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| Chŏng Mong-ju | |
 | |
| Korean name | |
|---|---|
| Hangul | 정몽주 |
| Hanja | 鄭夢周 |
| Revised Romanization | Jeong Mongju |
| McCune–Reischauer | Chŏng Mongju |
| Art name | |
| Hangul | 포은 |
| Hanja | 圃隱 |
| Revised Romanization | Poeun |
| McCune–Reischauer | P'oŭn |
Chŏng Mong-ju (Korean: 정몽주;Hanja: 鄭夢周, January 13, 1337 – May 4, 1392[a]), also known by hisart nameP'oŭn (포은), was a Korean statesman, diplomat, philosopher, poet, calligrapher and reformist of theGoryeo period. He was a major figure of opposition to the transition from the Goryeo (918–1392) toJoseon (1392–1897) periods.
Being the last great personality from the lateGoryeo period, exceptional in all aspects of academics, diplomacy, economics, military and politics, and trying to reform Goryeo while maintaining the declining kingdom, he opposed to the Goryeo generalYi Sŏng-gye (the first king of the futureJoseon Dynasty) who was a radical revolutionary against the rotten Goryeo Dynasty. Due to his loyalty to Goryeo, Chŏng Mong-ju was eventually assassinated by five men ofYi Pang-wŏn (the fifth son of Yi Sŏng-gye and the third king of Joseon Dynasty).
Chŏng Mong-ju was born inYeongcheon,Gyeongsang Province to a family from the Yeonil Jeong clan (연일 정씨;延日 鄭氏). He was the eldest of five siblings.
At the age of 23, he took three different civil service literary examinations (gwageo) and received the highest marks possible on each of them.[1] In 1367, he became an instructor ofNeo-Confucianism at theGukjagam, then calledSonggyungwan, whilst simultaneously holding a government position, and was a faithful public servant toKing U. The king had great confidence in his wide knowledge and good judgment, and so he participated in various national projects and his scholarly works earned him great respect in the Goryeo court.
In 1372, Chŏng Mong-ju was sent as a diplomatic envoy to theMing Dynasty. Around this time, because theWaegu (왜구;倭寇 - the Japanese pirates) invasions of the Korean Peninsula were extreme, in 1377 Chŏng Mong-ju was dispatched as a delegate toKyūshū in Japan.[1][2] His negotiations led to promises of Japanese aid in defeating the pirates. At this time, thetandai of Kyūshū,Imagawa Sadayo, made several repressions against the Waegu, probably as a direct result of Chŏng Mong-ju's diplomacy. There is a reason to believe that Sadayo and Chŏng negotiated directly, as later, Sadayo lost his position due tounlawful negotiations with Goryeo.[3] Chŏng Mong-ju traveled to the Ming Dynasty's capital city in 1384[4] and the negotiations with the Chinese led to peace with the Ming Dynasty in 1385. He also founded an institute devoted to the theories ofConfucianism.
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Chŏng Mong-ju had originally been a moderate supporter of Yi Sŏng-gye and supported his take-over of the court after theWihwado Retreat from 1388. Although initially supporting some of Yi's moderate reforms, Chŏng soon realized that Yi and some of his more radical supporters, such asChŏng To-jŏn and Cho Chun, were planning to establish a new dynasty. Due to Chŏng Mong-ju's strongNeo-Confucian beliefs, he was a staunch Goryeo loyalist and opposed any attempts to end the Goryeo Dynasty and found a new one, calling it an immoral act to do so.[5][6]
On April 9, 1392, Yi Sŏng-gye was seriously injured in a horse-back riding accident. Chŏng planned to use this opportunity to destroy Yi's faction. WhenYi Pang-wŏn (laterTaejong of Joseon), the fifth son ofYi Sŏng-gye, managed to bring back his father to the capital from site of the accident, Chŏng became unsure of the true extent of Yi Sŏng-gye's injuries. On April 26, Chŏng went to Yi's residence to assess the extent of his injuries. During a banquet held for Chŏng, he and Yi Pang-wŏn exchanged poems. Yi Pang-wŏn recited a poem (Hayeoga, 하여가 / 何如歌) to dissuade Chŏng Mong-ju from remaining loyal to the Goryeo Dynasty, but Chŏng Mong-ju answered with another poem (Dansimga, 단심가 / 丹心歌) that affirmed his strong loyalty. As a result, on his way home, Chŏng Mong-ju was assassinated on theSonjuk Bridge inGaeseong, by five of Yi Pang-wŏn's subordinates.[7][8] Yi Sŏng-gye is said to have lamented Chŏng Mong-ju's death and rebuked his son, because Chŏng Mong-ju was a highly regarded politician by the common people. The bridge where Chŏng Mong-ju was murdered, nowadays in North Korea, has now become a national monument of the country. A brown spot on one of the stones is said to be Chŏng Mong-ju's bloodstain and is said to become red whenever it rains. Currently, his direct surviving descendants are his 28th – 36th generation, who reside all over the world.[like whom?]
The 474-year-old Goryeo Dynasty symbolically ended with Chŏng Mong-ju's death and was followed by theJoseon period for 505 years (1392–1897). Chŏng Mong-ju's noble death symbolizes his faithful allegiance to the king and Goryeo, and later he was venerated even by Joseon monarchs. Chŏng Mong-ju's murderer, Yi Pang-wŏn (laterTaejong of Joseon), inscribed the words "Defender of Goryeo" on his tombstone to praise his loyalty.[9] In 1517, 125 years after his death, he was canonized intoSungkyunkwan (the National Neo-Confucian Academy) alongside, in time, of other Korean sages such asYi Hwang (Toegye, 1501–1570) andYi I (Yulgok, 1536–1584).[10] His grave is located inYongin,Gyeonggi Province, and he was buried next to his wife.[11]
The 11th pattern of ITFTaekwondo is named after P'oŭn. The pattern is performed as part of the testing syllabus for the level of 2nd-degree black belt. The diagram ( — ) represents Chŏng Mong-ju's unerring loyalty to his king and his country towards the end of theGoryeo Dynasty.
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이런들 어떠하리 저런들 어떠하리 此亦何如彼亦何如。 (차역하여피역하여)
만수산 드렁칡이 얽어진들 어떠하리 城隍堂後垣頹落亦何如。 (성황당후원퇴락역하여)
우리도 이같이 얽어져 백년까지 누리리라 我輩若此爲不死亦何如。 (아배약차위불사역하여)
(Based on theHanja)
What shall it be: this or that?
The walls behind the temple of the city's deity has fallen* - shall it be this?
Or if we survive together nonetheless - shall it be that?
(* Yi Pang-wŏn is declaringthe death of theGoryeo Dynasty's era.)
이몸이 죽고 죽어 일백 번 고쳐 죽어 此身死了死了一百番更死了。 (차신사료사료일백번갱사료)
백골이 진토되어 넋이라도 있고 없고 白骨爲塵土魂魄有也無。 (백골위진토혼백유무야)
임 향한 일편 단심이야 가실 줄이 있으랴 向主一片丹心寧有改理也歟。 (향주일편단심유개리여)
Though I die and die again a hundred times,
That my bones turn to dust, whether my soul remains or not,
Ever loyal to my Lord, how can this red heart ever fade away?
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