본고에서는 李珥의 高山九曲이 그의 死後에 어떤 象徵性을 가진 場所로 變貌하는가를 살펴보았다. 朝鮮 中期 以後 性理學의 位相이 높아지면서 朱子의 武夷九曲은 當代 학자들에게 영향을 주었다. 栗谷도 高山九曲을 통해 ‘學朱子’를 표방하였다. 栗谷 死後에도 高山九曲은 지속적으로 문학에 등장하였는데, 시대마다 그 의미가 변화하였다. 初期에 高山九曲은 栗谷이 隱居와 講學을 했던 場所라는 점에, 栗谷과의 친분이 더해져 실질적인 장소로 인식되었다. 다음 시기 老論 학자들의 주도로, 高山九曲은 栗谷을 중심으로 한 道脈 確立의 場所로 인식되었다. 다음 시기는 英·正祖 時期로, 朝廷을 중심으로 高山九曲에 대한 尊崇이 이뤄졌는데 ‘선비를 숭상하고 도를 중히 여기는 일[崇儒重道]’이라는 名分으로 보다 理念的인 場所가 되었다. 마지막 시기, 대원군 집정 이후 書院 撤廢令으로 지원이 끊이면서 高山九曲의 위상은 위협을 받았다. 華西學派 인물들은 道脈 繼承地로서 高山九曲의 正統性을 確立하려고 노력했으나, 結實을 맺지 못하였다.

This study aims to investigate the process by which Gosangugok, the home of Yulgok Yi I, turned into a symbolic area after his death. Chu Hsi’s Wuyi jiuqu (武夷九曲) had a considerable impact on scholars at the time neo- Confucianism became mainstream in the late Joseon (朝鮮) Dynasty, and Yulgok also claimed to advocate “Chu Hsi” through Gosangugok. After Yulgok (栗谷) died, Gosangugok constantly appeared in other literature; however, the significance of the area changed in each era. In the early Joseon Dynasty, Gosangugok had been recognized as a substantive area, as it was well known that Yulgok dwelt and carried on his study after retirement there. In the next period, scholars of the Noron party, a political faction of the Joseon Dynasty, led the recognition of Gosangugok as a place where the philosophies, of Yulgok were established. During the period of Yeong-jo the Great, and King Jeongjo, the royal court raised the status of Gosangugok in the name of venerating scholars and valuing the thoughts; as a result, it started to be regarded as an ideological area. After Heungseon Daewongun began to serve as regent, the subsidies for lecture halls were cut along with a command to demolish those halls, which harmed the status of Gosangugok. In the meantime, members of Hwaseo School attempted to establish the legitimacy of Gosangugok as; however, their efforts did not bear fruit.