寒暄堂 金宏弼, 그리고 道東書院을 기억하는 방법

Abstract

This paper was written to examine descendents’ views and memories on Han Hwondang Kim Goengpil and Do-dong Seowon in Hyeonpung, Daegu, which has enshrined him, by referencing to others’ Chinese poems collected in anthologies. There remains no Kim Goengpil’s anthologies, so only Gyeonghyeonrok(景賢錄) may seem to be selected as a reference for him, but there are, however, few writings of him, and therefore, it is difficult to investigate his scholarly career and guarantee the objectivity of the contents collected in them, as there are a lot of literature regarding the post-evaluation for Chujeung(追贈) and Gajeung(加贈). Hence, the Chinese poems collected in others’ anthologies were examined to show that the birth and death dates of authors from the contemporary figures who directly interacted with Kim Goengpil to Myeon-u Gwak Jongseok who lived in the 20th century are evenly distributed, and that the subjects of Chinese poems recited primarily include the text of ‘Sohak(小學)’ on which he concentrated his efforts for a life; Hapcheon and Geochang, in which he often stayed when he was young; Huicheon and Suncheon, in which he stayed twice due to Sahwa(史禍); and Hyeonpung in which Do-dong Seowon is placed. Main places recited in the Chinese poems include Sohakdang(小學堂) and Jidongam(志同巖), the spaces used for the lectures conducted together with Jeong Yeochang in Hapcheon; Supodae(水瀑臺) in which he strolled about together with his sister’s husbands, Choi Sukryang and Jeong Yeochang and Mohyeongjeong(慕賢亭) which Choi Sukryang’s decendents constructed to celebrate the meeting of them in Geochang; and the site in which an old house is located and Do-dong Seowon in Hyeonpung. In the process, the contemporary poetry and prose about Kim Goengpil were created by concentrating on grief and reverence for him who suffered from political vicissitudes, but shifted the authors’ focus to the space of Do-dong Seowon, generation after generation, probably implying that the descendents regard Kim Goengpil as a past figure, but view Do-dong Seowon as an existent space before their eyes. Although the title board for Do-dong Seonwon was bestowed in the first half of the 17th century, Jeyeongsi(題詠詩) about it primarily consist of works created by literary men who lived in the 18th-19th century, which may be associated with the situation in which the contemporary intellectuals suffered from serious chaos caused by foreign countries’ reckless invasion. Do-dong Seowon was memorized by intellectuals who faced the modern transition period, not only as the space for reverence for Kim Goeingpil and for junior scholars’ lectures. The intellectuals, who might be more concerned about the role of Confucianism than ever, thus attempted to memorize Do-dong Seowon as the space for wishing the recovery of the national destiny, the revival of Confucianism and the succession of Confucian philosophy.