{"id":371,"date":"2013-11-16T08:00:00","date_gmt":"2013-11-16T08:00:00","guid":{"rendered":"https:\/\/kicho.tistory.com\/371"},"modified":"2026-01-22T10:27:43","modified_gmt":"2026-01-22T01:27:43","slug":"post-371","status":"publish","type":"post","link":"https:\/\/kicho.blog\/?p=371","title":{"rendered":"\ubbf8\uad6d\ud1b5\uc2e0 29: \uc5ed\uc0ac\ud559\uacfc \ud559\uc0dd\ub4e4\uc744 \uc704\ud55c \ud2b9\uac15\uc744 \ub9c8\uce58\uace0-\ud55c\uad6d\uc758 \uc774\ubbf8\uc9c0\ub97c \uc0c8\uac83\uc73c\ub85c!"},"content":{"rendered":"

\uc5ed\uc0ac\ud559\uacfc \ud559\uc0dd\ub4e4\uc744 \uc704\ud55c \ud2b9\uac15\uc744 \ub9c8\uce58\uace0-\ud55c\uad6d\uc758 \uc774\ubbf8\uc9c0\ub97c \uc0c8\uac83\uc73c\ub85c!<\/p>\n

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***<\/p>\n

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\"\"
\n\uac15\uc758 \uc911<\/p>\n

\"\"
\n\uac15\uc758 \uc911<\/p>\n

\"\"
\n\uc9c8\uc758\uc751\ub2f5\uc774 \ub05d\ub098\uace0 \ub0a8\uc544 \uc788\ub294 \ud559\uc0dd\ub4e4\uacfc<\/p>\n

***<\/p>\n

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\uc0ac\uc2e4 \uc911\uad6d \ud639\uc740 \uc911\uad6d\ubb38\ud654\uc640 \uc5ed\uc0ac\uc5d0 \ub300\ud558\uc5ec \ub290\ub07c\ub294 \uc11c\uc591\uc778\ub4e4\uc758 \ub450\ub824\uc6c0\uc774\ub098 \uc874\uacbd\uc2ec, \uc77c\ubcf8\uc774\ub098 \uc77c\ubcf8\ubb38\ud654\uc5d0 \ub300\ud558\uc5ec \uac16\uace0 \uc788\ub294 \uc11c\uc591\uc778\ub4e4\uc758 \ud638\uac10\uc744 6\uac1c\uc6d4\uc5d0 \uac78\uce5c \uc720\ub7fd\uc5ec\ud589\uc5d0\uc11c \ud655\uc778\ud588\uace0,\u00a0\uc9c0\uae08 \ubbf8\uad6d\uc5d0 \uc640\uc11c \uc7ac\ud655\uc778\ud558\ub294 \uc911\uc774\ub2e4. \uc77c\ubaa8\ub3c4\uc6d0(\u65e5\u66ae\u9014\u9060)\uc758 \ucd08\uc870\ud568\uc5d0 \uc6b0\ub9ac\uc758 \uc870\uae09\ud568\uc774 \uac00\uc138\ud558\uac8c \ub418\ub2c8, \ucc38\uc73c\ub85c \ub9c8\uc74c\uc774 \ud3b8\uce58 \uc54a\uc740 \ub098\ub0a0\uc774\ub2e4. \uadf8\ub7ec\ub098, \uc5b4\uca4c\ub7b4. \ucc9c\ub9bf\uae38\ub3c4 \ud55c \uac78\uc74c\ubd80\ud130\uc694,\u00a0\uc639\ub2ec\uc0d8\uc774 \uc788\uc5b4\uc57c \uac15\ub3c4 \uc774\ub8e8\uc5b4\uc9c0\ub294 \uac83 \uc544\ub2cc\uac00.\u00a0\ud669\uc18c\ucc98\ub7fc \uadf8\ub0e5 \uc55e\ub9cc \ubcf4\uace0 \ub098\uc544\uac08 \uc77c\uc774\ub2e4.\u00a0\uadf8\ub7ec\ub2e4 \ubcf4\uba74 \uc5b4\ub290 \uc21c\uac04\u00a0\uadf8\ub4e4\uc774 \uac16\uace0 \uc788\ub294\u00a0‘1950\ub144\ub300\uc758 \uc774\ubbf8\uc9c0’\uac00\u00a0‘\ud384\ud384 \ub098\ub294 21\uc138\uae30\uc758 \uc774\ubbf8\uc9c0’\ub85c \ubc14\ub00c\ub294 \ub0a0\ub3c4 \uc788\uc744 \uac83 \uc544\ub2cc\uac00?\u00a0\u00a0\u00a0<\/p>\n

\ucc38\uace0\ub85c \uac15\uc758\ub0b4\uc6a9\uc744 \ub4e4\uba74 \ub2e4\uc74c\uacfc \uac19\ub2e4.<\/p>\n

*summary\/special lecture for students of History Department<\/p>\n

History as Literature, Literature as History<\/p>\n

–Understanding Yongbi\u2019eocheon-ga[Songs of the Dragons Flying to Heaven], the epic poem praising the foundation of Joseon Dynasty–<\/p>\n

Dr. Cho, Kyu-Ick<\/p>\n

(Professor of Soongsil University, Seoul, Korea\/Visiting Fulbright Scholar, History Department of Oklahoma State University)<\/p>\n

Foundation of Joseon Dynasty and Necessity of Creating<\/strong><\/p>\n

Yongbi\u2019eocheon-ga[Songs of the Dragons Flying to Heaven]<\/strong><\/p>\n

Is there a point of contact between history and literature? If there is, what is it? And where is it? The key purpose of my speech is to disclose this point through Yongbi\u2019eocheon-ga* [Songs of the Dragons Flying to Heaven]as an epic that sang the history of the early period of founding Joseon Dynasty. The point of contact is just using imagination whenever we interpret literary materials and historical facts. I\u2019d like to explain this issue through the heroic achievements in Yongbi\u2019eocheon-ga as historical facts or literary materials.<\/p>\n

Joseon was the dynasty occupied in the last part of Korean history before the modern age. The first King, Taejo Lee, Seong-Gye founded the dynasty after destroying the Koryeo Dynasty in 1392 A.D. Joseon is the dynasty that 27 Kings had ruled for 518 years until the Japanese annexation of Korea in 1910.<\/p>\n

The 4th King, Sejong the Great, created Han\u2019geul, the independent letters to spell the Korean language. To test the usability of Han\u2019geul, King Sejong the Great ordered his intellectual subjects to make Yongbi\u2019eocheon-ga, which praised the achievements of the foundation of Joseon Dynasty by 6 ancestors from the 5th grandfather, Mokjo to his father King Taejong.<\/p>\n

Lee, Seong-Gye, Taejo was a general of the late Koryeo Dynasty period. However, the late Koryeo Dynasty was facing a crisis of collapse because of the tyranny of a\u00a0 small number of the aristocracy. Lee, Seong-Gye was a general with a strong military force, and the group in power that used his military force was the newly arisen aristocracy armed with Neo-Confucianism, also known as the Zhu Xi[Chu Hsi] school.<\/p>\n

Eventually, Lee, Seong-Gye destroyed the Koryeo Dynasty and founded the Joseon Dynasty, using his own military force and the newly arisen aristocracy\u2019s support. The Joseon Dynasty introduced Confucianism as its state religion, contrary to the Koryeo Dynasty that adored Buddhism, and enforced the bureaucracy led by the retainers group as a main axis at that time.<\/p>\n

However, even if Lee, Seong-Gye grasped the Koryeo Dynasty\u2019s military power, he was only a subject of his King. No matter how cruel the King was, the notion that a subject cannot get rid of his king was one of the kernels of Confucian ideology. In other words, the people at that time generally had a firm faith that all offspring had to practice filial piety toward their parents, wives had to respect their husbands, and subjects had to be loyal to their king.<\/p>\n

In this respect, Lee, Seong-Gye\u2019s taking the throne was a clear treason. Especially in respect to Confucianism, overthrowing their king was an indefensible treason. If the people think of their King as a leader of treason, who renders devoted service to him? How can a dynasty without people\u2019s loyalty to their king be continued for a long time?<\/p>\n

So, there were many resistance groups in the early stage of the dynasty, and the ruling foundation was not strong and steady. King Sejong the Great knew the problems well. He had pity on the people without their own letters, which are a means of expression about their thoughts and feelings. So, he made Hunmin Jeong\u2019eum(it means \u2018correct letters to instruct people\u2019), developed the various science and technology, and strengthened the national defense.<\/p>\n

King Sejong the Great thought his grandfather, King Taejo\u2019s founding of the Joseon Dynasty after destroying the Koryeo Dynasty as a historical and political matter with quite a weak justification. He believed that he had to set a reasonable ground and logical basis for the historical facts surrounding the foundation of the Joseon Dynasty.<\/p>\n

To do so, he needed to cite his 6 ancestors\u2019 achievements and make a long epic poem like Yongbi\u2019eocheon-ga. Through Yongbi\u2019eocheon-ga, with showing that their outstanding achievements were results not from their own personal capacity but from Heaven\u2019s Command, the authors succeeded to present the ground beyond ethics or morals. That is to say, the historical fact that Lee, Seong-Gye as a subject drove out his King and became King himself was a result not by human desire or ability but by Heaven\u2019s order.<\/p>\n

This is just an imitation of the \u201cthought of Heaven\u2019s Will\u201d from King Wu of the Zhou Dynasty. The authors wanted to remind people to be nothing but loyal to the dynasty, because of its foundation from Heaven\u2019s order. King Sejong the Great intended to stabilize his dynasty by elevating Yongbi\u2019eocheon-ga to the level of history by brainwashing and teaching people.<\/p>\n

Yongbi\u2019eocheon-ga as the last defense logic of the existing interested group<\/strong><\/p>\n

Yongbi\u2019eocheon-ga was a product of this intention. So, it can be a historical writing as well as a literary work.\u00a0 The newly arisen aristocracy that participated in Lee, Seong-Gye\u2019s revolution held important posts as the meritorious retainers, and the power could be inherited to their offspring unless they had special problems.<\/p>\n

In the era of King Sejong the Great, they had already become an existing interest group. Yongbi\u2019eocheon-ga was the real example of an attempt of the intellectuals in charge of ideology in the early Joseon Dynasty to dilute the perceived weakness of justice and the frailty of morality in King Taejo\u2019s revolution.<\/p>\n

Arguing the same points that Joseon is the dynasty founded with Heaven\u2019s order, the heartwarming hospitality for the meritorious retainers has to be sustained, and the integrity of the dynasty has to be eternal are the core contents of Yongbi\u2019eocheon-ga. In the point that the intellectuals at that time paraphrased their own wish variously, also Yongbi\u2019eocheon-ga was no exception.<\/p>\n

Rather it can be said to put content inclination or thematic consciousness of the existing Akjang** together fully. Heaven\u2019s Command is a condition to prove a dynasty\u2019s legitimacy, and the political power\u2019s legitimacy is one of the matters cared about by the ruling group. The matter of ideology also has a functional relationship with whether a group in power has legitimacy or not. When ideology falls into disorder, categorical propositions like as dynasty\u2019s perpetuity cannot help but be threatened.<\/p>\n

In Yongbi\u2019eocheon-ga the regime change from the Koryeo Dynasty to the Joseon dynasty but we can imagine that Lee, Seong-Gye used his military force to be persuasive. In addition, King Taejong[father of King Sejong the Great] was not the eldest son, King Sejong the Great also was not the eldest son who could not claim legitimacy. The illegitimacy of kingship which had repeated from King Taejo to King Sejong the Great was a critical matter possibly arousing the crisis consciousness of the ruling class.<\/p>\n

If there were contradictions or irrationality like that, dynasty was difficult to continue. Dynasty\u2019s perpetuity and prosperity are matters closely related to maintaining the vested rights of the ruling class. Akjang makers wanted to clarify that the foundation of the Joseon Dynasty was the result of what they should do morally. The Koryeo Dynasty was a symbol of immorality, while the Joseon Dynasty was a subject of what should be morally. In light of justice, to destroy the Koryeo Dynasty was a matter which made people realize principles and rules of rewarding the good and punishing the wicked, and it was a basis for realizing the ideal order of Confucianistic ideology.<\/p>\n

However, for them, to monopolize the power was most important as the ruling class of the new dynasty. In this situation, the ideal king on top of the power structure governs well with a right attitude of mind was only a way to perpetuate the power they fought for from age to age. In all times and places, the power group with vested rights stood on the central status of conservatives. The newly arisen aristocracy that led to foundation of the Joseon Dynasty had been reforming power group in the first stage, however they eventually walked on the one way of conservatization after becoming the power group with vested rights as time went on.<\/p>\n

They were able to emphasize justification of reformation when they were the subject of reformation. Their anxiety and consciousness of the reality was expressed in the works of Akjang including Yongbi\u2019eocheon-ga as the end of the series of Akjang in Joseon Dynasty can be interpreted meaningfully, even in the history of politics and culture. If we attach the pre-existing conditions like features of the power structure and the authors in the political circles at that time, Yongbi\u2019eocheon-ga is only a verbal representation of the Joseon Dynasty, wrapped up the leading group\u2019s wishful thinking.<\/p>\n

History and Literature as the interpreted facts or truth<\/strong><\/p>\n

Yongbi\u2019eocheon-ga is a literary work as well as a historic writing as a narration about basic facts. The narrative represented symbolically in myth or tales is a genre of history in the classical era. Recently in Korea, some historical dramas\u00a0 have become popular on TV. Accordingly, sometimes many people misunderstand it as a historical fact or confuse it with history. Dramatists use literary imagination, and historians use historical imagination.<\/p>\n

People say that the literary imagination making fiction is different from the historical imagination dealing only with facts. However, is it really like that? In What is History, the author E.H.Carr explained two ways to write history, as objective and subjective. Literally, objective writing is the way only to list the facts as historical materials, subjective writing is the way to add an interpretation by a historian\u2019s opinion on the subject.<\/p>\n

Strictly speaking, there is no condition to guarantee the objectivity of supposedly objective writings. Although most historians are confident of their historical writing\u2019s objectivity as something anyone can accept, usually it can\u2019t be admitted, and we can\u2019t say that the history written like that is a good one. Because it is an essential ability of the historian to select and interpret some historical facts. Here, the contact point between literary imagination and the historic one, that is to say, between history and drama, comes into being.<\/p>\n

As a matter of fact, the intellectuals that created Yongbi\u2019eocheon-ga utilized historical imagination and a literary one at the same time. They were prominent people, a combination of scholars of literature and historians. Undoubtedly, they did not work just to write a simple history book. They selected and interpreted historical facts, and mixed them in the bowl as literature.<\/p>\n

Accordingly, Yongbi\u2019eocheon-ga is in the form of an epic made with the happy combination of historical and literary imagination. Any reader with normal knowledge or insight can feel the authors\u2019 literary sensitivity and historical strictness at the same time, I suppose. Because it shows the emotional horizon of the knowledge-based society at that time and historical consciousness about the foundation of the Joseon Dynasty. If so, how is the composition? Let\u2019s see the first 3 cantos and final canto***.\u00a0\u00a0<\/p>\n

(The original text is omitted.)<\/p>\n

Foot Notes<\/p>\n

*It was created in 1445[the 27th year on the throne of King Sejong the Great], and published in 1447[the 29th year on the throne of King Sejong the Great]. The first edition might be movable metal print book, however, all of the existing books are xylographic texts. Because it was created before promulgating Hunmin jeong\u2019eum[it means \u2018correct letters to instruct people\u2019\/Independent writing system for the Korean spoken language] by King Sejong the Great, it was the first document written in Hunmin jeong\u2019eum. Jeong In-ji, Ahn Ji, Gwon Je created it, Seong Sam-moon, Park Paeng-nyeon, Lee Gae annotated it, Jeong In-ji wrote the foreword, and Choi Hang wrote the post script. The common structure of individual canto of Yongbi\u2019eocheon-ga is composed of original text, translation in Chinese old letters, and the related historical facts.[About the meaning of \u2018canto\u2019, refer to the footnote 3) in pp.6-7.]\u00a0<\/p>\n

**Akjang, one of the literary generic names, is used only in the learned world of Korea. It was used for the lyrics in the Joseon Dynasty\u2019s court performing arts, namely, a composite art, a combination of playing music, singing, and dancing. Cf. Cho, Kyu-Ick, Literary Aesthetics of Joseon Dynasty\u2019s Akjang, Seoul: Minsokwon, 2005.<\/p>\n

***The canto is a principal form of division in a long poem, especially the epic. It is similar to \u2018stanza\u2019 in form, function, or meaning. The word comes from Italian, meaning \u2018song\u2019 or \u2018singing\u2019. Yongbieocheon-ga is composed of 125 cantos.<\/p>\n

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