388:. Hong Gyeong-nae, one of the chief leaders of the rebellion, was a professional geomancer from Pyongan province who claimed that the gravesite of his father that he had chosen was a very auspicious site that would protect him. In the end the rebellion he instigated was brutally put down. Hong Gyeong-nae was shot and killed in the fighting along with most other leaders who either died in battle or were captured and executed. Thousands of others were also arrested and executed including boys as young as 10 years. Nevertheless, it provided momentum for other popular armed uprisings in different parts of Korea seeking a more just society.
505:. His dream is to be a ruler who will free the kingdom from foreign domination, military and cultural. The latter is presented as a seemingly impossible task, a struggle that would require "madness" to sustain for a lifetime. Sol Sun-bung, author of the preface to his English translation, noted that although the Emperor's dream of becoming a ruler of the people failed in a practical sense, nonetheless at his death, he achieves "greater eminence by transcending all worldly preoccupations".
171:
suppress such works. One notable event in this regard was the order by King Sejo in 1458 that books of prophecy be collected and incinerated. Nevertheless, such works continued to circulate. Those suspected of resistance to the government were interrogated and often forced to admit they were wronged by some sort of prophecy. An early example of such an event occurred in 1739. Another one is the 1782-12-10 art.3 entry of the
436:
of the Han there will be no sounds of chickens and dogs, and the shadows of people will be eliminated forever." Non-religious people also moved to the area and as a result the population there was doubled. Some newspapers dispatched undercover reporters to the area to investigate what were viewed as heretical sects. After the March 1st demonstrations, there was a crackdown on free speech. Editors of the
457:풀숲 깊숙이, 1940) about the Colored Clothes campaign sympathetic to the Korean perspective. Once while staying, at a Buddhist temple, he observed a group of men and women in the front yard chanting. This is his report of what he heard: "We the white-wearing Joseon people cannot be saved without the power of Jeong-gam-rok. That book foretells, it's not difficult to understand it at all. According to
135:(1636), because it contains after-the-fact "predictions" of these events. Moreover, the fact that, circa 1750, "Jeonggamnok" was addressing precisely that text rather than a larger corpus can be inferred by various quotations from the Seungjeongwon Ilgy (i.e. the Crew Diary of the Joseon Dynasty). As emphasized by Han Seung-Hoon, Jeonjo describes this source as Questions and Answers from start to end.
124:
dynasty, destined to last 800 years. This would be accomplished by a messianic "True Man" (眞人 i.e. awakened) who would lead an army from a sea island. The Jeong dynasty would establish a nearly utopian political order, but it was not to be everlastingly utopian. In the end, like all dynasties, it was predicted to become weak and corrupt. It was to be followed by other dynasties (Jo, Beom and so on).
514:
96:) dynasty and the establishment of a new utopian dynasty by a messianic "True Man" with the surname Jeong (Chŏng). Ideologies expressed in this work inspired many insurrectionist movements or claims of political legitimacy from the Joseon period to the present. The contents were circulated orally and in handwritten manuscripts since the middle of the
25:
380:, in its claim that the True Man Jeong would lead an army to establish a new dynasty. Hong Gyeong-nae propaganda claimed that their army was his vanguard force. In preparation for the rebellion the instigators spread the "song foretelling the future" which had lines nearly identical to "the gentleman will wear a hat" text in the
330:
power need to be careful lest they lose their throne and become filled with regret. However, some passages appear impenetrable, e.g., "in one pitcher, a heaven (paradise) will be built and the hunting horse still loves". Furthermore, much of the text includes far more arcane codes based on geomancy, divination, and the like.
419:
as an example of what they viewed as the backward, superstitious nature of the Korean people. They initially promoted its distribution because it seemed to them to condone their overthrow of the Yi dynasty. However, the Korean people continued to be inspired by its revolutionary ideology which led to
203:
Most of the
Jeonggamnok corpus was originally written in Chinese script, and was not redacted to be understood at first sight. In fact it was deliberately written in code. One of the ways the meaning was partially hidden was by glyphomancy, which is deconstruction of a Chinese character into elements
435:
inspired religious groups moved to Mount
Kyeryong - the predicted site of the new capital of the Jeong dynasty - and built villages there to prepare themselves for a "great calamity". Their expectations were based on text such as "the flow of blood becomes a river; for a hundred leagues to the south
119:
is the name of a large corpus, composed of numerous works, most from the late 19th and early 20th centuries. However, some of the texts may have been written as early as 1390. Being targeted by a global ban during the late Joseon period, they have circulated underground, being hand-copied again and
123:
These
Revelations were written as a dialogue between two legendary characters, named Jeong Gam 정감(鄭鑑) and Yi Sim 이심(李沁) (shortened as Jeong and Sim in §1, and as Gam and Sim in §26). In this Gamgyeol, the fall of the Yi dynasty is predicted. The Yi dynasty was to be succeeded by the Jeong (Chŏng)
500:
who won the
Republic of Korea Literature Prize for this work. The protagonist, always referred to as The Emperor, is a Don Quixote-esque hero who believes that he is ordained by heaven to found a new dynasty to replace the Yi (Joseon) dynasty and that his new dynasty would prosper for 800 years as
444:
A lesser known aspect of the cultural clash between the
Koreans and the Japanese was the Colored Clothes Campaign. Prior to colonization Korean people did not die their clothes perhaps because the cost was prohibitive. The Japanese claimed that this practice illustrated the weakness of
189:
Fusanoshin 鮎貝房之進 which he transcribed in 1913. The name chosen for this compilation was "Jeonggamnok", enlarging the meaning of the
Gamgyeol's title. For this work, Ayukai consulted manuscripts held by the Japanese Governor General of Korea. These are now part of the Kyujanggak Archive. His
170:
prophecies appear to have played an important role in various revolutionary movements. Furthermore, many of the numerous rebellions against the throne in Joseon, over its five centuries, were justified with references to fortune-telling. Consequently, there were attempts from the central power to
329:
Another method of partially hiding meaning was by use of allegorical references. Baker in his review of
Jorgensen noted the following example: "where the high-flying dragon arrives, the fallen wild goose will have regrets" was interpreted to mean that rulers who have risen to the heights of
146:
The
Jeonggam Record was addressing the grievances of the Korean people due to the failure of the government to prevent foreign invasions and to the widespread corruption among the ruling class. Concurrently, other texts of the same kind appeared, often attributed to historical people. Among these
194:
Hajime in
February 1923. The Japanese version, first distributed in Tokyo, was brought back to Korea but a Korean compilation by Kim Yongju (金用柱) came out two weeks after the Hosoi version was published and was far more popular in Korea. According to Pratt, this period was the moment when these
402:
and his use of the
Catholic translation for the word God, the authorities became suspicious of Donghak. Choe Je-u and other leaders were arrested and executed and the Donghak religion was banned. These actions further enflamed the peasant followers of the religion and helped to instigate the
473:
continued to be influential. Prominent politicians claimed to be destined for high office based on the texts. Those making such claims include: former Presidents Roh Tae-woo, Kim Young-sam and Kim Dae-jung, and a former governor of the Nationalist Party Chung Ju-young.
347:
documented many instances in which the work was an important component of new religious and insurrectionist ideology. and Jorgensen referenced many of Kim Tak's textural interpretations in his English language translation. Religious sects with various ideologies inspired by the
398:, Jorgensen noted that Choe Je-u was familiar with Jeonggamnok and that passages in his writings were quite similar to those found there. At the time, Yi dynasty officials were trying to eliminate Catholicism from Korea. Due to the textural similarities with
440:
were blamed by the Japanese government officials, not withstanding the fact that they themselves had initially promoted it. During the Pacific War the work helped fuel hope that the Japanese would be defeated, and that Korean liberation was at hand.
365:
The Veritable Records of the Joseon Dynasty (Jeongjo sillok) explicitly mentions the so-called Mun Inbang treason case (Jeongjo 1782). The conspirators led by Mun Inban tried to incite a insurrection by "deceiving the people" through dissemination of
376:(Hong Kyŏngnae) rebellion (December 1811 to April 1812), was one of the largest and most serious during the Yi dynasty up to that point. It was fueled by a deep resentment by the people of the corrupt rulers. Its ideology took inspiration from
326:홍경래 洪景來, to legitimate the movement (1812 was an imsin year). As noted by Jorgensen, any slight alteration of the text by a copyist would undermine any interpretation. The Hosoi text has 聖諱横入 instead of 聖諱加八, leading to "the sage will cross into".
445:
the Korean people and initiated a campaign to force the wearing of colored clothes. Koreans were naturally reluctant to comply. The Japanese then viewed the wearing of white as a symbol of resistance. Those Koreans with firm beliefs in the
195:
various elements were taken as an interrelated corpus. The Hosoi compilation contained 35 titles; the Kim Yougju compilation contained 51 titles. The English edition provided by Jorgensen mostly follows Hosoi and contains 32 titles.
120:
again. This process is actually under scholarly review and the current consensus is to use another name to design the eponymous text of this corpus, e.g. "Gam's revelations" (Gam Gyeol, 감결, 鑑訣) as done by Han Sung-Hoon.
100:. They were copied and recopied many times and often the copyists updated the text to conform to the latest events and trends. Historical compilations and manuscripts related to Jeonggamnok are stored at
427:, the Cheongnimgyo (founded in 1900) was of greatest concern. Its leader had predicted that the Japanese rule would end with a war in 1914, three years after annexation. During the
312:
289:
266:
243:
394:(Ch'oe Cheu) (1824-1864) was the founder of the Donghak religion (Eastern Learning) that opposed "Western Learning" (Catholicism). In a section of his book titled
531:
Secret as translated by Jorgensen. The blue line is 백두대간, Baekdu-daegan, the largest and longest mountain range on the Korean Peninsula from Mt. Baekdu to Mt. Jirisan.
527:十勝地 are ten places where you can live in peace and take refuge from hunger and war. Here the names of nowadays are from the Chosun Ilbo, and the comments from the
638:
620:
172:
663:
903:
1447:
584:"Book review. The Foresight of Dark Knowing: Chŏng Kam Nok and Insurrectionary Prognostication in Pre-Modern Korea by John Jorgensen"
861:
836:
789:
747:
641:[The First English Translation of Jeonggamrok, and Some Problems in the Study of Prophetic Literature in Pre-modern Korea].
182:
Also, at that time it appears that copies in Korean script were circulating and were disseminated to groups by reading it out loud.
69:
666:[The First English Translation of Jeonggamrok, and Some Problems in the Study of Prophetic Literature in Pre-modern Korea]
556:[A Study on the Unfolding of Sipseungji Theory During the Late Joseon Period and the Course of 'Finding a Place to Live'].
204:
to form other characters or combination of elements of characters to form a phrase in a kind of cryptic crossword. For example:
319:
1452:
600:
615:
404:
1462:
35:
801:
537:
690:
420:
acts of resistance (many incited by religious sects) and these movements began to alarm Japanese officials.
132:
553:
318:
leading to 壬申起兵 i.e. "troops will be raised in the year of imsin". This interpretation was used during the
760:"Challenging the Dynasty: Popular Protest, Jeonggamnok and the Ideology of the Hong Gyeongnae Rebellion"
297:
274:
251:
228:
873:
740:
The Foresight of Dark Knowing: Chŏng Kam Nok and Insurrectionary Prognostication in Pre-modern Korea
163:(이지함, 李之菡, 1517-1578) §23,§24. Taken together, they can be described as some Jeonggamnok galaxy.
605:
948:
696:
428:
485:, it utilized the technique of after-the-fact "prediction" to help establish fake authenticity.
1457:
899:
857:
832:
785:
743:
987:
893:
674:(in Korean) (84). Seoul National University Kyujanggak Institute of Korean Studies: 433–453.
344:
185:
The first full compilation (handwritten) of this galaxy of texts was by the Japanese scholar
940:
813:
716:[Mun In-bang and other sinners interrogated in a treason case (1782-11-20, art.1)].
675:
650:
561:
461:, if one wears white clothes and chants a spell . . . he or she could be saved....".
759:
373:
323:
1441:
952:
92:) is a compilation of prophetic works which foretold the downfall of the Korean Yi (
450:
45:
915:
818:
729:[Order the criminals Ahn Pil-bok, Ahn Chi-bok, etc. (1782-12-10, art.3)].
726:
713:
127:
It is generally agreed that some elements of the text were written just after the
649:(84). Seoul National University Kyujanggak Institute of Korean Studies: 433–453.
566:
929:"Text Beyond Context: Power, Discourse, and the Chŏng Kam nok in Colonial Korea"
889:
542:
469:
Even after liberation from Japanese colonial rule, belief in the predictions of
359:
679:
654:
497:
353:
101:
802:"Joseon in Color:"Colored Clothes Campaign" and the "White Clothes Discourse"
513:
391:
362:(Chŭngsan'gyo), Baekbaekkyo (Paekpaekkyo), and Cheongnimgyo (Ch'ŏngnimgyo).
160:
128:
41:
944:
970:
528:
156:
928:
583:
148:
97:
93:
693:[ Korea's Representative Prophetic Books (1) Jeonggammok].
481:, a book with a prophetic theme was published in 1977. Similar to
152:
742:. Translated by Jorgensen, John. Hawai'i University Press. 2018.
829:
Marginality and Subversion in Korea: The Hong Kyŏngnae Rebellion
147:"secrets" (비결) are the purported prophecies of the Silla monk
18:
1125:
1070:
1068:
854:
Jeonggamnok: Prophecy Book of People Dreaming of a New World
1389:
1387:
1350:
1348:
714:"정조 6년 (1782) 11월 20일 계축 1:문인방 등의 죄인을 국문하여 역모사건에 대해 알아내다"
560:(63). The Korean Society of Chinese Literature: 97–133.
1019:
1017:
1015:
782:
What is the secret of Gyeogam Yurok's fake Jeonggamnok?
396:
Ch'oe Cheu, the Tonghak religion, and the Chong Kam nok
51:
1085:
1083:
190:
transcription was subsequently printed in Japanese by
540:[Ten hidden places recorded in Jeonggamrok].
300:
277:
254:
231:
1136:
1134:
876:[Moon-yeol Lee 's novels and Christianity].
1215:
1213:
1211:
1209:
523:According to several texts of the Jeonggamnok, the
727:"정조 6년 (1782) 12월 10일 계축 3: 죄인 안필복·안치복 등의 방면을 명하다"
306:
283:
260:
237:
1279:
1231:
1200:
1176:
892:; Rutt, Richard; Hoare, James (September 1999).
217:聖諱加八 eight will be added to the name of the sage
155:(무학, 1327-1405) §5, and the Joseon period seers
1074:
175:(Jeongjo sillok), which made it clear that the
1113:
1035:
964:. Pace International Research. pp. v–vii.
449:were apparently particularly resistant.
918:[Jeongjo 11th, 1787-07-15, art. 30].
8:
1393:
1354:
384:quoted above. Geomancy was a key element of
211:砷人脫衣 A divine man will take off its clothes,
1417:
1315:
895:Korea, A Historical and Cultural Dictionary
294:Eight 八 will be added to Confucius' name 丘
271:ki 己 will be attached to the edge of chu 走
214:走遢橫己 ki will be attached to the edge of chu
423:Among the religious sects inspired by the
248:A divine man 砷人 will take off his clothes
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1405:
1378:
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1291:
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1188:
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971:"The Reception of "Don Quixote" in Korea"
817:
565:
299:
276:
253:
230:
70:Learn how and when to remove this message
1089:
988:"Geomancy and social upheveals in Korea"
831:. University of Washington Press. 2007.
512:
334:Influences on Korean culture and history
1267:
1011:
878:Korean Contemporary Literature Research
856:]. 살림출판사 (Salim Publishing House).
764:International Journal of Korean History
621:Encyclopedia of Korean National Culture
173:Veritable Records of the Joseon Dynasty
975:Review of Japanese Culture and Society
731:Annals of the Joseon Dynasty (Jeongjo)
718:Annals of the Joseon Dynasty (Jeongjo)
1366:
1140:
7:
1327:
1303:
1219:
691:"[커버스토리]대한민국 대표 예언서 (1) 정감록"
558:한국한문학연구 (Korean Literature Research)
151:(827-898) §8, the Koryo-Choson monk
40:In particular, it has problems with
208:士者橫冠 The gentleman will wear a hat,
700:. 9 Cover Stories about prophecies
14:
1126:Seungjeonwon ilji/G11070150-03000
962:Hail to the Emperor by Yi Mun-yol
960:Sol, Sun-bong (1986). "Preface".
664:"최초의 정감록 영역본. 그리고 한국 예언서 연구의 난제들"
639:"최초의 정감록 영역본. 그리고 한국 예언서 연구의 난제들"
225:The gentleman 士 will wear a hat
307:{\displaystyle \longrightarrow }
284:{\displaystyle \longrightarrow }
261:{\displaystyle \longrightarrow }
238:{\displaystyle \longrightarrow }
23:
16:Collection of prophetic writings
995:European Journal of Geopolitics
431:of 1919, many followers of the
554:"조선후기 십승지 론의 전개와 '살 곳 찾기'의 향방"
301:
278:
255:
232:
32:This article needs editing to
1:
819:10.25024/review.2011.14.1.001
969:Tanenbaum, Michelle (2006).
884:: 487–520 – via DBpia.
806:The Review of Korean Studies
689:Jeong Yong-in (2009-02-03).
567:10.30527/klcc..63.201609.004
538:"정감록에 기록된 10곳의 은신처 십승지(十勝地)"
509:Ten superior sites of refuge
415:The Japanese considered the
933:Journal of Korean Religions
1479:
1448:Korean-language literature
981:: 46–56 – via JSTOR.
922:. World Archives of Korea.
784:]. 인언 (Ineon, Seoul).
733:. World Archives of Korea.
720:. World Archives of Korea.
492:is the basis of the novel
88:(정감록; 鄭鑑錄) (also known as
955:– via Project Muse.
916:"정조 11년 7월 15일, 30/30 기사"
758:Karlsson, Anders (2001).
680:10.22943/han.2018..84.012
655:10.22943/han.2018..84.012
778:격암유록은 가짜 정감록은 엉터리 송하비결은?
159:(1509-1571) §10,§11 and
34:comply with Knowledge's
986:Yoon, Hong-key (2014).
927:Shin, Seungyop (2020).
618:[Jeonggamnok].
603:[Jeonggamnok].
496:, by the Korean writer
850:정감록 새 세상을 꿈꾸는 민중들의 예언서
800:Kim, Seok-hee (2011).
520:---to be developed---
517:
465:Post-liberation period
308:
285:
262:
239:
221:can be deciphered as
945:10.1353/jkr.2020.0004
872:Lee, Dong-Ha (2009).
516:
358: (Poch'ŏn'gyo),
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286:
263:
240:
1453:Korean folk religion
1280:Jeongjo/10611020_001
1232:Doopedia/Jeonggamnok
1201:Pratt/Chо̄ng-Gam-Nok
1177:Jeongjo/10612010_003
898:. Routledge/Curzon.
477:In popular culture,
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275:
252:
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131:(1592–1598) and the
1432:, pp. 236–238.
1342:, pp. 179–181.
1258:, p. 367, n23.
1114:Han Seung-Hoon 2018
1075:EncyKor/Jeonggamnok
1036:Han Seung-Hoon 2018
920:Seungjeongwon Diary
606:Doosan Encyclopedia
582:Baker, Don (2018).
343:The Korean scholar
108:Narrowly construed
52:improve the content
1062:, p. 269-300.
1050:, p. 208-214.
913:Seungjeonwon ilgi
518:
429:March 1st Movement
405:Donghak Revolution
304:
281:
258:
235:
141:Jeonggamnok corpus
139:Broadly construed
1394:Sol Sun-bong 1986
1355:Kim Seok-hee 2011
1116:, p. 440n18.
905:978-0-7007-0464-4
501:predicted in the
455:Deep in the Grass
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494:For the Emperor
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453:wrote a novel (
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411:Colonial period
374:Hong Gyeong-nae
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324:Hong Gyeong-nae
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36:Manual of Style
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1379:Kim Hawon 2004
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1340:Jorgensen 2018
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1318:, p. 165.
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1294:, p. 171.
1292:Jorgensen 2018
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1256:Jorgensen 2018
1248:
1244:Jorgensen 2018
1236:
1224:
1205:
1193:
1191:, p. 159.
1189:Jorgensen 2018
1181:
1169:
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1165:Jorgensen 2018
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1003:
983:
966:
957:
939:(1): 123–153.
924:
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874:"이문열의 소설과 기독교"
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781:
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776:김하원 (2004).
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702:. Retrieved
694:
671:
662:한승훈 (2018).
646:
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637:한승훈 (2018).
625:. Retrieved
619:
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591:
588:Acta Koreana
587:
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552:양승목 (2016).
541:
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50:Please help
46:MOS:HEADINGS
33:
910:, 594 pages
848:김탁 (2005).
843:, 294 pages
812:(1): 7–34.
754:, 451 pages
616:"정감록 (鄭鑑錄)"
601:"정감록 (鄭鑑錄)"
543:Chosun Ilbo
503:Jeonggamnok
490:Jeonggamnok
483:Jeonggamnok
471:Jeonggamnok
459:Jeonggamnok
447:Jeonggamnok
438:Jeonggamnok
433:Jeonggamnok
425:Jeonggamnok
417:Jeonggamnok
400:Jeonggamnok
386:Jeonggamnok
382:Jeonggamnok
378:Jeonggamnok
368:Jeonggamnok
360:Jeungsangyo
350:Jeonggamnok
177:Jeonggamnok
168:Jeonggamnok
117:Jeonggamnok
85:Jeonggamnok
1442:Categories
1367:Jeong 2009
1141:Baker 2018
1007:References
774:Kim Hawon
770:: 253–277.
737:Jorgensen
704:2021-03-27
697:Kyunghyang
525:sipseungji
498:Yi Mun-yol
355:Bocheongyo
115:Nowadays,
102:Kyujanggak
1328:Yoon 2014
1304:Yoon 2014
1220:Shin 2020
953:226727109
598:Doopedia
392:Choe Je-u
352:include:
302:⟶
279:⟶
256:⟶
233:⟶
161:Yi Ji-ham
129:Imjin War
104:Archive.
42:MOS:ORDER
1458:Prophecy
846:Kim Tak
627:26 March
613:EncyKor
529:Nam Sago
322:led by
157:Nam Sago
1001:: 5–23.
695:Weekly
576:Sources
345:Kim Tak
951:
902:
860:
835:
788:
746:
187:Ayukai
166:These
149:Doseon
94:Joseon
991:(PDF)
949:S2CID
852:[
780:[
668:(PDF)
192:Hosoi
153:Muhak
900:ISBN
858:ISBN
833:ISBN
786:ISBN
744:ISBN
629:2021
488:The
372:The
82:The
44:and
941:doi
814:doi
676:doi
651:doi
562:doi
1444::
1386:^
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268:申
245:壬
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38:.
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