이 글은 乙未通信使(1655) 창화시집인 『朝鮮三官使酬和』에 대해 살핀 것이다.
첫째, 형성배경을 살폈다. 『朝鮮三官使酬和』는 일본 막부의 4대 장군 德川家綱의 襲職을 축하하는 사절인 을미통신사행(1655)에서 조선의 세 사신(趙珩ㆍ兪瑒ㆍ南龍翼)과 일본의 두 접반승(九巖中達ㆍ茂源紹柏)이 사행 노정을 함께 하면서 서로 창화한 시를 모은 것이다.
둘째, 수록 창화시의 현황과 특징을 살폈다. 『朝鮮三官使酬和』는 7언절구 44수, 7언율시 11수, 5언 율시 21수 등 총 65題 76首를 수록하고 있다. 편집체제는 三使의 경우 정사-부사-종사관, 접반승의 경우는 九巖中達-茂源紹柏의 순서로 엮어 위계를 존중하고 있고, 창화한 날짜가 다르더라도 창화 현장의 느낌이 살아나게 贈詩-次韻詩의 순서로 재배치하고 있다. 또 접반승 中達을 중심으로 엮되 對馬島로부터 韜浦까지 상경 노정에서 이루어진 창화시만을 모아 엮은 것이 특징이다.
셋째, 『朝鮮三官使酬和』에 반영된 노정과 내용상의 특징을 살폈다. 첫 노정인 對馬島에서의 창화는 삼사와 두 접반승이 서로 만난 기쁨과 상대의 詩才에 대한 찬탄 및 宿緣의 소중함이, 壹岐島와 藍島에서는 儒者와 佛者로서 상대의 품성에 대한 찬양과 覇家臺를 중심으로 박제상과 정몽주 두 충신에 대한 추모지정이 두드러졌다. 赤間關에서는 악천후로 지체되는 使行에 대한 조바심과 위로 및 자연풍광에 대한 찬탄이, 上關과 韜浦에서는 翫月의 시흥에 녹아든 同類의식과 盤臺寺의 독특한 생활방식에 대한 관심이 두드러졌다.
이처럼 『朝鮮三官使酬和』는 창화시집이 그리 많지 않은 을미통신사(1655) 때 산출되었고, 그동안 학계에서 주목하지 않았던 통신사 三使와 일본 接伴僧의 창화시를 모은 최초의 창화시집으로 이후 『槎客通筒集』(1711)과 같은 통신사-접반승의 창화시집 편찬의 전통을 마련했다는 점에서 문화교류사적 의의가 있다.
This paper is about the poetry Joseonsamgwansasuhwa, which was created during the Eulmi-Tongshinsa(1655). First, the background of the formation of Joseonsamgwansasuhwa is examined. Eulmi-Tongshinsa(1655) is a delegation sent to celebrate Tokugawa-Iecheuna, the fourth Syogun of Japan's Bakuhu. Joseonsamgwansasuhwa is a collection of poems created by the three delegates from Joseon, Jo-hyung, Yoo-chang, and Nam-yongik, and the two Japanese monks, Kyugan-Judatsu, Mogen-shouhaku of the Japan, who were in charge of hospitality and guidance and three envoy of Joseon Dynasty. Secondly, the status and characteristics of poetry in Joseonsamgwansasuhwa examined. Joseonsamgwansasuhwa contains 76 poems in total. The three envoys from the Joseon Dynasty are shown in order of Ambassador, Vice Ambassador and the Third Ambassador, and Japanese assistant monks, Kyugan-Judatsu, Mogen-shouhaku of Japan. And, although the date of the reply to the original is different, it is rearranged following the right order of consecutive dates so that the reader would feel vividly. In addition, the collected poems are mainly the ones written on the Kyugan-Judatsu, and these poems have the characterization of the poetry written on the roads from Tsushima to Tomonoura. Thirdly, the nature of the travel plans and contents that in Joseonsamgwansasuhwa examined. In Tsushima, central points of the pieces were laid on the joy of meeting, the admiration for the each other's poetic talent, and the importance of the long-standing relationship. In Ikinoshima and Ainoshima writings, praise for the opponent and remembrance for Park Je-Sang and Jung Mong-ju were remarkable. Int Akamagaseki, the impatience and comfort of the schedule of being late because of the weather and the admiration for the scenery were prominent. Finally, the pieces written in Kaminoseki show that they shared friendship while they were expressing their admiration of the moon, and the Tomonoura writings show their interest in the uniquely Bandaiji's way of life. Therefore, Joseonsamgwansasuhwa is the first collection of poems exchanged between the three envoys of the Joseon Dynasty and the Japanese monks who have not been noticed in the academic world. Its significance is highly appreciated in cultural exchanges between Korea and Japan.
This paper is about the poetry Joseonsamgwansasuhwa, which was created during the Eulmi-Tongshinsa(1655). First, the background of the formation of Joseonsamgwansasuhwa is examined. Eulmi-Tongshinsa(1655) is a delegation sent to celebrate Tokugawa-Iecheuna, the fourth Syogun of Japan's Bakuhu. Joseonsamgwansasuhwa is a collection of poems created by the three delegates from Joseon, Jo-hyung, Yoo-chang, and Nam-yongik, and the two Japanese monks, Kyugan-Judatsu, Mogen-shouhaku of the Japan, who were in charge of hospitality and guidance and three envoy of Joseon Dynasty. Secondly, the status and characteristics of poetry in Joseonsamgwansasuhwa examined. Joseonsamgwansasuhwa contains 76 poems in total. The three envoys from the Joseon Dynasty are shown in order of Ambassador, Vice Ambassador and the Third Ambassador, and Japanese assistant monks, Kyugan-Judatsu, Mogen-shouhaku of Japan. And, although the date of the reply to the original is different, it is rearranged following the right order of consecutive dates so that the reader would feel vividly. In addition, the collected poems are mainly the ones written on the Kyugan-Judatsu, and these poems have the characterization of the poetry written on the roads from Tsushima to Tomonoura. Thirdly, the nature of the travel plans and contents that in Joseonsamgwansasuhwa examined. In Tsushima, central points of the pieces were laid on the joy of meeting, the admiration for the each other's poetic talent, and the importance of the long-standing relationship. In Ikinoshima and Ainoshima writings, praise for the opponent and remembrance for Park Je-Sang and Jung Mong-ju were remarkable. Int Akamagaseki, the impatience and comfort of the schedule of being late because of the weather and the admiration for the scenery were prominent. Finally, the pieces written in Kaminoseki show that they shared friendship while they were expressing their admiration of the moon, and the Tomonoura writings show their interest in the uniquely Bandaiji's way of life. Therefore, Joseonsamgwansasuhwa is the first collection of poems exchanged between the three envoys of the Joseon Dynasty and the Japanese monks who have not been noticed in the academic world. Its significance is highly appreciated in cultural exchanges between Korea and Japan.
