「后山謾詠」의 문학적 형상화와 의미

문정우 경상국립대학교 경남문화연구원 2022 남명학연구 Vol.73 No.-

「后山謾詠」은 江右 지역의 문인이자 학자인 愚山 韓愉 (1868-1911)가 國難에 대처한 삼십여 명의 고절한 인물의 기개를 형상화한 18題의 연작시이다. 「후산만영」에 나오는 인물은 중국과 우 리나라의 인사로 구성되어 있는데, 중국의 경우는 명나라와 청나라의 교체기에 나라를 잃은 슬픔에 목숨을 버리거나 자취를 감춘 인물들이 고, 우리나라의 경우는 일제 침략기에 굳은 절의를 보여준 사람들이다. 우산은 일제의 침략을 직접 겪고 있는 상황이었기 때문에 비분강개의 마음으로 「후산만영」을 창작하였다. 인물들은 대의를 위해 진심을 다하여 각자의 소신에 따라 대처하였는데, 우산은 그들의 절의에 대해 일화를 소개하고 감동적이며 인상적으로 詩에 형상화하였다. 「후산만영」에는 창작 당시의 危難한 시대 상황이 드러나 있으며, 우 산의 지향처가 극명하게 나타난다. 「후산만영」의 문학적 형상화와 의 미를 고찰하면 다음과 같이 정리해볼 수 있다. 첫째, 殺身成仁의 忠臣을 경모하고 있다. 나라의 존폐에는 신하의 역할이 중요한만큼 우산은 충 신의 충절을 드높였다. 충신이 남긴 절명사의 내용을 시구에 인용하고, 충신과 간신을 대비함으로써 충신의 절의를 형상화하였다. 또한 충신 을 역사 속 절의의 인물에 비견하여 묘사함으로써 망국의 슬픔을 함축 적으로 표현하였다. 우산은 위협과 회유에 굴복하지 않은 충신들의 살 신성인의 行誼를 형상하여, 그들의 죽음이 헛되지 않도록 높은 기상을 전하고자 한 것이다. 둘째, 捨生取義의 행적을 남긴 丈夫를 현양하고 있다. 이름은 남기고 있으나 벼슬을 하지 않은 선비의 義氣를 기리고 있으며, 또한 이름조차 남기지 않은 인물의 사생취의한 행적이 형상되어 있다. 이름을 남기고 있는 경우는 후세 사람들이 그들의 이름을 기억하고 추모할 수 있지만, 무명의 인물에 대해서는 그들의 행적을 통해 그 정신을 기릴 수밖에 없다. 여기에는 우산이 명성과 실질을 꿰뚫어보고, 명성보다 정신을 중시하는 면모를 드러낸 것이다. 셋째, 春秋大義의 史筆意識을 드러내고 있다. 우산은 역사적 사건과 인물의 위인됨을 평가함에 있어서 공자가 보여준 春秋의 비판적 정 신이 점차 쇠퇴하고 있는 것에 대해 안타까워하였다. 「후산만영」에서는 춘추대의에 입각하여 小中華 의식을 드러내고, 인물의 功業을 기록 하여 전하는 문인으로서의 소명의식을 다하며, 학문을 닦으면서도 나 라의 위난에 외면하고 있는 지식인을 비판하는 뜻을 표출하였다. 「후산만영」의 문학적 형상화를 통해 당대의 사태를 통찰하며 현실문 제를 타개하고자 하는 선비로서의 고뇌를 읽을 수 있다. 우산은 「후산 만영」에서 나라를 사랑하는 마음을 나타내었으며, 나라의 위난에 사람 들이 大道를 실천할 것을 촉구하는 뜻을 드러내었다. 우산은 비극적인 나라의 현실에 문학의 가치를 믿고 사람의 정신 경계를 일깨우고자, 문인이자 지식인으로서 대응해나간 것이다. 「Hoosanmanyoung」 is a series of poems by Hanyoo (1868-1911), a literary and scholar of the Gangwoo region, depicting the spirit of more than 30 hard-working characters who dealt with the country. The characters in 「Hoosanmanyoung」 are composed of Chinese figures, who abandoned their lives or disappeared due to the sadness of losing their country during the replacement of the Ming and Qing. And in Korea, they were people who showed a firm spirit during the Japanese colonial era. The characters faithfully responded to the cause according to their respective beliefs, and Woo-san was embodied as a poem in a touching and impressive manner by adding anecdotes. In 「Hoosanmanyoung」, the situation of the times at the time of creation is revealed, and the orientation of the umbrella is clearly revealed. Considering the literary form and meaning of 「 Hoosanmanyoung」, it can be summarized as follows. First, Woo-san increased loyalty as the role of vassal is important for the existence and abolition of the country. In the verse of poetry, the contents of loyalists were cited, and respect for loyalists and officials was embodied. In addition, the sadness of the deceased was expressed implicitly by describing loyalty by comparing it to a character in history. Woo-san conveyed their spirit so that the deaths of loyalists who did not give in to threats and conciliations would not be in vain. Second, the spirit of the scholar who did not hold a government post and the person who did not leave his name was commemorated. In the case of leaving a name, descendants can remember and commemorate the name, but in the case of unknown figures, they have no choice but to honor the spirit through their deeds. This reveals the aspect of penetrating fame and substance and putting more weight on the mind than fame. Third, it shows Chunchu spirit of criticism. Woo-san felt sorry for the gradual decline of the critical spirit of Chunchu shown by Confucius in evaluating the greatness of historical events and characters. 「Hoosanmanyoung」 expressed his criticism of intellectuals who showed their consciousness based on the  Chunchu, did their best as literary men who recorded and conveyed the character's duties, and turned a blind eye to the nation's crisis while studying. Through the literary figuration of 「Hoosanmanyoung」, we are able to read the agony as a scholar trying to overcome real problems by insight into the situation of the day. Woo-san expressed his love for the country in 「Hoosanmanyoung」 and expressed his urge for people to practice the great deeds in the crisis of the country. Woo-san responded as a writer and intellectual to believe in the value of literature in the reality of a tragic country and awaken people's mental boundaries.

우산(愚山) 한유(韓愉)의 시세계(詩世界)와 사의식(士意識)

문정우 ( Jung Woo Moon ) 동방한문학회 2012 東方漢文學 Vol.0 No.52

愚山 韓愉가 기록한 백곡리 이야기:『柏谷誌』

신한솔 경상국립대학교 경남문화연구원 2023 남명학연구 Vol.77 No.-

A geographical book (地理志) is a work that documents all natural and human geographical phenomena on Earth. Geographical books hold value as a source for historical figures, Korean language history, legends, and census history (戶口史). The books are divided into two types based on who compiled and published them: government-published geographical books (官撰地理志), which were compiled and published systematically by the state as a source for governance with an appointed compiler, and privately published geographical books (私撰地理志), which were compiled and published by local governors or noble families. Han Yu, a scholar with no public office in the Western Gyeongsang Province, compiled two geographical books: Baekgokji (柏谷誌) and Pyeonggeoji (平居誌). Baekgok and Pyeonggeo were administrative areas under Jinju-mok at that time. Unlike other geographical books based on eup (an administrative unit), it is worth noting that these books were based on myeon (面) (an administrative unit larger than eup). This paper looks into the sections and composition of Baekgokji, identifies its differences from other geographical books, and describes the value of the book. Furthermore, the author examines how things were documented in Baekgokji. While Baekgokji is seemingly no different from other geographical books in terms of its format, its contents clearly set it apart. The book objectively describes the social realities of the Donghak Peasant Revolution and the sachang scheme, in which noble landlords hoarded grain and lent it to the common people during the Joseon dynasty. It represents these realities as literary works, instead of simply listing them. In addition, it is notable that figures from the Nammyeong School account for most of the historical figures covered by the book, and there are many records related to Nammyeong across the various sections. This shows that the book was intended to promote Nammyeong as a member of the Nammyeong School and highlight that Baekgok, which contains many records about Nammyeong and the Nammyeong School, made a name for itself in the world compared to Deoksan. Baekgokji can be used as a source for the history of censuses and figures (戶口史 and 人物史) in the area of Baekgok at that time, unlike Jinyangji and Jinjuguneupji. The book also has value as a reference as it further enriches the local history of Baekgok. By showing every corner of Baekgok, the book also provides additional information that cannot be found in other historical references. Therefore, Baekgokji is of significant value.

우산(愚山) 한유(韓愉)의 『분양악부(汾陽樂府)』에 드러난 현실인식(現實認識)과 사의식(士意識)의 지향(志向)

문정우 ( Jung Woo Moon ) 영주어문학회 2011 영주어문 Vol.21 No.-

『Bunyangakboo』 is Youngsaakboo written by Woo-san Hanyoo based on the historic stories in Jin-ju area. This study has researched the recognition of realities and scholarly attitude in 『Bunyangakboo』. 『Bunyangakboo』 expresses Woo-san`s the recognition of realities. It was aimed at emulating the good points and reflecting the undesirable things. It criticized a mere show without reality. And it shows Woo-san`s the scholarly attitude. Woo-san considerably modeled and was proud of feat and the person who did not desire wealth and honor. It summarized and got the core of scholarship and achievement of Nam-myong Jo Shik and his disciples. 『Bunyangakboo』 is somewhat different with Youngsaakboo of other areas in that it expresses the scholarly attitude which stimulates the duty of scholars in the time of a crisis and peril.

白雲精舍에 투영된 공간인식 변모양상

주강수 경상국립대학교 경남문화연구원 2023 남명학연구 Vol.77 No.-

This study tracked the history and records of Baegunjungsa(白雲精舍) located in Baegun-dong(白雲洞) in Danseong-myeon, Sancheong -gun, South Gyeongsang Province, and investigated the perception projected onto that space and the significance in the aspects of changes. Baegun-dong(白雲洞) is known as the area Nammyung Josik (南冥 曺植, 1501-1572) visited three times seeking solitude. In the late 19th century, seemingly as a trend, Confucian scholars nearby would seek the place to pay respect to Nammyung(南冥)’s spirit. Known as the three lords of Baegun-dong(白雲洞), Usan Hanyu (愚山 韓愉, 1868-1911), Damsan Ha Woosik (澹山 河祐植, 1875-1943), and Gyeje Jeong Jaeyoung (溪齋 鄭濟鎔, 1865-1907) visited Baegun-dong(白雲洞) with the intention of building the Baegunjungsa(白雲精舍). This was an expressed intention to not only continue the legacy of Nammyung(南冥)’s spirit by finding its ruins, a sacred area, and construct the academies, but also to raise the methods of Confucianism through lectures in an era filled with such confusion. Despite their will, the intentions were not fulfilled in their era, but the academies was completed by Hanyu(韓愉)’s descendants and the students of the school of Ganjae(艮齋). The motive behind building Baegunjungsa(白雲精舍) was to mourn and remember Hanyu(韓愉). For such purpose, the students had to connect with Hanyu(韓愉)’s last teacher, and be acknowledged by a writer of Jeonwu(田愚), a widely recognized scholar of the old doctrine. Specifically, they received “The Record of Baegunjungsa(白雲精舍)” from Jeonwu(田愚), and an article on the Academies from Suknog Oh Jingyoung (石農 吳震泳, 1868-1944) and Gimjae Choi Byungsim (欽齋 崔秉心, 1874-1957), the main writers of Jeonwu(田愚). These steps allowed Baegunjungsa(白雲精舍) Acad- emies to be validated by the Ganjae(艮齋) school of studies, leading to it becoming the representative base of their scholars of the Gangwu(江右) area. The scholars of Confucianism from Baegun- jungsa(白雲精舍) Academies carved wooden blocks to print the “Nammueongsindo Epitaph(南冥神道碑銘),” authored by Jeonwu (田愚) and written by Song Siyeol(宋時烈), and also created a space of remembrance by displaying portraits of Jeonwu and Hanyu(韓愉). This is how the Ganjae school(艮齋學派), which had minimum contact history with Nammyung(南冥), came to occupy the Academies; scholars of the Namin stopped showing interest in the historical sites of Nammyung(南冥) after 1926. Unlike its initial purpose to serve as a place to succeed Nammyung’s studies(南冥學), Baegunjungsa(白雲精舍) academies has become a place for Ganjae’s studies(艮齋學) to maintain Confucianism, and to remember their teachers and those before them.

蒼崖 許萬璞의 삶과 한시에 담긴 내면의식 고찰

최은주 경상국립대학교 경남문화연구원 2017 남명학연구 Vol.56 No.-

蒼崖 許萬璞(1866~1917)은 진주 지역에서 활동한 한말의 유학자이다. 武科에 급제하여 잠시 武人으로 살았으나, 외세의 침략과 문란한 정치 현실에 비분강개하여 스스로 관복을 벗어던지고 고향인 진주 지수 승산마을로 낙향하였다. 그리고 세상을 마칠 때까지 은둔하다시피 하면서 經史를 탐구하고 스승을 찾아다니며 도학을 강론하였다. 본고는 그 동안 연구가 이루어지지 않았던 진주 지역의 한말 유학자 창애 허만박을 주목한 것이다. 이 글에서는 허만박의 문집을 토대로 그의 삶을 보다 세밀하게 추적해보고 그 자취를 담고 있는 한시를 검토 분석하여 그의 내면의식을 따라가 보고자 했다. 52세의 나이로 비교적 짧은 생을 살다간 허만박은 선조들의 행적이 그러하듯 젊어서부터 은거 지향적 면모를 보이다가 무과 급제 후 관직에 진출해 서울 생활을 시작했다. 그러나 서울에서 보고 겪은 외세의 침략과 국가적 위기에 그는 절망하고 스스로 사직하였다. 그리고 고향으로 내려가 승산 마을의 염창강 가에 은둔하면서 도학의 근본 탐구에 골몰하며 절의를 실천하고자 하였다. 1905년 을사조약의 체결로 인해 스승 송병선을 잃은 허만박은 이후 송병순과 최익현, 전우를 차례로 스승으로 모시며 도학을 강론하고 자제와 후진 교육에 힘을 쏟았다. 이 시절 그는 상소문과 편지 또는 제문에서 혼란하고 무력한 정치 현실과 일본의 침략에 대해 비분강개하며 통탄과 憂國의 심정을 드러내기도 했지만 그와 동시에 거듭되는 집안의 불행으로 위축된 모습과 하루하루 견디는 심정을 표출하기도 했다. 삶의 이력으로 볼 때 그는 폭넓은 교유 관계를 형성하기는 어려웠던 것으로 보인다. 허만박은 자신이 살았던 智水 勝山 마을의 山水를 대상으로 삼아 시를 많이 지었다. 더불어 인근 주변 지역의 승경이나 또는 자연 속의 구체적인 사물들에 대해서도 시적 감수성을 발휘해 시를 짓는 계기로 삼았다. 물론 한시에 묘사된 산수 자연은 허만박의 삶의 흐름과 그에 따른 정서가 스며들면서 시기에 따라 다른 느낌과 이미지를 전달하고 있다. 허만박은 자신의 삶 대부분을 아름다운 고향의 산수에서 은둔하며 조용하게 보냈지만, 당시 나라의 형세가 혼란하고 위급했던 만큼 그에 대한 심정과 감성도 시의 소재나 때에 따라 드러내기도 하였다. 1910년을 전후해 지은 시에서는 나라 잃은 분노와 비통함의 시적 정서가 점점 고조되고 있었으며, 더불어 체념과 자조적 한탄도 뒤섞여 표출되었다. 또 현실과 차단한 채 은거의 즐거움만으로 스스로를 위로하는 의식도 담아내었음을 확인할 수 있었다. Chang-ae Heo Manbak(蒼崖 許萬璞(1866~1917)) was a Confucian scholar of Jinju region in the late Joseon period. After he passed military state exam(武科), he acted as a military officer(武人) for a while, however he threw off the official uniform and retired to his hometown, Jinju Jisu Seungsan village, resenting foreign invasions and disorderly political situation. Also, lectured moral philosophy, exploring Gyeongsa(經史) and searching teachers through his whole life in seclusion. This research paid attention to Chang-ae Heo Manbak, a Confucian scholar of Jinju region during the late Joseon period, whom had not been researched in the meantime. This research intended to trace his life in detail based on his literary collections, and follow his inner consciousness by reviewing and analyzing his Chinese poems that include his life. Heo Manbak, who ended his life at the early age, 52, showed seclusion-oriented aspect since young, as the ancestors did, and started life in Seoul after passing military state exam and being appointed to an official post. However, he despaired with foreign invasions and national crisis that he experienced in Seoul, so he resigned. He returned to his hometown, secluding himself in the riverside of Yeomchang river of Seungsan village, and tried to practice fidelity, immersing himself in the fundamental study of moral philosophy. As he lost his teacher Song Byeongseon due to conclusion of Japan-Korea Treaty of 1905, later, he learned from Choi Ikhyeon and Jeonwoo as his teachers and lectured moral philosophy, training future scholars. During this period, he revealed lamentation and concern about the nation(憂國), resenting disorderly and inefficient politics and Japanese invasions in his appeals, letters, and funeral addresses, at the same time, he showed daunted image due to repeated misfortune of family and his heart of barely managing daily life. To see his life, it seemed hard for him to form a wide social intercourse. Heo Manbak wrote many poems targeting the landscape(山水) of Jisu Seungsan(智水 勝山) village where he lived. Also, he wrote poems of the beautiful scenery of neighboring area or concrete objects of the nature, exerting poetic sensitivity. Of course, the natural landscape in his Chinese poems delivered different feelings and image according to the phase of Heo Manbak’s life, as the stream of his life and emotion were expressed. Though he lived most of his life in seclusion in the beautiful landscape of his hometown, his feelings and sensitivity appeared along with the material of the poem or period, according to the confusing and critical situation of the nation. In his poems written around 1910, poetic emotion of anger and grief for losing the nation was heightened, also, resignation and self-mocking lamentation also appeared. Also, the researcher could confirm that there was a consciousness to console himself only with the pleasure of retirement secluding himself from the reality.