초록 열기/닫기 버튼
본 연구는 丹齋 申采浩의 답신 「韓基岳 씨에게」가 1925년이 아니라 1924년6월 29일에 쓴 것이라는 것을 밝힘으로써, 그간 알려지지 않았던 신채호의 스님생활에 대해 여러 가지 해명할 수 있었다. 1) 단재는 불교 입문 이후 북경 교외의 사찰 紅螺寺에 갔으며, 그곳에서 「나의一, 二, 三, 四, 五, 六, 七」라는 단문과 한시 「無題」를 지었다. 2) 이 글들에는 불교 입문 초기 신채호의 내면이 잘 드러나 있다. 「나의 一, 二, 三, 四, 五, 六, 七」에는 현실과 밀착된 시사적 혁명적 글을 쓸 수 없는 아쉬움을토로하였고, 「무제」에서는 고국의 어린 자식을 돌볼 수 없는 亡命僧이 된 자신의빈한한 처지를 노래하였다. 3) 스님 단재는 당시 자신의 처지를 마누라로 해서 쇠사슬에 묶이고, 자식으로
This study reveals Danjae(丹齋) Shin Chaeho(申采浩)’s reply letter, “To Mr. Han Kiak(韓基岳)”, was written on June 29, 1924, not 1925. This finding provides various clarifications on the life of a monk Shin Chaeho, which had not been known so far. 1) After his initiation to Buddhism, Shin Chaeho went to Hongluo Temple(紅螺寺) in the suburbs of Beijing, where he wrote a short essay “My 一, 二, 三, 四, 五, 六, 七”, and an Chinese poem “無題”. 2) These writings clearly exhibit the inner side of Shin Chaeho in the early days of Buddhism. In the former, he expresses his regret not being able to write current and revolutionary writings that are close to reality. In the “無題”, he sings about the situation of an indigent refugee who could not take care of his young child in the homeland. 3) Monk Shin Chaeho, suffering from dire poverty, describes his situation as being locked in a “family prison(妻鎖子獄)”: imprisoned and bound in chains from having a wife and child. To him, the only weapons for liberation from this situation were “the Manuscripts of Korean history(朝鮮史藁)” in his head and a manuscripts fee. 4) Thus, monk Shin Chaeho wrote many manuscripts on Korean history at temples in Beijing including the Guanyin Temple(觀音寺), communicated with Hong Myunghee and Han Kiak in Korea through correspondence, and was able to submit to Korean newspapers and receive manuscripts fees. This relationship, connected by letters, was as valuable as a lifeline to Shin Chaeho.
키워드열기/닫기 버튼
Shin Chaeho, Beijing, Monk, Hongluo Temple, Guanyin Temple, Hong Myunghee, Han Kiak, Letter, Family prison, Manuscripts of Korean history, Manuscript fee
