남북조~수당시대의 기자·기자조선 인식 = Recognition of Kija from Southern and Northern Dynasties to Sui-Tang Dynasties

다국어 초록 (Multilingual Abstract)

This study explores the changing perceptions of Kija (箕子) and Kija Joseon (箕子朝鮮) in Chinese historical texts from the Northern and Southern Dynasties through to the Sui and Tang periods. The Jizi tradition, first systematized as the “Jizi Joseon theory” in the Records of the Three Kingdoms (三國志) during the Wei-Jin period, continued to expand and gain traction throughout the subsequent centuries. During the Northern and Southern Dynasties, attempts were made to geographically verify the ancient territory of Gojoseon, and sources documenting the location of Jizi’s tomb began to appear. Notably, epitaphs from the Northern Wei record that members of the Lelang Wang clan (樂浪王氏) claimed descent from Jizi. In addition, the Book of the Later Han (後漢書) reflects the influence of the Records of the Three Kingdoms by presenting a historical sequence that connects Jizi, King Jun, Wiman Joseon, and the Han commanderies. In the Sui and Tang periods, the Jizi Joseon narrative was actively used to legitimize the Chinese invasions of Goguryeo, leading to its wider dissemination. At the same time, the Collected Annotations to the Records of the Grand Historian (史記三家注) consistently referenced the tradition that Jizi’s tomb was located in Meng County (蒙縣) of Liang State (梁國), and a shrine dedicated to Jizi was constructed in Jixian (汲縣), Henan during the Tang dynasty. These sources imply that Jizi never actually traveled to the region of Old joseon. Thus, while the theory of Jizi Joseon gained prominence as a political tool in this period, it coexisted with other traditions that emphasized Jizi’s historical presence within the Chinese heartland, revealing a tension between political narrative and historical memory.