and wisdom, the gates of the imperial capital Kaes?ng were named after the geomantic figures of the Scarlet Phoenix and Black Tortoise. While Kaes?ng’s wards had titles such as Purple Cloud Ward and Buddha Ward, these differed from Hanyang’s wards named after Confucian virtues such as Bright Etiquette Ward. Writings from the Festival of the Eight Vows also depict a different festival atmosphere from that of Hanyang. Hanyang’s scholars wrote poems while traveling or residing in Buddhist temples, but Kaes?ng’s scholars met and wrote poems regularly in Buddhist temples. As their private homes had no gardens, gardens in temples became spaces for meetings and literature. In “The Wind Entering the Pines,” the words “Buddha and Heaven help” are changed to “God and Heaven help” in the Akchanggasa in the transition from a Buddhist to a Confucian state.
As Kaes?ng was a free city untouched by the teachings of Confucius, its frequent dealings with foreigners is reflected in its freewheeling literature. The “Song of Yes?ng River” laments the pain of a wife stolen by a foreigner, while the “Turkish Bakery,” depicts a Kory? woman earnestly desiring a foreigner, examples which clearly show the difference in the literary climate of Hanyang and Kaes?ng. The song and dance performances by crossdressing ladies in the Kory? court was also a sight not seen in Hanyang.
The differences between Kaes?ng, the capital of a self-designated imperial and Buddhist Kory? state, and Hanyang, the capital of the loyal tributary Confucian “serving the great” Chos?n are reflected as such in literature.
The Kory? Dynasty was able to establish an emperor and reign era as China was not unified during this period, but its systems and terminology were changed to that of a tributary state in 1264 as a “son-in-law” nation of the Yuan. No longer able to write an imperial literature, Ch’oe Hae compiled the fifteen volumes of The Four-Six Writings of Easterners in 1338. Despite Kory?’s political fall to the Yuan, Ch’oe’s intent to establish these writings as part of an imperial literature can be seen in that many of them were addressed to Kory? emperor, who performed rites as the son of Heaven, from his subjects.
As Kaes?ng contained many temples as the capital of a Buddhist state, while the building of Buddhist temples was banned in Hanyang, the capital of a Confucian state. In contrast to the gates of Hanyang named after the Confucian virtues of humanity, righteousness, propriety, and wisdom, the gates of the imperial capital Kaes?ng were named after the geomantic figures of the Scarlet Phoenix and Black Tortoise. While Kaes?ng’s wards had titles such as Purple Cloud Ward and Buddha Ward, these differed from Hanyang’s wards named after Confucian virtues such as Bright Etiquette Ward. Writings from the Festival of the Eight Vows also depict a different festival atmosphere from that of Hanyang. Hanyang’s scholars wrote poems while traveling or residing in Buddhist temples, but Kaes?ng’s scholars met and wrote poems regularly in Buddhist temples. As their private homes had no gardens, gardens in temples became spaces for meetings and literature. In “The Wind Entering the Pines,” the words “Buddha and Heaven help” are changed to “God and Heaven help” in the Akchanggasa in the transition from a Buddhist to a Confucian state.
As Kaes?ng was a free city untouched by the teachings of Confucius, its frequent dealings with foreigners is reflected in its freewheeling literature. The “Song of Yes?ng River” laments the pain of a wife stolen by a foreigner, while the “Turkish Bakery,” depicts a Kory? woman earnestly desiring a foreigner, examples which clearly show the difference in the literary climate of Hanyang and Kaes?ng. The song and dance performances by crossdressing ladies in the Kory? court was also a sight not seen in Hanyang.
The differences between Kaes?ng, the capital of a self-designated imperial and Buddhist Kory? state, and Hanyang, the capital of the loyal tributary Confucian “serving the great” Chos?n are reflected as such in literature.
목차
Ⅰ. 머리말
Ⅱ. 황제 국가의 수도 개경
Ⅲ. 국가 행사에 불렸던 노래 속의 개경과 한양
Ⅳ. 불교 도시 개경
Ⅴ. 송도팔경과 한도팔경
Ⅵ. 외국인이 자유롭게 섞여 살았던 개경
Ⅶ. 맺음말
참고문헌
ABSTRACT
참고문헌 (11)
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UCI(KEPA) : I410-ECN-0101-2016-911-001133209