This study examines the perception of the Literatus Kim Sohaeng (金紹行), 1765~1859) on virtuous women (yeolnyeo 烈女) as described in his work Samhan seubyu (三韓拾遺, Collected Memorabilia of Ancient Korea), which is a biography of virtuous women reconstituted as an eccentric text(kimun 奇文) composed in 1814. The main character of this story is a virtuous women named Hyangnang (香娘). The purpose of this study is to re-examine the perception of the Collected Memorabilia of Ancient Korea on virtuous women and its meaning in the social context of the late Joseon Dynasty (1392~1910). To this end, this thesis focuses on its eccentric character, comparing with nine pieces of biographies of Hyangnang produced in the eighteenth century. Biographies of Hyangnang produced in the eighteenth century intended to spread "chastity (yeol 烈) ideology" by praising Hyangnang`s chastity. However, they differed in the way they described her virtue. On one hand, Hyangnang`s virtue was considered to be influenced by the virruous custom of the Seonsan (善山) region. These authors intended to maintain their political base in the local community. On the other hand, the innate nature and morality of Hyangnang were described as a leading cause of her chastity. Encouraging other ordinary women that they could also practice virtue through their innate nature and morality like hyangnang, authors in this group concentrated more on the spread of "yeol ideology". In the collected Memorabilia of Ancient Korea, Kim Sohaeng praised Hyangnang`s chastity, regarding it as a desirable value women has to maintain. He also emphasized the innate nature and morality of lower class women with a similar intention with that of a group of authors of Hyangnang`s biography in the eighteenth century. However, Kim Sohaeng showed difference in the perception of Hyangnang`s death itself. Whereas authors in the eighteenth century described that she decided to kill herself willingly without any hesitation, Kim Sohaeng believed that she was forced to die and lamented her death. The character of Kim Sohaeng`s perception becomes more apparent in comparison with other literati`s perception on death, especially suicide of virtuous women, a prevalent phenomenon in late Joseon society. Most of the literati maintained a positive stance toward women`s killing themselves, praising them as virtuous women. In contrast, Park Jiwon (1737~1805), Hwang Yunseok (1729~1791), Yi Ok (1760~1812), Jeong Yagyong(1762~1836) made a critical approach, and this was an exceptional perception at that time. However, their criticism was levelled at death without principle, and rampant death even among lower class women. They denied neither the death itself of virtuous women, nor Confucian value of chastity. Kim Sohaeng`s perception was in a similar context with these scholars. Moreover, Kim Sohaeng attempted to console the tragic life and death of Hyangnang through employing a marriage setting. Contrary to contemporary studies which viewed the marriage setting as a "remarriage" of a virtuous woman, thus as a challenge to traditional concept of chastity, this type of marriage setting was merely a technical device to relieve Hyangnang`s unresolved feelings. Because Kim Sohaeng had negative attitude toward women`s remarriage and emphasized over and over that marriage could take place only when Hyangnang changed her body through rebirth. Thesetting in which marriage is approved by Confucius reaffirms that Hyangnang`s marriage does not violate Confucian belief. Compared with the stories of upper class women`s remarriage illustrated in the unofficial historical stories in the late Joseon period, Kim Sohaeng seemed to be more fettered by the dominant ideology of his time. Throughout eighteenth to nineteenth century Joseon, Confucian value of chastity deeply penetrated even into the daily life of the ordinary people. Kim Sohaeng`s perception reflects this late Joseon society`s atmosphere. Because the Collected Memorabilia of Ancient Korea was an eccentric text, it is impossible to get a holistic understanding of the author`s thoughts and purposes. However, partial aspects of his perception and views may be revealed, and his perspective on women`s chastity was particularly addressed in this thesis. On the surface, Kim Sohaeng`s view on virtuous women seems to be against Confucian ideology in that he married off an already approved virtuous women Hyangnang to another man and used Buddhist device of rebirth in the process. However, examining his perception in comparison with other literati`s perspectives on virtuous women and in relation with the social situation during the time, it has shown that Kim Sohaeng`s view o virtuous women was in accordance with the Confucian ideology of his time. This provides a clue for understanding literati`s thoughts and aims in nineteenth century Korea in the face of modem society.