동호 이서의 생애와 한강학파 활동

Abstract

Dongho(東湖) Seo Lee(李𥳕, 1566-1651) is one of the most noteworthy figures among other literati under Hangang(寒岡) Gu Jeong(鄭逑). Lee lived for another 31 years after the death of Gu Jeong, who taught him as a master, and contributed to producing his master’s legacy. A total of 71 works have been identified in Dongho’s collection, and one of the most notable works is Sangsomun(上疏文) for Munmyo(文廟) Jongsa(從祀) of Nammyung(南冥) Sik Jo(曺植). Regarding the long poem Lee gave to Yujang Jeon(全有章), who was 46 years younger than him, however, this study determined that it was either wrongly cited or added at the time of the compilation and publication of “Donghojip”(東湖集) upon reviewing the use of poetry language, the political situation at the time, the family tradition, and the publication year of the collection. Moreover, this study found the Eulogy for Donggye(桐溪) On Jeong(鄭蘊), which was missing in “Donghojip”, in “Donggyejip”(桐溪集) and analyzed its value. This study has reached the following conclusions from Dongho’s activities in Hanganghakpa(寒岡學派): “Hangangjip”(寒岡集) for Gu Jeong was determined in 1621 after Seo Lee, Myeongyoon Park, Cheonbong Lee, and Sangryong Bae discussed the publication of the collection. In 1636, the first edition of the collection was published just before the Byeongja Horan (Qing invasion of Joseon), and it was led by Seo Lee, who was the elder member among other literati at the time, while Sangryong Bae took care of practical tasks for its publication. If there had been any delay in publishing the collection, “Hangangjip” may not have remained intact and been passed down to future generations. Regarding Hangang’s supplementation for Yeseol(禮說), this study focused on the questions Seo Lee asked his master Hangang. For regular rituals, many of his questions were related to sadang (shrine). Regarding the question about enshrining an ancestral table in Cheongok Confucian Academy(川谷書院) Chunghyeonsa(忠賢祠), it concerned the use of doogeon (head covering) during a ritual. Cheongok Confucian Academy used jeongjagwan(程子冠), which became controversial. By contrast, Sungkyunkwan, Hyanggyo, and Confucian Academy in Yeongnam Sangdo(上道) used doogeon. This question shows some ritual differentiation between Sangdo and Hado(下道). On July 20, 1617, Seo Lee took part in Bongsan Yokhaeng [bathing procession] with his master Hangang and followed him until September 5. “Bongsanyokhengrok”(蓬山浴行錄) mentions Seo Lee 20 times. Considering that he held the important position of Jikil(直日) as many as five times, it suggests that he was a very honest man. In Sangsomun for Munmyo Jongsa of Nammyung Sik Jo, which was proposed in August of the same year, Seo Lee recognized Neo-Confucianists Gyeongpil Kim, Yeochang Jeong, Kwangjo Jo, Eonjeok Lee, Hwang Lee, and Sik Jo as six wise men, and lamented that Sik Jo was omitted while the other five wise men were already enshrined in Munmyo Jongsa. As he saw Gu Jeong deeply learn and practice teachings about Gyeong(敬) (reverence) and Ui(義) (righteousness) from Sik Jo when he was young, he devoted himself even more to this sangsomun. Dongho Seo Lee carried out tasks for a good cause as Hangang's apprentice and contributed greatly to disseminating Hangang's achievements to future generations.