근대중국의 國祖 認識과 민족문제

이준갑 동북아역사재단 2008 東北亞歷史論叢 Vol.- No.20

The purpose of this study is to analysis the change of the character of the Fire Emperor(炎帝) and Yellow Emperor(黃帝) who have been respected by Chinese as Founder from ancient time to modern time. Fire Emperor was respected as the inventor of chinese agricultural civilization by nomadic dynasties in proper China, needless to say, by all the Chinese people and Chinese dynasties. Yellow Emperor was respected as the founder of country. Chinese people recognized Yellow Emperor as a hero of making ancient Chinese nation and bureaucracy. These two aspects are the most important facts of Yellow Emperor as country founder which are not found in the character of Fire Emperor. Yellow Emperor and Fire Emperor held the character of the inventor of chinese agricultural civilization in common. This aspect is the most important to Fire Emperor, but secondary to Yellow Emperor. As a result, Chinese People in traditional time thought of Fire Emperor as the inventor of agricultural civilization, Yellow Emperor as the founder of country. Such recognition was changed in modern time. European imperialism occurred to this transition. How to opposite to European imperialism, how to achieve anti-Manchu revolution, these two things are the most difficult problems which Chinese people must solve in modern times. Chinese revolutionist made use of the character of Yellow Emperor the founder Chinese nation as the symbol of anti-Manchu revolution. Thus Yellow Emperor still respected by Chinese people in modern times. But Fire Emperor the inventor of Chinese agricultural civilization was forgotten in modern times because of his Character. In modern times, a lot of Chinese people looked down on Chinese traditional civilization. But they were eager to learn European civilization.

주몽신화를 통해본 건국신화 속의 건국과정의 두 양상 : 시조모에 대한 새로운 인식

이지영 이화여자대학교 한국문화연구원 2006 한국문화연구 Vol.10 No.-

주몽신화를 전하는 문헌 가운데『삼국사기』에는 시조모 유화가 아들에게 새로운 땅에 가서 나라를 세우게 하지만,〈동명왕편〉에는 시조 주몽이 스스로 건국의 의지를 드러내고 있다. 여성신격과 남성신격이 각각 건국사업에 주체적으로 관여하는 모습을 보인다는 점에서 중요하고, 그런 점에서 시조모의 두드러진 역할을 담고 있는『삼국사기』의 자료적 가치는 크다. 이를 바탕으로 남녀 신격이 건국사업에 어떻게 주체적으로 관여하는지 살필 필요가 생겼다. 먼저, 남성신격이 주체적으로 관여하는 경우인데, '천신이 그 자식을 지상에 내려보내어 나라를 세우게 한다'는 내용이 직접하강형 건국신화에서 확인된다. 그리고 이는 다시 지상에서 탄생하는 건국시조의 신화에서 다양한 형태로 변모되어 나타난다. 곧, 제3자의 꿈(해부루신화에서 아란불, 수로신화에서 허황옥의 부모 등)을 통한 간접전달 방식을 택하거나, 하느님의 자손으로 자처하며 특정의 지역을 차지했음을 과시하고(주몽), 또는 자신이 직접 하늘의 명을 받아 하강하여 건국하게 됨을 과시하는(수로) 모습으로 변모된다. 그리고 특이하게 신라신화에는 국인(國人)의 통치자와 건국 요구에 하늘이 응답하여 시조를 내려보내는 방식도 활용되고 있다. 다음으로, 후대에 이루어진 왕가의 신화 및 무속신화에도 이러한 건국과정의 다양성이 나타난다. 석탈해신화에는 '왕이 그 아들을 건국을 위해 다른 곳으로 파견하면서도 이를 하늘에 축원하는' 내용으로 변모된다. 삼성신화에는 제3자의 말을 통해 시조(세 신인)의 건국 사실이 간접적으로 전달되며 그것도 시조의 혼인 과정에서 이 내용이 언급되어서 수로신화와 상당히 닮은 데가 많다. 무속신화로서 당신본풀이나〈성주무가〉등은 천상에서 득죄하여 하느님으로부터 지상에 내쫓긴 뒤 신격으로 좌정한다는 데서 공통적이다. 여성신격이 건국사업에 주체적으로 관여하는 내용의 건국신화는 주몽신화 외에 없지만, 우리 주변 민족의 건국신화에는 그런 내용이 나온다. 가령, 만주족의〈포고리옹순〉에는 유화와 같은 역할을 하는 불고륜이 있다. 일본의〈오호쿠니누시〉신화에는 특이하게 남녀 신격이 각각 시조의 건국에 주체적으로 관여하고 있다. 아이누족의〈시조신의 자서〉에도 여성산신이 시조의 건국사업을 폭넓게 관여하고 있다. 우리의 구전신화에는 여성신격이 주체적으로 특정지역이나 신직을 차지하는 데 관여하는 경우가 많다. 가령, 가야산 여신, 부안 죽막동의 수성할미, 그리고 지리산 성모들은 자기 자식들에게 일정한 지역을 치소로 주어 다스리게 하는 주체적인 역할을 수행하고 있다. 이러한 모습은 유화의 그것과 유사하다. 건국신화에서 누락시킨 여성신의 이야기가 민간의 구전신화에 남아 전하고 있는 것이다. In Samkuksaki, among many literatures relating the Jumong myth, Yuhwa, the Founding Mother, makes her son found a new state in a new territory, while Dongmyeongwangpyeon shows the Founder Jumong displays his will to do it himself. These two cases show that each of female-deity and male-deity takes part in founding the state independently. Therefore Samgugsaki is an important reference, in so far as it includes a role of mother of the founder. A need has arisen to review, according to these two cases, how the female-and male-deity has independently involved in the business of founding a state. In the case of male-deity having the active role, according to the Keonkug myth, God sends his son down to the Earth and has him found a new state there. This myth changes into the one where the Founding Father, after having been born on the Earth, founds a state. There are several versions of describing how the Will has been conveyed to the Founding Father. In one version, the Will has been delivered rather indirectly, via a dream of a third person. In the other, the Founding Father claims to be the son of the God, and demonstrates his power of ruling a certain territory, as in the case of King Jumong. Still in another, the Founding Father claims to have received the order direct from the God to descend himself to found a state, as in the case of King Suro. Shilla myth is peculiar in the sense that the Heaven sends down the Founder, as a response to the people's request for their ruler and a new state. The diversity of the processes of state-founding can also be observed in the myths of royal family and Musok myth, which were created at the later years. In Seogtalhae myth, the king prays for Heaven, while sending his son to a new place to found a new state.〈Samseong myth〉is much similar to Suro myth in the sense that the news of a new state founded by the Founder(three God-men) is related through the words of a third person, and it was in the wedding of the Founder.〈Dangsinbonpul〉and〈Seongjumuka〉share the common feature of the Founder's acquiring the deity after having committed a crime in, and been expelled from the Heaven down to the Earth. While the Jumong myth is the only myth of Koreans that involves the female-deity who is actively engaged in the state-founding business, there are many among Keonkug myths of neighboring countries, For example, in〈Pogoriongsoon〉of Manchurians, Bulgoryoon takes the similar role to Yuhwa. In Japanese Ohokuninusi myth, peculiarly, both male- and female-deity are actively involved in the Founder's creating a new state. In Korean oral myths, there are many cases where the female-deity takes a control of a particular region or assumes a deity post. For example, Mt. Kaya goddess, Suseong Halmi of Jugmagdong in Buan, and Mt. Jiri goddess assumes the active role of relegating their children the power to control a certain region, which is similar to what Yuhwa has done in the Jumong myth. This examples demonstrates that the stories of female-deity, omitted in the Keonkug myths, survive in the oral myths of common people.

고려의 三韓一統意識과 ‘開國’ 인식

윤경진 서울대학교 규장각한국학연구원 2016 한국문화 Vol.74 No.-

Examined in this study is a historical fact that the term “Foundation of the Country(開國),” during the Goryeo period, actually referred to the unification of the Later three dynasties(後三國), instead of Founder king Taejo(太祖) Wang-Geon(王建)’s enthronement. Goryeo proclaimed that it was a successor dynasty to Goguryeo, and endeavored to unite the later three dynasties. Its operation system and institutions were based upon the very notion that three Hans had been one all the time. Vassals who helped Wang Geon and contributed to his enthronement were never called as “Meritorious vassals for the foundation of the country(開國功臣),” but were instead included in the “Three Hans’ Meritorious vassals(三韓功臣),” which referred to vassals who contributed to the unification of the later three dynasties. It was the same with the term “Foundation of the Country(開國),” which we can find from many Goryeo records, as they also referred to the unification of the country, instead of the founder king’s rise to the throne. Goryeo also perceived the beginning point of the dynasty as the year of its unification. In the ending days of Goryeo, a new view considering the starting point of the dynasty to have been Wang Geon’s year of enthronement slowly began to prevail, yet during the better part of the entire Goryeo period, unification of the peninsula was continuously considered as a much more important and definitive marker. Founder king Taejo was also defined as “The King who reunited(一統) the Three Hans(三韓).”

고조선과 스키타이족 문화에 나타난 한국철학의 시원(始原)

박병섭(Park Byoung-Shup) 고조선단군학회 2006 고조선단군학 Vol.15 No.-

Scythians originally lived in the East, but were chased to the West. After inventing stirrups, learning the technic of war that is a mounted archer, they proceeded the East from the West. We can found out the fact that Scythians moved the West from the East by Herodotos's Historiai, and identified the fact that they reached the East from the West through the mythology of the foundering Koguryo that has same structure with the mythology of foundering Scythians. The fact that Greece and Persia have same mythologies and legends with Silla's gives evidence for identifying the cultural exchange between the East and the West. We can see the Axial Spirit that had emerged after a mounted acher such as 'Philosophy' in Greece, Buddhism in India, Confucianism in China, Predictor in Palestine and Sunin idea in Corea. We could find the first Sunin idea from worship for the Pan who is god of the fields appearing in Greek mythology and from the terms of ‘Go[=old]-josun’ in SamgukYusa that Dangun becomes the god in Asadal mountain. After then, the figure of Sunin is founded in the stone of Han's portrait, which changed from the world of the three floor structure consisted of the underground, the ground, and the heavens to the world of the four floor structure consisted of the underground, the ground, the heaven, and the mountain. The autonomous origin of Korean Philosophy is Sunin idea of ‘Go[=old]-josun’, which emerged from cultural exchange between the East and the West, and could be found the developed form in the code of Silla chivalry.

성호학파의 한국 건국신화 인식

이건호 ( Gun Ho Lee ) 한국언어문화학회 2011 한국언어문화 Vol.0 No.44

The national-birth myth in Korean Peninsula has not been possessed separately as the myth, but has been possessed as a part of the history by its becoming the history. Since it has been recognized as a part of the history, in Korean Peninsula, the desires of both the leadership of society and the pundit stratum were strongly projected to the national-birth myth, and as it has quickly become anti-religion, it could freely consume the discussion regarding to the myth at the various viewpoints. In the latter part of Josun Dynasty, the discussion about the national-birth myth of the Sungho School was also no exception in such respect. Though they have ever pursued an empirical study, they accepted the Chinese authentic theory as it is, and reflected it to their history research, therefore through it they watched the ancient history of Korean Peninsula at the distinctive viewpoint. By separating its descent origin from the cultural source, they newly acknowledged the value of Korean Peninsula`s ancient history that had been disparaged, pushed back by Gija Josun, and especially they became to evaluate the substance of Dangun Josun as equal level as Gija Josun. However, on their own situation, the historicize national-birth myth which has been tightly entangled with the ancient history of Korean Peninsula, was not harmonize with the ideal of Chinese civilization, so that for affirmation of the ancient history, it was nothing but a false that should be thoroughly contradicted. Since such Sungho School`s recognition on the national-birth myth had passed far over the doubt with regard to the national-birth myth, this was different from the recognition of the beginning period of Josun Dynasty which skeptical response against the Korean Peninsula ancient history, also it was quite different from the Huh Mok`s perception which accepted both the Korean Peninsula ancient history and the national-birth myth, also Lee Jong Hui`s recognition that acknowledges the certain worth of its own of the myth too, subject to separation the ancient history from the national-birth myth. As those of Sungho School recognized the national-birth myth in such way, they have ever kept the unified flow attitude, deny and disparage neither Dangun Josun nor Gija Josun, therefore they became able to explain the legitimacy that had been connected even to Josun from Chinese Joo Dynasty passing through Gojosun(Ancient Josun). Likewise, due to such reason, it could assert that Josun is not a simple barbarian, but the nation which was inherited Chinese cultural authenticity from the Joo Dynasty. Conforming to such way, the Sungho School could be possible to draw Josun`s figure as an innovated nation of the new Chinese civilization based on Korean Peninsula, by breaking away from the attachment to the Central Districts, also the unscientific reality cognition which were imprudently made without any standard at that time.

건국본풀이로 본 시조왕의 ‘해’ 상징과 정치적 이상

임재해(Lim Jae-Hae) 비교민속학회 2010 비교민속학 Vol.0 No.43

본풀이 자료를 본풀이사관으로 읽으면 역사 이해의 새로운 길이 열린다. 건국본풀이는 민족문화유산으로서 동질성을 지니고 있는 문화적인 창조물인데, 사학계에서는 식민사관에 따라 제각기 주목하고 북방의 여러 유목민족들에 의해 형성된 것으로 해석하는 데 머물고 말았다. 이런 한계를 극복하기 위해 모든 건국본풀이들은 민족문화 유산으로서 같은 세계관을 반영하고 있다는 문제의식 아래, 건국시조들의 동질성을 분석하여 바람직한 지도자상을 추론해내는 것이 이 연구의 목적이다. 천지개벽본풀이에는 하늘을 한울, 또는 한알이라 하여 우주적 한울과 생명개체로서 한알이 서로 연관되어 있다. 그런데 건국본풀이에서 시조왕들은 한결같이 천제의 아들로서 하늘에서 지상으로 강림하거나 큰 알의 형태로 출현한다. 큰 알은 모두 밝은 해를 상징한다. 따라서 건국시조는 천제이자 하느님인 우주알로서 ‘한울’의 대우주 해와, 인간생명의 모태이자 태반의 수정란으로서 ‘한알’의 소우주 아해가 대립적이면서 통일을 이루는 변증법적 존재라 할 수 있다. 실제로 건국시조들은 한결같이 ‘해’를 상징하고 있다. 고조선본풀이의 환인과 환웅, 단군은 모두 해의 밝음을 나타내는 이름이다. 아사달과 조선이라는 도읍지 또는 국호까지 동녘이나 양달을 나타낸다. 홍익인간 이념도 인간세상을 널리 이롭게 하는 해의 온생명(global life) 기능을 드러낸다. 천제의 아들로서 아침에 내려왔다가 저녁에 하늘로 올라가는 부여의 시조 해모수, 햇빛을 받아 잉태되고 큰 알로 출산된 고구려의 시조 주몽, 붉고 큰 알로 출현한 신라의 시조 박혁거세 모두 해를 상징한다. 박혁거세의 이름도 불구내(弗矩內)와 더불어 세상을 널리 밝히는 뜻을 지녔다. 홍익인간의 이상과 혁거세 사상은 세상을 널리 밝혀서 이롭게 한다는 해의 생태학적 기능과 일치한다. 그러므로 홍익인간의 이상이 혁거세 사상으로까지 이어졌다고 할 수 있다. 이러한 해 사상은 가락국의 시조까지 이어진다. 수로왕은 금합 안에서 황금알로 나타나는데 해처럼 둥글었다고 한다. 해처럼 둥근 알의 모양이나 황금빛은 모두 해를 상징한다. 해와 같은 인물이 건국시조가 되었다는 태양시조 사상으로 귀결된다. 세상을 밝히고 뭇생명을 살리는 해의 섭리와 변화 양상에 대한 천문학적 지식을 잘 알기 때문에 태양시조 사상을 확립했을 것이다. ‘해’에 대한 세계관적 인식과 과학적 이해 때문에 상고시대 한국인은 ‘해[太陽]’의 공전주기를 기준으로 ‘한 해[年]’를 설정하는 태양력의 역법도 일찍 깨우쳤을 것이다. 건국시조는 우리 민족이 이상적으로 여기는 지도자상이다. 진정한 지도자는 해와 같이 모든 생명을 다 살리는 존재이다. ‘다스리는 것’ 곧 ‘다 살리는 것’이 해의 생명성이자 민주적인 지도자상며 혁거세의 ‘불구내 사상’이자 환웅의 홍익인간 이념이다. 따라서 건국 시조왕들처럼 세상의 빛이 되어 모든 생명을 다 살리는 지도자가 가장 훌륭한 현실의 지도자이자 우리가 만들어가야 할 지도자상이다. 그러므로 본풀이에서 노래하는 시조왕은 건국시조로 추대된 태초의 지도자상이자, 지금 여기서 우리가 추구해야 할 이상적인 지도자상, 곧 미래의 생태학적 이상을 실현하는 지도자상으로 재인식해야 할 것이다.