허균의 기행시집 『을병조천록』에 대하여

Abstract

Eulbyeongjocheollok is a collection of 382 pieces of travel poems, composed by Heo Gyun. Heo Gyun crossed the Amnok river in the September 6th, 1615 (7th year of the king Gwanghaegun) as a deputy delegate of a winter solstice envoy-cum- reporting envoy, and returned to Uiju in the March 1st in the next year and arrived in Pyeongyang during the March. In the 2004, professor Choi Ganghyeon discovered Eulbyeongjocheollok and introduced it to the academia, and in the 2005 he published a translated edition. Soon after, researches on Heo Gyun’s thoughts and his latter years were published, using Choi’s work as a primary research material. However, the existing translation has lots of misinterpretations, thus, arguments based on the translation were sometimes led to a speculation. In the evening of the March 3rd, 1616, Heo Gyun compiled his poems and composed a preface by himself in Bangeumdan, Uiju, saying his poetry had changed for three times, but the China envoy poems he wrote this time changed one more time, with confidence in realizing an esthetics of harmony and sincerity. Heo Gyun clarified referential function of language through Chinese quatrain (especially 7 words quatrains) and anadiplosis old style poetry, expressing a beauty of blank space to maximize implication. Heo Gyun also tried to emulate an inner space of forerunners through replying to Chinese poetry. He especially replied to poems of Bai Juyi, pursuing a stage of being master in the reason and expressing an earnest wish to return home. Furthermore, Heo Gyun wrote many poems of looking back his own life and expressing feelings of reminiscence. A series of 20 pieces 7 words quatrains “Recorded the Inmost Thoughts in Sickness, Reminiscing the Lifetime” is particularly notable. However, in Eulbyeongjocheollok, Heo Gyun included a poem that was written after he read A Book to Burn by Li Zhi. Heo Gyun considered Li Zhi’s view of regarding the enlightenments about Buddhism and Confucianism are the same is ‘a Hoengui (橫議) in the world.’ Hoengui is a negative expression. Heo Gyun also regretted his earlier effort to end his life in a joy of Zen. In his envoy, Heo Gyun wrote a book report poem on Yuan Hongdao’s Jiuping, saying Yuan’s reviews of Alcohol was an era-dominating taste of Jiangnan region, while pointing out Yuan’s depiction of Qiu Tan’s drinking habit is different from reality. According to poems in Eulbyeongjocheollok, Heo Gyun only partially sympathized Li Zhi and the other’s pursuit on honoring the virtuous nature and their academical method. Qiu Tan had come to Joseon as a member of an envoy, however, left a bad impression on bureaucrats of Joseon. Heo Gyun praised Qiu’s presence, though never left a praise on his literature and scholarship. Heo Gyun was interested in tales of gallant swordsmen and chivalrous fighters of China. After he entered Namguan in Beijing in the December 17th, Heo Gyun wrote a book report poem on “Wushuangchuan” by Xue Tiao of Tang. Right after winter solstice, while he stayed in Namguan, Heo Gyun also wrote a report poem on Jianxiachuan, edited by Wang Shizhen. Jianxiachuan is a collection of 33 pieces of fictional chivalry stories in Tang and Sung. Heo Gyun read Jianxiachuan and strongly expressed his will to eradicate social irregularities. Meanwhile, Heo Gyun wrote report poem on Shengxue Qiguan Yishuo by Long Yuqi, suggesting Heo Gyun pursued the Sage Learning at the moment. Although he read “Xinxingshuo” by the right-wing Yangmingist Zhang Huang, Heo Gyun reconfirmed a lesson in Doctrine of the Mean that teaches to maintain constant inquiry and study in order to honor the virtuous nature. Then he referred academical method of Wang Yangming, explaining the Innate knowing was a means to honor the virtuous nature. Moreover, Heo Gyun aimed at theory of Shao Yong or Zhou Dunyi, by tracing back Neo-Confucianism. However, Heo Gyun succeeded ideas of his “Hominron” and valued chivalry. His revolutionary idea would be needed to be confirmed his negation of doctrinaire authoritarianism and devastation of power, rather than be found in a relationship between him and Yangmingism. Eulbyeongjocheollok contains several poems about a painting he appreciated, and also contains a poem that composed after he watched a performance of Romance of the Western Chamber. Such poems can be a important material to understand a literary sense of Heo Gyun.