道峯山 漢詩 硏究

Abstract

Dobong Mountain did not consider as a mountain in Seoul before the modern time. It was not a mountain near the capital, and, unlike other famous mountains, there were not many spectacles to visit. However, not a few literary men visited Dobong Mountain and wrote poems about it. So I studied spatial meanings of Dobong Mountain in these poems and classified into three groups. There were many poets who wrote Dobong Mountain as a daily space during thier lifetime. Yu Hee-kyung[劉希慶] had deep connection with the mountain during his lifetime. Park Se-dang[朴世堂] got a grave site to see Dobong Mountain as well. They liked Dobong Mountain as a daily space as we can find in their poems. Dobong Mountain was a spiritual place of Buddhism where several temples placed. Because the mountain was quite far from the capital, it had a supermundane atmosphere. So there were some people who studied in temples like Youngkuksa[寧國寺]. Through poems of Kim Su-on[金守溫] and Seo Geo-jeong[徐居正], we can see the atmosphere of Dobong Mountain in the Former-Joseon period. We can identity the mountain as a spiritual place of Buddhism as the poets met Buddhist monks in their poems. Dobong Mountain became more generally known in 1573 as Dobong Seowon[道峯書院] in which enshrined Cho Kwang-jo[趙光祖]’s tablet constructed. Enshrining Song Si-yeol[宋時烈]’s tablet in Dobong Seowon in 1696, Dobong Seowon became a cradle of inheriting moral doctrine. We can see this aspect through Song Si-yeol and Yi Min-ku[李敏求]’s poems. In this regard, we can see Dobong Mounatain had a meaning of memorial place of learning time at Dobong Seowon through Kim Changhyup[金昌協]’s poem. Dobong Mountain was a sign of Seoul and a place of farewell at the same time because of its location in between capital Hanyang[漢陽] and northeast suburb. This aspect was in poems of Yi An-nul[李安訥], Uh Yu-bong[魚有鳳], and Kim Sang-hun[金尙憲].