Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

E071 + (Monk Manu 萬雨 (b. 1357) was a leading disci … Monk Manu 萬雨 (b. 1357) was a leading disciple of Hwanam 幻庵 (1320–1392). From childhood, he devoted himself to studying, leaving no inner and outer canons left unprobed. He meticulously investigated their meanings. He was also skilled in composing poetry. His poetic thoughts (sisa) were exceptionally pure (ch’ŏngjŏl). He exchanged poems with Yi Saek and Yi Sungin 李崇仁 (1347–1392; sobriquet Toŭn [Potter Recluse]). Because the present dynasty does not uphold Buddhist teachings, children from influential families were unable to enter the Buddhist order. However, as Manu’s fame spread, scholars from far and wide gathered around him like clouds. Even the scholars of the Hall of Worthies (Chiphyŏnjŏn) sought his advice, sitting at his feet. Seeing how he brought together Confucians, Buddhists, and forest of scholars alike, all people admired him.My eldest and second eldest brothers used to study at Hoeam Monastery. When they saw Master Manu, he was over ninety years old. His appearance was clear and thin, and his vigor and body were still strong. Sometimes he would go without eating for two days, yet he felt no hunger. When food was presented to him food, he could consume several bowls, yet he showed no signs of being full. And for a few days, he did not use the toilet. He always sat upright in an empty room with just a lamp and a desk. He perused books all through the night and meticulously studying every word, no matter how small. Every single word became an object of his investigation. He never succumbed to sleep or lay down. He kept away from people and did not allow anyone to be near him. To summon a person, he would strike a small gong. When the disciples responded to it, he never called them in a loud voice. When the Japanese emissary, Monk Bunkei 文溪 (15th century), requested poems from several dozens of officials, Master Manu also responded to the court’s order and composed the following poem. 水國古精社灑然無位人火馳應自息柴立更誰親楓岳雲生屨盆城月滿闉風帆海天闊梅柳故園春 From an ancient monastery in the land of watercomes a carefree man without an office.Blazing gallops shall come to rest.Standing tall like a tree, who could be your friend?At the P’ungak Mountains, clouds rise under the straw sandals. At Punsŏng, the moon fills the city gate.Your sail rides the wind into the vast ocean and sky.Plum blossoms and willows, my old garden is in spring. Pyŏn Kyeryang, judging in the capacity of the Director of the Office of Degrees, changed the line “a carefree man without an office” from Manu’s poem to “a solitary man separated from the world” 蕭然絶世人. In response, the master said, “Official Pyŏn truly knows nothing about poetry. How is ‘solitary’ as good as ‘carefree’ and ‘separated from the world’ as good as ‘without an office’? These changes destroy the poem’s spontaneous (chayŏn) and uncontrived (muwi) charm (ch’wi)!” Every time he met scholars, he felt greatly disappointed. His literary collection, Ch’ŏnbong chip 千峯集 (Collected Works of Ch’ŏnbong), circulates in the world.ks of Ch’ŏnbong), circulates in the world.)
E019 + (Old Master Tonyu 敦裕 (13th century), the ab … Old Master Tonyu 敦裕 (13th century), the abbot of Sŏbaek Monastery, sent me two poems. His messenger hurried me for a response upon arrival, so I hastily composed the following poems in reply, 不是皇恩雨露疏煙霞高想自居幽須知紫闥催徵召休憐靑山久滯留遁世眞人甘屛跡趍時新進競昂頭衆王何日來騰踏狐鼠餘腥掃地收 It wasn’t because the rains and dews of the kingshowered sparsely on you. Loving the twilight mists and rose clouds, you chose to dwell in seclusion. Remember! The Purple Palace will soon summon you.So don’t love the blue mountains and linger there for too long.The enlightened ones, who have left the world, gladly conceal their traces.The ambitious, seizing the opportune time,thrust their heads forward in competition.When will the King of All come galloping, trampling so the stench of foxes and ratsbe cleared from the world? 莫道長安鯉信疏俗音那到水雲幽巖堂煙月棲身穩京輦風塵戀祿留道韻想君風入骨宦遊憐我雪蒙頭掛冠何日攀高躅六尺殘骸老可收 Please don’t say the letters from Chang’an are few. How could worldly sounds reach the rivers and clouds so deep!In a grotto, under the iridescent moon,you have settled, serene and secure,while I remain in the capital of dusty winds,for the love of government stipend.I miss you, who resonate the Way,like the wind penetrating the bones.And I pity myself, a traveler of officialdom,with head white as snow. When will I hang up my official cap and pursue the lofty path?A six-foot failing body ,I can collect it in when I am old. I also composed another poem to to express gratitude for the gift of candles. 東海孤雲十世孫文章猶有祖風存兩條金燭兼詩貺詩足淸心燭破昏 A tenth generation descendent of Solitary Cloud of the East Sea. In your writings, you still carrythe air of your ancestor.Two sticks of golden candles and a poem you gifted me. The poem to cleanse my heart, the candles to break the dark.In his reply, the abbot wrote, “Fearing that your poems might fall into oblivion, I carved a plaque of your verses and hung it on the wall, granting them a long life.”t on the wall, granting them a long life.”)
E034 + (Orator (<i>taech’uk</i>) O Sej … Orator (<i>taech’uk</i>) O Sejae satirized King Ŭijong’s travel incognito in a poem, reading, </br><div class="poetry-text">[[M059|<span class="fa fa-plus-circle poetry-link-btn"></span>]]How come, on this clear day,<br>dark clouds cover the ground? <br>Citizens of the capital, Don’t come near!<br>For the dragon is moving among us!</div></br>His poem “Halberd Rocks” 戟巖 written to someone’s rhyme reads, </br><div class="poetry-text">[[M060|<span class="fa fa-plus-circle poetry-link-btn"></span>]]The jagged rocks of North Mountain,<br>people call you Halberd Rocks. <br>Towering, you strike the crane riding Prince Jin. <br>Soaring, you pierce the shaman in the sky.<br>Lightning’s fire forged your handles.<br>Frost-like salt whetted your blades. <br>Shall I wield you as a weapon to conquer Chu and save Fan!</div> </br>His poem “Ailing Eyes” 病目 reads, </br><div class="poetry-text">[[M061|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Old age and illness arrive together.<br>All my life, I’ve lived as an unwaged scholar. <br>Blurring vision has dimmed my eyesight.<br>My pupils have lost their glow. <br>I’m frightful of reading under a lamp<br>and scared of seeing snow’s glare.<br>I will check the exam results in a while, <br>then close my eyes and learn to forget all motive.</div> </br>Yi Kyubo (sobriquet Munsun [Literary Flow]) said that <div class="critique-text">[[C037|<span class="fa fa-plus-circle critique-link-btn"></span>]]O learned poetic styles of Han Yu 韓愈 (768–824) and Du Fu 杜甫 (712–770), but his poems are few in number.</div> </br>The <i>Kim kŏsa chip</i> 金居士集 (Collected Works of Recluse Kim) has one poem by O which reads, </br><div class="poetry-text">[[M062|<span class="fa fa-plus-circle poetry-link-btn"></span>]]A hundred-span round timber, is useful because it’s useless. <br>A three-foot long beak speaks without speaking.</div> </br><div class="critique-text">[[C038|<span class="fa fa-plus-circle critique-link-btn"></span>]]His seasoned robustness (<i>nogŏn</i>) is worthy of admiration.</div>tn"></span>]]His seasoned robustness (<i>nogŏn</i>) is worthy of admiration.</div>)
E042 + (Pak Hang’s 朴恒 (1227–1281; sobriquet Munŭi … Pak Hang’s 朴恒 (1227–1281; sobriquet Munŭi [Literary Finesse]), </br><div class="poetry-text">[[M083|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Even on a low hill beat with a white sun, a rain can pour down. </br>Over an old fortress covered in yellow sand, a rainbow suddenly appears.</div> </br>An Hyang’s 安珦 (1243–1306; sobriquet Munsŏng [Literary Completion]),</br><div class="poetry-text">[[M084|<span class="fa fa-plus-circle poetry-link-btn"></span>]]A pigeon wings through a morning rain in the field of wild grass.</br>A horse gallops through a spring breeze in a city brimming with flowers.</div> </br>Assistant Royal Secretary (milchik pusa) Kim I’s 金怡 (d. 1317), </br><div class="poetry-text">[[M085|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Where a wisp of dark cloud hovers, on which mountain does it rain?</br>When the fragrant plants are lush, there is a breeze all day long.</div> </br><div class="critique-text">[[C052|<span class="fa fa-plus-circle critique-link-btn"></span>]]All of these phrases are excellent (ka). It is regrettable that I cannot see the complete poems of these poets.</div>a fa-plus-circle critique-link-btn"></span>]]All of these phrases are excellent (ka). It is regrettable that I cannot see the complete poems of these poets.</div>)
E325 + (Prince of Hasan, Sŏng Mongjŏng, was by nat … Prince of Hasan, Sŏng Mongjŏng, was by nature highly intelligent. Although he did not pay much attention to poetry and prose, whatever he wrote was excellent. He composed a piece called “Rhapsody on Feelings While Ill” 病懷賦, and Sin Kwanghan transcribed the entire poem, hanging it on a wall for constant reading. Yi Haeng also remarked, “If Sŏng tried hard to expand his talent, it would be something this generation could not even imagine.” Once he built a small hut at the foot of South Mountain and wrote the following poem, 誰家有道可沖天料理終知却不然試向山中高枕臥此身閑處卽神仙 Whose family has the Way that can shoot up into the heaven?After reflection, one will finally realize it is not the case.I venture into the mountains,reclining on a high pillow,where my idle body becomes just like an immortal.During a visit to a river pavilion, he composed another poem:, 爭占名區漢水濱樓臺幾處向江新朱欄大抵多空寂携酒來憑是主人 I rush off to find a scenic spot along the Han riverbank.How many towers and terraces facing the river are new?Most vermilion balustrades are empty and quiet.Whoever visits them with wine will be their owners. The meanings are all laid out with the intent of admonishing the world. He was a brother-in-law to Minister Sang Chin. Sang always said, “My brother-in-law’s poems are worthy of being included in the Tongmunsŏn 東文選 (Anthology of Eastern Literature).” That his poems were not included is also his fate. poems were not included is also his fate.)
E002 + (Queen Chindŏk 眞德 (r. 647–654) of Silla is … Queen Chindŏk 眞德 (r. 647–654) of Silla is found in the ''Tangsi yugi'' 唐詩類記 (Classified Records of Tang Poetry). </br><div class="critique-text">[[C002|<span class="fa fa-plus-circle critique-link-btn"></span>]]Lofty and ancient (''kogo''), robust and simple (''unghon''), her poem rivals the poems from the early Tang dynasty. At that time, the literary culture of the East had not yet flourished. Besides Ŭlchi Mundŏk’s quatrain, I had heard nothing else. That she achieved this as a female sovereign is truly remarkable.</div> </br>The poem reads, </br><div class="poetry-text">[[M002|<span class="fa fa-plus-circle poetry-link-btn"></span>]]The great [[Tang]] has begun its grand mission.<br></br>Majestic are the great merits of the emperor!<br></br>The battles ceased, and the armor was put away.<br></br>Civilization was restored, succeeding hundreds of kings.<br></br>Commanding the heaven, the [[Tang]] showered down favor.<br></br>Managing all things, it embodies beauty.<br></br>Its benevolence was profound, keeping with the sun and the moon.<br></br>Conforming to a timely fortune, a generation of great peace followed.<br></br>How brilliant are your streaming banners!<br></br>How dazzling your gongs and drums!<br></br>Barbarians outside the realm who disobey your commands<br></br>shall be overthrown by a calamity from heaven.<br></br>Harmonious air gathers throughout the world.<br></br>Far and near, all vie for auspicious signs.<br></br>Four seasons regulate favorable weather.<br></br>[[Seven Stars]] illuminate myriad places.<br></br>High mountains bring forth great ministers.<br></br>The emperor employs the loyal and the good.<br></br>Becoming one in virtue with [[Five Emperors and Three Kings]]<br></br>is the radiant imperial house of Tang.<br></div></br>According to an annotation: In the first year of the Yonghui reign (650; T’aehwa 1), Queen Chindŏk destroyed the Paekche army and presented to the emperor a silk embroidery of her five-character poem, the “Poem of Great Peace.” </br>Note: Yonghui (650–656) was the reign title of Tang Emperor Gaozong.een Chindŏk destroyed the Paekche army and presented to the emperor a silk embroidery of her five-character poem, the “Poem of Great Peace.” Note: Yonghui (650–656) was the reign title of Tang Emperor Gaozong.)
E347 + (Scholar Yi Yangguk 李良國 (16th century) was … Scholar Yi Yangguk 李良國 (16th century) was rather arrogant and proud and did not conform to rules and regulations. Once, when seeing off someone to the Diamond Mountains, as Yi himself had already been visiting there for ten years while the person he was seeing off only for three years, Yi wrote, 十年人送三年客八萬峰高九萬天嘯落扶桑波撼日吟搖蔚島海生烟 The person of ten years sees offthe traveler of three yearsto where eighty thousand peaks reach up to ninety thousand skies.The Fusang tree whistles and sinks as the waves shake the sun.The Ul Island sings and sways as the sea breathes out mists. In the winter of the sinhae year (1551), the state examinations for Buddhism and Daoism were reinstated, and Confucian scholars prepared to submit a memorial. They came to Yi’s house to have him sign the memorial. Under his name, Yi wrote, 闢佛上疏韓愈事乘鶴橫空呂洞狂 Presenting a memorial refuting Buddhism, Han Yu served the court.Riding the crane across the sky, Lü Dongbin lived wildly. Then he wrote, “As for me, I will go roaming in the mountains tomorrow,” and chose not join the group of protesters. On another occasion, Yi presented a parting poem to his lover and wrote a poem on her fan. An official who had feelings for Yi’s lover saw the fan and burnt it. Yi then wrote on the burnt end of the fan, 至今未滅焚書火燒盡郞君惜別詩 To this day the fire that burnt the books has not been extinguishedand completely burnt a lover’s poem of sorrowful parting. The official saw it and praised Yi’s personal aura (kisang), probably admiring his wildness. (kisang), probably admiring his wildness.)
E405 + (Sŏng Hun (sobriquet Taegok [Great Valley]) … Sŏng Hun (sobriquet Taegok [Great Valley]) was born with a beautiful nature and early on escaped the web of the mundane world. His older brother suffered the calamity of the literati purge in the year of ŭlsa (1545) and died a violent death. After that, Sŏng became even more indifferent to the world and lived in seclusion at the foot of Songni Mountain in Ch’ungch’ŏng province and died past the age of eighty. His poetry was like his person, deep and delicate (ch’ungdam), carefree and elegant (han’a), and had a lingering sound of the West Lake Recluse Lin Bu 林逋 (967–1028). 春服稱身雙袖短古琴便手七弦長十年嘗盡山中藥客到時聞口齒香 Spring jacket fits me wellwith two short sleeves.Zither is familiar to my handswith seven long strings.For ten years I tasted every herb in the mountain.When guests come, I often hear them say my breath is fragrant. The poem “Seeing off Cho Sik” 送曹南冥植 reads, 溟鴻獨向海南飛正值秋風落木時滿地稻梁雞鶩啄碧雲天外自忘機 A lone soaring goose flies south toward the sea,just when in autumn wind the time comes for trees to wither.Millets all over the groundchickens and ducks peck. Azure clouds beyond the skymake me simply forget all motive. He wrote many poems like these.ll motive. He wrote many poems like these.)
E366 + (The poems on Ch’ŏnggan Pavilion in Kansŏng … The poems on Ch’ŏnggan Pavilion in Kansŏng were all composed using the words, “pair” 雙 and “window” 窓, and of them Yang Saŏn’s 楊士彦 (1517–1584; sobriquet Ch’anghae [Blue Sea]) was especially superior (ko). 碧海暈紅窺日半蒼苔岩白煙鷗雙金銀台上發高嘯天地浩然開入窓 A red disc in the blue sea, I see half of the sun.Over the white rocks covered in green mosses is a pair of mist and gull.On the gold and silver platform, I let out a loud whistle.The boundless heaven and earth enter through the window. When someone showed the poem to Yi Hubaek, Yi said, “Even if someone had a similar idea, that person surely would not be able to surpass this.” My late father also responded to the poem using its rhymes, 疏雨白鷗飛兩兩夕陽漁艇泛雙雙擬看暘谷金鳥出畫閣東頭不設窓 Through a sparse rain, white gulls fly two by two.The setting sun and a fishing boat float as a pair.To watch from the sunlit valleythe rising Golden Bird,on the east side of the painted pavilion, they didn’t make a window. People all praised it. Kim Ch’ŏmgyŏng 金添慶 (1525–1583) wrote two poems in response when he was a governor (kwanch’alsa). One of them reads, 可惜鴻門玉斗撞紛飛片片不論雙化成白鳥群千百日出呶呶鬧客窓 What a pity! At the Hong Gate,the jade chalice was knocked down. It shattered into pieces without any pair!Transformed into white gulls in flocks of hundreds and thousands,at sunrise they “Caw, caw,” noisily at every window. Another one said, 好景紛紛左右撞馬頭紅粉亦雙雙 Beautiful scenery one after another knocks me down from left and right.At the dock, fair ladies are also seen in pairs. I cannot remember the last verse. Below the poems, someone wrote, “How laughable is Kim Ch’ŏmgyŏng, knocking down one after another, left and right.” Those who saw it ridiculed Kim.nd right.” Those who saw it ridiculed Kim.)
E040 + (The poet Yang Yunpeng 楊雲鵬 (13th century; s … The poet Yang Yunpeng 楊雲鵬 (13th century; sobriquet Feiqing [Flying Minister]) of late Jin wrote a poem titled “Red Trees” 題紅樹, which reads, </br><div class="poetry-text">[[M079|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Rosy ocean clouds do not bring rain and hover above the woods.<br> A wildfire without wind reaches the treetop.</div></br>Yi Changyong 李藏用 (1201–1272; posthumous sobriquet Munjin [Literary Truth]) also wrote, </br><div class="poetry-text">[[M080|<span class="fa fa-plus-circle poetry-link-btn"></span>]]The desolate courtyard is in and out of view. Autumn thoughts are bitter.<br> Stumbling upon a low hill, the sunset is radiant.</div></br><div class="critique-text">[[C049|<span class="fa fa-plus-circle critique-link-btn"></span>]]I bet Yang would bow the knees to this.</div>a fa-plus-circle critique-link-btn"></span>]]I bet Yang would bow the knees to this.</div>)
E004 + (The “Treatise on Literature” (Yiwenzhi藝文志) … The “Treatise on Literature” (Yiwenzhi藝文志) in the Xin Tang shu 新唐書 (New Book of Tang) contains Ch’oe Ch’iwŏn’s single-volume Saryuk chip 四六集 (Collection of Four-Six Poetic Exposition). Additionally, his ten-volume literary collection, the Kyewŏn p’ilgyŏng 桂苑筆耕 (Ploughing the Cassia Grove with a Writing Brush), has been published. I have always admired the great open-mindedness of the Chinese for not looking down upon foreigners and including them in their official histories, and even making their writings circulate throughout the world. Nevertheless, I cannot figure out why there is no separate biography of Ch’oe Ch’iwŏn in the “Biographies of Writers” (Wenyi liezhuan 文藝列傳) [in the Xin Tang shu]. Was it because there was a paucity of information about him to write a separate biography? At age twelve, Ch’oe crossed the sea to study in Tang and passed the highest civil service examination on his first attempt. He went on to serve Gao Pian 高駢 (821?–887) and wrote “A Letter to Condemn Huang Chao,” which disconcerted the rebel. Subsequently, he was appointed Campaign Commander (dutong xunguan) and Attendant Censor (shiyushi). When it was time for him to return to his native land, Gu Yun 顧雲 (d. 894), a fellow graduate of the civil service examination, gave him a poem, “Song of a Confucian Immortal” 儒仙歌. One of its stanzas reads, At twelve you boarded a ship, crossing the sea to arrive here.Your writings inspired the kingdom of Central Efflorescence.ired the kingdom of Central Efflorescence.)
E334 + (There was a plum tree called “Yamen Plum” … There was a plum tree called “Yamen Plum” at Tansok Monastery in Chiri Mountain, and it was known to have been planted by Kang Hoebaek 姜淮伯 (1357–1402; sobriquet T’ong Pavilion). Cho Sik wrote the following poem about it, 寺破僧羸山石古先生自是未堪家化工定誤寒梅事昨日開花今日花 The temple in ruins, the monks lean, the mountain rocks ancient.This is not a place, you sir, can call home.The Maker must have made a mistake with your plum blossoms.Blooming yesterday, blooming today.The poem mocks Kang’s disloyalty.ng today.The poem mocks Kang’s disloyalty.)
E346 + (There was a student named Hong Hanin 洪漢仁 ( … There was a student named Hong Hanin 洪漢仁 (Koryŏ) who was talented in poetry and loved to roam in mountains and waters. He once wrote a poem about Ch’ŏnma Mountain, which reads, 朝上白雲峯頂觀暮投峯下孤菴宿夜深僧定客無眠杜宇一聲山月落 In the morning, I ascend the cloud-covered peak to view the scenery.At dusk, I reach the bottom of the peakand spend the night at a solitary temple.The night is deep. The monk is calm. The guest cannot sleep.The call of a cuckoo rings as the moon sets over the mountain.Later, it is said that he traveled to the Diamond Mountains and, while enjoying the deep pool, his foot slipped and drowned.e deep pool, his foot slipped and drowned.)
E300 + (These days, the study of poetry focuses pr … These days, the study of poetry focuses primarily on late Tang poetry, and pays no attention to Su Shi’s poetry. When Chŏng Saryong heard this, he remarked, “It is not because Su is inferior (pi), but because they fail to understand him.” Yi Hwang 李滉 (1501–1570; sobriquet T’oegye [T’oe Stream]) also said, “How could Su’s poetry fall short of late Tang poetry?” In my humble opinion, I also believe Su Shi’s poems, such as, 豈意靑州六從事化爲烏有一先生 Could it be that six jugs ofQingzhou’s Attendant Official wineturned into oneMr. Nothing! 凍合玉樓寒起粟光搖銀海眩生花 On the frozen jade towers, my shoulders are chilled with goose bumps.In the shimmering silvery seas, dazzles turn into blooms. 風花誤入長春苑雲月長臨不夜城 Petals in the winds mistakenly enter the Eternal Spring Garden.The cloud-covered moon at last arrives at the City That Never Sleeps. I don’t know of one late Tang poem that can match the outstanding (kijŏl) wonder of these poems! During the Koryŏ dynasty, every list of successful examination candidates said, “We have selected thirty-three Su Shi.” The literature of Koryŏ was superior (u) to that of our dynasty, and since Su was honored as the teacher of all teachers, his poetry cannot be considered inferior. If we look down on his character, then how many late Tang poets were worthier than Su? Minister Yi Hwang spoke highly of Su’s poetry and often recited the following lines, 雲散月明誰點綴天容海色本澄淸 Strewn clouds and a bright moon. Who beautifully displayed them up there?The face of the sky and the colors of the sea are crystal clear by nature.In many of his own poems, Yi used expressions (ŏ) by Su. own poems, Yi used expressions (ŏ) by Su.)
E358 + (Tutor (kyogwan) Chŏng Chak showed me Yun C … Tutor (kyogwan) Chŏng Chak showed me Yun Ch’unnyŏn’s 尹春年 (1514–1567; sobriquet Ch’angju [Blue Islet]) poem “A Farewell in the Autumn of the Imja Year” 壬子秋贈別, 文章有正脈意音為之主此道久不傳已矣如聾瞽性情本湛然惟意能鼓舞哀樂各相應表裏元一矩元氣信浩然大樂安有譜調切寄文字節奏應鐘鼓嗟余讀古書十年勤自苦一朝幸有得敢謂如目睹鄭子雖年少其心甚慕古相從已屢問自愧無所補養氣以為本讀書以為固血氣苟不盛萬卷終鹵莽願君聽殷勤我言出肺腑豈徒作文法學道從此取今君有遠行寂寞歸南土追隨應久廢別離那可數贈言欲效古我才非李杜徘徊不忍別秋風動江浦 In literary composition, there is a correct path—Meaning and rhyming are essential.For long this Way has not been taught,and we have already become like the deaf and the blind.Natural temperament is inherently clear.Only meaning can move us to drum and dance.Joy and sorrow respond to each other.Outside and inside are one at the beginning. Primordial energy is surely unbound.How can there be a score for great music?Play and rest both follow the words.Rhythm responds to bells and drums.Ah! I read the classics, striving for ten years and suffering alone.One morning, I fortunately understood them.I dare say it was like eyes could finally see.Mr. Chŏng! Although he is young in age,His heart truly admires the ancients. In our meetings, you asked me many questions,But I am sorry I was not much of a help.Be rooted by nurturing the vital energy.Be resolute in studying the books. If your physical energy is not strong,ten thousand books will eventually be wasted.I wish you listen with affectionthese words that come from the bottom of my heart.Why would this only apply to composition?Learning of the Way should be sought in this.Today you embark on a long journey,returning alone to the southern land.Hereafter, we must be long downcast.How can we speak of farewell?I present these words, wishing to emulate the ancients,though I surely am not Li Bai or Du Fu.Pacing around, I cannot bear to part.Autumn wind moves the river. Chŏng Chak was just twenty years old at the time, yet Yun Ch’unnyŏn already acknowledged him in this way. The poem has great stylistic progression (kudo) worthy of esteem.istic progression (kudo) worthy of esteem.)
E043 + (T’anji 坦之 (late Koryŏ) passed the civil se … T’anji 坦之 (late Koryŏ) passed the civil service examination and became renowned for his poetry. He later became a Buddhist monk and adopted the name Ch’wibong (Vulture Peak). His poem “Falling Pear Blossoms” 落梨花 reads, </br><div class="poetry-text">[[M086|<span class="fa fa-plus-circle poetry-link-btn"></span>]]When millions of jade dragons clashed over the pearly sun, the God of Waves in the sea picked up their fallen scales. </br>Secretly, to the spring breeze he tried to sell them. </br>Handily, the Lord of Spring scattered them in the dusty world of mortals.</div></br><div class="critique-text">[[C053|<span class="fa fa-plus-circle critique-link-btn"></span>]]This is an example of so-called “poetry smacking of village schools.”</div></br>Kim Ku 金坵 (1211–1278; sobriquet Munjŏng [Literary Uprightness]) also wrote a poem by this same title, and his reads, </br><div class="poetry-text">[[M087|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Fluttering and dancing nimbly, moving to and fro.</br>Scattered by the wind, yet you wish to bloom on the branches. </br>Out of nowhere, a petal sticks to the cobweb. </br>Spiders come out thinking that a butterfly has been snared.</div></br><div class="critique-text">[[C054|<span class="fa fa-plus-circle critique-link-btn"></span>]]Each poet has his own technique (sudan).</div>lus-circle critique-link-btn"></span>]]Each poet has his own technique (sudan).</div>)
E351 + (When Kim An’guk was at the Yŏ River, Yi Ch … When Kim An’guk was at the Yŏ River, Yi Cha 李耔 (1480–1533) from Ch’ungju and Yi Changgon 李長坤 (b. 1474) from Uman came to Sillŭk Monastery and there met with Kim and spent the night. Kim Allo, who was in power at the time, said, “Dismissed high-ranking officials have gathered to discuss state affairs. They shall be heavily punished.” Yi Changgon then went down to his villa in Changnyŏng, and Yi Cha also did not dare to return. In a poem presented to a monk, Kim An’guk said, 三年廢把東臺酒明月滄江定怪嗔為問山僧休亦笑償愆須及百花春 I have not held for three years a wine cup at the East Terrace.The bright moon and the blue river must think it strange.I ask a monk in the mountain, “Please stop laughing at me also.This loss can be made good witha spring of a hundred flowers.”e good witha spring of a hundred flowers.”)
E095 + (When Kim Sisŭp 金時習 (1435–1493; sobriquet T … When Kim Sisŭp 金時習 (1435–1493; sobriquet Tongbong [Eastern Peak]) read books, he did not confine himself to the literal meaning of specific passages but sought out the main points and savored (mi) the principles. I once wrote “Laments of a Campaigning Soldier” 征夫怨 in ten quatrains, matching the rhymes of Yuan Haowen’s 元好問(1190–1257; sobriquet Yishan [Yi Mountain]) poem. One of them said, 百草凋霜月滿空年年鞍馬任西東令嚴萬幕平沙夜部伍相招鼓角中 Above the frostbitten grassy plain, the moon fills the sky.Year after year, horsemen campaign east and west.Commands are solemn in thousands of tents in the desert at nights.Soldiers call each other amid the sound of drums and pipes. When Kim read it, he burst into laughter, saying, “You made an error. How can they call each other when the commands are solemn?” He then showed me the Xiaoya 小雅 (Minor Odes) of the Shijing (Classic of Poetry), which said, “When you go on a campaign, not a peep can be heard. Indeed, you will achieve great success.” Deeply impressed by his words, I returned and told Hong Yuson what had happened. Hong marveled at Kim without end.appened. Hong marveled at Kim without end.)
E074 + (When King T’aejong 太宗 (1346–1422) was youn … When King T’aejong 太宗 (1346–1422) was young, he studied for the civil service examination. In the imsul year of Sin U 辛禑 (1382), he became a Literary Licentiate (chinsa) as the secundus. In the following kyehae year (1383), he successfully passed the civil service examination. Among his co-graduates were Kim Hallo 金漢老 (b. 1367) as the primus, Sim Hyosaeng 沈孝生 (1349–1398) as the secundus, and King T’aejong won the tenth place. Yi Rae 李來 (1362–1416), Sŏng Pu 成傅 (15th century), Yun Kyu 尹珪 (1365–1414), Yun Sasu 尹思修 (1365–1411), Pak Sŭp 朴習 (d. 1418), and Hyŏn Maengin 玄孟仁 (15th century) were also among his fellow graduates.After ascending the throne, King T’aejong arranged for Kim Hallo’s daughter to become the wife of Crown Prince Yi Che’s 李禔 (1394–1462). Every time he met Kim, the king addressed him as the primus and not by his name. King T’aejong once composed a poem on a fan, 風榻依時思朗月月軒吟處想淸風自從削竹成團扇朗月淸風在掌中 Reclining on a summer bed, I yearn for the bright moon.Writing at a moonlit terrace, I long for a cool breeze. From carving the bamboo a round fan is formed.The bright moon and cool breeze are in the palm of my hand. Since ancient times, there have been few literary figures who accomplished the grand task of founding a kingdom. Among the writings of emperors and kings, none exhibits the deft craftsmanship (kigyo) found in this poem. It employs allegory through objects and is infused with subtle meanings (ŭi) and charm (ch’wi). This is something only a sage can achieve.This is something only a sage can achieve.)
E370 + (When my late father was appointed to admin … When my late father was appointed to administer Kosŏng, Sin Ŭngsi wrote the following farewell poem, 高城為郡久邑里太蕭條西望山皆骨東臨海不潮丹砂招葛老鳬舄送王喬柱笏吟詩處兼無簿領囂 Kosŏng is an old county.Its towns are awfully bleak.Gazing west, the mountains are All Bones.Facing east, the seas do not surge.Cinnabar beckoned Old Ge.Flying shoes sent Wang Qiao away.Where you lean your chin on the tablet and write poems,there you will also have no clamor of official documents.also have no clamor of official documents.)
E001 + (Writing emerged in the East when Kija, the … Writing emerged in the East when Kija, the Grand Tutor of Shang, came to be enfeoffed here. However, since it was so long ago, nothing can be known about the writers from that period. The [[B026|<span class="keyword book"><i>Yaoshantang waiji</i> 堯山堂外記 (Unofficial Records from the Hall of Yaoshan)</span>]] provides detailed notes on [[P024|<span class="keyword person">Ŭlchi Mundŏk’s 乙支文德 (ca. 612)</span>]] literary achievements, including a five-character quatrain he presented to the Sui General Yu Zhongwen, which reads, </br><div class="poetry-text">[[M001|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Your divine strategies probe the heaven’s patterns.<br>Your wondrous tactics exhaust the earth’s principles.<br>The battle is won. Your merit is towering.<br>Know that you have done enough and please call it an end.<br></div> <div class="critique-text">[[C001|<span class="fa fa-plus-circle critique-link-btn"></span>]]His composition method (<i>kuppŏp</i>) is [[CT001|<span class="keyword critical-term">marvelous and classical (<i>kigo</i>)</span>]], and there is no trace of the habit of [[CT002|<span class="keyword critical-term">ornamental (<i>kiryŏ</i>) embellishment</span>]]. How could dispirited writers of later generations hope to achieve this?</div> <br>Note: [[P024|<span class="keyword person">Ŭlchi Mundŏk</span>]] was a minister of [[H002|<span class="keyword era">Koguryŏ</span>]]. era">Koguryŏ</span>]].)
E083 + (Yi Chip 李集 (1314–1387; sobriquet Tunch’on … Yi Chip 李集 (1314–1387; sobriquet Tunch’on [Secluded Village]) gained renown throughout the world because of his literary achievements. His friends were all outstanding figures of their time. Once he spoke critically of current affairs. When his words touched upon the topic of Sin Ton 辛旽 (d. 1371), Sin tried to secretly assassinate him. Together with his father, Yi fled. Hearing that his co-graduate Ch’oe Wŏndo 崔元道 (14th century) lived at Yŏngch’ŏn, Kyŏngsang province, they went there to seek refuge. Ch’oe treated them with great generosity. For three years, they never left his house. When Yi’s father died, Ch’oe took care of everything for his funeral and burial, as if the deceased had been his own father, and buried him next to Yi’s mother’s grave. Yi then presented the following poem to Ch’oe, 慷慨傷時淚滿襟流離孝懇達幽陰漢山迢遞雲烟阻羅峴盤回草樹深天占後先雙馬鬣誰知君我兩人心願焉世世長如此須使交情利斷金 Overcome with grief, tears drench my collars.Sincere filiality of this refugee has reached the underworld.Mount Han is far away, obstructed by misty clouds.Steep hills of Nahyŏn twist and turn,buried among thickets. Heaven claimed them one after another, and they now rest in twin graves. Who would understand you and me,the hearts of yours and mine? May we, generation after generation,this way remain. Let us keep this friendship that can cut through metal!To this day, people all praise Ch’oe’s faithfulness. Namhyŏn is the place where his mother was buried. is the place where his mother was buried.)
E087 + (Yi Talsŏn 李達善 (1457–1505; styled Kyŏmji) o … Yi Talsŏn 李達善 (1457–1505; styled Kyŏmji) once had a dream in which a scholar in a strange form presented him with a poem that read, 世上紅塵滿天樓紫玉寒東皇求八狴終不憶家山 The world is full of red dust.At the celestial mansion, the sounds of purple jades are cold. The Eastern Emperor seeks out the eight beastsbut remembers not his native mountains. Yi believed the dream was a call from the underworld, so he told everyone that he would die soon. The following year, he won the honor of the tertius at the civil service examination. I sent him the following congratulatory poem, 日下五雲爛未收廣寒深殿桂花秋祗隨傅說調金鼎準擬東皇八狴求 Under the sun, five-colored clouds glimmer without an end. Deep inside the Palace of Vast Coldness, autumn osmanthus are in bloom.Follow Fu Yue’s example and stir the golden cauldron.Let’s hope the Sovereign of the East will search for the eight beasts. The poem’s meaning (siŭi) draws an analogy between our king to the Eastern Emperor, and it shows my faith that Yi would someday assist the king. Not long after, Yi entered the Office of Special Advisors (Hongmun’gwan) and received great royal favor and honor. and received great royal favor and honor.)
E003 + ([[Ch’oe Ch’iwŏn's]] (sobriquet Koun [Solit … [[Ch’oe Ch’iwŏn's]] (sobriquet Koun [Solitary Cloud]) [literary] merit was unprecedented. Therefore, scholars of [[the East]] all regard him as the progenitor [of literature]. His poem [[“A Pipa Tune” 琵琶行]] is classified in the [[Tang yin yi xiang 唐音遺響 (Lingering Echo of the Sound of Tang)]] as an anonymous work. Later generations remain undecided on its authenticity. Some say that the line, </br><div class="poetry-text">[[M003|<span class="fa fa-plus-circle poetry-link-btn"></span>]]Over [[Dongting Lake]], the moon goes down, and a solitary cloud returns home.</div></br>proves his authorship, but that alone is insufficient evidence to settle the debate. [[“A Letter to Condemn Huang Chao”]] drafted by [[Ch’oe]] is not included in official histories. It is said that when [[Huang]] read the line, “Not only do all the people of the empire openly wish for your destruction, but the ghosts of the underworld also have devised a secret plan to eliminate you,” he fell from his chair in surrender. Had it not been a writing that makes the ghosts weep and startles the wind, how could [[Ch’oe]] have reached this level? Yet his poems are not considered [[lofty (ko)]]. It must be because he entered China during the [[Late Tang period]].)
E068 + ([[P118|<span class="keyword person"> … [[P118|<span class="keyword person">Kim Suon (sobriquet Munp’yŏng [Literary Standard])</span>]] was well-versed in the Six Classics, the writings of hundred schools of thought, and history. There was nothing that he did not probe into, and his understanding of Buddhist Sūtras was particularly profound. Once, he said, “The merit of scholarship lies in a student’s reading one book thoroughly and repeatedly. They must also take the time to reflect on it. If one is hasty, it will be difficult to savor the book’s flavor (mi). I control my mind and calm my instincts, and that is how I understand all that come into contact with me.”During a visit to Yanghwa Ferry, the imperial envoy Chen Hanlin 陳翰林 (15th century) composed a poem that included the word “cheerful” 怡. Matching that rhyme proved challenging for everyone. Kim then responded, 江深畫舸惟須泛山遠晴雲只可怡 A painted boat on the river deepmakes us think only about drifting.Bright clouds over the mountains farbring nothing but cheer. Chen replied, 山中何所有嶺上多白雲只可自怡說不堪持贈君 What could be there in the mountains?Over the hilly roads, white clouds abound. I can only feel cheerful myself. Too bad, I cannot offer them to you. He said to Kim, “You truly captured the charm (ch’wi) of the scenery.” While cruising the Han River, Councilor (langzhong) Qi Shun (15th century) composed a poem that included the word “sleep” 眠. Each attending scholars wrote a poem in response, but Kim struggled and sighed deeply. Even after a long time, he couldn’t complete it. In the end, he presented the following couplet, 江口日斜人自集渡頭風靜鷺絲眠 At the river’s mouth, the sun sets, and people gather together.At the ferry dock, the wind calms, and herons sleep a little. Recorder (chusŏ) Yi Ch’angsin 李昌臣 (b. 1449), who was nearby, remarked, “I’m afraid ‘gather together’ and ‘sleep a little’ do not match.” Kim then said, “You can make the correction.” Yi suggested, “How about replacing ‘a little’ 絲 with ‘idly’ 閑?” Kim responded, “Your words are absolutely correct. Recently, my poetic thoughts (sisa) have dried up (kogal) because I have not been receiving [[T044|<span class="keyword topic">acupuncture</span>]] and moxibustion.” Everyone laughed at his remark.)

C003 + (sobriquet Koun [Solitary Cloud]) [literary] merit was unprecedented. Therefore, scholars of the East all regard him as the progenitor [of literature].)

E277 + (1. A couplet in Pak Kyehyŏn’s 朴啓賢 (1524–15 … 1. A couplet in Pak Kyehyŏn’s 朴啓賢 (1524–1580; sobriquet Kwanwŏn [Garden Waterer]) poem, presented to Cho Sasu, reads, 詩名不讓一聲笛相業猶存半部書 Your poetic fame does not yield to the tune of a bamboo flute. Now that you are a minister, you still have half of the Analects to go. His use of references (yongsa) was apposite (chŏldang). In my poem “Presented to Educational Official (hakkwan) Yu Ison 柳耳孫 (16th century)” 贈學官柳耳孫, I wrote, 公權翰墨臻三昧子厚文章擅一場 Gongquan’s calligraphy has reached the state of complete concentration.Zihou’s writings shook the literary scene of his time.This is an example of attempting to paint a tiger but failing.f attempting to paint a tiger but failing.)
E176 + (1. Drinking Toso wine on New Year’s Day ha … 1. Drinking Toso wine on New Year’s Day has been an ancient custom. The young drink it first, followed by the old. The current custom is that after getting up on New Year’s Day, when you meet someone, you would call their name. If they respond, you would say, “Buy my follies,” as a way to sell your follies and avoid calamities. I have always loved the following quatrain about New Year’s Day from a poem in our Eastern country, 人多先我飮屠蘇已覺衰遲負壯圖事事賣癡癡不盡猶將古我到今吾 Before my turn, many peopledrink the medicinal wine.I see I am already old with no more aspirations.Each time, I sell my follies, yet my follies are endless.It is still my old self that’s my present self. On this New Year’s Day, I tuned eighty years old. Playfully, I matched the poem and wrote, 微軀多病少醒蘇八十康寧是不圖何用賣癡先飮酒詩場强敵可支吾 Feeling frail and sickly, I sober up from medicinal wine.Health and peace at eighty are not what I seek.What’s the use of selling follies and drinking the wine first?At the poetic arena against a potent opponent, I can still hold my ground. I sent the poem to Second Deputy Director (tongjisa) Song Ch’an 宋贊 (1510–1601; sobriquet Sŏgyo [Western Outskirt]).1601; sobriquet Sŏgyo [Western Outskirt]).)
E174 + (1. During the reign of King Chungjong 中宗 ( … 1. During the reign of King Chungjong 中宗 (r. 1506–1544), Sin Yonggae 申用漑 (1463–1519; sobriquets Iyojŏng [Two Joys Pavilion] and Munjŏng [Literary Scenery]) held the dual positions of Fifth State Councilor (uch’ansŏng) and Director at the Office of Royal Decrees (taejehak). Desiring to pass on the role of Director at the Office of Royal Decrees to Nam Kon, one day Sin had a conversation with Nam and requested a poem from him. Nam submitted the following verse, 楊柳陰陰欲午鷄忽驚窮巷溢輪蹄爭看風裁空隣舍促具盤筵窘老妻乘興但知傾藥玉忘形不覺挽鞓犀沈吟欲賦高軒過鄭重荒詞未敢題 Willows cast shadows. Roosters at midday are about to crow.Suddenly, my humble lane is flooded with carriages and horses.Trying to catch a glimpse of nobility, neighbors all come out of their homes.Hastily preparing a banquet, my old wife is anxious.When you made a surprise visit, I onlyknew I had to pour wine.Neglecting all formalities, I absentmindedly tighten my rhinoceros horn belt.Contemplating, I attempt to compose a poem on “The Tall Carriage Passes By”.But out of respect, my muddled words,I do not dare to write. Deeply impressed, Sin remarked, “My robe and alms bowl have found their rightful place.” Before long, Nam was appointed as the Director at the Office of Royal Decrees. This account is derived from Ŏ Sukkwŏn’s 魚叔權 (fl. 1520s–1550s) P’aegwan chapki 稗官雜記 (A Storyteller’s Miscellany). That day, Sin must have written a poem matching the rhymes of Nam, but it is not recorded in the P’aegwan chapki. Here, I dare to put myself in Sin’s shoes and offer a matching poem. 偶過高門見殺鷄淹留半日縶駑蹄瓊詞許以知音友斗酒謀諸擧案妻自擬方皐能相馬須煩溫嶠試燃犀欲傳衣鉢孚人望聲價無雙在品題 By chance, I passed through your lofty gate and was served a meal with slaughtered chickens. I lingered for half a day, tying my lowly horse.Precious words, you share with a friend who knows the sound of your heart.A flask of wine was prepared for all by your respectful wife.Thinking that Jiufang Gao can judge horses,I troubled Wen Qiao to light up the buffalo horns.I wish to pass on my robe and alms bowl to an esteemed one I trust.Your matchless reputation is evident in the quality of your poems.n is evident in the quality of your poems.)
E219 + (1. Im Ch’un’s “A Kisaeng that Ran Away” 詠逃 … 1. Im Ch’un’s “A Kisaeng that Ran Away” 詠逃妓 reads, 紅粧待曉帖金鈿爲被催呼上綺筵不怕長官嚴號令漫嗔行客惡因緣乘樓未作吹簫伴奔月還爲竊藥仙寄語靑雲賢學士仁心不用示蒲鞭 Applying the rouge, you waited for the dawn, and adorned yourself with golden hairpins.Summoned hastily, you took your seat on the brocade mat.You are not afraid of officials issuing stern orders.Freely you complain to the guestsabout your ill-fated love. Ascending the tower, you did not becomea companion of the flute player.Instead, you eloped to the moon and became a fairy who stole the elixir!These are my words to noble and worthy scholars:Have a kind heart and don’t pull out the rush whip. The poem itself is excellent (ka), but the expression (ŏ) “rush whip” immediately disrupts the charm (p’ungun) of the boudoir. If he met a woman throwing the weaver’s shuttle, I am afraid he wouldn’t be as happy as Youyu with his broken teeth.e as happy as Youyu with his broken teeth.)
E217 + (1. In his Taedong sirim大東詩林 (Poetry Forest … 1. In his Taedong sirim大東詩林 (Poetry Forest of the Great East), Yu Hŭiryŏng 柳希齡 (1480–1552; sobriquet Mongwa [Dream Nest]) records his father Yu In’gwi’s 柳仁貴 (1463–1531; sobriquet Sujae [Sleep Studio]) poem “Staying Overnight at Naksaeng station” 宿樂生驛, 日夕衆山暗遠來投樂生征驢吃殘草老僕飯香粳索枕背燈睡把盃斟酒傾時時呼長老屈指問前程 As the sun sets, the mountains grow dark.Traveling from afar, I stay in Naksaeng for the night.My donkey grazes on withered grasses.My old servant prepares fragrant rice. Finding a pillow, I turn my back towards the lamp to sleep.Taking a cup, I pour and empty the wine.Time and again, I call the elderly manAnd, counting on my fingers, inquire about the road ahead. “My donkey grazes on withered grasses” indicates that he was journeying through a desolate area. How can then there be “my old servant prepares fragrant rice”? Also, he already turned his back towards the lamp to sleep, then how can he take a cup and do all that? Moreover, “take,” “pour,” and “empty” are all similar words. What is even more laughable is that he only stayed at Naksaeng station for a day. How then can he say, “Time and again, I call the elderly man”? The post station servant cannot be compared to a Buddhist monk or a Daoist master, then how can he be called an “elder”? The expression (ŏ) “counting on my fingers” originated from the phrase in the “Biography of Chen Tang” 陳湯傳 in the Han shu 漢書 (Book of Han), “Counting on my fingers the days ahead, I said, ‘In a few days, we shall hear the good news.’” However, inquiring about the road ahead and using the expression “counting on my fingers,” I cannot see the appropriateness of that either.ot see the appropriateness of that either.)
E275 + (1. In his poem dedicated to a kisaeng from … 1. In his poem dedicated to a kisaeng from Sŏwŏn, Song In (sobriquet Iam [Self-Nurturing Studio]) wrote, 臨分解帶當留衣教束纖腰玉一圍想得妝成增宛轉被他牽挽入羅幃 As we part, I loosen my sash, leaving it as a keepsake for you. Please tie it around your slender waist,with a jade pendant.I imagine it will adorn youto be even more charming.You will be led by another manand enter the veil of gauze. A wonderful poem in the style (ch’e) of Fragrant Chamber, it is lovely (kaae). of Fragrant Chamber, it is lovely (kaae).)
E127 + (1. In his “Miscellaneous Poems on Songgyŏn … 1. In his “Miscellaneous Poems on Songgyŏng” 松京雜詠, Fourth Counselor (ŭnggyo) Yu Hoin 兪好仁 (1445–1494; sobriquet Noegye [Noe Creek]; styled Kŭkki) wrote, 茫茫海國水連天黃屋艱危四十年咫尺松京胡霧隔摩尼山上暗烽煙白日西沉性命屯蜀山萬里泣孤臣四朝苦節風霜裏一段經綸鬢似銀圓頂方袍污廟堂大庭白日奮忠腸長沙萬里瘴煙祟縱使公亡道不亡 In a kingdom in the boundless sea, where the water meets the sky,the royal household was in danger for forty long years.Towards Songgyŏngas Turkish fog approached,atop Mani Mountain, beacon fires were secretly lit. As the white sun sank west, lives became grim. In Shu Mountain, thousands of li away, a lone official shed tears.Serving four kings with unwavering devotionamidst winds and frost,after managing state affairs,his sideburns turned silvery white. Monks in shaved heads and robes defiled the Confucius shrine. At the grand court, toward the white sun,he raised his faithful heart to the king.Thousands of li away in Changsha, he suffered from the miasma.Though he perished, the Way will never perish.gh he perished, the Way will never perish.)
E179 + (1. In the fall of sinhae during the reign … 1. In the fall of sinhae during the reign of Jiajing (1551; Myŏngjong 6), I, in the capacity of a representative of the Ministry of Civil Official Affairs (ibu), went to P’yŏngan province on an official mission. It was there that I had a romance with a kisaeng from Kisŏng, known as Tongjŏngch’un 洞庭春 (Spring at Dongting Lake) (16th century). After my return to the court, she sent me a letter that said, “Unable to see you, whom I miss dearly, I cannot bear this pain of separation. I would rather die and be buried with you. Soon, I will return to the Beauties’ Grotto.” The grotto was located outside the Seven Star Gate of Kisŏng, and kisaengs were all buried there. In response, I jokingly wrote a quatrain and sent it to her, 滿紙縱橫摠誓言自期他日共泉原丈夫一死終難免當作嬋娟洞裏魂 Your letter was filled with words of a solemn vow. I promise that someday we shall be together in the underworld.A man’s death, after all, cannot be avoided.I shall be a ghost in the Beauties’ Grotto. Not long after, she died from an illness. Once again, I wrote a regulated verse as a jest. 生別長含惻惻情那知死別忽呑聲乍聞凶訃腸如裂細憶音容淚自傾書札幾曾來浿水夢魂無復到箕城嬋娟戱語還成讖愧我泉原負舊盟 After our parting in life, I always carried feelings of sorrow.How could have I known our parting in death would suddenly render me speechless?Hearing the news of your passing severs my innards. Vividly remembering your voice and your face, tears stream down on their own. Several letters had arrived from you through the P’ae River.But in my dreams, I have yet to return to Kisŏng.The joke of the Beauties’ Grotto has become a reality.I am sorry I cannot keep our old promise to meet in the underworld. All my friends read it and laughed. In the spring of kimi (1559), I went to Ch’ungch’ŏng province on an official mission. Second Minister (ch’amp’an) Kwŏn Ŭngch’ang 權應昌 (1505–1568) was serving as Magistrate (moksa) of Hongju (Sr. 3), and his illegitimate younger brother Kwŏn Ŭngin 權應仁 (16th century; sobriquet Songgye [Pine Creek]) followed him there. On the day of my arrival, Kwŏn Ŭngin presented me with two regulated verses he had written for singing performance at kisaeng schools. The last lines read, 人生適意無南北莫作嬋娟洞裏魂 In human affairs, if two people share their thoughts,it matters not whether they are in the north or south.Just do not become a ghost in the Beauties’ Grotto!These lines are apposite (chŏldang) and savory (yumi) lines. At the time, I had tender feelings for a local kisaeng named Ongnusŏn 玉樓仙 (Jade Tower Fairy) (16th century), so Kwŏn’s poem resonated with me.entury), so Kwŏn’s poem resonated with me.)
E214 + (1. In the pyŏngsin year of the reign of Ji … 1. In the pyŏngsin year of the reign of Jiajing (1536; Chungjong 31), I accompanied Minister So Seyang 蘇世讓 (1486–1562; sobriquet T’oehyudang [Hall of Retreat and Rest]), the Welcoming Official for foreign envoys, to Ŭiju. So tried to write a matching poem on the “Ch’wisŭng Pavilion” to the rhyme word ‘radiance’ (hwi) 暉. After struggling for a while, he said, “Most of you have used expressions such as the ‘setting radiance,’ ‘evening radiance,’ ‘slanting radiance,’ ‘twilight radiance,’ and ‘morning radiance’ to match the rhyme, and these are repetitious and unrefined. I came up with this line, 澄江如練謝玄暉 ‘Limpid river like white brocade,’ from Xie Xuanhui.It does not seem to repeat common rhymes, but I am finding it difficult to write a corresponding line.” Then I answered, “Huang Tingjian’s poem has a line, 霜月掣金蛇 Frosty moon pulls the golden serpent. So, the line, 霜月掣蛇黃太史 ‘Frosty moon pulls the golden serpent’ from Official Historian Huang.could work, but Huang’s line is not on a par with ‘limpid river like white brocade,’ which has been continuously relished (hoeja) for thousands of years. A poem by Han Yu said, 新月似磨鎌 The new moon resembles a sharpened sickle.Why don’t you use that as a corresponding line?” Official So responded, “Indeed,” and proceeded with the line 新月似鎌韓吏部 ‘The New moon like a sickle’, from Minister Han of Civil Service Affairs.and completed the rest of the poem. It was after the full moon. Since there was no new moon, he waited until the beginning of the month to write it down and show it to others. As he was on an escorting mission, he did not display the poem on a plaque in the pavilion.play the poem on a plaque in the pavilion.)
E218 + (1. In the sinch’uk year of the Jiajing rei … 1. In the sinch’uk year of the Jiajing reign (1541; Chungjong 36), I went to Beijing accompanying the Envoy for the Emperor’s Birthday (hajŏlsa). It just so happened that the empress of Emperor Wuzong had recently passed away, so that the members of our mission also joined the procession of officials and mourned day and night. One day, early in the morning, while I was briefly sitting outside the shrine gate, many Chinese officials also came out to sit. An official standing under the cracked eaves approached Interpreter Hong Kyŏm and asked, “Can you write poetry?” Hong replied, “There was a light rain last night. Feeling homesick and melancholic, I wrote a quatrain in the spur of the moment.” The official insisted on seeing the poem. Hong then wrote down a poem by Ch’oe Ch’iwŏn and showed it to him, which said, 秋風惟苦吟世俗少知音窓外三更雨燈前萬里心 Autumn winds only make me write poems of agony.In this world, there are few who understand my tune.Outside the window, a midnight rain falls.By the lamp, my heart wanders thousands of li.The Chinese official took the poem and showed it to his superior, who promptly sent officials to copy it down. The commotion continued for a while until someone brought refreshments for us. Eventually, someone handed a brush to Hong and asked, “Can you write another poem?” Hong pointed at me and said, “He can also write poetry. Go and ask him for a poem.” The man then requested a poem from me. I wrote on the paper, “Petty literary craft, like engraving a worm and carving a seal, was not originally meant to be a pursuit of gentlemen. Especially during a state funeral, how can this be a time for poeticizing the wind and the moon? But, if I must, I have written a few things on the way to China. I can show you one quatrain from them.” The man replied, “I’d be lucky to have that.” Then I wrote down the poem “Seeing You Off to the East at Tangzhan” 湯站送人東還詩, and it read, 松鶻山前路君東我馬西欲題家信去臨紙意還迷 Standing on the road at the foot of Mt. Songgol,you head east, and I gallop west.I wish to send a letter back home,but facing the paper, my thoughts beocme blurry.Then they all read it and copied it down, just as they had done before. Pointing out my remark, “How can this be a time for poeticizing the wind and the moon?,” they all praised and said, “Yours is a country that truly understands propriety!”country that truly understands propriety!”)
E173 + (1. In the summer of kapsin (1544), I was a … 1. In the summer of kapsin (1544), I was appointed Sixth State Councilor (chwach’amch’an). Chief State Councilor (yŏngŭijŏng) Pak Sun 朴淳 (1523–1589), Second State Councilor No Susin 盧守愼 (1515–1590), Third State Council (uŭijŏng) Chŏng Yugil 鄭惟吉 (1515–1588), Fourth State Councilor (ch’amsŏng) Chŏng Ch’ŏl 鄭澈 (1536–1593), and I were all primuses of civil service examinations. The three seniors had previously served as Directors at the Office of Royal Decrees (taejehak), and Chŏng Ch’ŏl at the time was serving as Deputy Director (chehak), and I had once held that position in the past. It was a wonderful occurence that the five of us could be colleagues for once. In light of this, I composed a poem, 潭潭相府會龍頭盛事人間罕比侔爭道一時奎璧煥只慚庸品廁名流 At the grand office of the State Council, the heads of dragons have convened.Few events in the mortal world are as wonderful as this.Rivals of our time,you are all glowing stars.Yet, a mediocre talent, I can only feel unworthy among the luminaries. Chŏng Ch’ŏl then matched my poem, 五學士爲五壯頭聲名到我不相侔只應好事無分別等謂當時第一流 The five scholars standas the five primuses.As for their fame,I am unable to match. It surely is a wonderful thingthat we have no discord.So let’s proudly proclaim that we are all first-class officials!aim that we are all first-class officials!)
E184 + (1. It has been a state regulation to besto … 1. It has been a state regulation to bestow a leaning chair and a cane to first-ranking officials who are over seventy years old but cannot retire from their positions due to their importance in state affairs. In the sixth month of the kyeyu year during the reign of Wanli (1573; Sŏnjo 6), Hong Sŏm 洪暹 (1504–1585), the First Minister in the Office of Ministers-without-Portfolio (yŏngsa) and former Chief State Councilor, turned seventy and received a leaning chair and a cane. A banquet was held in his honor, and many officials gathered. Royal Spokesman (chungsa) and First Royal Secretary (tosŭngji) Yi Hŭigyŏm 李希儉 (1516–1579) presented the royal wine. Recorder (chusŏ) Yi Chun 李準 (1545–1624) presented the dictum, chair, and cane. Third State Councilor (uŭijŏng) No Susin, Sixth State Councilor (chwach’amch’an) Wŏn Hon 元混 (1505–1597), Prince of Yŏsŏng Song In 宋寅 (1516–1584), Chief Magistrate of Hanyang (p’anyun) Kang Sŏm 姜暹 (1516–1594), Second Minister of Punishments (Hyŏngjo ch’amp’an) Pak Taerip 朴大立 (1512–1584), and Third Magistrate of Hanyang (uyun) Kim Kye 金啓 (1528–1573) attended. As the Second Minister of Taxation (Hojo ch’amp’an), I took the last seat.At that time, Hong’s mother, the daughter of former Chief State Councilor (yŏngŭijŏng) Song Chil 宋軼 (1454–1520), was eighty-seven years old. Hong’s late father, Hong Ŏnp’il 洪彦弼 (1476–1549), had also received a chair and cane while serving as Chief State Councilor. This made Hong’s mother a daughter, wife, and mother of Chief State Councilors. Receiving such honor multiple times was an extraordinary and unprecedented event. During the banquet, No Susin wrote the following poem, 三從不出相門闈此事如今始有之更拄省中靈壽杖却被堂上老萊衣恩霑雨露眞千載歡接冠紳盡一時何處得來叨席次愧無佳句賁黃扉 Fulfilling the Three Obediences, your mother did not leavethe Chief Ministers’ gates.It is only today that an honor such as this has come into conception.At the court, you hold the cane of longevity.And at home, you put on the clothes of Old Master Lai!May rich favors rain and dew upon you for a thousand years!Let us joyfully celebrate this occasion through and through. Who am I to comeand occupy a seat? What a shame to have no beautiful poem to adorn a Yellow-Painted Gate!I also wrote the following poem, 几杖鴻恩罕此邦相公家慶更無雙傳三議政官槐棘奉大夫人福海江滿座榮光花映席騰空喜氣酒盈缸一時盛事應須記安得鋪張筆似杠 The royal gifting of a chair and cane is a rare occasion in our kingdom.The celebration of your family is indeed without equal.Continuing for three generationsthe highest office of Chief State Councilor,you serve your mother with blessings like oceans and rivers.Honored guests fill the seats decorated with beaming flowers. Joyful air rises to the sky, and wine jars are filled to the brim.A wonderful event such as this deserves recording.Where might I find a brush as thick as a rafter? Prince of Yŏsŏng, Song In was Hong Sŏm’s cousin. He followed and composed a narrative record as well as a long regulated verse. The rest of us also followed his lead and composed some narratives and some regulated verses. Hong ordered a painter to create a depiction of the event, and Song wrote down all our compositions on the back of the painting. The painting is kept as their family treasure. Hong Sŏm’s mother passed away at the age of ninety-four, and Hong himself at the age of eighty-two this year. Their good fortunes are truly unmatched in this world. Original annotation: At the banquet, there were two pots of artificial flower arrangements and ten jars of royal wine.r arrangements and ten jars of royal wine.)
E124 + (1. Kim Chongjik (sobriquet Mun’gan [Bamboo … 1. Kim Chongjik (sobriquet Mun’gan [Bamboo Slip Writing]) composed a poem while visiting Son Kŭkkyŏm’s 孫克謙 (15th century) forest garden. It reads, 十室卑湫地閑園數畒荒松爲一柱觀菊作百和香小砌蘭承露踈籬杮得霜主人年八十燕坐惜頹光 Ten rooms in the low-lying waterland,this peaceful garden has just a few barren ridges and furrows. A pine stands tall as the One Pillar Watchtower.Chrysanthemums diffuse the Hundred Harmonious Fragrance. At the small brick house, orchids are drenched in dews.Along the sparse bamboo hedge, persimmons are covered in frost. The master, now eighty years old, sits in peace and cherishes the remaining years. This is a poem about an old man in a country garden. His poem “Staying Overnight at Tapkye station” 宿踏溪驛 reads, 古樹獰飆攪荒林片月孤官胥來督傳郵婦泣供廚鼠竄殘殘戶星馳急急符誰知燈影下危坐恨非夫 Ancient trees tremble at fierce winds.Over the barren forest, a lone crescent moon gleams.A minor officer arrives with an urgent message.The post officer’s wife sobs in the kitchen.A rat scurries off out of the house,as quickly a shooting star sent a sudden notice.Who can understand under the flickering lampsitting up straight and loathing for not being a man? This is a poem about feeling abandoned at the post station. The poem “Quick Clearing of a Rain at Cheun Tower” 齊雲樓快晴 reads, 雨脚看看取次收輕雷猶自殷高樓雲歸洞穴簾旌暮風颭池塘枕簟秋菡萏香中蛙閣閣鷺 1. 影外稻油油憑欄更向頭流望千丈峯巒湧玉虯 The pouring rain is slowing down. A light thunder still echoes at the high tower.Clouds return to the caves, and dusk falls on the curtain.Winds brush over the pond, and autumn comes to the bamboo mat. Amid the fragrance of lotus, frogs croak “kak kak.”Far from the shadows of egrets,the rice grows with luster. Leaning on the railing, I gaze at the Turyu Mountain.Mountain peaks, a thousand feet tall, protrude like an emerging dragon. This poem depicts the scenery observed from a city tower after a rain shower. His poem “After a Snow, Leaving Kobu for Hŭngdŏk” 雪後發古阜向興德 reads, 一夜湖山銀界遙瀛州郭外馬蕭蕭村家竹盡頭搶地野樹禽多翅綴條沙浦烟痕蒼海岸笠岩霞氣赤城標臘前已是饒三白想聽明年擊壤謠 Overnight, Mt. Ho turned into a distant silvery world.Outside Yŏngju’s city wall, horses snort and neigh.In village homes, bent bamboo tips touch the ground.In trees in the fields, a flock of birds huddle together on branches.Sandy Riverbank is cloaked in mist that stretches out into the blue sea.Bamboo Hat Rock shrouded in rosy fog is the border of the Red City.Before the year’s end, we already had three snowfalls. Next year, I want to hear people singing, striking the earth. This poem describes taking a stroll after a snowfall. Reading the scenery here is like viewing a painting (yŏhwa).y here is like viewing a painting (yŏhwa).)
E208 + (1. Kim Chŏng (sobriquet Ch’ungam [Humble H … 1. Kim Chŏng (sobriquet Ch’ungam [Humble Hut]) had a reputation for his poetic skills during his lifetime. However, most of his works were lost, and only a few have survived. One of his poems, “An Evening Gaze” 晩望, reads, 秋陰起將暝迢遞倚荊扉虛莽夔魖悄冥烟島嶼微眼穿孤鳥盡思逐片雲依一葦豈云遠人遐自未歸 Autumn clouds rise as the sun goes down.Lost in thought, I lean on the bramble gate.In the wild thickets, mountain goblins are quiet.Shrouded in mists, islands appear hazy.My eyes are fixed on a lone bird.My thoughts drift with a wisp of cloud.A barge—how can you call it far away?Yet people are distant and have not returned. His poem “River South” 江南 reads, 江南殘夢晝厭厭愁逐年芳日日添雙燕來時春欲暮1. 杏花微雨下重簾 In a fleeting dream of river south, the day goes on and on.My sadness, chasing vernal fragrances, grows day by day.When a pair of swallows arrive, spring deepens.Apricot blossoms fall in a light rain outside the double screen. His poem “Feeling the Mood” 感興 reads, 落月臨荒野寒鴉下晩村空林烟火冷白屋掩荊門 Sinking moon closes in on the wilderness.Jackdaws descend on an evening village.In the empty forest, smoke and fire are rare.The bramble gate of the thatched house is shut.ramble gate of the thatched house is shut.)
E209 + (1. Kim Chŏng once visited Ch’ongsŏk Pavili … 1. Kim Chŏng once visited Ch’ongsŏk Pavilion in T’ongch’ŏn and composed six poems. A prefect later destroyed Kim’s poetry plaque, causing us to lose two of the six poems. I once read in the Tongin sihwa (Easterners’ Remarks on Poetry) by Sŏ Kŏjŏng that a poem by Kim Chidae (sobriquet Yŏnghŏn [Heroic Decree]), written at Ŭisŏng’s official lodge, became a most relished (hoeja) work during that time. Later, the building was burnt down during a war, and the plaque destroyed along with it. Several decades later, the daughter of prefect O Chŏkchang 吳迪莊, who lost her sanity and spoke incoherently, suddenly recited Kim Chidae’s poem. The ghosts, too, loved the poem and allowed it to be known again throughout the world. Unfortunately, it is a pity that no ghost in T’ongch’ŏn loves poetry in the same way. Therefore, I now record the four remaining poems. 絶嶠丹崖滄海陬孤標夐邈卽蓬丘硬根直揷幽波險削面疑經巧斧修鼇柱天高殘四片羊碑峴占杳千秋鶴飛人去已寥廓目斷碧雲空自愁 On the cut-off hill, vermillion cliffs meet the blue sea.A lone summit stands in the distance near Penglai Island.Your firm roots reach straight down to the deep and perilous waters.Your carved surfaces resemble the workof a skillful axe. The pillar on the giant sea turtle, reaching to the sky, left behind four pieces.Yang’s Stele on the steep hill has remained silent for a thousand years. Cranes have flown away and people have departedinto the silent vastness. I gaze at the azure clouds. This emptiness brings sadness on its own. 千古高皐叢石勝登臨寥落九秋懷斗魁鏟彩墮滄海月宮借斧削丹崖巨溟欲泛危巒去頑骨長衝激浪排蓬島笙簫空淡佇夕陽搔首寄天涯 On the thousand-year-old highland stands the magnificent Ch’ongsŏk Pavilion.Ascending it at times,with a heart full of late autumn. The Big Dipper, like a shining spade, fell into the blue sea,and with an axe borrowed from the Moon Palace carved the vermilion cliffs. I yearn to sail across the deep sea towards perilous mountains.Firm and resolute, I push forward against the charging breakers.Penglai Island’s music of pipes, empty and bland, I await.In the sunset, I scratch my head, leaning on the horizon. 八月十五叢石夜碧空星漢淡悠悠飛騰桂影昇天滿搖漾銀光溢海浮六合孤生身一粒四仙遺躅鶴千秋白雲迢遞萬山外獨立高邱杳遠愁 On the fifteenth day of the eighth month,a night at the Ch’ongsŏk Pavilion.In the azure sky, the River of Stars shines faint and serene.The soaring reflection of the cassia-tree moon rises and fills the sky.The rippling silvery lights float on the brimming sea.Alone in the six directions, I am but a single grain.The four immortals left behindthe cranes that live for a thousand years.White clouds in the distance drift beyond ten thousand mountains.The lofty hill standing alone is immersed in remote melancholy. 雲沒秋晴淡碧層淸晨起望太陽昇光涵海宇初呑吐彩射天衢忽湧騰幽窟老龍驚火焰深林陰鬼失依憑人間昏黑從今廓欲向崦嵫爲繫繩 Cloudless clear autumn sky, a faint layer of blue.In the clear morning, I gaze as the sun rise.The light-soaked expanse of the ocean begins to spew out the sun.Colors shoot across the sky, suddenly surging and billowing.Startled, ancient dragons in hidden caves belch out flames.The ghosts of thick forestslose their places of rest.The darkness in the human worldwill now fade away. I wish to ascend Yanzi Mountainand tie you there with a rope.nzi Mountainand tie you there with a rope.)
E246 + (1. Kim Ilson 金馹孫 (1464–1498; sobriquet T’a … 1. Kim Ilson 金馹孫 (1464–1498; sobriquet T’agyŏng [Washing the Hat Strings]) made a name for himself with his writings. Nam Kon often said, “The poetry of Pak Ŭn’s 朴誾 (1479–1504; sobriquet Ŭpch’wihŏn [Attracting Kingfisher Terrace]) and the prose of Kim Ilson deserve to be called a superb class.” Kim’s collection of prose is popular in the world, but his poems are rarely discussed. A regulated verse by him at Kwansu Tower in Samga prefecture, Kyŏngsang province, reads, 一縷溪村生白烟羔羊下佸謾爭先高樓樽酒東西客十里桑麻南北阡句乏有聲遊子拙杯斟無事使君賢倚欄更待黃昏後觀水仍看月到天 From a village with a threadlike stream rises white smoke.Young goats descend the hill in a flock, vying to be the first.At a tall tower, around flasks of wine, gather the guests from east and west.Along ten li, mulberry and hemp fields stretch out to north and south. Words are few, and this traveler only makes clumsy remarks.I raise my cup with a carefree heart to the prefect who is a worthy man.Leaning on the railing, I wait longer until the sun setsand gaze at the water until the moon reaches the sky. Readers can clearly see, between his poetry and prose which is better.ween his poetry and prose which is better.)
E193 + (1. My great-great-grandfather Ŏ Pyŏn’gap s … 1. My great-great-grandfather Ŏ Pyŏn’gap successfully passed the second-level civil service examination in the muja year of the Yongle reign (1408; T’aejong 8). [Prior to his examination success], Chŏng Io 鄭以吾 (1347–1434; sobriquet Kyoŭn [Suburban Recluse]), later the Director of Royal Decrees (taejehak), saw a poem in his dream, 三級風雷魚變甲一春煙景馬希聲雖云對偶元相敵那及龍頭上客名 At the third exam, in the thunderous storm, the fishes transformed into dragons. In the misty spring landscape, horses seldom make sounds.Some might say that the twoare natural opponents,but who could match the dragon head,the renowned primus!Subsequently, my great-great-grandfather indeed achieved the top position in the final royal examination.p position in the final royal examination.)
E202 + (1. Once Kang Hon (sobriquet Mokkye [Wood C … 1. Once Kang Hon (sobriquet Mokkye [Wood Creek]) went to Kyŏngsang province and developed a fondness for a kisaeng from Sŏngsan known as Ŭndaesŏn (Silver Tower Fairy).When it was time for him to return, he and the kisaeng arrived at Pusang station only to find that his luggage carriers had already left with his bedding. Kang and the kisaeng spent the night at the station, and he presented a poem to her, 扶桑館裏一場歡宿客無衾燭燼殘十二巫山迷曉夢驛樓春夜不知寒 At Pusang station, we had a moment of delight.The guests had no blankets, and candles were burnt to ashes.Among the twelve peaks of Mt. Wu, I was lost in an early morning dream.On that spring night at the station tower,I didn’t feel the chill. Another poem said, 姑射仙人玉雪肌曉窓金鏡畫峨眉卯酒半酣紅入面東風吹鬢綠參差 A fairy from Gushe Mountain,her skin like snow-white jade. By the dawning window, she holds a golden mirror and paints her lovely brows.After a hint of morning wine, a rosy blush spreads across her face.An easterly breeze blows,caressing her glowing dark tresses. 雲鬟梳罷倚高樓鐵笛橫吹玉指柔萬里關山一輪月數行淸淚落伊州 After combing the beautiful hair, she leans by the high tower,playing the iron flute with her jade-white fingers so nimble.Thousands of li away from her hometown, under the full moon,streams of clear tears flow to the tune of Yizhou.of clear tears flow to the tune of Yizhou.)
E249 + (1. Once, a group of Confucian scholars had … 1. Once, a group of Confucian scholars had a get-together with graceful girls at a mountain monastery. When the party was in full swing, drunk, they lay down in a drunken stupor. Adjacent to them was a zither leaning against the wall. A monk with a dark complexion and tattered robes entered the room from outside and stealthily wrote the following poem on the bottom of the zither, 鵾絃鐵撥撼高堂玉指纖纖窈窕娘巫峽啼猿哀淚濕衡陽歸鴈怨聲長凍深滄海龍吟壯淸徹疏松鶴夢涼曲罷參橫仍月落滿庭山色曉蒼蒼 The crane strings and an iron pick shook the temple hall,under the slender jade-like fingers of a graceful lady.At the sound of crying gibbons at the Wu Gorge, the robes were drenched in sorrowful tears.The returning geese of Hengyang made long harrowing calls.In the icy deep blue sea, the dragons’ roars boomed.Perched on quiet and bright sparse pines, the cranes dreamed of winter. When the song ended, the Three Stars filled the sky as the moon set.The mountain colors filled the courtyard as the sky dawned. And just like that, he disappeared. People at that time believed that only someone of the caliber of Chŏng Hŭiryang could have written such a poem.g Hŭiryang could have written such a poem.)
E175 + (1. Presently, Im Ŏngnyŏng 林億齡 (1496–1568; … 1. Presently, Im Ŏngnyŏng 林億齡 (1496–1568; sobriquet Sŏkch’ŏn [Rock River]) is renowned for his poetry. When someone requested a poem on wine and chose the rhyme word “sweet” 甘, Im immediately responded, 老去方知此味甘 Now that I am old I realize that this wine tastes sweet.The person again chose “three” 三 as a rhyme word, and Im replied, 一盃通道不須三 With a single cup, I reach the Way, so why do I need three? Once again, the person called out “man” 男 as a rhyme word, and Im replied, 君看嵇阮陶劉李不羨公侯伯子男 Please take a look at Ji, Ruan, Tao, Liu, and Li. They did not envy dukes, marquis, earls, viscounts, or barons. These are truly amazing (ki) works. After admiring these verses, I wrote a poem using the same rhymes as a way to caution posterities. 曾聞大禹飮而甘嗜酒全身十二三勿把一盃宜戒愼須知遠色是貞男 I once heard the Great King Yu thought the wine was sweet.Lovers of wine, preserve their lives,only two or three out of ten.Don’t even take a single cup without exercising caution. Know that distancing oneself from the love of sexmakes you a true man. I have reversed the meaning of Im’s poem, but my own verse is far inferior to his., but my own verse is far inferior to his.)
E126 + (1. Prince of Talsŏng, Sŏ Kŏjŏng’s sobrique … 1. Prince of Talsŏng, Sŏ Kŏjŏng’s sobriquet was Saga (Four Excellences). His quatrain “Reading Collected Works of Wang Anshi” 讀王荊公集 reads, 杜鵑當日哭天津天下蒼生萬事新相業早知能誤世半山端合作詩人 On that day, the cuckoo cried at the Tianjin Bridge,and for the failed candidates under Heaven, all was made new.Had he known his ministerial work could ruin the world,Half Mountain would have been a perfect fit to be a poet. The poem contains much critical views (ŭiron). The last couplet of another quatrain reads, 白石細沙幽澗裏亂蟬喬木淺山中 White rocks and fine sand are in the secluded valleys.Booming cicadas and tall trees are in the low mountains.He also wrote, 一塲春夢無關鍵歸及故園山水春 I dreamed a dream of spring, and nothing was holding me back.I returned to my old garden, to the mountains and waters of spring.He also wrote, 曲欄西畔鉤簾看躑躅半開山雨來 On the west edge of the curved railing, through the curtain I gaze. Azaleas are half in bloom. A rain falls on the hills. Also, 燕子日長無客到黃薔薇下戱兒孫 The swallows grow daily, but no visitors come.Under the yellow rosebush, grandchildren are at play. His techniques (sudan) are still considered formidable (ch’ŏnjang). Even in short poems like these, his carefree and charming (hanch’wi) style is exceptional.Also, he wrote “Snow” 雪, 禪家初喜皎然至詩壘還逢白也來羞作顚狂春後絮相從淡薄臘前梅 The monks were first delighted that “Brightness” arrived.The poets then discovered that “Whiteness” had also come. Ashamed of becoming the wild catkins of late spring,you befriend the elegant plum blossoms before the year’s end.egant plum blossoms before the year’s end.)
E207 + (1. Since ancient times, it has been the ca … 1. Since ancient times, it has been the case that women’s duties in our Eastern Kingdom are limited to cooking and weaving, and literary pursuits have been considered improper. Therefore, eventhough there have been women with outstanding literary talents, they concealed them and did not fully exert themselves. How deplorable! We do not hear of any such woman writers from the Three Kingdoms period. During the five hundred years of the Koryŏ dynasty, there were only Udol 于咄 (13th century), a kisaeng from Yongsŏng, and Tonginhong 動人紅 (13th century), a kisaeng from P’aengwŏn, who knew poetry. In our dynasty, we have Lady Chŏng, Lady Sŏng, and Lady Kim. Their poems have become widely known but are soft (wiyak) and lack sufficient vigor (ki). However, Lady Chŏng’s poem, 昨夜春風入洞房一張雲錦爛紅芳此花開處聞啼鳥一詠幽姿一斷腸 Last night a spring breeze entered my nuptial chamber,bringing to my sheet of cloud brocadethe fragrances of shining pink petals.Where the flowers bloom,I hear a weeping bird,singing each tune with sequestered charms,for each broken heart. Lady’s Sŏng’s poetic lines are as follow, 眼帶雙行淚胸藏萬里心 From my eyes run two streams of tears.My bosom hides a heart that wanders a thousand li. 門外紅桃一時盡愁中白髮十分新 Outside the gate, pink peach blossoms Have withered all at once. In sorrow my gray hairs grow always anew. And Lady Kim’s poem goes as follows, 境僻人來少山深俗士稀家貧無斗酒宿客夜還歸 In this secluded place, few visitors come.In the deep mountains, worldly scholars are scarce.In my destitute home, there is no wine to offer,An overnight guest returns at night.These poems are more or less well-crafted.These poems are more or less well-crafted.)
E261 + (1. Sŏ Kŏjŏng wrote a poem to match a poem … 1. Sŏ Kŏjŏng wrote a poem to match a poem by the imperial envoy Qi Shun. The poem reads, 金岩日暖初楊柳劍水春寒未杜鵑 At Golden Rock, the sun is warm,and willows begin to bud.At Sword River, the spring is cold, and cuckoos have not yet returned.Hwang Yŏhŏn 黃汝獻 (b. 1486; sobriquet Yuch’on [Willow Village]) could not stop praising the beauty of the couplet.When I told about this to Chŏng Saryong, he said, “There’s something sickly about these words. I don’t understand why it is beautiful (mi). One line is boastful and the other suppressed. The messages of the two are uneven.” After returning home, I pondered over Chŏng’s criticism. Then I realized that the parallelism (tae) in this couplet is entirely borrowed from a poetic expression (siŏ) by a Yuan dynasty poet. However, the two lines in Sŏ Kŏjŏng’s poem are entirely different from the original one. In the original one, the expressions “begin” 初 and “not yet” 未 are appropriate. But from Golden Rock to Sword River, one can leave in the morning and arrive in the evening, so how can there be a difference of “warm sun” 日暖and “cold spring” 春寒? This discrepancy can indeed be described as sickly (pyŏng) words (ŏ). Chŏng’s words should be deemed correct.). Chŏng’s words should be deemed correct.)
E183 + (1. The Tongin sihwa (Easterners’ Remarks o … 1. The Tongin sihwa (Easterners’ Remarks on Poetry), compiled by Sŏ Kŏjŏng, reads, “During the reign of King Kongmin of Koryŏ, Chief Minister Yu Suk 柳淑 (1324–1368; sobriquet Saam [Thoughtful Hut]) wrote a farewell poem to a friend who was returning to his hometown after resignation. The poem goes as follows, 人間膏火自相煎明哲如公史可傳已向危時安社稷更從平地作神仙五湖夢斷烟波綠三逕秋深野菊鮮顧我未能投紱去邇來雙鬢雪飄然 In the world, with greased torches people burn each other.A wise man like you deserves to be remembered in history. Already, in this dangerous time, you brought stability to the Gods of the Land and Grain.Now you return to a peaceful land to become an immortal. At the Five Lakes, you awake from your dreams, where misty waters are green.In the Three Trails, autumn is deep, where wild chrysanthemums are fresh.I look at myself, who still cannot leave the office behind.Lately, the hair on my temples has become sprays of snow.Sin Ton slandered Yu before the king, citing his use of terms like “wise man,” “Five Lakes,” which led to Yu’s execution.” The Ch’ŏnggu p’unga 靑丘風雅 (Airs and Odes from the Blue Hills), compiled by Kim Chongjik, also records this poem. But there, it states the poem was written by Yi Inbok 李仁復 (1308–1374) on the occasion of bidding farewell to Yu Suk. In the annotation by Kim at the end of the poem, Kim writes, “Initially, the last line of the poem was 西風塵土意茫然 Westerly wind blows over the dusty realmwith endless desires.” Out of fear that Sin Ton might see it, Yi later changed it to “Lately, the hair on my temples has become sprays of snow.”” Sŏ Kŏjŏng and Kim Chongjik were both well-read individuals, and their chronologies are not far apart. How is it not strange that their accounts differ in this way? But, if Sin Ton did indeed use the poem to speak ill of its author before the king, then it is evident that the poem was indeed written by Yu Suk.hat the poem was indeed written by Yu Suk.)
E213 + (1. There are no gibbons in our Eastern Kin … 1. There are no gibbons in our Eastern Kingdom, so whatever the poets of the past and present have said about their cries is all incorrect. In the pyŏngo year of the reign of Jiajing (1546; Myŏngjong 1), the imperial envoy Wang He 王鶴 (ca. 1546) wrote a poem while cruising down the Han River, 綠尊隱浪浮春蟻長笛吹風嘯暮猿 Green wine vessels hide the waves.Fermented rice floats. The tunes of a long flute drift in the wind. Evening gibbons shriek. In response to the poem, Sin Kwanghan 申光漢 (1484–1555; sobriquet Nakpong [Nak Mountain Peak]), Director of the Office of Royal Decrees (taejehak), wrote, 漢水卽今逢彩鳳楚雲何處聽啼猿 Today, at the Han River, I encountered a rainbow phoenix.Where in the clouds of Chu did you hear the wailing of gibbons?[The lines were composed] in the summer of ŭlsa (1545) when envoy Zhang Chengxian 張承憲 (jinshi 1544) arrived on imperial order, and Sin received him at the river. Upon hearing that the envoy came from the State of Chu, Sin wrote the following verse to the rhyme of “wailing of gibbons.” With no hatchet and chisel marks, the poem is best described as an incomparably moving work (kyŏngjŏl).as an incomparably moving work (kyŏngjŏl).)