이 논문은 16∼7세기 南冥 曺植의 문인으로 진주 지역에 살았던 처사 成汝信 (1546-1632)이 만년에 지리산 천왕봉을 유람하고 쓴 ｢遊頭流山詩｣를 분석하 여 정신세계의 특징을 고찰한 것이다.
성여신은 젊어서부터 경세적 포부와 문학적 성취를 견지하였는데, 문학은 당 송고문 가운데서도 특히 韓愈와 歐陽脩를 전범으로 하여 雅正平淡한 문장을 추 구하였다. 그러나 잇따라 과거시험에 낙방하고 임진왜란을 겪으면서 중년을 훌 쩍 넘긴 뒤, 60세가 넘어 생원·진사시에 합격하였다. 그렇지만 자신을 알아주는 군주를 만나지 못해 불우한 處士로 살아가고 있었다. 그런데 광해군 때 영창대 군을 죽이고 인목대비를 폐하는 사건이 일어나자, 불화가 극대화되어 이를 해 소하고 자신을 온전히 하는 방편으로 1616년 선계 유람에 몰입하였다. 또한 1623년 인조반정으로 인해 자신의 포부를 완전히 접게 되자, 78세의 노구에도 불구하고 스승이 정신적 지향처로 삼았던 천왕봉에 올랐다.
조선시대 士人들의 지리산 유산기를 보면, 대체로 천왕봉에 올라 登泰山而小天下의 의식을 맛보거나, 청학동을 찾아 俗塵을 蕩滌하며 仙遊를 하는 것으로 대별된다. 그런데 성여신의 ｢유두류산시｣에는 천왕봉에 올라 등태산이소천하 를 지향하는 의식이 나타나지 않는다. 다만 불우한 처사로서의 思美人, 유자로 서의 현실주의정신, 탈속적 淸新灑落의 興趣, 安貧樂道와 逍遙放曠의 志趣를 드러내고 있을 뿐이다. 이런 점을 통해 성여신이 천왕봉에 오른 이유를 추론해 보면, 불우한 처사로서의 정신적 지향을 다짐하기 위한 유람이었다고 하겠다.
성여신의 1616년 쌍계사 방면 유람은 仙趣的 傾向에 몰입하는 성향을 보인 다. 그런데 1623년 천왕봉 유람은 선취적 경향보다는 불우한 처사로서의 정신 적 지향을 더 견지하고 있다. 이러한 정신적 지향은 安貧樂道와 逍遙放曠의 志 趣로 귀결된다. 이런 점에서 성여신이 1616년 쌍계사 방면을 유람하고 지은 ｢方丈山仙遊日記｣에는 극대화된 불화를 해소하기 위해 선계를 유람하며 仙趣 에 빠져드는 儒仙的 仙趣가 두드러진 반면, 1623년에 천왕봉을 유람하고 지은 ｢遊頭流山詩｣에는 불우한 처사로서의 안빈낙도와 소요방광의 지취를 드러낸 것이 특징이다.

This study analyzed Yuduryusanshi written by Seong Yeo-shin (1546-1632), who was a literary figure in the school of Nammyeong Jo Shik in the 16th and 17th century and classical scholar that did not hold a government office and lived in the country of Jinju, after an excursion to the Cheonwangbong of Mt. Jiri in his old age, thus examining the characteristics of his spiritual world.
Seong kept his ambition to awaken the world and make literary achievements since his younger days. He especially found his model in Han Yu and Gu Yang-su among the old authors of Tang and Song Dynasties, pursuing sentences of high grace and tranquility. Failing at the state exam in consecutive times and going through Japanese Invasion of Korea in 1592, he entered late middle age. It was after his 60th birthday that he finally passed the state exam for Saengwon and Jinsa. He was, however, not lucky enough to have a monarch to recognize him and led a life as an unfortunate classical scholar with no government title in the country. As Gwanghaegun killed Yeongchangdaegun and deposed Inmokdaebi, the discord grew worse and worse. Seong was committed to going sightseeing around enchanted lands in 1616 as a way of dissolving the discord and keeping himself intact. He eventually gave up on his ambition altogether after Injobanjeong in 1623 and climbed Cheonwangbong, which was the spiritual orientation of his master, at the age of 78.
A look at the Yusangis of Mt. Jiri by Joseon Sains reveals two major types: one would experience the marvel of the world looking tiny on top of mountain on Cheonwangbong, and the other would enjoy Seonyu, clearing out the secular intricacies in Cheonghakdong. Seong's Yuduryusanshi, however, shows no orientation toward the marvel of the world looking tiny on top of mountain on Cheonwangbong. It merely reveals his Samiin as an unfortunate classical scholar with no government title in the country and his realistic mentality, excitement of unworldly Cheongshinsoaerak, and taste of Anbinnakdo and Soyobanggwang as a Confucian scholar. Judging from those aspects, it is estimated that he climbed Cheonwangbong to solidify his spiritual orientation as an unfortunate classical scholar with no government title in the country.
He did not forget his duties as a Confucian scholar even on his excursion to the enchanted land of Ssanggyesa in 1616. On his excursion to Cheonwangbong in 1623, however, he maintained his spiritual orientation as an unfortunate classical scholar with no government title in the country more than his Seonchui tendency. Such spiritual orientation of his resulted in his taste of Anbinnakdo and Soyobanggwang. In that sense, Bangjangsanseonyuilgi, which he wrote after an excursion to Ssanggyesa in 1616, was prominent with his Yunseon-style Seonchui to travel around an enchanted land and get immersed in Seonchui to resolve the extreme discord. Meanwhile,Yuduryusanshi, which he created after an excursion to Cheonwangbong in 1623, was characteristic with his taste of Anbinnakdo and Soyobanggwang as an unfortunate classical scholar with no government title in the country.

Ⅰ. 머리말
 Ⅱ. 文學的 性向과 智異山 紀行詩
  1. 인물성격과 문학적 성향
  2. 지리산 기행시 개관
 Ⅲ. ｢遊頭流山詩｣에 나타난 정신세계
  1. 不遇한 處士의 思美人
  2. 儒者로서의 現實主義精神
  3. 脫俗的 淸新灑落의 興趣
  4. 安貧樂道와 逍遙放曠의 志趣
 Ⅳ. 맺음말
 참 고 문 헌

• 崔錫起(경상대대학교 한문학과 교수 겸 남명학연구소 책임연구원) | Choi Seok-ki