18세기~20세기 초 江右 문인들의 華陽九曲 기행과 시대 인식

초록

Hwayang-gugok(華陽九曲) became a symbolic space representing the political and scholarly authority of the Noron(老論) faction in the late Joseon period. As a result, Noron literati from across the country traveled to enjoy the scenic beauty of Hwayang-dong(華陽洞) and the Hwayang- gugok, while also reflecting on their significance as historic sites associated with Song Si-yeol(宋時烈), thereby fostering a shared political and scholarly identity. In the Gang-u(江右) region as well, the number of Seoin(西人)-affiliated families increased after the Injo Restoration(仁祖反正), leading to the emergence of travel accounts by Gang-u literati describing their visits to Hwayang-dong and the Hwayang-gugok. The travels of Gang-u literati to the Hwayang-gugok began in the late 18th century and continued into the 20th century, and all of these travelers were literati from Noron-affiliated families residing in the Gang-u region. In the early period, visits to the Hwayang-gugok often took place as part of itineraries that included sightseeing in Mount Songni(俗離山) or during journeys to and from Hanyang(漢陽). Later, however, travel accounts increasingly appeared that focused solely on the Hwayang-gugok itself. The early travels of Gang-u literati to the Hwayang-gugok reflected a perception of the times in which they experienced Joseon’s identity as Sojunghwa(小中華) by visiting the sites associated with Song Si-yeol in Hwayang-gugok—a space symbolic of the principles of Jonju-daeui(尊周大義) and the Hwa-i distinction(華夷論). This was both an admiration for the scenic beauty of Hwayang-dong and a shared recognition of the place as one where the moral duty to the fallen Ming(明) and the principle of upholding rightful legitimacy were embodied. Within this shared sentiment, visits to Song Si-yeol’s sites served as an occasion to reaffirm the Sojunghwa consciousness, expressing pride in Joseon as a cultured nation within the international order of the time. Such attitudes can also be observed in the Hwayang-gugok travel accounts of Gang-u literati, as well as among literati from other regions who visited Hwayang-dong. After the loss of national sovereignty in 1910, the travels of Gang-u literati to the Hwayang-gugok shifted from leisurely appreciation of Hwayang-dong’s scenic beauty to participation in the memorial rites at Mandongmyo(萬東廟). As visiting the main site in Hwayang-dong was not always feasible, the Gang-u literati continued to engage in economic activities through regular gatherings in order to support the Mandongmyo rites. Within the historical context of Japanese imperial aggression, these literati—grounded in the Hwa-i-gwan(華夷觀) and the doctrine of wi-jeong-cheok-sa(衛正斥邪)—visited the Hwayang-gugok as part of their aspiration for the restoration of national sovereignty.

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