학봉 김성일과 일본 유학 - 학봉의 군자유(君子儒) 풍모가 후지와라 세이카에게 끼쳤을 영향에 대하여 -

Abstract

Hakbong Kim Seongil(金誠一, 1538-1593) went to Japan as a vice-envoy[通信副使] in 1590, reported back on Japanese administration in the following year. In July 1590, a monk of Kyoto[京都] Shokokuji[相國寺] Fujiwara Seika(藤原惺窩, 1561-1619) came to Taitokuji[大德寺] Sogenin[総見院] in order to present fans and his own poems to Joseon ambassadorial party - a chief-envoy Hwang Yungil[黄允吉], a vice-envoy Kim Seongil, a secretary Heo Seong[許筬], who were staying in that temple. Until then, Japanese Confucianism had been researched in an exclusive group of Gozan[五山], combined with research on Buddhist scriptures[內典], or passed down in officially approved Kuge[公家]s as a hereditary learning. According to Fujiwara Seika’s memoir and a collection of his works, in 1591, which is right after Fujiwara Seika exchanged poems with Joseon ambassadorial party, he attended a poetry gathering of Gozan monks in Shokokuji hosted by Toyotomi Hidetsugu[豊臣秀次] only once, and stopped participating soon afterwards. Fujiwara Seika’s change of thought is a noteworthy event in the Japanese intellectual history, and its momentum was triggered by the meeting in Taitokuji. Regarding the fact that mutually composed poems are run into 21 pieces, the meeting was quite significant rather than accidental. The collection of Fujiwara Seika’s works came out in two versions. The early woodblock-printed version only contains poems of Joseon party, while later hand-written manuscript only contains poems of Fujiwara Seika. Among those works, two pieces of poem from Kim Seongil can be found. A poem titled ‘A monk named Jongsun from Sangguksa(Shokokuji) came with poems in his sleeve, so I reply to it in the same rhyme as a token of gratitude.[有上人宗蕣自相國寺袖詩來訪次其韻謝之]’ in the manuscript <The Collection of Seika[惺窩文集]> is written by Hwang Yungil, not Kim Seongil. A Japanese scholar Abe Yoshio[阿部吉雄] misidentified it as a poem of Kim Seongil. It is evident that the poem has same rhyme with ‘Dedicate to Sondang[贈松堂]’ in <The Collection of Seika> sixth volume. Fujiwara Seika wanted to interact with Joseon ambassadorial party of year 1590 through poetry. Kim Seongil humbly acceded to him, treating him as a person with the same human nature and the same orientation. In a replying poem ‘Recite a pine tree in a garden, to present to Jongsun[詠庭松贈宗蕣]’ in <The Collection of Hakbong[鶴峯集]>, Kim Seongil expressed that even a foreign pine tree has a same natere as a pine tree, and every person who loves the sound of wind in a pinewood treetop[松籟] can sympathize the sound of nature played by a lyra with no string. It is necessary to keep in mind that a person’s presence can be much more influential than a direct passing on of ideology. In Joseon, Confucianism was not solely maintained by individuals and groups who confirmed ideology. It was sustained by Confucianists who ruled by rites in the politics and community, realizing civil administration with administrative literature. The reason that Kim Seongil and his companions could influence a young Japanese intellect in Kyoto Taitokuji would be his Confucian virtue.