白坡 申獻求의 茶生活 硏究

Abstract

ABSTRACT

A Study on the Tea Life of Baekpa Shin Heon Goo

Yun Hea Soog Advisor : Prof. Kim Ha Lim, Ph, D. Department of International Tea Culture, Graduate School of Chosun University

While the tea culture of the mid-Joseon dynasty diminished due to its policy of “Promote Confucianism and Reject Buddhism(崇儒抑佛)”, the tea culture of the late Joseon dynasty was revitalized mainly by scholar-officials in the 18-19th century. This means that the scholar-officials of the Joseon dynasty had a great influence on the revitalization of tea culture. The tea culture of scholar-officials gradually entered into everyday life and spread to the general public. They developed the tea culture of the Joseon Dynasty into various forms by combining the tea culture of Buddhism with Confucianism and spread the dailiness and popularity-centered tea life, which led to tea culture revitalization of the late-Joseon dynasty. Through a variety of social, cultural, and human activities and exchanges, they developed a new lifestyle, drinking tea(飮茶) culture, with which they expanded social communication, formed cultural consensus and built a human network. It means that not only scholar-officials strengthened the social, cultural and human role and function in order to revitalize the tea culture of the late-Joseon Dynasty, but also tea was the main vehicle for cultural activities and social exchanges. Baekpa SHIN Heon-gu(白坡 申獻求, 1823∼1902) was a scholar-official with a profound knowledge of three teachings (三敎) in the late Joseon Dynasty. This fact is often found in his collection of works, 󰡔Chudangjapgo(秋堂襍稿)󰡕. When he learned Buddhism by interacting with Buddhist monks of Daedunsa Temple, he encountered teas and left his 13 works for the monks. In addition, he wrote several works wandering around Buddhist hermitages. Among his tea poems in 󰡔Chudangjapgo󰡕, ｢Chaseol(茶說)｣ and ｢Hyangcha(香茶)｣ are considered important materials for the history of tea culture, which means that he was a tea person and left remarkable achievements for the history of tea culture. Nevertheless, it seems true that his accomplishments and status in the tea culture history of the late Joseon Dynasty have not been properly appreciated so far. For this reason, many academic studies on 󰡔Chudangjapgo󰡕 have not been conducted. It is the purpose of this paper to objectively evaluate his academic achievements in the late Joseon Dynasty and his social and cultural achievements and status accomplished through teas. Therefore, this paper is to study his academic achievements as well as his tea life and cultural perspective on teas, based on which his social, cultural and religious influences on the formation of tea culture in the late Joseon Dynasty will be examined. Chapter Ⅱ will review the circumstances of the time and his life through his memorial stone and ｢Goheesichuk(古稀詩軸)｣. By analyzing 『Chudangjapgo』 and 『Backpamango(白坡漫稿)』, his journey to Haenam and his life in Haenam, as well as landscapes he travelled through as a secret royal inspector and the overall point of view in his works will be explored. In chapter Ⅲ, 󰡔Chudangjapgo󰡕 and 󰡔Yangpajip(兩坡集)󰡕 will be introduced in detail to understand his tea life and the tea culture of the time. By exploring his tea life in his two books and his life as a tea person, the tea culture of the time will be examined. Since the influence of his tea life on the late Joseon Dynasty is the core part of this paper, it will be mainly dealt with in chapter Ⅳ. For this, his literary background, ability and tea life as well as his personal network will be examined by reviewing his poems, through which he interacted with scholar-officials and monks. In addition, the influence of his tea life and poems on the establishment, succession, and development of Daedunsa Temple’s tea culture will be reviewed. Finally, the influences on the tea culture of Daedunsa Teample, the status of Choeui(艸衣) tea and the tea culture in the late Joseon Dynasty will be examined by reviewing Baekpa’s ｢Hyangcha｣ and his view on Choeui’s 󰡔Dongdasong(東茶頌)』. In order to review the Baekpa’s tea life, this paper will focus on the interaction between Baekpa and Choeui. Backpa described Choeui as a discerning monk who make good tea. He highly appreciated Choeui’s tea life and regretted that Choui’s books were not systematically compiled as Lu Yu’s 『The Classic of Tea(茶經)』. In 『Dongdasong』, he tried to introduce the excellence of Daedunsa Temple’s tea culture in the late Joseon Dynasty and raise the reputation. It means that Baekpa and Choeui maintained a close relationship overcoming the religious and ideological differences between Buddhism and Confucianism. This paper is to attempt the concrete and systematic analysis on 『Chudangjapgo』 while reviewing the influence of Baekpa’s tea life on the development of tea life in the late Joseon Dynasty, which might be the first attempt in the history of Korean tea culture. The reason why this paper is to analyze 󰡔Chudangjapgo』concretely and systematically despite these difficulties is to present a new direction in the academic study of Korean tea culture with distinctiveness from previous papers.

Keywords: Baekpa SHIN Heon-gu, 『Chudangjapgo』, 『Backpamango』, 『Yangpajip』, Choeui, Daedunsa Teample, ｢Hyangcha｣, scholar-officials