金勉柱의 『燕行詩軸』 연구 -『燕行贐章』･『戊午燕行錄』의 비교를 중심으로- = A Study on Yeonhaeng Poetry by Kim Myeon-ju(金勉柱)

다국어 초록 (Multilingual Abstract)

『燕行詩軸, Yeonhaengsichuk』 is a work written by the author, Kim Myeon-ju (1740~?), in the process of returning to Beijing in 1798 as a Boosa, the vice diplomat.
At that time, Lee Jo-won was jeongsa, the leader of diplmomat and Seo Yoo-moon was seojanggwan, the recoder of Yeonhaeng. At that time, the official was Lee Jo-won (1735-1806), and the minister was Seo Yoo-moon (1762-1822). It was a journey spanning a total of 160 days from October 19, 1798 to April 2 of the following year. The collection of poems written in the process is 『燕行詩軸』. It contains 61 of 51 travel poems, and at the end, one poem by Kim Myeon-ju's uncle, Kim Han-rok (1722-1790), is added.
The works in 『燕行詩軸』 are arranged in the order of the places they visited for Yeonhaeng. There are works of feelings and impressions at each point of the trip, the descriptions of the beautiful scenery, the adaptation of colleagues' poems, and works that reveal retrospect or loyalty to the Ming Dynasty about historical events. He recognizes the Qing Dynasty as ‘a stinking barbarian' and often uses expressions related to it.
The pattern of Yeonhaeng is more specifically found in three works such as the 『燕行贐章』 written by colleagues and relatives, the 『戊午燕行 錄』 written by Seo Yu-soo, the secretary of Seo and 『燕行詩軸』. You can also see the hidden meaning behind it. In this paper, the characteristic aspects of 『燕行詩軸, Yeonhaengsichuk』 were examined in t hree parts: colleagues and friends, death and response of Emperor Qianlong, and expectations and disappointments of returning home.
Seo Yu-moon's 'distinctive definition' refers to the fact that it is natural to go to Yeonhaeng and visit Beijing. Kim Myeon-joo also did not object much to this. I t would not be an exaggerat ion to say that most of the part icipants in the t rip, at least excluding Samsa (three government officials), enjoyed sightseeing in Beijing to the fullest despite the death of the emperor. It can be seen that Samsa played a role in firmly keeping the saying, 'the envoy of Joseon knows courtesy' while keeping 'face'. It was because he was well aware that this brought about national interests. As Joseon established itself as a country of courtesy and customs, the Qing Dynasty treated it preferentially and took several measures, such a s reducing t he amount of gift s by half.
Apart from Samsa, the lower members toured Beijing quite freely and made friends with many Qing literati. In the process, even though he was in mourning for the emperor, there was a situation where he could not get up because he was drunk, and it can be seen t hat he t ook a dual attitude with no restrictions on tourism and interactions in reality while saving face externally.

참고문헌 (Reference)

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