중국 묘학 반수(泮水)의 변천과 전개양상 (The Landscape Meaning and Literary Group Culture Carved in Danguedae and Samgaeseokmun of Imshil)

서지정보

· 발행기관 : 한국전통조경학회
· 수록지 정보 : 한국전통조경학회지 / 29권 / 4호 / 182 ~ 197페이지
· 저자명 : 정우진, 염소지, 심우경

초록

본 연구는 중국의 독특한 묘학 반수의 역사적 기원과 변천과정에 대한 고찰을 통해 반수(泮水)의 특질을 규명하는데 목적을 두고 문헌고찰과 현장조사를 통해 수행되었다.반수를 기록한 최초의 문헌인 시경 에서는 반수가 반궁(泮宮) 곁에 흐르는 하천으로 묘사되었다.그러나 후대에 반수는 제후의 학교인 반궁(泮宮)조영에 있어 필수적인 조경시설이 되었고,학교의 정체성을 규정짓고,학궁 조영에 있어서 중요한 위상을 점유한 수계로 인식되었다.묘학제도가 시작된 북송시대의 반수는 일정한 형식 없이 주로 자연수계를 이용하였으나,명대에는 왕기(王圻)가 편찬한 삼재도회(三才圖會) 에서 제시된 「제후반궁도(諸侯泮宮圖)」가 표준이 되어 반원형의 지당이 반지로 여겨지게 되었으며, 현재 남아 있는 반지는 이러한 전형에 의해 명대 이후에 새롭게 조성된 것이다.민간에 나타난 반월지도 이러한 삼재도회식 표준이 근거가 되었던 것으로 보이는데,이것은 묘학 반지가 갖는 신성성과 형식적 공간질서가 차용된 결과로 판단되며,본 연구에서는 중국의 사당,사찰,주택과 마을조경에 독특하게 조성된 반월지의 변천과정을 분석․고찰하였다.

영어초록

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area.
The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, “Samgae(three valleys)” and “Samgaeseokmun” possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was “longevity,” the external idea pursued can be summarized as “the spirit the respect for the elders.” Naming the groups as ‘Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one’s life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon’s work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality.
After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

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