박창화, 『화랑세기』 필사자에서 역사학도로

김태식 한국고대사탐구학회 2017 한국고대사탐구 Vol.27 No.-

History of controversies on the authenticity of manuscript Hwarangsegi(『花郎世紀』) can be diverged by some stages after the book appeared in 1989. Around that year, the first stage can be set when scholars debated on how we should view the text itself. The second stage can be set when scholars debated on original text(‘母本’) of the book. After then, the debates on Hwarangsegi encountered a new stage in 1999 when Lee Jong-wook published a translated and annotated version of Hwarangsegi, and it became an ‘open text’. I think that another stage on the history of controversies on Hwarangsegi or its recorder can be set around 2003~2004. At this time, traces of Park Chang-hwa as a historian showed up clearly. To sum up his traces, he was not a groundbreaking historian, and also not an amateur historian. He lived his age itself, so he reflected the spirit of the age sensitively on his writings as just one historian at his age. I participated in excavations of Park Chang-hwa’s writings about this fact., so I tried to explain the situations at that time. After then, I insisted on placing Park Chang-hwa as a historian. He followed the spirit of the age thoroughly. At first, he was a thorough nationalist. Second, his view on history does not deviate from the methodologies of historical studies at that age. These stances appear consistently on his most writings. However, there is an exception of his nationalism, and that is Hwarangsegi. In Hwarangsegi, we cannot find chauvinist warrior Hwarang. It is different from an ideal type of ‘nation people’, which demonstrates loyalty to the state and demanded by 20th-century Korean nationalism. It shows clearly that Hwarangsegi was not created in the age of Park Chang-hwa. Debates on Hwarangsegi had looked like come to a state of a lull for some time, but Hwaragsegi became a subject of an academic conference recently again. That is hosted by Korea University Center for Korean History, named as ‘A view and writings on Korean history of Namdang Park Chang-hwa’, at Global Conference Hall of Centennial Memorial Samsung Hall in 20th October 2017. This conference has an importance to place Park Chang-hwa as a historian, but also exposed many limits. However, I do not want to evaluate everything by just one trial. Nevertheless, it became obvious that we should not evaluate Park Chang-hwa as just a manuscript recorder of Hwarangsegi, but should define him as a historian. 필사본 『화랑세기』를 둘러싼 진위 논쟁은 1989년 소위 ‘拔萃本’ 출현을 기점으로 몇 차례 분기 설정이 가능하다. 이에 즈음해 그 텍스트를 어찌 봐야 하는지를 둘러싼 사태 전개를 1차 논쟁이라 한다면, 1995년에 공개된 소위 그 ‘母本’을 진원지로 삼는 일련의 상황 전개를 2차 논쟁이라 할 수 있겠다. 그러다가 『화랑세기』 논쟁은 이종욱이 역주본을 출간한 1999년을 기점으로 『화랑세기』가 ‘열린 텍스트’가 되면서, 또 다른 국면으로 진입했다. 2003~2004년은 『화랑세기』 논쟁사, 혹은 그 필사자를 둘러싼 의문에서 또 하나의 분기 설정이 가능하다. 이때에 이르러 박창화가 역사가라는 행적이 완연하게 드러났기 때문이다. 이를 통해 드러난 박창화의 면모를 간단히 추리건대 그는 천재 역사가도 아니었고, 그렇다고 아마추어 역사가도 더더욱 아니었다. 그는 그 시대와 함께 호흡하고, 그렇기에 그 시대정신을 민감하게 그 자신의 글들에 반영한 역사가일 따름이었다. 이와 관련된 자료의 발굴은 내가 직접 관여한 일이기에, 본문에서는 그 전후 사정을 정리하려 하였다. 이후 나는 줄기차게 박창화를 역사학도로 자리매김할 것을 주문했다. 박창화는 철두철미 시대정신에 투철한 모습을 보였다. 첫째, 그는 철저한 내셔널리스트였다. 둘째, 그의 역사학은 방법론의 측면에서 당대에 유행한 흐름과 어긋남이 없다. 이런 자세들은 현존하는 그의 거의 모든 저술을 관통한다. 하지만 그 내셔널리즘에서 예외가 있다. 그것이 바로 『화랑세기』다. 『화랑세기』에는 당대가 요구한 순국무사 화랑이 없다. 그것이 20세기 한국 내셔널리즘이 요구한 국가를 위한 忠을 구현한 ‘국민’의 이상형과는 확연히 다르다. 이는 『화랑세기』가 박창화가 살다간 그 시대의 산물이 아니라는 단적인 증거다. 한동안 잠잠한 듯했던 『화랑세기』 문제가 정식 학술대회 주제로 올랐다. 고려대 한국사연구소가 2017년 10월 20일 이 대학 백주년기념삼성관 국제원격회의실에서 ‘南堂 박창화의 한국사 인식과 저술’을 주제로 표방한 학술대회를 개최한 것이다. 이 자리는 박창화를 역사학도로 자리매김하고자 했다는 점에서 의의를 지니지만, 많은 한계를 노출했다. 그러나 단 한 번의 학술대회로 모든 것을 평하고 싶지는 않다. 그럼에도 이참에 확실해진 점 하나가 있다. 그것은 박창화를 이제는 『화랑세기』 필사자라는 주술에서 풀어, 역사학도로 우뚝하게 세워야 한다는 사실이다.

『화랑세기』에 나오는 系譜(genealogical charter)가 갖는 중요성과 그 의미

이종욱 한국고대사탐구학회 2018 한국고대사탐구 Vol.29 No.-

Hwarangsegi(『花郎世紀』) is the book which could not be written by Silla people, and had no need to non-Silla people to describe. In this paper, I tried to reveal the history of Silla which had been uncovered before the appearance of Hwarangsegi. For this purpose, I studied on the genealogical charter which appears in Hwarangsegi. Silla people separated and understood sociocultural charter(世譜)・lineage group(派脈)・ancestry link(世系) by genealogical charter(系譜). Silla people lived in a society based on Bone rank system(骨品制), so that genealogical charter was a very important mechanism(system), uncomparable to Goryeo, Joseon, and Korea nowadays. The genealogical charter became a standard for succeeding social status, or dropping down social status(族降), to Silla people whose social status were based on Bonk rank system. It was also a mechanism to maintain a status group to Silla people. The genealogical charter was essential to keep the Bonk rank status system, and it was a mechanism to regulate every aspect of Silla people. In Samguksagi(『三國史記』) and Samgukyusa(『三國遺事』), however, most of the Silla-version genealogical charter in Hwarangsegi was concealed. Therefore, we can find that Samguksagi and Samgukyusa are highly insufficient materials to understand the history of Three Kingdoms right. Especially, the genealogical charter of Silla people which was concealed and cut was recorded intact because of the need of Silla people themselves. As a result, I insisted that the genealogical charter of Hwarangsegi is critical evidence which shows that Hwarangsegi is not a forged book(material). To understand Silla-version narratives of Hwarangsegi, I wish to abandon forgery theories on Hwarangsegi, and shift a historical paradigm to find out narratives of Silla written by Silla people. 『화랑세기』는 신라인이 아니면 쓸 수 없는 책이고, 신라인이 아니라면 필요하지도 않았던 책이다. 본고에서는 『화랑세기』를 통하여 그 동안 알 수 없었던 신라의 역사를 밝힘으로써 위작설에 반박하려 하였다. 본고에서는 이를 위해 『화랑세기』에 나오는 계보에 대해 살펴보았다. 신라인들은 단순한 족보가 아니라 계보를 통해 세보・파맥・세계를 구분하여 파악하고 있었다. 골품제 사회를 살아간 신라인들에게 계보는 고려나 조선 그리고 현재 한국과는 비교할 수 없는 소중한 장치(제도)였다. 골품신분을 사회구성의 중심체제로 유지하던 신라인들에게 계보는 골품신분을 상속하거나 골품신분을 떨어뜨리는 族降의 기준이 되었다. 신라인들의 계보는 신분집단을 유지하는 장치도 되었다. 그러한 系譜는 신라인들에게는 골품신분체제를 유지하는 필수적인 장치였고 나아가 신라인의 모든 면을 규제하는 기본이 되는 장치였다고 하겠다. 그런데 『삼국사기』와 『삼국유사』를 보면 신라버전의 『화랑세기』가 담고 있는 계보를 거의 은폐한 것을 볼 수 있다. 따라서 『삼국사기』나 『삼국유사』는 삼국의 역사를 옳게 다루기 위한 자료로는 많은 부분이 부족한 사료임을 알 수 있다. 특히 『삼국사기』와 『삼국유사』에서 은폐・축소된 신라인의 계보가 『화랑세기』에는 신라인의 필요에서 그대로 기록된 것이라 하겠다. 결국 『화랑세기』에 나오는 계보는 『화랑세기』가 위서(위작)일 수 없다는 강력한 증거가 아닐 수 없다. 『화랑세기』가 전하는 신라버전의 이야기를 이해하기 위하여, 『화랑세기』에 대한 견강부회의 위작설을 버리고 신라인의 신라 이야기를 찾는 역사로의 전환이 이루어지기를 바란다.

화랑 설치에 관한 諸 史書의 기사 검토 : 김대문 『花郞世記』와의 관련성을 중심으로

金基興(Kim Ki-Heung) 역사교육연구회 2003 역사교육 Vol.88 No.-

"Hwarangsegi(花郞世記)" written by Kim Dae-Moon in about 700 on Hwarang of Silla Dynasty, has not been transmitted, but the record of the establishment of Hwarang has appeared in "Samguksagi(三國史記)" edited in 1145, which is supposed to be based on the reading of the "Hwarangsegi". In other words "Samguksagi" has the original records on Hwarang in "Hwarangsegi". Thus, the other materials on the Hwarang establishment written after the 12th century should be compared to the records in "Samguksagi" as a touchstone. "Haedonggoseungjun(海東高僧傅)" edited in 1215 has records on Hwarang as almost same as those in "Samguksagi". And "Samgukusa(三國遺事)" written in the late 13th century has the same records on the establishment of Hwarang as in the original "Samguksagi", although has been considered as having referred to the epitaph of Hwarang Seolwonrang(薛原郞). "Dongguktonggam(東國通鑑)" edited in 1484 tried to give lights to the dim parts of "Samguksagi", But the editors distorted the facts with excessive ambition and without any new informations on Hwarang. "Dongsagangmok(東史綱目)" edited in 1778 has some records on the establishment of Hwarang, but it has only supplemented the records of "Dongguktonggam", but not gone further from the records of the original "Samguksagi". Two versions of "Hwarangsegi", suddenly appeared in 1989 and 1995 and claimed as its original copies, have records on the establishment of Hwarang, but the records in these new versions are not consistent with those in "Samguksagi". Thus, these two versions are not considered as the original copies of the "Hwarangsegi". As the books on Hwarang have records written after, and not added any new materials on, "Samguksagi", which has some vague and uncertain descriptions on the Hwarang, the original version of the "Hwarangsegi" is supposed disappeared completely from the 13th century. The recently sudden appeared versions are considered, thus, as created with the ambitious curiosity about Hwarang.

부정을 부정한다-신라사를 다시 쓰기 위한 기초작업-

이종욱 한국고대사탐구학회 2019 한국고대사탐구 Vol.32 No.-

The purpose of this thesis is to negate the denial of records in Annal of Silla in Samguksagi, and Hwarangsegi. This should lead to the across-the-board rewriting of the history from around the foundation of Silla to 681 from scratch, based on the Annal of Silla in Samguksagi and Hwarangsegi. And the identity of the Korean people has to be traced to its origin through such efforts. The forefathers of the modern-day Korean clans that find Silla people as their founding ancestors are those who appear in the early records including the founding myth as described in Annal of Silla of Samguksagi, which the studies in Korean history have denied over the last century. Here, we need to refresh the effort to find the origin of the identity of the Korean people. This thesis negates the three denials that have been made so far, in order to get right the history of Silla that has gone away over the last century. First, it denies the negation made over the last century of the records up to around the reign of King Naemul (r. 356-402) in Annal of Silla in Samguksagi. This was initiated in 1919 by Tsuda Sokichi of Japan and was carried by later researchers, establishing itself as the official (widely accepted) theory in the Korean history. Thus, this thesis wants to identify the history of Silla around the reign of King Naemul and the origin of the identity of the Korean people by negating the denial of the records running up to the said period as described in Annal of Silla in Samguksagi. Second, the thesis contests the so-called Bu(部) System theory, which emerged mainly among the 3rd- or 4th-generation researchers and their followers, starting in the late 1980s. The Bu System theory suggests that during the period between its start during the reign of King Naemul and its disintegration in the 530s, the kings of Silla were chieftains of the six ‘Bu(部)’s in the royal capital. However, the Bu System theory built on the refutation of the records on the period prior to King Naemul in Annal of Silla in Samguksagi. From the time when Hyeok’geo’se formed the small state in Seorabeol by combining the six villages in Seorabeol, the principal surname group that delivered the Silla kings dominated the whole of Silla kingdom and never kept themselves within the perimeter of the six ‘Bu’s. Namely, those who held the surnames of the six ‘Bu’s of Silla were rulers in the six ‘Bu’s in the royal capital. Hence, the Bu System theory cannot but be repudiated. Third, the thesis contradicts the refutation of Hwarangsegi, which appeared twice in 1989 and 1995. Hwarangsegi is a biography of 32 Pungwolju, the leader of Silla’s hwarang cadet corps between 540 and 681. Hwarangsegi is a text that addresses the limitations of the framework of the Silla history that has been created by texts such as Samguksagi or Samgukyusa. Therefore, we should not allow the concealment of the history of Silla between 540 and 681, especially on its diverse aspects, by allowing the refutation of Hwarangsegi. Now, the studies in the Korean history have to contest the refutation of Annal of Silla in Samguksagi and the refutation of Hwarangsegi that have continued since 1919, to build the basic components of the Silla history. That way, we should purge the history of Silla that has been fabricated, effaced, and distorted over the last century and rewrite the history of Silla as included in the middle and high school textbooks from scratch. Thus, it is hoped that we will get a correct historical knowledge of the history of Silla and have correct historical awareness of the identity of the Korean people. 이 글은 『삼국사기』 「신라본기」와 『화랑세기』에 대한 부정을 부정하기 위한 목적을 갖고 있다. 이를 통해 『삼국사기』 「신라본기」와 『화랑세기』를 자료로 삼아 신라 건국 전후 시기부터 681년까지 역사를 제로베이스에서 전면적으로 다시 쓰는 작업이 이루어져야 한다. 그리고 이같은 작업을 통해 한국인의 정체성의 원점을 찾아야 한다. 현재 한국인 중 신라인을 시조로 하는 씨족의 시조는 한국 사학이 지난 100년 동안 부정해온 『삼국사기』 「신라본기」의 건국신화를 비롯한 초기기록 속에 나오는 사람들이다. 여기서 한국인의 정체성의 원점을 찾는 작업을 새롭게 할 필요가 있다. 이 글에서는 지난 100년 동안 잘못 만들어진 신라사를 바로 잡기 위해 그동안 전개되고 있는 세 가지 부정을 부정하였다. 첫째, 지난 100년 동안 전개된 『삼국사기』 「신라본기」 내물왕(재위 356~402) 전후까지 기록에 대한 부정을 부정하였다. 이는 1919년 일본의 쓰다 소우키치(津田左右吉)가 시작했고, 이후 연구자들도 이어받아 지금까지 한국사의 공식(통설)으로 자리 잡았다. 이에 『삼국사기』 「신라본기」 내물왕 전후까지 기록에 대한 부정을 부정하여 그 시기 신라 역사와 한국인의 정체성의 원점도 찾고자 하였다. 둘째, 1980년대 말부터 그들 중 3~4세대 연구자와 그 추종자들을 중심으로 등장한 소위 부체제설을 부정하였다. 부체제설은 내물왕부터 시작되어 530년대에 해체되었다는 시기 신라의 왕들이 왕경 6部 중 한 부의 部長이라는 주장이다. 그러나 『삼국사기』 「신라본기」 내물왕 이전 기록을 부정하였기에 나온 것이 부체제설이다. 혁거세가 서라벌6촌을 통합하여 서라벌 소국을 형성했을 때부터 신라의 왕을 배출한 宗姓세력은 신라 왕국 전체의 지배세력이지, 6부의 세력인 적이 없었다. 신라 六部姓을 가진 세력이 왕경 6부의 지배세력이었던 것이다. 이에 부체제설을 부정하지 않을 수 없다. 셋째, 1989년과 1995년 두 차례에 걸쳐 나타난 『화랑세기』에 대한 부정을 부정하였다. 『화랑세기』는 540년에서 681년까지 신라 화랑의 우두머리 화랑인 풍월주 32명의 전기다. 『화랑세기』는 『삼국사기』나 『삼국유사』 같은 책으로 만들어낸 신라사의 골격이 갖는 한계를 보충해 주는 자료이다. 따라서 『화랑세기』를 부정하게 버려둠으로써 540년에서 681년까지 신라의 역사, 특히 신라의 다양한 면에 대한 역사가 은폐되도록 내버려 둘 수는 없는 일이다. 이제 한국사학은 1919년부터 이어져 온 『삼국사기』 「신라본기」 부정을 부정하고, 『화랑세기』에 대한 부정도 부정하여 신라사의 뼈와 살을 새롭게 마련해야 한다. 그렇게 하여 지난 100년 동안 날조되고 은폐되고 왜곡된 신라사를 청산하고 제로베이스에서 중·고등학교 교과서의 신라사 부분까지도 다시 써야 한다고 본다. 이를 통해 우리가 신라사에 대해 올바른 역사지식을 알게 되고, 한국인의 정체성과 관련하여 제대로 된 역사의식도 갖게 되기를 바란다.

<최고운전>의 신라사 인식

신재홍 ( Shin Jae-hong ) 한국고전문학교육학회 2009 고전문학과 교육 Vol.17 No.-

This study is a historical interpretation of Choigowoonjeon which has many fables and shows the nationalism of Shilla. That is to interpret the Korean classical novel through the historical records of Samguksagi and Samgukyusa, especially those of Hwarangsegi. The episode of golden pig which located in the beginning of the work is queer in that the monster who snatched other men's wives lives with nobleness in the transcendental utopia. It can be explained with the conventional parental authority system, Mabokja which recorded in Hwarangsegi. Mabokja is a son delivered after pregnant woman's sexual intercourse with the noble man, such as Seonggol or Jingol which is the high classes of Shilla. Considering these records, the hero Choichiwon in Choigowoonjeon is a Mabokja who was delivered from woman being snatched by golden pig. In the Choigowoonjeon the nationalism shows on the whole work. The Shilla people's pride and antagonism against China in the work is a remained thought from Shilla dynasty. The nationalism can be found in Samguksagi and Samgukyusa, but it reveals more clearly in Hwarangsegi. The people of Shilla recognized their country as God-nation, and believed the superiority and originality of God-nation which is different from Chinese culture. They named the period of every king's reign with their own naming from early age and got the idea of the unification of Three-kingdoms. The nationalism like this have been continued and put into the Choigowoonjeon. Choigowoonjeon is a classical novel which get the materials of the system and thought of Shilla. As a fiction, the aspects of remaking history in the work are considerable. Therefore it has similarities with the fable book Samgukyusa than the history book Samguksagi and Hwarangsegi. The tales of Kimyusin, Geotaji, Boyang etc. in Samgukyusa could influenced the construction of stories of Choigowoonjeon. With this discussion we can guess the time to create the work earlier than 16C. So Choigowoonjeon may be important work in early period of Korean history of classical novels.

가칭 영랑전과 화랑세계의 향가 관련 기록 검토

신재홍 ( Jae Hong Shin ) 한국시가학회 2014 韓國 詩歌硏究 Vol.36 No.-

The documents which Hwarangsegi`s transcriber had remained is recently published with tentatively named Yeongrang-jeon and Hwarangsegye. It is certain that these two documents are forgeries with evidences of several characters` life age. But it is probable that some parts of those would be the contents come out several original documents of any period after Shilla dynasty. So I examined the contents related to Hyang-ga in the documents. In the beginning of Yeongrang-jeon poem of chinese form and Baekpa-ga written by similar letters in Hyang-ga is recorded. However not only letters of same words are different each other, but also poetic form of Baekpa-ga differ from that of Hyang-ga. Besides the annotations of the documents have marks to be touched up. Therefore Baekpa-ga may be made up by any transcriber. The aspects of composition and enjoying of Hyang-ga are described in Yeongrang-jeon. Seven Hyang-ga poets among Yeongrang` vassals are called ``Yeongmoon-chilja``. The two poets` names among them are recorded on Samgukyusa, a history book published on Koryeo dynasty. And the enjoying aspects are described more concretely than that of Hwarangsegi. We could find that Hyang-ga`s aesthetic level and cultural position was very high and composition of Hyang-ga was a necessary action of Hwarang groups.An important Hyang-ga poet, Shinchung`s political traces are described in the document. His political position of the time has been inexplicit until now. And the lineage of Weolmyeong who is most famous Hyang-ga poet is recorded in Hwarangsegye and Yeongrang-jeon. His birth year is estimated to be A.D.720. And it is explicitly described that his ancestors were the members of Hwarang groups. With these records we can guess his age when he managed a Buddhist rite and versified Hyang-ga poem.The names of a couple, Muwang and Seonhwa who are famous hero and heroine narrated in Samgukyusa are showed in Hwarangsegye. The heroine`s lineage is explicitly recorded in the document. The heroine`s grandmother is one of royal harems who are recorded in Hwarangsegi. Besides Bodong, one of three Hwarangs who had become momentum of composition of a famous Hyang-ga poem is recorded in Hwarangsegye. He was a son of a concubine of a famous Hwarang.

필사본 <화랑세기(花郎世紀)>의 서술방식과 서술시각에 대한 연구

황혜진 ( Hwang Hye-jin ) 한국고소설학회 2018 古小說 硏究 Vol.45 No.-

In the beginning, the purpose of this study is to reveal the meaning of the text and the implications of the Hwarangsegi. However, some texts and narratives which were revealed in the course of the discussions were helpful in considering the authenticity of the Hwarangsegi. First, it is noteworthy that the data on the evaluation of Hwarang in the Yi-ik text appeared as a negative perception of Hwarang in late Joseon Dynasty. The negative perception of Hwarang indicates the possibility that the Hwarang's records similar to the Hwangangsegi appeared in the 18th century. Second, the narrative structure of Hwangangsegi is composed of the history of Pungwolju and the history of Hwarangdo as a whole. This dual structure is not a literary approach to the narrative interest of a person's life, nor is it consistent with the historical interest in Hwarangdo's history. Third, narrative methods such as passive portrayals, but expressions of unique personality, multi focused narrative on the perspective of various characters, and emotional scenes, etc. It shows well the point of view: human is an emotional subject who can not control his/her given life but has a unique personality and perspective and communicates through sex and love. Fourth, the narrative consciousness those can be deduced through these narrative methods are ‘life is be lived’, ‘the object that he loves composes him’, and ‘sexual ability is social power’. Those are divided into the modern ‘mental form’ which can be characterized as subjective life, rational and independent personality, sexual taboo and restricted sexual culture.

『花郞世紀』 두 사본의 성격

金基興(Kim Ki-Heung) 역사학회 2003 역사학보 Vol.178 No.-

"The Hwarangsegi(花郞世記)", which was composed around 700 A.D., still survived until the 12th century, but it has been disappeared until its two versions appeared in 1989 and in 1995 respectively. For their sudden appearances these two versions has been argued as the forgeries of "The Hwarangsegi". The 1989 version has been judged as the excerpt of the 1995 version in that the former is very poor in its contents in contrast to the later one. But the judgement has been done on the quantities of the two versions, so the reliability of the judgment seems to be doubted. The later version revises the name of a famous Hwarang, Chae-won(體元), while his original name Ye-won(禮元) is kept in the former one. And the major episodes of some significances included in the later version had not been included in the former one. So these prove that the 1989 version is not an excerpt version of the 1995 version. The later version has some traces of the arbitrary revision, not the mistakes, of the composer. And this proves that the keeper of this version Park Chang-wha was the composer of this version. So the later version is definitely forged one, and its base version, the 1989 version, has not much reliability as it is expected.

화랑세기에 보이는 색도(色道)

이진수(Lee Jin Soo) 한국도교문화학회 2009 道敎文化硏究 Vol.30 No.-

이 연구의 목적은 화랑세기에 보이는 새로운 용어 색도를 고찰함으로서 신라시대의 새로운 신체기법을 부각시키려 한 것이다. 따라서 색도라는 용어가 출현할 수 있었던 당시 신라의 성윤리를 고찰하고, 색도의 본질 그리고 여성을 중심으로 한 오도가 무엇인가를 분명히 하였다. 연구의 방법은 이종욱이 역주한 필사본 화랑세기를 주요 텍스트로 하여 이를 분석하는 문헌연구법을 채택하였다. 신라사회는 골품의 유지를 위한 왕족들의 근친혼과 어색(漁色), 성 관계를 주축으로 하여 후원자와 지지자를 구축하려 한 마복자(摩腹子) 제도, 골품에 더 가까이 다가서려고 호종과 선종을 획득하려 한 서민들의 성을 개방한 사회였다. 현재의 성윤리로는 도저히 가늠할 수 없을 정도로 개방된 사회였다. 왕과 그 첩의 교신상이 신궁에 설치되어 존숭되고 있었다. 색도(色道)는 여자를 배려하고 위로하는 성교의 기술로 색정(嗇精)을 본질로 삼는 중국 방중술과 구별되는 독특한 신라의 성기법(性技法)이다. 색도는 신국(神國)의 봉신(奉神)전통에서 파생된 오신사상(娛神思想)을 기초로하여, 나라를 위해 우수한 인재를 다산(多産)해야 한다는 이념과도 대응된다. 신라법사비밀방에 보이는 노봉방의 비방은 이 같은 이념에 맞물려 성기 그 자체의 힘을 기르는 것이었다. 오도(吾道)는 왕가에 여인을 제공하는 가문의 기법으로, 남성을 상대하기 위한 여성만의 성기법이었다. 색을 바치는 신하라는 의미의 색신(色臣), 성교를 의미하는 색사(色事)와 음사(바事)에는 이 오도가 관계하고 있었는데, 그 실제는 미도(媚道)와 가무(歌舞)였다. 미도는 남성을 유혹하는 기법의 체계로 추측되나 그 실체는 분명하지 않다. The Saekdo was a body technique at Silla kingdom. The purpose of this study is to find out the new term Saekdo in Hwarangsegi. Bibliographical method was adopted to analyze the Hwarangsegi that is the book of Hwarang's family history translated by Lee Jong Wook. The result of this study is following. 1. There were lots the article about sodomy and incest in Hwaransegi. The aristocratic class of Silla was built up the foundation through an illegitimate children system including the intermarriage and philandering. The common people was prepare for offering their beautiful daughter in order to get the good seed of the Hwarang or the royal family. It is open society for common people who try to reach higher level. 2. The Saekdo was the sex technique for only woman whom had to careful concern. This unique sex technique did not corresponded with the chines style that restrained emission of semen in order to prolonging life. It was founded the tradition of worship ancestor who died for country and the political idea the bearing many brilliant young that serves for their country. The secret prescription of Silla Monk was the method of strengthening the penis using a nest of hornet near road. 3. As the family technique the Odo was an exclusive woman's sex technique. The family was engaged in offering woman to king‘s family. The nature of the Odo was a body of the knowledge of dance lead the man into temptation and the shamans techniques of coquetry.

『화랑세기』에 보이는 무도

이진수 한양대학교 우리춤연구소 2005 우리춤과 과학기술 Vol.1 No.1

이 연구의 목적은 『화랑세기』에 보이는 무도를 밝히는 것이다. 1989년 『화랑세기』 의 발췌본이, 1995년에 그 필사본이 등장한 이래 이것의 진위가 역사학계의 중요한 쟁점이 되고 있는 이 시점에서 『화랑세기』에 보이는 무도의 내용을 밝히는 작업은 『화랑세기』의 眞僞를 가리는 중요한 단서를 제공할 것이다. 『화랑세기』에 보이는 도에 관해 고찰해 보았는데 선도에 관해서는 앞으로 더욱 精織한 연구가 있어야 할 것으로 판단된다. 그러나 우리가 분명히 주장할 수 있는 것은 신라의 선도가 중국의 그것과는 전혀 다른 異質의 仙으로 신라만이 갖는 독특한 선이 란 것이다. 신라의 선은 조상신을 받드는 나라의 큰 제사를 주관하는 선이다. 『화랑세기』에 보이는 무도는 지금 우리가 말하는 무술을 연마함으로 하여 획득되는 어떤 정신적인 사상을 말하는 것은 아니었다. 이것은 용어상으로만 보면 20세기 초에 성립된 일본식 한자를 사용하여 우리를 혼란스럽게 하지만 실제의 의미는 武事를 뜻 하고 있다. 이것은 婚道가 혼사를 의미하는 말 이외의 그 어떤 것도 내포하지 않고 있음과 같다. 그러므로 무도 혹은 검도란 특정한 용어의 사용만을 놓고 『화랑세기』가 위작이라고 단정할 수는 없다고 생각된다. 우리가 『화랑세기』의 무도란 용어를 분석하는 과정에서 얻은 수확은 우리 무도 사상의 정립을 위해 이 『화랑세기』가 그 출발점이 될 수도 있다는 신념이었다. 무도는 무술을 수련함으로 하여 얻어지는 정신적이고도 관념적인 德目이라 할 수 있다. 우리가 보는 8세 풍월주 文努야말로 이 같은 덕목을 획득한 기장 대표적인 인물이다. 그는 어려서부터 검술을 연마한 사람이다. 그의 인간적인 매력에 이 검술의 연마가 미친 영향은 심대한 것이 있었을 것이고, 이 같은 영향은 그대로 그의 전인적인 특성을 나타낸다. This study is intended to figure out the literal feature of Moodo武道 which was performed in Silla era. As a bibliographic reaserch for this study, I analysed the content of reference book, <Hawrangsegy>. There are the main points of the discussion that I gave attention. First, There is the many kind of Do道 in the Hwarangsegi. Hondo婚道 was the method of marriage of early Silla people, it was so characteristic the the intermarriage. The Saekdo色道 was the technics of love. The Seondo仙道 of Silla was dissimilar in character of Chines hermit or Shinshen神仙. Seondo was connected with the sacrificial rite that was the ancestor worship. Wharang花郞 who was the priest of the Shingoong that is the palace of ancestor worship in Silla kingdom take charge of this rite. Second, The spirit of Moodo was forrned through the activity of the ritual ceremony which is the worship of their country god. Wharang trained and acquired the skill of martial art, the most important thing was the master of the sword course especial maditation. Third, Hwarng Moonno who was the 8th Poongwoljoo風月主 represented the Silla Moodo at that time. He had produced a large number of the many famous Hwarng.