‘유학(儒學) 종자(種子)’ 보전(保全)을 위한 송사(松沙) 기우만(奇宇萬)의 문학적 활용 - 자사(字辭)와 묘갈명(墓碣銘)을 중심으로 - = The practical use of literature by Songsa(松沙) Ki-uman(奇宇萬) for preserve ‘the seeds of studying Confucianism(儒學種子)’

다국어 초록 (Multilingual Abstract)

Songsa Ki-uman(1846~1916) was a famous scholar during the Japanese colonial period and a leader of patriotic soldier. He made great efforts to preserve “the seeds of studying Confucianism(儒學 種子)”. He even trained such talents and sent them to Myeonam(勉菴) Choi-ikhyon(崔益鉉). He even took the lead in patriotic activities.
He named a Ja(字) to the disciples who followed him. Sometimes he wrote their Jasa(字辭) in the form of verse or prose. They were of course based on the Confucian scriptures and contained a Confucian worldview. Furthermore, as many as 33 pieces were left in the 『Songsajip(松沙集)』. The Songsa was to establish a solidarity between the relation of teacher and student through the wide spread of the Jasa(字辭).
In addition, Songsa who left 600 Myogalmyong(墓碣銘) did not segmented grade of Myoju(墓主)'s social class or status. Not only that, he also created a number of works featuring women or people who died young. It emphasized the Confucian tradition of continuing the family by receiving the son-in-law and the filial duty of raising the father-in-law instead of the husband. It contains the contents of continuing the Confucian seeds in the Confucian values.
As examined above, the Ja and Myogal-myeong left by Songsa were, in a word, a wide use of literature that established a Confucian bond. It can be pointed out that this is one of the means for the conservation of ‘the seeds of studying Confucianism’ and the succession of the spirit of studying Confucianism.