설학(雪壑) 이대기(李大期)의 유배기 한시 연구

Abstract

This paper puts an in-depth study on the exile poerty with 13 poems 15 verses written by Seolhak, Lee Dae-gi (1551-1628), who was exiled amidst the intense division and conflict within the Kwanghaegun regin’s Nammyeong School because of his active as Jungbuk. Seolhak was a litarati associated with the Hwanggang Ri He-an (1504-1559), Nammyeong Cho Sik (1501-1572), and Suudang Choi Yeong-gyeong (1529-1590). He exemplified the essence of Nammyeong school’s spirit, which emphasized integrity and righteousness in life. He withdrew from his official duties when signs of the the decline of the reign became apparent after the assassination of Prince Yeongchang because of Gye-chuk oksa. Alongside Donggye Jeong On (1569-1641) and Yeokyang Moon Gyeong-ho (1556-1619), he seperated from Daebuk, sharing the same political stance. At the age of seventy, he was exiled to Baekryeong Island in the Yellow Sea in February 1620. Seolhak’s poetry is presented in Seolhak Collection, consisting of 27 poems and 31 verses. Among them, 13 poems and 15 verses, were composed during his exile, with the remaining Mansi 10 poems and 12 verses along with additional 4 poems and 4 verses. During his exile, Seolhak composed 4 poems and 5 verses, leaving behind works such as 'Baekryeongdoji', 'Heowagi', 'Muhoeongjaseo', and 'Sinhae-saenggab-hoejido'. Later, after being shipwrecked while being deported to Geojedo, he returned to his hometown due to the King Injo Restoration and composed 9 poems and 10 verses, leaving behind his diary 'Namhaengrok'. Consequently, the poems composed during his exile allow for a clear understanding of the creation date, month, and location, enabling organic restoration and analysis. In the poems composed during his exile, Seolhak’s characteristics as a Neo-Confucian scholar are well manifested, as he faced adversity without expressing worry, complaints, or regrets, but rather, by emptying his mind and finding solace in the present moment, considering life and death and safety and danger as matters of principle. Moreover, the poems composed during his return to his hometown vividly depict the places he passed during his exile, the scenary from his dreams, the dire and persecuted situations he endured, the weather, scenery, and the emotions he felt upon returning home after being shipwrecked. Seolhak, as a successor of the genuine spirit of the Nammyeong School passed down through generations, embodies the profound thoughts and ideals of the Nammyeong scholars who dedicated their lives to nurturing their minds and upholding righteousness. These elements are deeply ingrained in his exile poetry.