Seong Dae-jung , who participated in the 11th Tongsinsa of the late Joseon Dynasty(1763) , demonstrates various perceptions of Japan through ~ 日本錄~ (Il bonrok) and ~춤城雜 記~ (Cheongseongjapgi). Seong Dae-jung overcame the limitations of his status as child of a concubine and established his own awareness of the country of Japan by interacting with various scholars. Seong Dae-jung , who had more vivid knowledge of Japan than anyone else under the pride that he has been involved in the "Tongsinsa" from generation to generation, found information about Japan and learned about it by reading the previous book. In addition, after visiting Japan he developed a sense of foreign countries by listening to the vivid stories of various people who had been to China as members of the ‘ Yeonam Group'. As seen above, ~홈城雜記~ (Cheongseongjapgi) is a book containing miscellaneous records, and various records related to Japan can be found. He mentioned "geumsi(今市)，" a place from the Japanese fiction "Samrangjeon," which was popular in Joseon at that time, and introduced "野談" of Japan (an unofficial historical tale) in order to directly reveal his hostility toward Japan after the Japanese Invasion of Korea in 1592. In addition, he wrote an interesting description of the first encounter between Ryu Seong-ryong and Admiral Yi Sun-sin, and described absorbingly the performance of Yi Sun-shin, who played an essential role in the Japanese War. As such , it was confirmed that in W 좁城雜 記Jl (Cheongseongjapgi) there were many records that were difficult to leave in the official works such as "Ilbonrok". In addition, there is a great literary significance since there are either some essays containing fictional factor like ghost stories which are related to the Japanese Invasion of Korea in 1592 , or unofficial tales that are difficult to appear in history.

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This article studied the concept of the expansion of the nation-wide imaginative geography abroad during the Joseon Ðynasty. 1 have looked into the case of a Tongsinsa envoy to Japan. The results are summarized as follows. First , as a prerequisite, there are two characteristics of Joseon’s imaginative geography as revealed by the late Joseon’ s 5jJhak scholars. One is the interaction of human geography and physical geography. The other is the interaction of ideology and practicality. Representatives of the human geography were roads and cities. The representatives of physical geography were mountains and rivers. It was to explain all of the geography of the land with these components. Also , the ideological identity was based on a feng shui geographical thought, symbolized by the Baekdu-Daegan. The practical aspect was to use a network of mountains , rivers, roads , and cities as the basis for grasping the national geography of reality. 1t also referred to the political approach and used by the kingship. Second, Korea’ s identity of national imaginative geography has expanded internationally too. It was a spatial projection of historical diplomatic relations between Korea and China , called Sadae Djplomacy. 1n relation to Japan , it was a projection of the relationship between Joseon as older brother, and Japan as younger brother. The former specifically placed Kunlun Mountain , the ancestor of Chinese mountains , as well as the ancestor of Baekdu Mountain. The latter was realized by adding Mt. Baekdu as the ancestor mountain of Mt. Fuji , Japanese landmark mountain. This fact is found in the contents of the “ Haehaeng Chongjae" , records of Tonsinsa. 1n addition , special imagnative geography of Tsushima, which is located in a geopolitically obscure position as a border area, was also revealed. Tsushima was recognized as a direct reign under Baekdu - Daegan.

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Tongsinsa and Busan are closely related. Busan was the final destination of domestic routes for Tongsinsa and a departure point for Japan and stopover point when returning from Japan. Therefore , Tongsinsa made the last check for the preparations for the traveling before leaving for Japan. In addition to checking the status of the ship , which will carry the delegates, they coordinated with the Japanese shogunate about the traveling schedule and confirmed the national books and gifts to be delivered to Japan. Besides, they also created and shared bans and treaties to minimize conflicts between the Japanese people and Tongsinsa and internal disputes between the delegates , which may arise in the course of traveling. In addition , various rituals and inclinations were held to comfort the efforts of Tongsinsa attendants and to pray for the safe return. Especially, Haesinje( 海神쫓) and Jeonbyeol-yeon( 廳別흥) were performed in Busan. In the absence of such a formal schedule, attendants visited Chungyeol-sa( 忠烈폐). assuring what they had to do as envoys and they pledged their attitude toward Japan by looking at the monuments related to the ImjinC 王辰) War that were built a11 over Busan. Meanwhile , Tongsinsa attendants spent their time visiting HaeundaeC 海雲출) , MolwoondaeC 沒雲臺)， and TaejongdaeC 太宗臺) to enjoy the beautiful scenery of Busan. Haeundae , Molwoondae, and Taejongdae were not a11 in the same shape, which gave them a completely different enjoyment, a11eviating the arduousness of the trip. As such, Busan was a place for the attendants to complete their travel preparations and to recognize their mission as an ambassador going to a foreign country under the king ’ s order. It was also a place providing them with the pleasure of traveling that they had never experienced before. And these experiences of Tongsinsa are recorded in the Tongsinsahaengrok( 通信使行錄) and have been passed down up to now. In order to better i11uminate Busan’ s location , it is necessary to conduct research on the newly discovered and translated Tongsinsahangrok, as we11 as the ''Haehangchongjae (，海行總載') ':‘

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The materials on the Joseon Tongsinsa for which Korea and Japan jointly applied in March 2016 were registered in the UNESCO Memory of the World at the end of October 2017, and two years have already passed. The details registered are 333 pieces in 111 items in total from Korea and Japan. From Fukuoka Prefecture, 15 pieces in 1 item of Fukuoka Domain in Horeki Year and 6 pieces in 1 item of Ogasawara Domain. This study followed the truth of the Vice-Envoy Ship Accident from the registered record of Fukuoka Domain during the age of Horel이. The Vice-Envoy Ship Accident has been discussed in the past, but this time, discussions in Joseon’s TongsÍnsa RegÍstratÍon and Tokugawa Clan’s Tokugawa JJkkÍ and new perspectives were added to discuss that. The Vice-Envoy Ship of Horel이 Year went up to Torodo Isobu near a big wharf in dark heavy seas, and a number of things, like the scrolls of diplomatic gifts. Arguing that the accident was because no tug boat came, Envoy Jo Eom refused to receive greetings, precious items, and food ingredients after arriving the wharf. In the meantime, Tsushima and Fukuoka Domain attempted to interview in various ways, but Jo Eom’s rage did not disappear, and the refusal continued for 4 days. There is no record of negotiation for 4-5 days in the Tsushima Domain Head Family’s Diary, either. Jo Eom who became cold-hearted thought about the subsequent things and had an interview with Sotsushimanogami. Sotsushimanogami apologized by submitting a request for reconciliation that recognized the mistake in accompaniment as protection. Opening up his heart, Jo Eom took food ingredients and precious items, etc. He asked for repairing the Vice-Envoy Ship, but it became a water supply ship and was disassembled. The members were sent back to Joseon. Renting a boat from Fukuoka Domain, he kept on taking a boat trip to Osaka. As a result of a discussion on this Accident in various directions, it was found that Envoy Jo Eom pointed out the fault of the material of the helm of the boat and submitted a document asking the person in charge of Dongnae-bu for improvement. Viewed on both sides of Joseon and Japan, it is judged that the Vice-Envoy Ship Accident handling is a complicated man-made accident due to the boat' s structural failure (helm), Tsushima boatman’s mistake in managing the boat and low morale in addition to natural disasters such as black night, strong wind, heavy seas, and ebb tide. It is judged that Tsushima Domain that did not insist on the reason for not providing a tug boat felt the lack of the boatman’s competence. AIso, it is judged that the Tsushima Domain felt like heading to Edo as soon as possible. Joseon and Fukuoka Domain both had this same thought. The document sent to the Shogunate by Tsushima Domain and Fukuoka Domain, nothing disadvantageous for Japan and Joseon was written. Tsushima Domain made two kinds of internal records, which was the craft of diplomacy. Fukuoka Domain went through with the document that it never caused the accident, and that was unexpected(force majeure), and the document submitted to the Shogunate by Tsushima Domain was the same as that of Fukuoka Domain. In addition, as a result of sojourning on Aizima for 24 days, a cultural interchange, rich in content was made, and Nanmei Kamei, who had been unknown, debuted at the age of 21 , recognized by Joseon Scholar Kim In-gyeom. He was a Tongsinsa sojourning for a long time, which became the cause of the extreme financial difficulties, but culturally brought about a lot of jewelry to Fukuoka Domain.

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Through Joseon Tongsinsa(通信使) Haengryeoldo, appearance of diplomatic mission dispatched to Japan can be examined. The purposes of this research are to make Korea National Museum possessed supposed to be produced by Joseon painter among them as the subject and investigate the period of production. Until now, this work was named as and proudced in 1636. However, in consideration of the dispatching period of yangui( 良醫)， 3 seogi( 書記)， and 3 suyuk (首譯) that are appeared in actual work, there is an opinion to be produced after the 18th century. Based on the precedent studies, scene structure and parade structure will be examined by focusing on the Joseon Tongsinsa parade so as to reveal , a collection of National Museum of Korea. The scene was divided by 1-3 and parade structure and direction of each composition were examined. Parade structure is total 3 lines; upper side, middle side and lower side. Among them, middle line shows wonyuk of Joseon Tongsinsa partially, so in this case, it was considered to be 2 lines. Therefore, 1 composition gisu. akdae line was 2 and 2 composition gukseogama parade was cosnidered to be same. But, 이 (triangle) structure focusing on gukseogama shows bilateral symmetry and parade structure changes 3 lines. It is shown in 3 composition samsasin gama focusing parade. Gama parade of jeongsa( 正使)， busa( 副使)， and jongsagwan( 從事官) is same D(pantagon) structure and gama parade of sangsanggwan( 上上官) and sanggwan(上官) is connected. Among them, sanggwan gama is repeated by 이 (triangle) structure samely. Parade direction is left( 左向) and examined mainly in banchado of ~Joseon royal family uigue .JJ (hereinafter referred to as uigue). And banchado produced after the 18th century was compared with clothes and all sorts of medical materials of wonyuk of Joseon Tongsinsa and parade structure was examined. As a result , it was similar to Korea National Museum possessed and including Jeongjo went to Hyunryungwon , a tomb of sadoseja, located in Hwaseong, in 1795. Therefore , this work seems to follow the form of uigue published banchado and produced in the latter of the 18th century.

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Joseon Tongsinsa of Bunka Year 8 Sinmi(181 1), exchanged credentials on Tsushima, a border island. Accordingly, the Tongsinsa party just traveled back and forth between Gyeongseong and Tsushima, and the itinerary was greatly reduced. Meanwhile , the Japanese Shogunate’s Envoy Tadataka Ogasawara, the Lord of Kokura Domain producing 150,000 seok of rice, traveled back and forth between Edo and Tsushima. Concerning Tongsinsa in the Bunka Era , it is necessary to investigate the Japanese envoy party. Thus, this study would investigate and verify the movements/roles of Envoy Tadataka Ogasawara and the Kokura Domain party. The roles given by the Shogunate for Envoy Tadataka Ogasawara and Kokura Domain included preparing a ship traveling to Tsushima, leading about 1,500 manservants including crewmen, shuttling between Edo and Tsushima and holding a series of rites thoroughly. Thus , this role was completed by Tadakata and Kokura Domain. This burden was never light and converted at least to 230,000 nyang in money terms. It is assumed that most of the gold and silver reserved by the Kokura Domain were used. And yet, it is assumed that disposition for “Black & White Fuss," a fuss in the family ended up light because of the achievement of playing the big role. By receiving(exchanging diplomatic gifts with) Tongsinsa in the Bunka Era, Shogunate’s burden was reduced. That did not necessarily reduce all the burden of lapan, and in particular, it was a heavy burden for Kokura of which the Lord was Envoy Tadataka Ogasawara. And yet, after completing the envoy’s roles, Kokura Domain suffered financial difficulties, but even the people who actually bore the burden as Tadataka Ogasawara took on the envoy’s roles recognized the envoy’s roles in receiving Tongsinsa as the highest honor. In addition, as a result of an analysis of the concrete examples of the contact between Envoy Tadataka Ogasawara staying on Tsushima and Tongsinsa based on the historical materials of Ogasawara Clan of Kokura, Tadataka received Tongsinsa after meticulous preparatíon. Moreover, Hikotake Ishikawa, a Confucian scholar of Kokura Domain and employer exchanged poems with the Tongsinsa people. ludging from that, a group of Envoy Tadataka Ogasawara arrived after a group of Tongsinsa, and the group of Tongsinsa left Tsushima first before returning home, not to neglect reception/interchange but it was a result of their effort to faithfully perform the roles given from the Shogunate.

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