1747년 목판본 『천하여지도(天下輿地圖)』의 저본(底本) 활용과 지리인식의 변화

Abstract

This article examines the 1747 woodblock map Cheonhayeojido (天下輿地圖), held at the Korean Christian Museum, Soongsil University, in order to clarify how mid-eighteenth-century Joseon intellectuals reconfigured the spatial order of “All under Heaven” after the Ming–Qing transition. To this end, it first traces the circumstances of the map’s production and circulation by analyzing the date inscription, material features, and extant cognate copies. It then separates the upper textual register from the lower cartographic image to investigate in detail the relationships between Cheonhayeojido and its Ming–Qing textual and cartographic sources. In particular, by comparing the map with Ming works such as Guangyutu (廣輿圖) and Da Ming yitong zhi (大明一統志), Qing works such as Zengding Guangyu ji (增訂廣輿記), Huangyu quanlan tu (皇輿全覽圖), and Shengjing tongzhi (盛京通志) “Shengjing yudi quantu” (盛京輿地全圖), as well as with Joseon defense maps and nationwide maps in the Jeong Sanggi tradition, the study analyzes how different kinds of geographical information were selected and re-edited for four zones: China proper, Liaodong, Manchuria, and Joseon. The analysis shows that the representation of China proper retains the Ming framework of the two capitals and thirteen provinces while partially incorporating Qing-era administrative changes such as Anlu fu, Weining fu, and Taiwan fu. In this way, information from the Guangyutu and Zengding Guangyu ji provincial map tradition is largely preserved, but overlaid with Qing administrative reality, producing a layered coexistence of Ming and Qing period data. In the Liaodong region, the map transcribes the Ming Liaodong biandu (遼東邊圖) almost mechanically and thus maintains the Ming Liaodong dusi system. By contrast, the area beyond the defensive wall around Ula (烏喇) and Ningguta (寧古塔) is based on Shengjing tongzhi “Shengjing yudi quantu,” reflecting the Eight Banners generalship system and a newly defined frontier order. This dual structure is better understood not simply as an expression of pro-Ming, anti-Qing sentiment, but as an editorial strategy that sought to connect the Guangyutu schematic for China proper with Qing-era Manchurian geography while maintaining visual and symbolic coherence. The Joseon section incorporates contemporary information with far greater density and precision than any other region. Changes in the status and names of do, bu, ju, and hyeon show that the administrative structure corresponds most closely to the years 1736–1738, while the depiction of the Amnokgang (Yalu) and Tuman-gang rivers, the coastline, and northern defense installations actively draws on up-to-date data from defense maps and the Huangyu quanlan tu tradition. Although the Korean peninsula is exaggerated in size and vertically elongated, Joseon is placed on the map as the zone with the highest informational density. This suggests an intention to organize and highlight the royal realm most meticulously within a still largely traditional tianxia framework. Taken together, Cheonhayeojido preserves the Ming-style provincial system and classical spatial schema while at the same time juxtaposing Qing administrative realities, Manchurian frontier structures, and early-eighteenth-century Joseon administrative and topographical information on different levels within a single image. This article thus moves beyond viewing the map simply as a pro-Ming, anti-Qing artifact or a straightforward product of Sinocentric universalism. Instead, it reinterprets Cheonhayeojido as a composite work formed through the combination and editing of multiple lines of cartographic and textual sources with different temporal horizons. In doing so, it sheds light on one important aspect of how conceptions of tianxia and dynastic spatial order were being recalibrated in mid-eighteenth-century Joseon, and it provides a foundation for future research on late Joseon world maps and the reception of Chinese cartography.