Shin Yong-gae (申用漑, 5 October 1463 – 3 October 1519) was a civil official, politician, and Neo-Confucian scholar of the early and middle Joseon period. His family seat was Goryeong (高靈), and his childhood name was Baek-ak (白岳). His courtesy names were Gaeji (漑之), Baek-ak (白岳), and Jaeyu (纔踰), and his art names were Iyojeong (二樂亭), Songgye (松溪), Hyuhyuja (休休子), and Suong (睡翁). His posthumous name was Munkyeong (文景).
He studied under his grandfather Sin Sukju and under Kim Jongjik (金宗直), the patriarch of the Sarim faction. He passed the Lesser Civil Service Examination in 1483 (the 14th year of King Seongjong) and passed the special civil service examination in 1488 with a third-class ranking, after which he entered government service at the Seungmunwon. During the Mushin Purge of 1498 (the 4th year of King Yeonsangun), he was briefly imprisoned on the grounds that he was one of Kim Jongjik's disciples, but he was soon released. He then served as Jikjehak and eventually became Chief Royal Secretary (Doseungji). Afterward, he was implicated in the Gabsa Purge and exiled to Yeonggwang in Jeolla Province. However, after the Jungjong Restoration in 1506 (the 1st year of King Jungjong), he was released, served as Grand Academician of the Hongmungwan and the Yemun-gwan, and was registered as an Original Meritorious Subject of the Jungjong Restoration for his merit in receiving the royal investiture decree of King Jungjong.
He then served as Right Assistant State Councillor of the Uijeongbu, Senior Censor-General of the Saheonbu, Minister of Personnel (Ijo판서), Minister of War, and Right Chancellor, and in 1516 he reached the rank of Right State Councillor, followed by Left State Councillor in 1518. He was known for his lofty character and quick wit, earning a reputation for literary talent, and he was also skilled in martial arts, including archery, and was fond of drinking. He took responsibility for compiling the Sok Samgang Haengsildo (續三綱行實圖), a work intended to correct moral norms, during the reigns of King Seongjong and King Jungjong. He was a disciple of Sin Sukju, Kim Jongjik, and Jeong Hyohang (鄭孝恒).
Biography
Shin Yong-gae was born on 5 October 1463, the son of Sin Myeon, Governor of North Hamgyong Province, and his wife of the Yeonggwang Jeong clan. He was the great-grandson of Grand Academician Shin Jang (申檣), and his grandfather was Sin Sukju (申叔舟), who had served as Chief State Councillor. His mother, of the Yeonggwang Jeong clan, was the daughter of Jeong Ho (丁湖), who had served as Right Military Adjutant (右君司勇).
From an early age he had a good memory and was skilled at memorization, and he excelled in writing. When he was a boy, his father, Sin Myeon, was killed in the Yi Si-ae Rebellion, and he was raised under the care of his grandfather, Sin Sukju. When he was born, his grandfather Sin Sukju reportedly had a propitious dream in which a mountain spirit descended from Mount Baek, which stood north of his house. For this reason he was given the childhood name Baek-ak (白岳). Because he was outstanding and clearly different from other children from an early age, Sin Sukju personally taught and guided his grandson. When the boy memorized texts immediately after reading them, his grandfather admired this and changed his name, giving him the courtesy name Jaeyu (纔踰). Later he changed his given name to Yong-gae.
Early on, he studied literature, Neo-Confucianism, and linguistics under his grandfather, the scholar Bohanjae Sin Sukju, and he also attended the lectures of Jeong Hyohang (鄭孝恒) and studied Neo-Confucianism. He later studied Neo-Confucianism, literary composition, and classical scholarship under Kim Jongjik, the ancestral master of the Sarim faction, who had been promoted during the reign of King Sejo. His original background was the Hungu faction, to which his grandfather Sin Sukju had rendered meritorious service, but by also studying under Kim Jongjik, Shin Yong-gae shifted toward the Sarim faction.
In 1483 (the 14th year of King Seongjong), he passed the Saengwonsi and then the Jinsasi examinations in the same year, passing both Lesser Civil Service Examinations and becoming a Saengwon and Jinsa. He immediately studied as a Confucian student at the Seonggyungwan, and his writing improved greatly, so that at one point his fellow students chose him as their leader (巨擘), and no one dared to oppose him. Beyond his scholarship, he was also skilled in archery and horsemanship, and those who knew him, even while he was dressed as a scholar, admired him as having the qualities of a general or chief minister.
In 1488 (the 19th year of King Seongjong), he passed the special Mungwa examination with a third-class ranking. That same year he was first appointed as a Provisional Seungmunwon official, and shortly afterward he became Deputy Compiler (부정자) and then Compiler (정자, Jeongja) of the Seungmunwon. He then served as Compiler of the Hongmungwan, and he held a series of prestigious posts in the Three Offices, including Editor, Lecturer, and Reviewer, and for four years he served as a Lecturer of the Royal Lectures and took part in the royal lectures (經筵). In 1492 he was granted a leave for reading (賜暇讀書). He then served as Clerk of the Ministry of Personnel (吏曹佐郞), Position Holder (持平) of the Saheonbu, Senior Official of the Ministry of Personnel, and Inspector (檢詳) of the Uijeongbu.
In 1494 (the year King Yeonsangun ascended the throne), he became Position Holder (持平) of the Saheonbu, but he remonstrated with the king, who was suppressing free speech, and because of this remonstrance he offended Yeonsangun and was demoted to Magistrate (平市署令) of the Pyeongsiseo. Soon after, he became Senior Official of the Ministry of Personnel, and in 1497 he became Inspector (檢詳).
In autumn of 1497 (the 3rd year of Yeonsangun), his mother died, and he resigned from office and observed the mourning period by living beside her grave. However, by special order of the king, he completed his mourning at the grave without finishing the three-year mourning period. He was then specially appointed as Lecturer (交理) of the Hongmungwan, then became Responder (應敎) of the Hongmungwan, and also concurrently served as Responder of the Yemun-gwan. In 1498, during the Mushin Purge, the Jo Uijemun (弔義帝文) by Kim Jongjik became an issue, and Kim Ilson, Jeong Yeo-chang, Nam Gon, and other disciples of Kim Jongjik were dismissed, imprisoned, exiled, or executed. Shin Yong-gae was also imprisoned for a time on the grounds that he was a disciple of Kim Jongjik, but because he came from a distinguished noble family, he was soon released. Afterward, in recognition of his scholarship and literary skill, he served as Senior Censor (掌令) of the Saheonbu and Senior Remonstrator (司諫) of the Sagan-won (司諫院), and after serving as Director of the Hongmungwan (弘文館直提學), he was selected as Chief Royal Secretary (都承旨) of the Seungjeongwon.
However, because of his unyielding character and firm convictions, he offended King Yeonsangun. In 1502 he was identified as an official who avoided the king and was demoted to Naval Commander (水軍節度使) of Chungcheong Province. In 1503 he was appointed Minister of Justice (Hyeongjo Panseo), and then served as Acting Vice Minister of Rites (Ye-jo 參判), and was selected as an envoy to the Ming dynasty and traveled to Yeonkyeong (燕京). In 1504, immediately after returning home, he was implicated in the Gapja Purge and exiled to Yeonggwang County in Jeollanam-do.
Afterward, he supported the coup plans of Seong Hui-an and Park Won-jong. In 1506 (the 1st year of King Jungjong), after the Jungjong Restoration, he was released and returned to the capital, and he was reinstated as Vice Minister of the Hyeongjo. He then served as Grand Academician of the Hongmungwan and Grand Academician of the Yemun-gwan. When the Ming dynasty doubted the legitimacy of King Jungjong's accession, he persuaded Ming envoys with written documents, and in the following year he went with Seong Hui-an (成希顔) to the Ming capital Yeonkyeong, where he informed the Ming court that King Jungjong had succeeded to the throne because of the illness of King Yeonsangun, and he received the Ming investiture decree (誥命) recognizing Jungjong as King of Joseon. For his achievement in securing the Ming's approval of King Jungjong's accession and in bringing back the investiture decree, he was registered as an Original Meritorious Subject of the Jungjong Restoration (原從功臣) immediately after his return. He then served as Grand Academician, Right Assistant State Councillor of the Uijeongbu, and Senior Censor-General of the Saheonbu, then served as Minister of Personnel, Minister of War, and Minister of Rites, and afterward became Right Chancellor of the Uijeongbu.
He loved wine so much that he reached the level of a true connoisseur. When he was Minister of War, he went on a hot spring excursion and had a brief liaison with Sadeok, a government slave woman from Cheonan.1
Afterward, Sadeok could not forget that night and sent a letter to Shin Yong-gae.1
In 1516 he rose to Right State Councillor and concurrently served as Chief of the Royal Lectures and Acting Director of the Chungchu Office. In the spring of 1518 (the 13th year of King Jungjong), he reached the post of Left State Councillor. Because of his lofty character and quick wit, he was renowned for his literary achievements, and he was also excellent in martial arts, such as archery, combining civil and military accomplishments. He did not bend his convictions, and his character was generous, bold, and firm, so that he had a dignity that others could not violate, and he became a central figure among the scholars of his time. He took responsibility for compiling the Sok Samgang Haengsildo to correct moral norms during the reigns of King Seongjong and King Jungjong.
Although he had risen to the ranks of the chief ministers, he did not live extravagantly or act arrogantly; he was always frugal and humble. Like his grandfather Sin Sukju, he was devoted to scholarly research, and he repeatedly volunteered for night duty. He spent entire nights on duty while avidly reading the classics and old books stored in the Yemun-gwan and the Hongmungwan. It is said that King Seongjong, who admired his high scholarly virtue and academic zeal, once removed his own royal robe (御衣) and put it on him.
His writings include the Iyojeongjip (二樂亭集), and as a compiler he edited the Sok Donmunseon (續東文選) and the Sok Samgang Haengsildo (續三綱行實圖), and he participated in the revision and expansion of the Gukjo Bogam (國朝寶鑑). In 1519 he repeatedly requested to resign because of illness, but King Jungjong did not accept his requests. On 3 October 1519, he died of illness while serving as Left State Councillor. His posthumous name was Munkyeong (文景).
After death
The epitaph was written by Yi Haeng. He was temporarily buried in Yangju, Gyeonggi Province, and later his remains were moved to Sangpae-ri, Eunhyeon-myeon, Yangju County (present-day Sangpae-dong 65, Dongducheon). His stele (神道碑) was also moved to Sangpae-ri, Eunhyeon-myeon (present-day Sangpae-dong 468-3, Dongducheon). In the era of the Republic of Korea, the stele was moved to Dongducheon together with the stele of his great-grandson Shin Eung-gu.
The stele is currently located at the Goryeong Sin clan Bukbaek branch tomb site at San 104-1, Gumuncheon-ri, Hyangnam-myeon, Hwaseong, Gyeonggi Province, and on 20 February 2020 it was designated as the 22nd item of the Hwaseong Local Cultural Heritage (tangible) as the 'Stele of Shin Yong-gae'.2
Chronology
- 1483: Passed both the Lesser Civil Service Examinations
- 1488: Passed the special Mungwa examination with a third-class ranking
- 1488: Appointed to the Seungmunwon
- Served as Compiler of the Seungmunwon, Compiler of the Hongmungwan, Editor, and Lecturer
- 1492: Granted a leave for reading (賜暇讀書) by special order of Seongjong
- 1498: Briefly imprisoned during the Mushin Purge on the grounds that he was a disciple of Kim Jongjik, then soon released
- 1498: After serving as Director of the Hongmungwan, he was selected as Chief Royal Secretary of the Seungjeongwon for his literary ability and scholarly virtue
- 1502: Demoted to Naval Commander of Chungcheong Province after being identified as an official who avoided the king for offering direct remonstrance
- 1503: Minister of Justice
- 1503: Went to the Ming dynasty as an envoy as Acting Vice Minister of Rites
- 1504: After returning, implicated in the Gapja Purge and exiled to Yeonggwang County, South Jeolla Province
- 1506: Released after the Jungjong Restoration
- 1506: Reinstated as Vice Minister of the Hyeongjo and served as Grand Academician of the Hongmungwan and the Yemun-gwan
- 1507: With Seong Hui-an, went to the Ming dynasty and received the investiture decree for Jungjong, and was registered as an Original Meritorious Subject of the Jungjong Restoration (原從功臣)
- Served as Grand Academician, Minister of Personnel, and Minister of Rites
- Right Assistant State Councillor and Senior Censor-General, then Minister of Personnel and Minister of War
- Uijeongbu Right Chancellor
- 1516: Right State Councillor
- 1518: Left State Councillor
Works
Compilations and co-compilations
- Sok Donmunseon (續東文選)
- Sok Samgang Haengsildo (續三綱行實圖)
- Gukjo Bogam (國朝寶鑑)
Writings
- Epitaph for Yi Gye-yang, Minister of Personnel and Concurrent Director of the Uigeumbu
Thought and Convictions
Theory of rule by virtue
Shin Yong-gae took the discussions of the Daxue and the Analects as his theoretical basis and expounded a political theory in which virtue is fundamental and law is secondary (德本法末). Drawing on the logic of "governing by ritual" (道德齊禮) from the Analects, he argued that in governing the people, punishments and government orders (刑政) are secondary, and that it is impossible to lead the people to virtue and control them through ritual by such means alone.
He held that rule by virtue takes precedence over rule by law, and that problems cannot be solved if one relies solely on law. Nevertheless, he believed that human beings have selfish desires, and therefore he considered the existence of law to be absolutely necessary.
Theory of the self-cultivation of the king
He held that the king could set an example for officials and the people by setting an example in all things. Citing the Daxue, and based on the logic of "cultivating oneself, regulating the family, governing the state, and bringing peace to all under heaven," he presented the cultivation of the ruler's own virtue as the first and most fundamental task for the sovereign in governing the state.
"In governing the realm and the state, there are nine fundamental principles: cultivating oneself, honoring worthy men, showing affection to one's kin, respecting the great ministers, regarding the many officials as one's own body, cherishing the common people as one's children, bringing together all craftsmen, comforting men from distant places, and embracing the feudal lords. (凡爲天下國家, 有九經曰, 修身也, 尊賢也, 親親也, 敬大臣也, 體群臣也, 子庶民也, 來百工也, 柔遠人也, 懷諸候也.)"
Drawing on the logic of the "Nine Constant Principles" (九經) from the Doctrine of the Mean, he argued that in state management the self-cultivation of the ruler is the most primary and fundamental task. In addition, in understanding the relationship between virtue and law, he placed virtue first as the fundamental element while also regarding the appointment of suitable talent as important. Citing Mencius, he argued that the state cannot be properly run by the good heart of the ruler or by law alone, and that one must follow the method in which the sovereign, leading from above through virtue and adjusting the laws below in accordance with the times, also has wise and capable men assist the king in governing the state.
While this was based on the Confucian political ideology that takes rule by virtue and benevolent government as its foundation, he also recognized, in a secondary manner, the importance of the legal system. He interpreted the "Nine Constant Principles" (九經) as nine guidelines that should be given priority in politics.
Theory of talent recruitment
Shin Yong-gae judged that choosing correct people without being bound by private connections and ties was the way to make the country prosperous. He argued that "if worthy men are in office and capable men hold their posts, the law will be carried out and there will be no abuses even after a hundred generations."
Shin Yong-gae cited the Nine Constant Principles (九經) from the Doctrine of the Mean (中庸), a Confucian classic. Among these principles, cultivating oneself (修身) came first, and honoring worthy men came next. He said, "If from above the ruler clearly displays virtue and from below appoints worthy men, the people will be transformed by themselves, the law will be upheld on its own, and it will not be difficult for customs to rise to the level of the Great Way." Thus he emphasized that the king must set an example in everything while appointing wise men to office.
He held that to select the right people, the king must first correct his own mind and must not neglect self-cultivation. "Otherwise, even if one changes one law each day and removes one abuse each day, abuses will arise in proportion to the creation of laws, and they will be impossible to remedy. Since Your Majesty has already clearly displayed virtue from above and established it as the foundation for renewing the people, one must determine the appropriate standards (時宜) for correcting, revising, and supplementing the laws from below."
Drinking
He is said to have had a bold temperament and to have loved wine. At times he would call elderly male or female servants and exchange large cups with them, and he would stop drinking when they became drunk and fell over. He was fond of chrysanthemums and orchids and kept eight flowerpots. One day he told his household that eight distinguished guests would come.
"Today eight fine guests will come, so prepare wine and side dishes and wait for them."
However, as the day passed and the sun set, no guests came. When night fell and the moon rose, the moonlight shone on the chrysanthemum blossoms, making them white and pure. Only then did he order wine to be brought, pointed to the eight chrysanthemum pots, and said, "These are my fine guests." He poured two cups of wine for each pot, drank himself, and exchanged cups back and forth, until Shin Yong-gae himself became drunk.
Evaluation
His literary fame, along with his excellence in martial arts such as archery, and the fact that he combined civil and military accomplishments, were highly praised. Furthermore, because he did not bend his convictions and his character was generous, bold, and firm, he earned the trust of the scholars of his time. He also devoted himself diligently to scholarly research, volunteered for night duty on purpose, and, by immersing himself in reading the books of the Hongmungwan and the Yemun-gwan, moved King Seongjong.
Yi Haeng, who was also his in-law, highly praised his ability to apply his talent to practical affairs and actual administration.
Family
- Great-great-grandfather: Shin Po-si (申包翅)
- Great-grandfather: Shin Jang (申檣)
- Great-great-uncle: Shin Mal-ju (申末舟)
- Great-great-uncle: Shin Song-ju (申松舟)
- Grandfather: Sin Sukju (申淑舟)
- Grandmother: daughter of Yun Gyeong-yeon
- Eldest uncle: Shin Ju (申澍)
- Uncle: Shin Chan (申澯)
- Uncle: Shin Jeong (申瀞)
- Uncle: Shin Jun (申浚)
- Uncle: Shin Bu (申溥)
- Uncle: Shin Hyeong (申泂)
- Uncle: Shin Pil (申泌)
- Father: Sin Myeon (申㴐)
- Mother: daughter of Jeong Ho (丁湖)
- Wife: daughter of Park Geon (朴楗)
- Eldest son: Shin Han (申瀚)
- Grandson: Shin Yeo-ju (申汝柱)
- Grandson-in-law: Yi Sun-hyo (李純孝)
- Eldest daughter: wife of Park Eun (朴誾)
- Maternal grandson: Park Gong-ryang (朴公亮)
Miscellaneous
He was famous for his love of wine. When he was prime minister, if there was no one to converse with, he would exchange cups with his chrysanthemum pots and drink until he was drunk.3 He was also said to have cherished wine so much that he reached the level of a true connoisseur.1
References
- Gukjo Bangmok (國朝榜目)
- Samma Bangmok (司馬榜目)
- Veritable Records of Yeonsangun (燕山君日記)
- Veritable Records of Jungjong (中宗實錄)
- Daedong Yaseung (大東野乘)
- Gukjo Bogam (國朝寶鑑)
- Gukjo Inmul-go (國朝人物考)
Footnotes