冶隱의 詩‧文을 통해 본 志節과 隱逸에 대한 論辨 -새로 발견된 冶隱의 「走和詩」 소개를 겸하여

Abstract

Whoever and whenever we are, we desire fame and wealth during our life time. Though, in the same time, we also yearn for simple living in nature. And these two conflicting ideas always stay together in our mind. When we look over the history, we can find that there were many who voluntarily retired to their home to pursuit their principles. But, on the other hand, there were many as well who inevitably chose a life in retreat, expecting to be appointed by their king again. Gil-jae (Ya-eun) was one of ‘Sam-eun [三隱]’ at the end of the Goryeo dynasty. In the midst of the fall of Goryeo, he resigned from the government office and retreated to the country. There are many previous studies on his literature, principles and integrity, and most of studies read and analyzed his literary works with his principles and integrity. This study re-examines the ‘Sam-eun’ of the Goryeo dynasty, and explores the moral background of Ya-eun’s life and retreat. In addition, this study aims to introduce his newly discovered verse, ‘Joo-hwa [走和].’ Even though there are some critical point of views over Ya-eun, he was a man who thoroughly practiced a life based on a Confucian doctrine. His compassion and selflessness, which appeared on ‘Bang-byel [放鼈詩]’, the verse which was written when he was a boy, tell us his principle in life, and it was his nature and his hope for the Confucian school, what his ‘Joo-hwa’ and ‘Post San-ga-seo [後山家序]’ manifest. While developing the ideas above-mentioned, the earlier studies on Ya-eun will be visited at times if necessary. Through examining the discourse upon ‘Sam-eun’ and the theoretical background of Ya-eun’s life, as well as his newly discovered verse ‘Joo-hwa’ and his literature, this study draws conclusions as below: 1. According to the record appeared in Sam-gang-hang-sil-do [三綱行實圖] and Goryeo-sa: The Family of King Gong-yang [高麗史-恭讓王世家], his resignation was not in 1390 but in the winter of 1389, around the fifth of December in the lunar calender, just after King Gong-yang ascended the throne. In addition, according to Dong-gam-jeol-yo [東鑑節要], vol. 4: King Gong-yang and Goryeo-sa: The Biography of Jeong, Mong-ju [高麗史-鄭夢周列傳], the time of his returning home was corrected as past the fourth of April in 1392, after the Po-eun’s death for integrity. 2. According to Yang-chon-jib [陽村集], vol. 20: The Postscript to the Poetry Collection of Gil-jae, it is probable that there is an unknown collection of Ya-eun’s works, which has not been discovered yet. 3. Ya-eun’s retreat was the consequence of his loyalty to the declining Goryeo and of his compassion and selflessness, which were inherent in his mind. 4. We can infer that the ‘Joo-hwa’ verse was created in late autumn of 1390, the second year of King Gong-yang. 5. Ya-eun lived up to the teaching of ‘Wei Ling-kung’ in the Confucian Analects, “When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast.” and set an example for a man of virtue, as a man of loyalty and uprightness.