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김쾌덕 釜山水産大學校 1985 論文集 Vol.34 No.-
The above-mentioned contents could be summed up as follows; 1. It is a possible supposition that Jeoje(져재) in Jeong up sa(정읍사) is preferred to be interpreted as a proper noun like pass which really existed rather then a mere general market, because such an interpretation is more correspondent with its attendant folktale and conents. For the more Jeoje(져재) has the same structure like Bamje (밤재) Yeonje(연재) Saeje(새재) Kalje(갈재) etc. In the view of the fact that pass is the place through which village peddlers, especially in ancient times, passed while moving from this market to that one and which kins who waited for their returning used, it is a strong probability that this name was a particular proper noun. And in case of Jeoje being a name of pass, it fits well into the whole contents of the poem. 2. Unlike Dr. Chi heon yong's point of view about it, in consideration of the symbolic device used in ballad, Jeong up(정읍) cannot be interpreted as a function of sexual symbol but a place name attached to Jeon ju(전주), for in folksong Universal symbol is more generally taken than private sympol. 3. It is quite safely asserted that the entire contents of Jeong up sa(정읍사) cannot be understood to be obscene as most scholars are readry to do so and that this poem can be viewed as centered on "the waitness conciousness". The reasons for this are that firstly the Yi dynasty's literary record that Jeong up sa(정읍사) was a poem of obscenity hardly maintained objectivity, secondly in ancient poems and ballards where the narrators were women their contents in general were modest so this poem could be applicable to the generally accepted idea, and thirdly the reason for the ancient poem's being rejected did not lie in its being obscene but in the influence caused by the back grounds and situations of those times when Jeong up sa(정읍사) was used as "Ak-jang(악장)".