先秦文獻에 기록된 古朝鮮 사회와 주민집단

호서사학회 2012 역사와 담론 Vol.0 No.61

<P>&nbsp;&nbsp;In the history, the appearance of the society of the early Gojoseon which corresponds to Bronze Age mostly remains as archaeology material and some of historical fact are recorded in the literature of PreChin era.</P><P>&nbsp;&nbsp;Among PreChin literatures, the books in which the contents related to Gojoseon are recorded are 『Gwanja』, 『Sanhaekyung』, 『Jeongukchaek』 (The Warring States Book), 『Chunchu』 and 『Sangseo』.</P><P>&nbsp;&nbsp;Through the record of 『Gwanja』, we can know that the early Gojoseon was located in Liaodong or in the area adjacent to Liaodong and did not exist in Liaosi area.</P><P>&nbsp;&nbsp;Furthermore, it is highly likely that Gojoseon existed in the area adjacent to Liaodong.</P><P>&nbsp;&nbsp;And Gojoseon was famous for regional product tiger leather which has pattern and in Chunchu period the Ji(齊) country discussed trade</P><P>with Gojoseon.</P><P>&nbsp;&nbsp;It can be confirmed that according to the record in 『Jeongukchaek』(The Warring States Book), at that time the Gojoseon was located in the area not distant from the frontier of Yan(燕) and was an influence group which they should pay attention to when discussing situation or foreign relation of Yan country.</P><P>&nbsp;&nbsp;Accordingly it can be known that at the latest in the middle of the 4thcentury B.C. the true substance of Gojoseon was distinctly recognized by the people in northern China.</P><P>&nbsp;&nbsp;In 『Sanhaekyoung』’s 「Hanaebukkyung」 the gojoseon was located in the north of the sea and the south of the mountain, and because the area of the present Liaodong and west North Korea area is located with their back toward Jangbaek and Nangrim mountain range and facing the sea with the front it corresponds to the record in 『Sanhaekyoung』.</P><P>&nbsp;&nbsp;In addition, in 『Haenaekyoung』 it is written that Gojoseon is located in the inside of seashore of the East Sea and the corner of the north sea. This means that roughly saying the Gojoseon is within the bounds of the East Sea.</P><P>&nbsp;&nbsp;Finally the article in 『Sanhaekyoung』 only explains the rough situation about the location of Gojoseon and it is inadequate as a material</P><P>which discusses the original location of Gojoseon.</P><P>&nbsp;&nbsp;Some disputants strongly raise the contention that the influence expressed as ‘Sukshin’ or ‘Doyee’, ‘Dongyee’(eastern barbarian) in the literature in ancient China can be seen as the real substance like ‘Joseon’.</P><P>&nbsp;&nbsp;However, because these tribes appear in the same record with ‘Joseon’ it is reasonable that they are seen as tribe groups different from ‘Joseon’.</P><P>&nbsp;&nbsp;In the above the conclusion obtained while reviewing the PreChin literature is the fact that Gojoseon was powerful influence group located in the east of Yan and maintained confrontation situation against Yan in the 4thcentury B.C.</P><P>&nbsp;&nbsp;Only, about the fact that when and where in 7th century B.C. the true substance ‘Joseon’ appeared in the history, there is limitation in approaching to it with literature anymore.</P><P>&nbsp;&nbsp;For clearer interpretation, we have no choice but to assume the area related to the early Gojoseon and judge through remains and relics excavated from there.</P>

2010년대 중국의 포크음악(新民謠) 열풍과 쑹둥예(宋東野)의 앨범 『安和橋北』

이정훈 현대중국학회 2023 現代中國硏究 Vol.25 No.2

2010년대 중국 대중문화에 있어 주목할 만한 현상 가운데 하나로 포크음악의 대중적 인기 확산을 들 수 있다. 2010년대 들어 ‘신민요’라는 이름으로 새롭게 주목받은 포크음악은, 일찌기 1990년대 대학 캠퍼스를 중심으로 확산된 ‘캠퍼스 포크송(校園民謠)’과, 이를 계승하여 2000년대 등장한 ‘어번 포크송(城市民謠)’으로 이어지는 중국의 포크음악의 계보를 잇는 동시에 과거 ‘소수 청중(小衆)’의 음악으로 국한되었던 한계를 넘어 명실상부한 대중적 영향력을 확보했다는 점에서 이전과는 다른 면모를 보였다. 2010년대의 포크붐과 관련하여 주목해야할 뮤지션으로 쑹둥예(宋東 野)를 들 수 있다. 대중적 영향력이 컸던 TV예능의 오디션 프로그램을 통해 2012년 「둥샤오제(董小姐)」가 알려지기 시작한 것을 계기로 대중적 관심을 모은 쑹둥예는 2013년 발표한 앨범 안허차오베이(安和橋北)가 대중성과 작품성을 함께 인정받아, 대륙은 물론 중국어권 전체에서 포크붐의 아이콘과도 같은 위상을 갖게 되었고 이후 ‘쑹둥예 신드롬(宋東野現 象)’의 장본인이 되었다. 이 글에서는 2010년대 포크붐의 전후 맥락과 배경에 대한 검토하는 한편 높은 작품성을 인정받은 쑹둥예의 앨범 安和橋 北(2013)을 중심으로 노랫말에 대한 텍스트 분석을 통해 쑹둥예의 작품세계의 문학적, 문화적 성취와 의의 및 한계를 검토한다. A notable aspect of Chinese popular culture in the 2010s is the widespread popularity of folk music known as “New Folk Song.” Locating itself within the musical genealogy of the “campus folk song” that spread across college campuses in the 1990s and the “urban folk song” that followed in the 2000s, “New Folk Song” nevertheless distinguished itself from its predecessors by the virtue of its sheer popularity, and managed to overcome the limitations of the “minor audiences” frame associated with folk music in general. The artist who deserves particular attention as the preeminent figure of the 2010’s folk boom in China is Song Dongye. Featured in a singing competition television series, Song’s music generated an explosive audience response that led to the “Song Dongye Syndrome.” Song's 2013 album North of Anhe Bridge garnered both critical acclaim, especially for the literary qualities of its lyrics, and commercial success, catapulting Song to the status of a pop idol not only in China but across the entire Sinophone world. Focusing on the album North of Anhe Bridge, this paper performs textual analyses of Song Dongye’s folk songs, situating their accomplishments as well as limits within the multiple contexts behind the rise of the folk boom in China in the 2010s.

삼한의 ‘祭天’과 동예 舞天의 포용성

채미하 공주대학교 백제문화연구소 2020 백제문화 Vol.0 No.62

This thesis compared Jecheon and Moocheon with Korea ancient Jecheon and studied embracing aspect of Jecheon in Samhan and Dongye. First of all, Jecheon and Moocheon were not national big festivals, however their societies were got united by Jecheon. This Jecheon held on October in Samhan and Tongye were not only thanksgiving event but also New year ceremony and had similar feature with Nabje in China. And one of the ritual ceremonies of Jecheon, ‘singing, dancing and drinking day and night’ was for consolidating the societes as well as descarding past things. Referring from this, it was assumed the people in community settled the past conflicts throught ‘singing, dancing and drinkg day and night’. Though they served spirits at Byeolup besides Jecheon at Gukup in Samhan and the rite for tigers were held in each Upraks in Tongye, it was probable that those rites for spirits and tigers were also made altogether during Jecheon. 본 글은 삼한의 ‘祭天’과 동예의 舞天을 한국 고대 ‘제천’과 비교 검토하면서 삼한과 동예의 ‘제천’이 지니고 있는 포용적 측면을 살펴본 것이다. 우선 삼한의 ‘제천’과 동예의 무천은 ‘國中大會’는 아니지만, ‘제천’을 통해 사회를 통합해 나갔다고 보았다. 이와 같은 삼한과 동예의 10월 ‘제천’은 추수감사제적 성격만 있는 것이 아니라 신년의례이며, 중국 臘祭의 성격도 있다고 하였다. 그리고 ‘제천’의 제의 과정의 하나인 ‘晝夜飮酒歌舞’는 공동체의 결속을 다지는 행위이기도 하지만, 지난 것에 대한 폐기를 의미하기도 한다고 하였다. 이 점을 염두에 둘 때 공동체 구성원은 ‘주야음주가무’를 통해 과거의 갈등을 해소하기도 하였다고 보았다. 한편 삼한은 國邑의 ‘제천’ 외에 別邑에서는 ‘事鬼神’하였고 동예는 읍락단위로 ‘祭虎’하였지만, ‘제천’ 때 별읍의 귀신과 읍락의 호신에 대한 제사도 함께 이루어졌을 것이라고 하였다.

≪삼국사기≫ <고구려본기>의 예맥관련 기사 분석

박노석 ( Park Rohseog ) 전북대학교 인문학연구소 2017 건지인문학 Vol.0 No.19

Yeamaek is a group composed of many small countries such as Okjeo, Koguryo, Buyeo, Balhae, and Dongye. They also lived in from Yoryeongseong and Gillimseong to in north. Korean Peninsula was also inhabited by Pyongando, north Hwanghaedo, Hamgyongdo, Gangwondo, and north Gyeongsangdo in Korean Peninsula. Yeamaek, who engaged in war with The Later-Han or mobilized for war with the Later-Han in Koguryo, is also known as a resident of Gangwon Province. However, this is wrong and people who lived in Liaodong. In the Korean Peninsula region, Koguryo attacked Baekje with the ruled Yeamaek. Yeamaek, who was mobilized in Koguryo, was not a resident of Liaodong, but a subject by Koguryo in the Korean Peninsula.

예맥의 종족성과 물질문화

오영찬 한국고대사학회 2023 韓國古代史硏究 Vol.- No.109

This paper examines the narrative of the origin of the Korean people, looking at the Yemaek which, in the mainstream, is assumed to be a homogeneous ethnic group in a wide area. Firstly, I will explore how and when the Yemaek began to be tracked and represent the symbol and main component of a homogeneous Korean people. In addition, through a close examination of historical records related to the Yemaek, I intend to reveal the identity of the Yemaek. In the second half of the 20th century, the discourse on the Yemaek was combined with archaeology, linking specific material cultures to a specific ethnic group. Such a methodology presupposes the homology and the unity, suggesting that the Korean people have originated from a homogeneous single group in a wide area of Manchuria and Korean peninsula. In Chinese historical records, the Yemaek are represented through the lens of Chinese intellectuals rather than a reflection of the Yemaek's own voice. In Shiji and Hanshu, Yemaek are considered as a marginal ethnic group that China set up as “the other” of the East. In Sanguozhi, the name Ye or Maek was given to the people confined to a specific area by Han Chinese, in the process of contacting with and ruling by Han Commanderies. In Houhanshu, according to the prominence of Goguryeo, the group around Goguryeo was also referred to as Yemaek. Local people of the central region of the Korean Peninsula were fixed as Ye in the process of long-term commandery rule, and even after the occupation of Goguryeo, they were still called Ye as seen in the Gwanggaeto Stele. The Homology and unity of the Korean people with the Yemaek as their mainstream is nothing more than a myth invented in the 20th century. The formation and make up of the Korean people should be understood – not as a process of segmentation from a single ancestor group – but as one of integration of various groups over along period. 본고는 선진시대 이래 예맥의 용례를 살펴보고 관련 고고학 물질문화를 검토하였다. 이를 통해 기존 예맥에 대한 통설적 이해와 한민족 형성에 대한 역사적 내러티브를 재검토하였다. 『사기』와 『한서』 단계에 예맥은 중원이 동북방의 타자로 설정한 변경 바깥의 집단에 대한 범칭이었다. 선진시기 요서와 요동에서 나타나는 변이성이 높은 물질문화를 범칭으로 사용되는 모호한 실체의 예맥과 연결시키는 것은 논란의 여지가 있다. 예맥이 만주와 한반도 중북부에서 특정지역을 기반으로 한 실체로 인식되기 시작한 것은 기원 이후 정치체의 성장과 한군현의 접촉을 통해서였다. 부여와 고구려의 성장에 따라예와 맥은 각각 부여와 고구려에 특정되었다. 부여와 고구려의 전반적인 물질자료 상, 고구려에서 확인되는 일부 부여계 물질자료를 통해 양자의 문화적 친연성을 상정하는 것은 가능하겠지만, 부여와 고구려의 종족을 동일 계통으로 이해하거나 고조선에서 부여와 고구려로이어지는 한민족의 동원성을 확인하기는 어렵다. 『삼국지』 단계에는 한반도 북부의 동해안 일대나 한반도 중북부 등 특정 지역의 주민이예 또는 예맥으로 지칭되기 시작하였다. 기원 전후 만주와 한반도 북부 일대에서는 서단산문화에서 발전한 토광묘 계통의 부여 문화, 혼강·압록강 일대 적석총을 중심으로 한 고구려문화, 옥저 일대의 단결-끄로노프카 문화, 영동지역의 동예 문화, 영서지역의 영서예 문화등 지역별로 다양한 문화가 발흥하였다. 이러한 물질문화의 양상은 예맥과 같은 상위의 종족 집단의 존재나 다양한 지역집단들이 예맥에서 분화한 양상을 뒷받침해 주기는 힘들다는점을 말해준다. 만주와 한반도에서 장구한 민족의 형성은 동질적이고 단일했던 예맥족에서 분화된 것이 아니라 다양한 지역 집단들이 통합되는 과정으로 이해된다. 예맥을 근간으로 한 한민족의 단일성과 동원성은 근대에 만들어진 신화에 불과하다.

遯溪 許厚의 삶과 詩

윤재환(Jae-hwan Yoon) 운곡학회 2024 운곡논총 Vol.16 No.-

고대 동해안 지역의 정치적 동향과 우산국

이경섭 동국대학교 WISE(와이즈)캠퍼스 신라문화연구소 2012 新羅文化 Vol.39 No.-

The east coast region became an important channel between the northern and southern parts of the Korean Peninsula as the early tribal groups of ancient Korea formed political communities and started to exchange with one another. It was soon after that when the east coast region emerged as the venue of exchange and competition among the early political forces. It is likely that Ulreung Island must have exercised some influence on its political movements as the source of unknown power in the process. It is known that the people of Okjeo regarded Ulreung Island as a foreign island in the middle 3rd century. Such a perception seems to have been shared among Koguryo, Dongye, and Jin and Byeon Han that engaged in active exchanges with one another in the northern and southern areas along the eastern coast. Koguryo advanced into the east coast as early as the 1st century and put Okjeo under its influence. It moved to rule even Dongye in the former half of the 3rd century and made full-scale contacts with Silla in the stage of Saroguk in the middle 3rd century. Growing into the leading power of Jin-Han Alliance, Saroguk made an early advance into the east coast, reaching even Gangreung and Samcheok at the end of the 4th century. The two countries maintained friendly relationships in the east coast area with Koguryo having the upper hand those days. Entering the middle and late 5th century, however, Silla grew out of Koguryo's influence and searched for its independent growth. Thus full-blown military confrontations occurred in the east coast region. Overcoming the attacks from Koguryo, Silla introduced Jugun system in the early 6th century during the reign of King Jijeung and set up Shiljik and Haseula Ju first in the east coast region, which was the result of its perception that the region was directly connected to its fate. In addition, it ruled Woosanguk in the region, thus stabilizing the ruling of the region. Woosanguk was the last key to the stable ruling of the region. There is no record about Woosanguk in literature after the unification of the three kingdoms, but its roles can be inferred from the active exchanges among the ancient states, societies, and people in the pan-east coast region.

울음(鳴), 공감(共感), 공명(共鳴)의 레토릭 : 발화에서 담론까지의 ‘불평즉명론(不平則鳴論)’

崔恩禎 한국중국소설학회 2014 中國小說論叢 Vol.43 No.-

This study, initiated by humanities questions ‘sound like a bird’s crying’ which refers to the Chinese character ‘Ming’. In Chinese character used by East Asian countries, ‘Ming’ is considered to be ‘bird’s sound’ which came after ‘shape of bird(鳥)’ and ‘phonetic characteristics(口)’. This is very different from Western countries that consider ‘bird’s sound’ as "The or A bird is singing". Why do we(In Chinese character used by East Asian countries) consider the Chinese character ‘Ming’ as a "sound of Bird’s crying"? This research reveals the root cause of cultural recognition by studying Han Yu’s literature 《Send Meng Dogye Xu》 during the Tang Dynasty in comparison to ‘the signified’ in "Cry out against injustice". "Cry out against injustice" is a well composed work because of its internal and external subjects with its metaphorical meaning "writing literatures as an anger of scholars" together with a resonance effect made by the character ‘Ming’. The author of this study thinks that the subject could be amplified internally as well as externally among Chinese used by East Asian countries since they considered ‘Ming’ as "sound of crying". It can be assumed from the title "Experience of feeling", that it is a farewell letter written by Han Yu after he was through with his long-time friend Meng Jiao and ‘Empathy’, which means altruistic mind in psychology, is an emotional foundation of this writing. The utterance of ‘Usually, things make sounds when they lose their original stability’ plays as a major premise in this writing and it sets up "Cry against injustice" as a background which applies to science as well as the humanities. Furthermore, it completed the concept of "Cry against injustice" as "writing literatures as an anger of scholars". In addition, the meaning of "writing literatures as an anger of scholars" and "Cry against injustice" is made by an effective combination of external phonetic characteristics and an internal theory of ‘Ming’. This concept was beyond the ‘conversation’ between Han Yu and Meng Jiao and the ‘Discourse’ during the same period of time. This was why that it was accepted and transformed by the public over the ages. This study analyzed the process of transformation of the ‘Ming’, a main character of 〈Send Meng Dogye Xu〉from ‘sound’ to ‘crying’. To become established as a common recognition among one culture takes numerous different experiences that was accumulated and learned over a long period of time from past to present. The recognition of ‘Bird’s sound’ among Chinese character using countries has been firmly set based on various environments and historical backgrounds. Therefore, there should be limitations to define the context based on one literature 〈Send Meng Dogye Xu〉 and the definition is nothing but an inference. However, it can’t be overlooked that the concept of "Cry against injustice" from the text of 〈Send Meng Dogye Xu〉 has been around over the ages through a consistent process of discourse.

古代 安邊地域의 歷史文化에 대한 검토 - 북한지역 향토사 정리를 위한 하나의 시도 -

김창겸 영남대학교 민족문화연구소 2011 민족문화논총 Vol.48 No.-

This paper deals with the ancient history and culture of Anbyeon, a place in the Northern part of the Korean peninsula(北韓地域)Anbyeon served as the important base from where Nangnang(樂浪) and Goguryeo(高句麗) culture as well as neolith culture and bronze age culture spread via the eastern coast. Anbyeon already assumed significance as a political power when Ye tribe(濊族) settled in this region, and subsequently Anbyeon developed as a Dongye(東濊) state and absorbed neighbor region. Anbyeon became the capital of Bulnae state(不耐國), and then came under the control of Goguryeo. Afterwards Anbyeon was incorporated into territory of Silla(新羅), Anbyeon took charge of northeast military task. In other word, Anbyeon combined the regional culture of Goguryeo and Silla, played an axial role in the northeast of Korea peninsula during the Three Kingdom Period(三國時代), and it fully performed the task of an outpost for Silla’s advance to north. When the unification of three kingdoms took place, Silla made Anbyeon a sacred place that performed ancestral rites on the national level. Anbyeon was a important region not only for Silla's advance to north but also in relationship with Malgal(靺鞨), Goguryeo, Balhae(渤海). On the other hand Anbyeon was a region of cultural exchange between Silla and Goguryeo. 이 글은 지역사 연구, 즉 북한지역 鄕土史 복원을 위한 하나의 시도로서 安邊의 고대 역사와 문화의 특성을 살펴보고, 그에 대한 개관적 검토를 하였다. 안변 지역은 고대 한반도의 동해안 역사와 문화의 발전에 있어 지대한 역할과 구실을 하였다. 신석기와 청동기 문화의 남파는 물론 樂浪과 高句麗 문화의 동해안으로 남파 루트에서 중요한 거점이었다. 일찍이 濊族이 거주하면서 점차 정치적 세력체로 성장해 갔으며, 드디어는 이웃 지역을 아울러서 東濊로 성장, 발전하였다. 초기국가시대 안변지역은 동예의 중심세력인 不耐國의 治所였다가, 고구려가 낙랑군을 병합함에 따라 동예지역에 고구려의 세력이 작용하였다. 그리고 광개토왕대에 또다시 정벌전이 감행되어, 안변지역은 완전히 복속되고 比列忽郡 또는 淺城郡이라 불렸다. 뒷날 남쪽의 新羅가 성장하면서 동북방으로 진출하는 과정에서 안변지역은 신라의 영토로 편입되어, 556년(진흥왕 17) 比列忽州와 比列忽停이 설치되어 동북방의 군사적 임무를 담당하였다. 그러나 안변은 637년(선덕여왕 6) 고구려에게 빼앗겼다가, 신라는 660년 백제를 멸한 뒤, 고구려를 치기 위해 668년(문무왕 8) 안변에 다시 비열홀주를 설치하였다. 결국 안변지역은 삼국시대 고구려와 신라 사이의 한반도 중부 동북방지역에서 각축지이며 문화의 합류지역이었으며, 신라의 북방 진출에 전초기지로서 구실을 하였다. 신라의 대당전쟁이 시작되자 673년(문무왕 13) 안변의 비열홀정을 폐지되고. 675년 安北河에 연하여 關城을 설치하고 또 鐵關城을 쌓았다. 그리고 681년(문무왕 21) 沙飡 武仙이 精兵 300명으로 비열홀을 진수하고 동북방 경비를 강화하였다. 이와 더불어 신라는 삼국통일 이후 中祀에 속하는 四鎭의 北鎭은 비열홀군의 熊谷岳을 대상으로 하여, 안변을 국방의 요지로서 신성시하였다. 결국 안변은 신라의 북진과, 말갈・고구려 그리고 渤海와의 동북방 국방상 요충지였다. 뿐만 아니라, 다른 한편으로 안변지역은 고구려 문화와 신라 문화의 합류지역이었고, 신라 북방 진출의 전초기지였으며, 뒷날에 신라가 발해와의 통교상 ‘新羅道’로 진입하는 배후지였다. 그 위상은 계속되어, 특히 북방민족의 남하과정에서 절대적이었다. 안변의 이러한 역할은 지정학적으로 오늘날 남북관계에서는 물론, 향후 통일한국에서도 동해 바다를 통해 환태평양으로 나가는 하나의 전지기지로서 기능하리라 예상된다.

중국정사의 말갈7부와 삼국사기의 말갈

선석열(SEON Seok-Yeol) 고구려발해학회 2010 고구려발해연구 Vol.37 No.-

본고는『삼국지』의 읍루 기록과『수서』ㆍ『구당서』ㆍ『신당서』의 말갈7부 기록, 그리고『삼국사기』의 백제본기ㆍ신라본기의 말갈 기록을 서로 비교하여 살펴보았다. 중국정사의 경우 6세기 중엽 이전에 말갈은 읍루, 물길 등의 명칭으로 나타나고 있다. 만주의 동ㆍ북부 지역에 거주한 말갈7부의 거주지를 보면 공백 부분이 많았는데, 이는 말갈7부가 만주의 동ㆍ북부의 모든 지역을 차지한 것은 아님을 말해주는 것이다. 7부 외에 사모부 등의 다른 부가 있었음에도 불구하고, 거주지 외의 공백부분은 여전히 남기고 있어 중국 정사의 정보가 정확하지 않다는 것이다. 또한 말갈7부 가운데 속말부 백돌부 백산부 등의 군사력을 수천 명이라 기재하여 군사력이 축소 조작되어 있었다. 그리고『삼국사기』의 백제ㆍ신라 양 본기에 보이는 말갈 기록을 검토하였는데, 말갈의 실체에 대해서는 공통점을 가지고 있었다. 4세기부터 백제를 먼저 공격한 말갈은 고구려의 위임통치집단인 낙랑과 연합한 집단이며, 5세기 전후에 신라를 공격한 말갈은 주로 고구려와 연합하여 전투를 수행한 것이었다. 이들 말갈은 함경도에서 추가령지구대를 넘어 백제를 공격하거나 동해안으로 신라를 공격하였으므로, 그들은 만주지역에 존재한 말갈7부가 아니라 별개의 집단이다. 그들은 서기 1세기 중엽 태조왕 때부터 고구려의 예속 하에 있었던 함경도 지역의 동예와 동옥저였다. 따라서 이들 말갈은 말갈7부나 독자 세력이 아니라, 고구려에 의해 동원된 것임을 반영한다. 4세기 이후 고구려가 자신의 지배 아래에 있었던 지방의 예맥족을 말갈이라고 차별하여 불렀으며, 중국은 이 명칭을 받아들여 만주의 동부와 북부에 거주한 여러 민족을 지칭하게 되었던 것이다. This paper focuses on the study of Malgal(靺鞨) through comparing the records of Malgal 7Bu(seven tribes) in 『Sui shu(隋書)』, 『Jiu Tang shu(舊唐書)』, 『Xin Tangshu(新唐書)』with those of Malgal in Silla bongi and Baekje Bongi of 『Samguk Sagi(三國史記)』 At first, Chinese records show that Malgal was called Euplu(?婁), Mulgil(勿吉) etc. In the 『Samgukji(三國志)』and 『Hou Han Shu(後漢書), The History of the Later Han 』are records about Euplu which was about the 3rd century AD. But the records of Euplu in 『Hou Han Shu』, which was published 200 years later than 『Samgukji』, had already been in 『Samgukji』, so the records of 『Samgukji』should be basically historical sources, not those of 『Hou Han Shu』. Mulgil which appeared in the late 5th century was one of Euplu groups and drove Buyeo(夫餘) away and occupied it. According to 『Ui shu(魏書)』, Mulgil developed competing over Goguryeo. Malgal 7Bu(seven tribes) in the History of China was firstly recorded in 『Sui Shu』, and HeuksuMalgal Jeon(흑수말갈전) of 『Xin Tangshu』has its new information. Seven Malgal tribes lived in the eastern and northern part of Manju. As far as their habitats were concerned, all areas of eastern and northern Manju were not theirs. According to HeuksuMalgal Jeon of 『Xin Tangshu』, there were some Bu(部, divisions, tribes) like Samobu, Gunribu, and etc except 7Bu(seven tribes). And Balhaejeon(渤海傳) of 『Xin Tangshu』shows that there were some Bu(部, divisions) like Wolhui(越喜) and Cheolhui tribe as well as 7Bu(seven divisions, tribes). Despite these records, some remaining parts of these areas has not been identified. That’s because these records from the history of China were not clear. In general, most sources in Foreign Biographies in the history of China had been collected and were passed down as they were. 『Sui shu』says that eastern part of Buryeol tribe among Malgal 7Bu(seven tribes) was Sukshin(肅愼, Sushen), but later it was recognized that Malgal people were the descendants of Sukshin in the history of China. The latter was passed down. In addition, 『Xin Tangshu』says that the founding place of Balhae(渤海) was Dongmo mountain(東牟山) in Euplu, but in 『Jiu Tang shu 』it was recorded as Dongmo mountain in Gyeru(桂樓). The different records are considered to be the important basis of Balhae’s succession to Goguryeo. Also, the military strength of Songmalbu, Baekdolbu, Baeksanbu and etc. was recorded as thousands of forces. The record of their strength was distorted and reduced. And the records of Malgal in Baekje bongi(百濟本紀) and Silla bongi(新羅本紀) of 『Samguk Sagi』shows that ‘who was Malgal’has some in common. Malgal had struck Baekje first from the 4th century, and by the time, Malgal was an allied group with Rakrang(樂浪) under the mandatory rule of Goguryeo. By the 5th century Malgal mostly attacked in alliance with Goguryeo. According to Baekje bongi and Silla bongi, Magal attacked Baekje and Silla over Chugaryeong Rift Valley(楸哥嶺地溝帶) or the East coast, therefore they are considered to be other group, not Malgal seven tribes(7Bu) in Manju area. They were Dongye(東濊) and Dongokjeo(東沃沮), which had been under the control of Goguryeo from the age of King Taejo in the middle of 1st century A.D. Accordingly, it is found that they was mobilized by Goguryeo. When we compare the records of Malgal 7Bu in the history of China with those of 『Samguk Sagi』, it seems to give little connections with each other. but it doesn’t mean that they were absolutely different groups. Goguryeo put a lot Magal tribes including Baeksanbu and Songmalbu in Manju area as well as Dongye and Okjeo(沃沮) under the control of Goguryeo. Both groups in Manju area and Hamgyeong Province were called Malgal by Goguryeo. A long time ago, when the Chinese were spelled the name of a nomadic people in Chinese characters, they were used in the Mal or Gal. In the 6th century, China called the peoples of Manchuria and the Amur Malgal. Goguryeo accepted the name of Malgal, and called Yemaek tribe under theier control Magal.