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Abstract

 

Jukcheon-Haengrok is the record of Lee, Duck-Hyeong's lifetime achievements, especially the journey that he undertook to the heart of the Ming dynasty as an envoy of Korea's Joseon dynasty. His travel journal was written in pure Korean script. The record begins from his departing day to October 12 in the first volume. His journey log known as the Jukcheon-Haengrok, consists of a core body of text reaching 130 pages with an epilogue of 11 pages. The writer of this travel journal calls himself Heosaeng. His real name, however, Misoo Heo, Mok, a great scholar as well as a literary man of the Nam'in group. An army officer related to Heosaeng accompanied Lee, Duck- Hyeong and made notes of Lee's movements. Heo then compiled his record on the basis of the officer's notes. The Jukcheon-Haengrok was written nearly 70 years before Nogajae's Yeonhaeng-Ilgi, and no less than 120 years before Eulbyeong-Yeonhaengrok. Two other important historical Korean travel journals. The events narrated in the Jukcheon- Haengrok consist of three parts. The first section refers to the obtaining of a Royal command from the Qing's emperor after an intense applica- tion. The second section covers the journey to Beijing and the return home after intense trials. While the third concerns a trap set by his political opponents and his subsequent form punishment after a series of tribulations. The writer of the Jukcheon-Haengrok intended to depict the troubles and tensions from beginning to end in the narrative style. It is in stark contrast to the Hwapo'hanghae-rok, which was for the purpose of giving an official report.   

It was possible for Heosaeng to relate detailed personal events by virtue of not using Chinese language but by using Korean language, which was not understood by the Chinese. In a more positive respect, the successful writing originated from the Heosaeng's intention to express his envoy's loyalty and patriotism. Even in any side he accepted, the Jukcheon-Haengrok is able to be appreciated because of the interesting narrative writing.

The Jukcheon-Haengrok is one of the earliest known Korean lan- guage travel journals. The writer's identity and his intent were clearly confirmed as both the event itself as well as the writer's literary traits are a matter of historical record.  We can trace the chronicle of the Korean envoy's records in the earlier time by virtue of the appearance of the Jukcheon-Haengrok.

As noted earlier, the Jukcheon-Haengrok was a predecessor by 120 years to the Eulbyeong-Yeonhaengrok, written and compiled by Hong, Dae-Yong. Dam Heon, Hong, Dae-Yong was a scholar who accepted the doctrines of Zhu Xi as his scholarly foundation. Yet, he also indulged in practical studies for the people's livelihood on the basis of scientific knowledge in place of Zhu Xi's doctrines. He said that his journey to Beijing was a dream of his for several decades. Through his journey, he intended to solidify his advanced world view which was largely unrecognized in Korea, his native country. ¡®Encounter and discovery¡¯ was the reason he pursued in his journey to Beijing. Throughout his journey, he had compared the Chinese culture, events, and institutions to that of the Joseon dynasty's. He wanted to view them as a good basis for his self-perception, and verify the propriety of his way of thinking through the people of all social standings he met in China.

Hong, Dae-yong had profound knowledge of the Confucian Classics, astronomy, mathematics, science, and musicology. He opened the first chapter of the Joseon dynasty's practical science school on the basis of his knowledge about these fields. Therefore, he ranks as the first Korean scholar engaged in truly modern learning.  

The Eulbyeong-Yeonhaengrok as well as the Damheon-Yon'gi which he left reflect  the duality of writing systems at the time. Written in both Korean and Chinese, they are records made separately with the intent of opening up learning to the mass. Hong, Dae-yong inserted diverse poems and letters within the body of the records to reinforce reality and concreteness. Interestingly, he used many poems whenever it was important to give a lot of logical description and narration. This technique was effective in conveying meaning with as little as possible. It resolved the difficulty of understanding between the foreigners and the possibility of wasting time.

As a truly Renaissance scholar, he had a lot of deep knowledge and independent opinions about language, music, and literature. Through his knowledge, he intended to display Korea's Joseon dynasty's bearing as an equal to China.

Of more than 400 Jocheonrok or Yeonhaengroks(travel writings of the envoys to Beijing in the Joseon Dynasty), the Eulbyeong- Yeonhaengrok is the most important because it reflects diachronic succession in the records. It is seen as one of the most visible records reflecting a wide range of issues from diplomatic relations to the workings of the intelligentsia's mind.

Other travel journals are also important. The Muo-Yeonhaengrok written by Seo, You-Mun, an envoy clerk, is one of the rarest Korean envoy's records. It chronicles an annual emissary from Korea's Joseon dynasty to China's Qing dynasty from 1798. 10. 19 to 1799. 4. 2. In two respects, it's literary value is prominent. First, Seo, You-mun wrote everyday. Hardly a day goes by, without an antedote. Second, included verifiable historical information within his writing.

Korean Emissary visits to China took place annually and had no special vicissitudes or accidents, and they have no strain. These were not emissaries dispatched for resolving special problems. Because of this, it was natural that common observations were the main contents of the Muo-Yeonhaengrok. For that reason, the minute details of the route is the main contents. The writer's attention to detail is outstanding. Of course, it is the same in the other records as well. Through these records, we can find out the interests and experiences of the literati as well as analysis. The contents of Muo-Yeonhaengrok is an embodiment of the historical writer's personal philosophy, ¡®interest-discovery-surprise¡¯. Some of these discoveries include ¡®Chinese cultural system and customs¡¯, ¡®Catholicism¡¯, ¡®geography and topography¡¯, and ¡®the footmarks of the previous Joseon dynasty's envoy¡¯.

The diachronic order of the envoy's records already disclosed is the Jukcheon-Haengrok, the Nogajae Yeonhaeng-Ilgi, the Eulbyeong- Yeonhaengrok, the Yeolha-Ilgi, and the Muo-Yeonhaengrok. The Muo- Yeonhaengrok is the final installment of this diachronic order, and it is important in that it gives the type of the envoy's record.

The Ildong-Jang'yuga written by Kim, In-Gyeom in 1764 and Byeong'in-Yeonhaeng'ga written by Hong, Soon-Hak at 1866 are works belonging to Sahaeng Gasa genre. The former is about Japan, while the latter is about China during the Qing dynasty. Both works are similar but differ in that a collection of genres, while the other is a collection of contents. The collection of genres focus on all Sahaeng Gasas. The collection of contents refers to the fact that the authors wrote about experiences in China during the Qing dynasty, as well as Japan; with both being targets of contempt. Both of these works differentiated from the Sahaeng-rok written in prose in the light of generic selection. The Sahaeng-roks written in Chinese were used for public reports for the government, while the others, written in Korean, were used in private reports for the writers' neighbors.

Ildong-Jang'yuga is an outstanding work in both quality and quantity. It was an early work of the Sahaeng Gasa genre. The writer, Kim, was born of a concubine, however, he was an intellectual of the Noron party during the Joseon dynasty.  Connected with him was Kim, Sang-Heon; Kim, Su-Hang and his 6 sons. Kim, Su-Hang; Kim, Chang-Jip and Chang-Up visited China during the Qing dynasty. They were children of Kim, Sang-Heon, who was a war advocate in the Byeongja-Horan. Their family was reflective of the world view of the time which discriminated between ¡®Chinese and Barbarians¡¯. Naturally, a superior observer's sight against the inferior object overwhelms in the Ildong-Jang'yuga. Kim, In-Gyeom used the special tribal names ¡®Woe, and Woe-nom¡¯ consistently. However, he was skeptical about the view that ¡®Japanese were barbarians¡¯, after seeing the politeness and humanity from the ¡®barbarian Japanese¡¯ with his own eyes. The Ildong-Jang'yuga was built a firm world view ¡®discriminating between the Chinese and Barbarian¡¯. At the same time, it marked an attempt to loosen this world view. The changes of the time were well reflected in the Byeong'in-Yeonhaeng'ga where one anti-Qing overtones reflected on the writings. The writer's attitude that objectifies the negative historical relation with the Qing dynasty to the past event shows clearly. Sometimes we find the world view of ¡®discriminating between the Chinese and Barbarian¡¯. This was a typical intelligentsia's hackneyed expression at that time, regardless of personal intention, for he consistently spoke highly of the advanced Chinese culture. For Hong, Soon-Hak, the Qing dynasty was not ¡®barbarian¡¯ at all. If an admiration is expressed in the work instead of contempt, we can say that the past world view of ¡®discriminating between the Chinese and Barbarian¡¯ had been overcome. The ¡®new barbarian¡¯ was the western world, which was thought to threaten the governing system, not the Qing dynasty. The intelligentsia believed that the Qing succeeded the Chinese cultural tradition from the Ming dynasty. Byeong'in-Yeonhaeng'ga is a work which realized the universalization of their view.   

This section is an attempt to analyze the intrinsic meaning of the Qianshan, Yiwulüshan, and Shouyangshan mountains expressed in the Yeonhaeng-rok. These three mountains figured prominently in the ideology of the envoy writers connected with them. The Qianshan, and Yiwulüshan mountains were sacred areas selected as  initiation places for Korea's Joseon Dynasty's intellectuals to be reborn on their journey.

They succeeded in proving their hypothesis about the world through the journey to China and transfer it to their conviction. However, Shouyangshan mountain was a ritual space to restore the balance of ideology and be recompensed for their self-respect. We can say it is an important meaning in the history of civilization contained in the three mountains.

The journey route was not considered only a physical space, but it was seen as an opportunity to meet each other for the people. It can be reappeared as a meaningful space to some conscious figures. Most of the routes taken by envoys reinforced an amplified knowledge considered marvelous. Most information the envoys got on the way was not common enough to make the subject of consciousness change their attitude for reality. Their surprise or envy of Beijing's advanced civilization was only connected to the regrettable self-confirmation about insuperable self limitation.

Even in the insuperable limitation, the 3 mountains contributed the Joseon dynasty intelligentsia's internal change. Qianshan and Yiwulüshan were initiation spaces as well as divine spaces which people experienced changes in their consciousness. Shouyangshan mountain, on the other hand, was a ritual space where people went if they desired to restore their ideological inertia and compensate for their self-respect.  

This following section researches the diachoronic characteristics of the representative Korean records by the Late Joseon dynasty's Envoys to Beijing(an abbreviation£ºKRJE), Jukcheon-Haengrok, Yeonhaeng-Ilgi, Eulbyeong-Yeonhaengrok, Muo-Yeonhaengrok. The writers of the latter records accepted the former records as reference materials, or basis of understanding. Through this process, they were able to criticize the opinions of the former records, but they were not free to stray far from the criterion of the former records. They succeeded in bringing the novelty of the scenic feature of China to life by reinforcing the many things that the former writers had observed. The social status, inclination, and world view of the writers have the functional relation with the differences among the records. Most of the writers were clearly subjective. Others spoke for the ideology or world view that the leading group of the day had. Although they showed somewhat different attitudes depending upon their social situation, the fact that they were exposed to a change of their understanding about Chinese culture is important. We can find out the diachronic aspects connecting the KRJEs. The Jukcheon-Haengrok is a record about epic confrontation and triumph. The essential content of Yeonhaeng-Ilgi concerns the discriminating view held by Chinese and Manchurians, or a hostile feeling against the Qing dynasty and their civilized sublimation. The Eulbyeong-Yeonhaengrok is a record about the removal of the discrimi- nating view of Chinese and Manchurians by self-awakening, and the inspiration of reason that was learned by the Qing dynasty's culture. And, Muo-Yeonhaengrok is a record to emphasize self-consciousness through minute descriptions of common objects. The minute description, analysis, and objective attitude are common to the envoy writers, especially Hong, Dae-Yong and Seo, Yu-Moon. Yet, Hong, Dae-Yong who all learned the advanced culture of China earnestly, while, at the same time, kept company with the Chinese scholars actively. Seo, Yu-Moon thought that Joseon dynasty was superior to the Qing dynasty in the dress regulations and the funeral rites, etc. Of course, Hong and Seo have something in common with each other in the basic attitude or the direction of description. Kim, Chang-Up's record, Yonhaeng-Ilgi became a paradigm to illustrate the switchover of the writer's consciousness through his experiences in China. Hong followed it, but he showed an image of the more scientific, minute, and careful objectivist than Kim. Comparing to that, Seo succeeded to control the switchover of his consciousness or subjective feeling in the extreme. He followed Hong's line faithfully, and endeavored to overcome Kim's view or attitude of description. Generally speaking, the Jukcheon-Haengrok opened the beginning of the KRJE. However, it is different from the others in that the maker of the memorandum and the writer of record are distinguished. And, it shows the epic inclination thickly to the point as the writer described it, placing the focus on the development of events. The records in the next stage, the Yeonhaeng-Ilgi, the Eulbyeong-Yeonhaengrok, and the Muo-Yeonhaengrok, show the diachronic connection of reception as it is called ¡®imitation, following, and independence¡¯. In other words, the Jukcheon-Haengrok is a record from the center of events, while the others focus on a description of the facts, explaination, and demonstration.