E550
From Poetry Talks
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E549, E550, E551, E552, E553, E554, E555, E556, E557, E558, E559, E560, E561, E562, E563, E564, E565, E566, E567, E568, E569, E570, E571, E572, E573, E574, E575, E576, E577, E578, E579, E580, E581, E582, E583, E584, E585, E586, E587, E588, E589, E590
| Basic Info | |
|---|---|
| Contains | C885, C886, C887, C888, C889, C890, M1071 |
| Mentions Person | Ŏ Sukkwŏn, 유몽인, Ch’oe Ch’iwŏn, 이주 |
| Mentions Place | 동국 |
| Is Part Of | Ŏu’s Miscellaneous Tales, Autumn |
| Original Text |
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| 李胄。文人也。以書狀官赴中原。登通州門樓。題詩曰。通州天下勝。樓觀出重宵。市積金陵貨。江通楊子湖。孤雲秋落渚。獨鳥膜歸遼。鞍馬身千里。登臨古國遙。中國之人。揭懸板稱之曰。獨鳥膜歸遼先生。中國下外國人。雖以崔致遠作宦中國。以其詩文。未曾槪見於諸文士之列。或謂。唐音中。無名氏者。則崔孤雲。以未詳眞僞。獨藝文志。些少見錄。東人以爲榮。近者。學官魚叔權。嘗著。稗官雜記。見抄於天中記。亦無中之有也。東國人多稱崔致遠黃巢檄。不選於四六之書。中國亦不免隘也。以余觀之。黃巢檄雖有驚人之句。而立語命意。亦多顚錯。東國人。信乎。不識文矣。但山僧閨秀。亦以同中國。見選。我國子集。豈無一二可採者乎。是可恨也。如李胄懸板通州。亦云幸矣。余於萬柳莊懸。有所感矣 |
| Korean Translation |
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| English Translation |
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| When Scholar Yi Chu went to China as Literary Secretary (sŏjanggwan), he ascended the gate tower in Tongzhou and wrote the following poem, 通州天下勝樓觀出雲霄市積金陵貨江通楊子湖孤雲秋落渚獨鳥瞙歸遼鞍馬身千里登臨故國遙 At Tongzhou, world-renowned for its scenery,viewing towers emerge from the clouds.Markets store up goods from Jinling.Rivers connect to the waves of the Yangzi.A lonely cloud descends on an autumn islet.A solitary bird faintly visible returns to Liao. On horseback, I have traveled a thousand li.The day of arriving at homeland is far away. The Chinese put it on a plaque and called him “Mr. Solitary-bird-returns-into-the-distance-at-dusk.” The Chinese look down on foreigners. Although Ch’oe Ch’iwŏn served as an official in China, his poetry and prose are not generally found among the works of the Chinese writers. Some say the anonymous poet in the Tang yin yi xiang (Lingering Echo of the Sound of Tang) refers to Ch’oe Ch’iwŏn, but it is not clear whether this is true or not. Only a few are found in the Wenyi zhi 藝文志 (Record of Literary Works), and we Easterners regard it as honor. Recently, Education Official (hakkwan) Ŏ Sukkwŏn’s book, the P’aegwan chapki (A Storyteller’s Miscellany), shows what he copied from the Tianzhong ji 天中記 (Records from Mt. Tianzhong), and that also did not include Ch’oe’s writings. Ch’oe Ch’iwŏn’s “A Letter to Condemn Huang Chao” 黃巢檄, which we Easterners greatly praise, was not selected in their Four-Six prose collections. In this China once again could not escape its narrow-mindedness. As I see, although “A Letter to Condemn Huang Chao” contains alarming phrases, in the presentation of argument and implication, it also made many mistakes. We Easterners truly do not understand literature. But since the works by monks and women are equally found in Chinese anthologies, among the collections of writings by writers from our country, how could there not be one or two that are worth picking! This is truly deplorable. Yi Chu’s poetry plaque in Tongzhou can be said to be a fortunate case. When I saw my poetry plaque in Ten Thousand Willow Villa, I was deeply moved. |
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