[4] The main character 'I' and his wife Yon-Sim live in a brothel, sharing a room separated by a partition.

He lives off the minimal food that his wife gives him, and sees no point in being social or independent, as he finds everything bothersome.

His other hobbies include burning his wife's toilet paper with a magnifying glass, playing with her handheld mirror, and smelling her cosmetics.

When he returns home, he sees his wife with a stranger, but heads right into his room to sleep, fatigued from the outside world.

Feeling immensely apologetic and regretful for going outside, he goes to his wife's room and gives her the money from his pocket before falling asleep.

His wife understands the reason for his tears and gives him more money, telling him that it would be fine for him to return home later than usual that night.

When 'I' wakes up after one full day and night, he thinks about his wife's reasons for feeding him Adalin, wondering if she wanted to kill him.

'I' feels resentment towards his wife, who is submissively carried away as she accuses him of making love to other women and stealing things.

He finds it difficult to tell whether it is right for him to return to his wife, realizing their relationship was flawed and full of misunderstandings.

The siren of noon cries, and his armpits, where his imitation wings had split out, begin to itch.

After his main works, including Crow’s Eye View, he wrote The Wings, and traveled to Tokyo.

[2] This work has historical significance in that it changed the literary technique of depicting self-consuming and self-disintegrating intellectuals of the colonial period and reflects the problem of social reality to consciousness.

In prior 1920s first-person point of view novels, the reports and confessions of witnesses and actual experiencers were not internalized by external expressions or planar constitutions.

The paradoxical emergence of 'I' to overcome the obstacles of self-division and to seek self-reliance was shaped by experimental literacy done by Yi Sang.

In particular, the internalization of consciousness and psychology has a new significance in the literature in the 1930s, in that it did not have to ignore social reality by replacing the pathology of colonial society with the contradictions and conflicts of individual life stories.