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金戊祚 東亞大學校 1967 東亞論叢 Vol.4 No.-
Kim Man-joong, whose alios was Joong-suk and pen name "Supo", was a posthumous child of Kim Ik-won, Duke Choongyul, of Kwangsan lan. His mother lady Yoon was a rare lady of widsom. At home she gave him lessons of basic classic course including Sohak, Sippalyaksa, and Tang poetry. Supo was very faithful to his mother; he used to read to her ancient historie, foreigh books and interesting novels. Even when he was busy in the court, he nevern eglected his duty to her. Passing the higher civial service examination when King Hyunjong was in regin, he later rose to the ministerial post. However, he fell a victim to violent party striffe. He was involved in an sttemptto depose Queen Min. Wheo the effort up in failuie in the 15th year of King Hyunjong, he was xeiled to Kimhas, where he died 3 years later. He left two novels behind him, Goounmong and Sassiramhunggy. Three grest Oriental thoughts cenfucian sim, Buddhism and Taosim are ingrained in the two works. The theme of Goounomng is love affairs between man and weman, but in may be said to be a dremy fictionalization of his unfulfilled career. Jemes Seantn Gele once commented: "Goounmong reveals true Oriental wisdom. Its literay value lies in the religious interpretation of the Oriental thought and taste, let alone its delicated style. Sassianmonaggy is valuable as a purpose novel in that it apparently deals with a family discourd but a actually it is concerned with intense party struggle then prevailed in the court in connection with the attempted deposition of the Queen. Hw was also a strong advocate of the national language. Though unsucessful in his political endeavours, he ranks high in the literary annals of Korea. I believe that the was really a master thinker and man of religion as well as letters.
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愼齋文學의 새로운 考察(Ⅱ) : 그의 體驗的 文學을 中心으로
김무조 東亞大學校 國語國文學科 1982 국어국문학 Vol.4 No.-
Many histories of Korean literature have been published so far by many excellent scholars of Korean literature. However, KOrean scholars of Chinese literature in general have negativelyestimated the value of his literature under the influence of Taoism. It is needless to say that not only the substance but also the from of literature is very important in is development. It is a great contribution of his to Korean literature that Shin-jae revitalized the long-forsaken form of Kyung-Kee Chae-ga, a form of Korean classical lyric song after 500 years of its rise. Kyung-Kee chae-ga, the lyical form developed from the time of King Kojong of Koryo dynasty and it was innovared and improved as Ack-jang, a kind of court lyric and it was Shin-jae that revitalized and completed its form. Moreover, Shin-jae literature, bases on nature as its material as well as on his educational experience and his pilgrimage of his fatherland, must be regarded as a dynamic and vital literature. Though his admiration of An-chook led him to produce some second-rate An-chookian immitation, his style and the novelty of his language should be noted. He recorded in pure Korean language all the conclusive endings that An-chook expressed by yee-doo, an old device of recording the sounds of the Korean language by means of the Chines letters without regard to the lexical meanings and he showed his originality by substituting the letter '爲, for the letter '偉, As for the compostion of Ohryun-song, he wrote five such songs in pure Koraen language when he served as a governor of Hae-soo District so that the common pepole could read and understand easily. Based on the five basic principles in human behaviour which confucius postulated as the basis of his ethics, they were sinple and easy to access and it comprised the inherent value of human existence. Shin-jae must be re-evaluated as an important lyric poet. It is important tonote that his literature was based on his experience, his education, his love of nature and his admiration of his fatherland. And he should be re-evaluated as the last master of Kyung-kee chae-ga and its most important revitalizer.
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강용권,김무조,구연식,강성일 東亞大學校 1973 東亞論叢 Vol.10 No.-
We investigated various folk phenomena in the coastal areas and islands of Kyongsangnam-do Province in 1971. In its succession we investigated those of inland area this year. Through the resarch we got the following conclusion. 1. The customs of the New Year in the inland areas are not os different from those of coastal districts and islands. But the former shows some chahact eristics as farmers 'and the latter as fishermen's. 2. The block service is performed by the unit of village. The belief in tutelary deity is deep. Especially the record by descended deity in Chungun village and stone horse in Sugma village ae unique. 3. Polular amusements of inland areas are diverse than those of coastal areas and islands. 4. The song of rice-planting as labour song is full of sadness. 5. The folklores in the districts of Sachunand Hadong are abundent in literary emotions. 6. The folklores in the districts of Sachun, Jinju and Gosung share commonness in their rhythmns. 7. It needs further research in future to collect rhythmns and compose music. 8. The narratives are common, and it is hard to find any specific character of each area. 9. The narratives in the inland areas are chiefly about the mountains.
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