『환단고기』는 어떤 사서인가? - 서지학적 관점을 중심으로

전재우(Jae-woo Jeon) 세계환단학회 2024 세계환단학회지 Vol.11 No.2

『환단고기』는 1911년에 간행되었으며, 편저자는 독립운동가인 계연수桂延壽(1864~1920)이다. 이 『환단고기』는 스승인 이기李沂(1848~1909)가 감수하였다. 그러나 아직까지도 초간본이 발견되지 않았다는 이유로 1911년의 『환단고기』가 아니라 1979년에 간행된 『환단고기』로만 인정하려는 경향이 있다. 본고에서는 1911년 『환단고기』의 출간이 있었던 배경부터 고찰하였다. 스승인 이기와 계연수의 만남을 살펴보고, 두 사람이 만나서 처음으로 한 ‘홍익사서’ 명명한 의미를 살펴보았다. 또 계연수가 역사 고문헌을 수집하는 과정을 살펴보면서 1911년에 『환단고기』를 출간하는 선행 작업으로 먼저 단행본들이 출간되었음을 고찰하였다. 또 스승이 남긴 유촉으로 『환단고기』가 출간되었음을 조명하였고, 초간본이 출간된 이래 어떻게 전수되었는지를 살펴보았다. 이후 1979년에 대중화되는 과정에서 나타난 판본인 『환단고기』 광오이해사본과 『환단고기』 배달의숙본에 대한 검토를 하였다. 그 과정에서 오형기의 정서가 있었음을 살펴보았으며, 오형기는 상당한 학식을 갖춘 당대의 학자이며, 단순한 필경사가 아님을 확인하였다. 『환단고기』 광오이해사본에 대해서 발간을 주도한 조병윤과 『환단고기』를 최고급 선장본과 보급판으로 만들어준 광오이해사 박기엽 사장의 업적을 조명하였다. 또 『환단고기』 배달의숙본이 『환단고기』 정본임을 살펴보았으며, 특히 광오이해사본의 오류를 수정해서 배달의숙본으로 출간했다고 여기는 것이 잘못된 것임을 고찰하였다. 80년대 『환단고기』 번역서들이 광오이해사본을 저본으로 하였음을 살펴보았다. 그리고 『환단고기』 정본인 배달의숙본의 발행 현황을 조명하여 판본에 대한 전체적인 정리를 하였다. 『환단고기』는 계연수 선생이 1911년에 발행한 한민족의 시원인 환국·배달·조선의 삼성조 역사를 말해주는 역사서임을 조명하였다. Hwandangogi is a historical text published in 1911 by Gye Yeon-su (桂延壽, 1864-1920), a renowned independence activist, with editorial oversight by his mentor Yi Gi (李沂, 1848-1909). However, due to the absence of the original 1911 edition, there is a tendency to acknowledge only the 1979 version of Hwandangogi as authentic. This study examines the historical background surrounding the publication of the 1911 Hwandangogi. It explores the meeting between Gye Yeon-su and his mentor Yi Gi and analyzes the significance of the term “Hongik Saseo” (弘益史書), first coined by the two scholars. The process by which Gye Yeon-su collected ancient historical documents and published preliminary monographs in preparation for the 1911 edition of Hwandangogi is also scrutinized. Furthermore, this study highlights how Yi Gi’s final wishes played a pivotal role in the publication and investigates how the original edition was transmitted over time. Attention is given to the popularization of Hwandangogi in 1979, focusing on two major editions: the Gwango Ihesa Edition and the Baedal Euisuk Edition. It confirms that Oh Hyeong-gi, often regarded as a mere copyist, was in fact a highly knowledgeable scholar of his time. The contributions of Jo Byung-yun, who spearheaded the publication of the Gwango Ihesa Edition, and Park Ki-yeop, the director of Gwango Ihesa, who produced luxury and mass-distributed versions of the text, are also examined. This study further identifies the Baedal Euisuk Edition as the definitive version of Hwandangogi, highlighting its publication status and providing a comprehensive review of all existing editions. The study also investigates how 1980s translations of Hwandangogi were based on the Gwango Ihesa Edition and provides an overview of the publication history of the Baedal Euisuk Edition. Through this analysis, Hwandangogi is reaffirmed as a historical text documenting the triadic history of Hwan-guk, Baedal, and Joseon, as compiled by Gye Yeon-su in 1911.

2012년 『환단고기』 역주본, 고고학적 비판

김재윤(Kim Jae Youn) 한국상고사학회 2018 한국상고사학보 Vol.102 No.102

『환단고기』 원문은 이미 위서로 규정되었으나, 2012년 출판된 『환단고기』 역주본은 고고자료가 대거 이용되어 생산되었다. 이 책에서는 세계 각국의 고고문화자료가 언급되었는데, 동북아시아 신석기시대와 관련해서 중국 신강성과 요서, 한반도가 관련이 있다. 중국 신강성에서 발원한 ‘환국’이 각 지역으로 퍼져서 동쪽으로는 요서지역에 안착해서 이 지역 신석기문화를 형성했고, 요서의 소하서문화, 흥륭와문화, 홍산문화가 한반도 신석기문화계통으로 볼 수 있다는 주장이다. 홍산문화의 C자형 동물형옥기가 강조되었으나 정작 한반도에서는 출토되지 않는다. 홍산문화의 토기에 대한 언급은 없고, 이전 시대인 소하서문화 및 흥륭와문화 토기가 한반도 빗살무늬토기계통이라는 주장만 거듭되었다. 유물의 단순형태비교가 중심이 된 연구를 바탕으로 한다는 점과 이 책이 대중에게 적지 않은 영향을 주고 있다는 점에서 검토가 필요하다. 이른바 「환국」이 시작된 연대와 지역은 9,200년 전 중국 신강성 「신석기시대」이다. 그러나 실제로 중국 신강성에서는 토기등장을 기준으로 한 동북아시아 신석기시대와 구석기시대의 구분이 모호해서 ‘석기시대’라는 개념을 사용한다. 9,000여년 전 중국 신강성은 세석기를 사용하는 시대이며, 6,000~5,000년 전에 석기시대 내에서 구분된 신석기시대 유적이 있다. 그러나 토기가 출토되지 않고, 세석기의 모양이나 크기가 그 이전과 차이가 있을 뿐이다. 따라서 중국 신강성은 토기등장을 기본으로 한 동북아시아 신석기 문화와는 다르며, 요서지역 신석기문화의 기원지로 보기 힘들다. 요서지역 소하서문화는 흥륭와문화에서 이른 단계의 유물을 분리하려는 움직임이 있으나 아직 학계에서 논쟁중이다. 이를 제외하고도, 특징적인 토기가 무문양이기 때문에 한반도 신석기시대 빗살무늬토기와 같은 계통으로 볼 수 없다. 또한 흥륭와문화의 之자문토기를 한반도빗살무늬토기로 여겨, 결상이식과 함께 한반도가 요서지역 신석기문화계통으로 간주되었다. 근거가 된 압록강 유역의 미송리 유적 하층 토기 중 2점은 인접한 요동남부나 하요하유역과 비교 가능하지만, 그 연대가 4,800~4,400년 전으로, 흥륭와 문화가 기원전 6,200~5,400년에 해당된다는 점에서 시공간적 차이가 크다. 이 문화와 한반도 각 지역의 신석기 토기를 비교했으나, 한반도신석기문화를 요서지역으로 확대해석할 수 있는 자료는 없다. 뿐만 아니라 흥륭와문화의 결상이식과 고성 문암리를 비교한 결과 토기, 무덤양상, 결상이식의 종류와 제작방법 등은 전혀 다르다. 따라서 『환단고기』 역주본의 내용은 단순한 유물형태연구를 근거로 한 것으로 고고학적 분석은 결여되었으며, 사실과 다르다. The Hwandangogi published in 2012 with using a lot of archaeological data is quickly spread to the public by social network, utube and blog. The affected books for commercial history are being published steadily. The “pseudograph discussion” of 1980s turned to the “Hwandangogi phenomenon” of 2000s as disconformably using archaeological data. The connivance of archaeology academia must be reflected and it is a time to verify and criticize archaeologically. The Hwandangogi’s claims are considered archaeological relics and remains. It is thought that Hwankook the origin of Gojoseon was strarted from Xinjiang Province 9200 years ago in Hwandangogi. The distinction between Paleolithic and Neolithic times is blurred, so it is believed to be the “Stone Age”. Among them, Neolithic relics are found depending on the type of stone tools and the lack pottery and the fastest historical site is 6,000 to 5,000 years old. The fastest prehistoric earthenware in Xinjiang Province has been produced since the Bronze Age. It is very different from the Neolithic cultures of Northeast Asia, which is based on the appearance of pottery. In the Hwandangogi, In based on igzag pattern pattern pottery and Jade earring of the Xinglongwa culture belongs the same Neolithic culture system with the Korean Peninsula. the connection between Xinglongwa culture and the Korean Peninsula culture is based on the excavated articles of Misongri in the Amnok River basin. This accepted Lee hyungu. It was claim for denial that the Korean Peninsula’s Neolithic Culture was came from the Siberian origin, and the origin is represented by pottery from the midwest in the Korean Peninsula. but the pottery of the Amrok River Basin and the midwestern region differs in the way they are shaped and decorated, it is not convincing to claim that as a relic of the Amrok River basin. It is simply the focus of the comb patterns. first of all, the different ways of drawing patterns are used in the two regions. the zigzag pattern pottery of the Xinglongwa culture is decorated by pushing flat tool. It is differ from the comb-pattern pottery of the Korean Peninsula that is decorated by carving a line. It is thought that the Neolithic culture of the Korean Peninsula was related to the Liaoxi area through the Jade earring found in Munamri site, Goseong. Hwandangogi accepted ’s opinion that it was originated from the Hongshan culture. It focused on the similarity of a form of an earring. However, Excavated a tomb, a pottery with Jade earring differs from that of Munamri site, and also Villages, tomb structures, and jade patterns of the Xinglongwa culture differ greatly from Neolithic cultures of the Korean Peninsula. Because of the jade artifact, the Neolithic culture of the Liaoxi area is thought to belong same system with the Korean Peninsula. It is originated from accepting the arbitrary thesis of Chinese scholar and interpreting Dangun Joseon. This is to remove the disgrace of the book as a fake book and escape its popularity.

환작(幻作)된 『환단고기(桓檀古記)』

이문영(LEE, Moon-Young) 한국사학사학회 2018 韓國史學史學報 Vol.0 No.38

이유립은 한국의 고대사를 영광스럽게 포장하기 위해 중국의 식민 정권인 기자 조선을 말살하고자 했다. 그 노력의 결정체가 『환단고기』이다. 기존의 국수주의 역사책인 『규원사화』나 『단기고사』를 통해서는 기자 조선을 말살할 수 없었기 때문에 이유립은 새로운 역사책이 필요했다. 이유립은 오랜 시간에 걸쳐 여러가지 위서를 만들어나갔는데, 그런 위서들을 모아서 『환단고기』라는 이름을 70년대에 붙이게 된다. 이러한 일련의 과정은 이유립이 조직한 ‘단단학회’의 기관지 『커발한』에 잘 드러나 있다. 1979년에 출간된 『환단고기』는 왜 그 전에 발간되지 않았는지를 해명할 수 없었다. 이 때문에 일부에서는 편저자로 알려진 계연수가 1980년에 공개하라고 말했다고 주장하기도 한다. 그러나 이미 『환단고기』는 월간 『자유』등에 소개된 바가 있었다. 또한 『커발한』에 점차 구체화되어가는 모습을 그대로 담고 있다. 이 때문에 오랫동안 유사역사학계는 『커발한』을 공개하지 않고 있었다고 짐작할 수 있다. 본고에서는 『커발한』에 등장하는 이유립의 역사관과 후일 출판된 『환단고기』와의 차이점을 살펴보고 어떻게 『환단고기』가 위조되었는지를 밝히도록 하겠다. Lee Yu-rip tried to eliminate the Chinese colonial government of Korea, Ki-ja Chosun, in order to bring glory to Korea’s ancient history. The fruit of their efforts is the Hwandangogi. Lee Yu-rip needed a new history book because he could not obliterate the Ki-ja Chosun through the existing nationalistic history books Kyuwonsahwa or Dangigosa. Lee Yu-rip has been making various pseudohistory books over time. Such pseudohistory books were collected and the name Hwandangogi was named in the ’70s. Such a series of processes often appears in the Keobalhan, an organ newspaper of the ”Dandanhakhoi” organized by Lee Yu-rip. Hwandangogi published in 1979 could not explain why it was not published before that time. For this reason, some argue that Kye Yeon-soo, known as the editor of the book, told the public open in 1980. For this reason, some argue that Kye Yeon-soo, known as the editor of the book, told Lee Yu-rip to disclose it in 1980. However, it has already been introduced in the monthly magazine Ja-yu. It also incorporates the gradual materialization of Keobalhan. Therefore, it is conjectured that similar historical scholars had not published Keobalhan for a long time. In this article, we will examine the differences between Lee Yu-rip’s historical view in Keobalhan and the later published Hwandangogi and how Hwandangogi was fabricated.

『환단고기』 소재 단군신화의 서사 구성의 지향과 그 의미

박성혜 한국구비문학회 2019 口碑文學硏究 Vol.0 No.55

This paper attempts to analyze the version of theDangun myth contained in the Hwandangogi. Until now, the discussion on the Hwandangogi has focused whether this book can be considered a historical work. However, the question of its historicity aside, this book is also valuable as a text representing the imagination of the people who lived in the 20th century. Therefore, it is essential to approach the Dangun myth contained in this text from the perspective of viewing it as a literary narrative. Chapter 2 of this paper breaks down the narrative structure of the Dangun myth in the Hwandangogi. This approach is good for demonstrating the way in which the Dangun myth was composed. In chapter 3, this paper explains what is emphasized in the Hwandangogi version of the Dangun myth: the nation has a long history and a large territory. Chapter 4 explains the meaning of the Dangun myth by borrowing Cassirer’s phrase and calling it the Hwandangogi as a ‘poitical myth of the 20th century’. The Dangun myth in the Hwadangogi shows the desire for a strong nation named Hwan Guk, which has a large territory. However, this nation can easily be changed into the territory of the Japanese empire and Dangun just as easily changed into Susanoonomikoto, a mythic figure known as a sibling of the mythical founder of Japan, in the discourse of Japanese imperialism. 본고는 『환단고기』에 수록된 단군신화에 대한 설화학적 분석을 시도하고자 한다. 그동안 『환단고기』에 대한 논의는 주로 『환단고기』의 사료적 성격 검토에 집중되었다. 그러나 앞선 연구들은 역사적 사실을 구체화하려는 목적 아래 진행된 연구들이다 보니, 『환단고기』의 내용과 구성에 대한 문학적 관점에서의 텍스트 연구는 진행되지 못하였다. 『환단고기』는 한국 고대사에 대한 20세기의 상상력이 담긴 텍스트로서의 가치가 있으며, 이미 축적된 연구성과를 바탕으로 『환단고기』에 수록된 단군신화에 대한 설화학적인 접근이 필요한 시점이다. 이런 관점에서 『환단고기』내에 수용된 단군 신화의 구성요소와 특징을 서사 단락을 나누어 화소를 중심으로 살펴봄으로써 『환단고기』 내의 단군신화가 무엇을 가지고 어떻게 구조화되었는지를 고구하였다. 나아가 이 단군신화가 결국 어떤 상(像)을 형상화하고자 하였으며, 그 의미와 효과는 무엇인지 살펴보았다. 『환단고기』의 단군신화는 건국의 역사성을 강조하기 위해 환국의 유구한 역사와 넓은 땅을 강조하고 있으며, 근대에 출현한 단군관이 수용되었다. 사회적으로 불안한 시대마다 단군신화가 대두되었던 신화사적 맥락과 이유립의 개인적, 시대적 경험 속에서 이유립은 광복 후 불안에 대한 대응으로 기존에 전승되던 단군신화를 바탕으로 『환단고기』의 서사를 구축할 수 있었다. 『환단고기』는 개인의 전략적인 고안의 과정과 『환단고기』에 형상화된 과거의 천년왕국을 근거로 20세기의 정치적 신화라 부를 수 있다. 그러나 환인, 환웅, 단군을 지키려는 의도에 매몰되어 환국, 배달, 조선을 제국으로 형상화한 『환단고기』는 단군신화를 서사의 기본 구조로 채택하고 있는 구성 상 일선동조론이나 단군과 스사노오가 동일한 인물이라는 논의에 복무할 수 있는 조건을 가질 수밖에 없다. 이유립은 단군을 높이려고 했으나 역설적으로 일본의 침략논리에 포섭되어 버린 한계가 『환단고기』의 일역자인 가지마 노보루의 판본에서 여실히 드러난다. 『환단고기』를 단순히 위서가 아니라 20세기의 정치적 신화로 자리매김 하였을 때, 『환단고기』 자체가 가지고 있는 신화로서의 성격을 근거로 이미 연구사적 판단이 끝난 『환단고기』를 둘러싸고 왜 끊임없이 논란이 계속되는지, 왜 일군의 사람들은 『환단고기』의 서사를 포기하지 못하는지에 대한 이해를 제공할 수 있을 것이다.

『환단고기』 위서론의 발생과 최근 동향

유 철(You Chul) 세계환단학회 2018 세계환단학회지 Vol.5 No.1

Since its publication in 1979, the Hwandangogi has received much attention from the general public, which interested many scholars in the historical circle. But its contents on the ancient history of Korea were so unique that they could not be harmonized with orthodox theories supported by mainstream scholars. In this context, some of the scholars studying on the Korean ancient history claimed that the Hwandangogi was a forgery by presenting several papers related to the theory of forgery. However, while points and contents they suggested were very similar with one another, their claims were sufficiently refuted by the majority of scholars who had accepted the significant value of the Hwandangogi. Recently, the forgery theory forgotten for a time has been proposed once again by a group of young scholars, who this time around did not target the texts themselves of this ancient scripture but instead raised doubts on the legitimacy of non-mainstream historians and their scholastic authority. The mainstream historians derogatorily claimed that the non-mainstream historians do not deal with orthodox history but pseudo history. This paper reviews in refutation the rise and development of the forgery theory about the Hwandangogi year by year. Also, this study shows an analytical criticism on the forgery theory that was recently suggested by a group of young historians. In this way, this paper discloses the overall problematic matters involving the forgery theory and probes into the hidden motivation behind it.

환단고기 진서고(Ⅱ)

윤창열(Yun Changyeol) 세계환단학회 2015 세계환단학회지 Vol.2 No.2

Hwandangogi is the only historical book to teach the national genealogy of Korean people for 9000 years from Hwan-guk, Bae-dal, Joseon by Tangun, North Buyeo, Goguryeo, Daejinguk to Goryeo. It also teaches not only Korean root of history but also Korean faith, ideas, philosophy and culture and is a precious book. Though Hwandangogi appeared over 100 years ago, its true value is not accepted due to the dispute of genuineness. It is necessary to prove the authenticity and accuracy of Hwandangogi objectively until it is accepted as a genuine book and become the official history. This is the main purpose of this study after Hwandangogi ( 桓檀古記 ) Jinseogo ( 眞 書考 ) (I). First, Hwandangogi was discovered in North Korea in 1993 and the restoration of Mausoleum of Tangun in Daebaksan Mountain, Kangdong County in 1994 is a historical site recorded in Annals of the Joseon Dynasty ( 朝鮮王朝實錄 ), Donggukyeoji Seungram ( 東 國輿地勝覽 ), Donggukyeojiji ( 東國輿地志 ), Misu Gieon ( 眉叟記言 ), Dongsa Gangmok ( 東 史綱目 ), Yeonryeosil Gisul ( 練藜室記述 ) and etc., which is never manufactured tomb by North Korea. In Hwandangogi, Gu-eul ( 丘乙 ), the fifth Tangun said that “he got a disease going through Pungryugang river ( 風流江 ) and reaching Songyang ( 松壤 ) and died, and his funeral was held in Daebaksan Mountain.” Hereby Pungryugang river is a Biryugang ( 沸流江 ) going through northeastern area of Gangdongeup and Songyang is Goho ( 古號 ) in Gangdong ( 江東 ) which is called Daebaksan Mountain ( 大朴山 ) until now. Hwandangogi confirms that Mausoleum of Tangun which was discovered and restored by North Korea is the 5 th Tangun,Gueul. Second, the Heritage of the Three States ( 三國遺事 ), Gimwijejeon ( 金謂磾傳 )in History of Goryeo ( 高麗史 ), the Annals of Sejo in Annals of the Joseon Dynasty, Seongho Saseol ( 星湖僿說 ) and etc. mentioned Sinji Bisa ( 神誌秘詞 ) inherited from Joseon by Tangun. In particular, Gimwije suggested to establish the south capital ( 南京 ) by quoting 10 phrases of Sinji Bisa. In Hwandangogi, when the sixth Tangun, Dalmun ruled, Sinji Bali ( 神誌發 理 ) published Seohyosa ( 誓効詞 ) during a ritual for the worship of the heavenly god in Kuwolsan Mountain ( 九月山 ), Sangchun. This is the Sinji Bisa and there are full texts of 36 phrases. Hwandangogi which re-corded the full text of Sinji Bisa, writer, writing place, purpose of writing and etc. is genu-ine and authentic to recover the history of Korean spirit. Third, Sulwon ( 說苑 ) written by Youhyang ( 劉向 ) recorded that Tang ( 湯 ) of Sang ( 商 ) destroyed Goel ( 桀 ) of Ha ( 夏 ) with the cooperation of Guei ( 九夷 ). Hwandangogi also re-corded that General Eupcha ( 邑借 ), Malryang ( 末良 ) and Chiwunchul ( 蚩雲出 ) destroyed Geol ( 桀 ) with the cooperation of Seongtang ( 成湯 ) in Joseon by Tangun during the re-placement of Ha and Sang with details. Hwandangogi has same contents of Sulwon with more details to be reliable. Fourth, Jiriji ( 地理志 ) in Hanseo ( 漢書 ) described only 3 articles of Eight Prohibitions ( 八條禁法 ) in Joseon. But Hwandangogi describes all eight articles and the announcement of Eight Bans ( 禁八條 ) in the 36 th year of the sexagenary cycle ( 己亥 , BCE 1282) when 22nd Tangun, Saekbulu opened the second Dynasty of Joseon by Tangun. This identifies that Hwandangogi is genuine to add missing pieces of Korean history and correct distorted facts. Fifth, the Book of Odes ( 詩經 ), Mencius ( 孟子 ) and Jubongi ( 周本紀 ) in Shiji ( 史記 ) re-corded that Gogong Danbo ( 古公亶父 ), a grandfather of King Wen of Chu moved to the land of Bin ( 邠 ) after invasion of Jeokin tribe ( 狄人 ) and Hunyuk tribe ( 獯鬻 , 薰育 ), but they didn’t reveal who Jeokin tribe was.

神市의 主穀·主命·主刑·主病·主善惡이 名詞이며 組織名으로서 5事組織임을 통해 본 『桓檀古記』의 진실성

이강식(Lee Kang Sik) 세계환단학회 2015 세계환단학회지 Vol.2 No.1

The purpose of this paper is to prove the historical integrity of the Hwandangogi as a history document that details the system of Ancient Cheonsingyo. The integrity of the Hwandangogi is shown through the determination that the terms Jugok, Jumyeong, Juhyeong, Jubyeong and Juseonak spoken of in the Hwandangogi are nouns and the names of executive organizations called the Five-Sa. This is shown through the fact that the Five-Sa Organizations were formed based on Five-Emperor Thought. Furthermore, as a secondary objective this paper examined Gyeogui Buddhism, an offshoot of our ancient Cheonsingyo, in order to further understand Cheonsingyo and its history. The paper also looked at the earliest catechism of Daejonggyo. The paper examined the historical significance of the Five-sa of Sinsi being both nouns and an organization formed based on Five Emperor Thought: 1. The high level of historical integrity of the Hwandangogi and the Gyuwonsahwa as historical records has been proven. 2. The National Central Administrative Organisation was recorded in the Hwandangogi, therefore, Sinsi’s existence is a historical fact. 3. Sinsi is a historical fact, therefore the existence of Hwanguk, its predecessor state, is a historical fact and, though this is obvious, the existence of its subsequent generation of statehood, Ancient Joseon, has also been proven. 4. It has been proven that all the Three-Baek Six-Sa Organizations, including the Samsin and Five-Emperor Organizations and the Byeongbu Organization, originated in Hwanguk, Sinsi and Ancient Joseon. 5. The existence of Samsin Five-Emperor Thought has been proven. Such a demonstration shows the real observability of the Samsin Five-Emperor Thought in the research of Doism and cosmology, opening new prospects for these fields. 6. It has been verified that Korean ancient history documents such as the Hwandangogi and the Gyuwonsahwa are history texts of Ancient Cheonsingyo. The Hwandangogi particularly appears to be a history document of Sinseonhapilgyo. 7. As such, we are now tasked with changing university history text books not just in Korea, but around the world. The veracity of the Hwandangogi is proven by the verification that the Five-Sa recorded in the Hwandangogi are proper nouns of the Five-Sa Organization, the determination that the Five-Sa were constituted based on Five-Emperor Thought, and, therefore, the determination that the Hwandangogi is a history text of the Ancient Cheonshingyo canon. Such proof carries great significance. Not only that, this author furthermore argues the Hwandangogi is a history text of Sinseonhapilgyo. Furthermore, the proof that Hwandangogi or the Gyuwonsahwa came out of the Daejunggyo catechism as well as Gyeogui Buddhism was very important evidence for the research of the historical integrity of this history text.

대종교 경전으로 본 『환단고기(桓檀古記)』 진위 문제

이근철 ( Geun Cheol Lee ) 국제뇌교육종합대학원 국학연구원 2014 선도문화 Vol.16 No.-

「Hwandangogi」 includes whole scripture of Daejonggyo such as 「Cheonbugyeong」 and 「Samilsingo」, and also along the line of core creed of scripture of Daejonggyo in 「Sinsagi」. However, 「Samilsingo」 in 「Hwandangogi」 has same letters changed in the edition of postscript of 「Samilsingo」, and most of the creed of Daejonggyo in 「Hwandangogi」 are based on the edition of postscript of 「Sinsagi」. And 「Cheonbugyeong」 in 「Hwandangogi」 has also different letters from beginning of script of 「Cheonbugyeong」 that was delivered to Dangungyo. 「Hwandangogi」 is believed to publish using many scripture of Daejonggyo as well as writings of Shin, Chae-ho, fork historian, and several history books such as 「Gyuwonsahwa」, 「Dangigosa」 and so on, with reference. Therefore, it is related to the fact that Lee, Yu-lib who propagated 「Hwandangogi」 learned creed of Dangungyo separated from Daejonggyo in ‘Myeonggyo Hakwon’ of Nokdong Seowon in 1930`s and guided Daejeonsigyodang of Daejonggyo in 1960`s. Lee, Yu-lib asserted that 「Hwandangogi」 was first published in 1911 and transcribed it in 1949. but there is not an original copy to verify, the one published in 1979 is the oldest.

『환단고기』의 성립 배경과 기원

이문영(Lee Moon-young) 역사비평사 2017 역사비평 Vol.- No.118

This paper analyzes the ideological basis of Hwandangogi(lit. Old Records of Grand Altar, Hwandan) by examining the thoughts of Im Seung-guk, An Ho-sang, Mun Jungchang, and Pan-Asianism in the modern period of Korea. The book Hwandangogi is a representative forged history book of Korea written in literary Chinese published in 1979. When it was translated into modern Korean language and published by Im Seungguk in 1986, there was an immediate and explosive response. As Hwandangogi has received so much popularity that previously published books written with similar views of ancient history and their authors have almost been forgotten. It has been believed that Hwandangogi is a collection of nationalist-inclined stories accumulated over a long period and its influence on the rise of a “blind” nationalistic view of history was considerable. It was known that Lee Yu-rip was the author of Hwandangogi, who, during his youth, was influenced by nationalistic self-educated historians with whom he socialized during the Japanese colonial era. It is, therefore, important to understand what the background of such an extremely nationalistic unscientific study of history during this period was. It is often misunderstood that it would be best to examine the ancient history of Korea in order to judge of the authenticity of the Hwandangogi, but the book was written in the 20th century by someone whose thoughts were developed in the modern period.

광개토태왕비문과 환단고기의 整合性

윤창열(Yun Changyeol) 세계환단학회 2018 세계환단학회지 Vol.5 No.1

second half of the nineteenth century, its true form has not been fully revealed to the world up until now. This is because the Office of the Chief of Staff of the Japanese Imperial Army had made the characters in the inscription on the tombstone forged, altered, and defaced. But, fortunately, the original form can be reconstructed based on its rubbed copy made by Gye Yeon-su (honorific name: Uncho) in 1898, the year of Musul. At that time he ascertained the inscription except for only 117 characters, but, in 1912, when he made a second rubbed copy from the epitaph, 138 characters had been completely defaced. Then Gye Yeon-su succeeded in restoring the missing 138 characters and wrote an article titled “A Proposition on the Missing Characters in the Inscription of the Tombstone of Gwanggaeto the Great.” Based on this, Yi Yu-rip authored a book for future generations titled “A Commentary on the Epitaph of the Tombstone of Gwanggaeto the Great.” Thanks to his efforts, we can now comprehend the original contents of the epitaph of the Great King, unforged and unaltered. The Hwandangogi was published and began to be popularized 40 years or so ago, yet its value has not been fully recognized by the general public, because some of mainstream historians embroil it in a futile debate of forgery theory. In order to overcome this matter and to prove its value, it is above all important to first be fully acquainted with the contents of the Hwandangogi and then to solve the historical issues that had not been solved by mainstream scholars. An Inscription, or the records of historical facts, as seen in the case of the inscription of the tombstone of Gwanggaeto the Great, is the raw material of history, so it is the source of prime significance. This research work has verified that the inscription of the tombstone of Gwanggaeto the Great and the contents of the Hwandangogi are exactly consistent with each other in ten points as follows. The first point is―the inscription records that Gojumong came from Buk Buyeo; the second, the inscription records that Gojumong was the son of heavenly emperor, and his mother was Habaek Yeorang; the third, the inscription records that Gojumong was born out of an egg; the fourth, the inscription records that when Gojumong escaped from Dong Buyeo, he crossed over a river called Eomri Daesu; the fifth, the inscription records that Gwanggaeto the Great is a 17th generation descendant by the order of royal succession; the sixth, the inscription records that Gwanggaeto the Great ascended the throne at age 18; the seventh, the inscription records that Gwanggaeto the Great adopted Yeongrak as the name of his era; the eighth, the inscription records that Gwanggaeto the Great defeated Japanese troops and chased after them across the sea up to Imna Gaya. The ninth, the inscription as revealed through the rubbed copy of 1898 records that the military force of Goguryeo, after the conquest of Tsushima Island, had landed in Kyushu, where it conquered the castle of Shiraseong. Then Goguryeo troops went on its military campaign sailing through the Seto Inland Sea, and eventually landed in Awaji Island. Thereafter, the epitaph records, the Left Army marched into Danma and the Right Army advanced towards Mujang, by way of Nanpa. All of these are consistent with the scriptures of the Hwandangogi, which narrates that the Great King went across the sea and defeated the Japanese military, making Imna, Yi, and Japan as his servant states. The tenth, the epitaph records that after conquering a series of castles in Japan, Goguryeo selected the Anrah people to become the security forces. Currently, this part of history is a riddle to almost all the history experts both domestic and international, and the Hwandangogi alone has the key to solve this mystery. The Hwandangogi says that the Anrah people originated from the Jolbon district of Goguryeo; they migrated from Jolbon to the southern region of Mount Aso to found a state, and