The Review of Korean History 2021 KCI Impact Factor : 1.28

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2022, Vol., No.146

  • 1.

    The emergence of King Jijeung lineage and the political and social background of recognition of Buddhism in Silla

    Park, Mi-sun | 2022, (146) | pp.5~38 | number of Cited : 0
    Abstract
    This thesis focused on the accession and activities of King Jijeung as the political and social background that allowed King Beopheung to recognize Buddhism. According to <Stone monument of Naengsu-ri>, King Jijeung was referred to as King Galmun until four years after his accession, so it was understood that succession to the throne would not have been smooth. However, after King Soji’s death, there was no son to inherit the throne, so his closest relative, King Jijeung, took the throne, and he was able to succeed to the throne as the son of ‘King Nulji’s daughter’. After the treatment of the princess during the reign of King Nulji, Buddhism was accepted into the royal family, and King Jijeung’s mother was the daughter of King Nulji, who experienced the royal worship of Buddhism. It was possible that King Jijeung was also friendly to Buddhism under the influence of such a mother. Furthermore, King Jijeung welcomed the Queen of the Moryang-bu Park clan, and the Moryang-bu Park clan was a pro-Buddhist force. Their son, King Beopheung, was influenced by these parents and insisted on the official recognition of Buddhism. King Jijeung’s pro-Buddhist tendencies also influenced the abolition of burial of the living with the dead. In addition, King Jijeung inherited the Singung established during the reign of King Soji, and the Singung was the subject of ancestral rites to the founder of Silla, Hyukgeose. Since King Jijeung was married to the Park clan, he was able to solidify his bond with the queen through the Singung rites and gain the legitimacy of succession to the throne. By unifying the ancestral rites centering on the royal family through the Singung, ideological unity could be achieved, and King Beopheung proposed Buddhism as a new ideology of unification of Silla. On the other hand, clashes with Goguryeo were frequent until the time of King Soji, but not at all during the reigns of King Jijeung and Beopheung. This was the result of King Jijeung’s improved relationship with Goguryeo, and it is believed that the king’s pro-Buddhist tendencies had an effect. This would have contributed to changing the perception of Goguryeo and Buddhism in Silla society. With this change of perception, King Beopheung was able to claim the recognition of Buddhism. King Beopheung’s public recognition of Buddhism and the new period of the Middle Ages began with the accession of King Jijeung, who had a pro-Buddhist tendency. In view of this continuity, it is possible to establish lineage of King Jijeung.
  • 2.

    A study on the original text and compilationof the Hubaekje Gyeonhwon recordsin Samgukyusa Giyi section

    Jeon Deogjae | 2022, (146) | pp.39~94 | number of Cited : 0
    Abstract
    This paper examines the substance of the Samguksa-Bonjeon(三國史本傳) handed down to Samgukyusa Hubaekje Gyeonhwon records, the characteristics and line of historical records quoted in this records, excluding those cited in the Samguksagi Gyeonhwonyeoljeon, and its compilation and value of the historical records. The Samguksa-Bonjeon, which Ilyeon said was the main source materials, refers to Samguksagi Gyeonhwonyeoljeon. Ilyeon introduced old chronicles that recorded folktales that were handed down in Gwangju area after 940 and records of Leejegagi(Leebigagi) compiled by Leeje, the descendant of Gyeonhwon, not far from King Hyeonjong’s reign of Goryeo in the Hubaekje Gyeonhwon records. In addition, Ilyeon was used various old chronicles type, in particular, it is noteworthy when describing the facts after 927, when Goryeo and Hubaekje fiercely confronted each other, he actively utilized the transmission materials that were systematically linked to the source materials referenced by the author of Taejosillok. Ilyeon described the Hubaekje Gyeonhwon records by omitting some contents or phrases or rewriting some letters to quote the records of Gyeonhwonyeoljeon. Of course, he tried to reflect the records of Hubaekje Gyeonhwon in addition to the records showed in the transmission materials that described the contents that were not conveyed in the Gyeonhwonyeoljeon. Ilyeon inadvertently omitted and cited some of the records among the records of Gyeonhwonyeoljeon, making it difficult to determine the age of some records or to accurately grasp the context before and after them. He also distorted the original meaning of Gyeonhwonyeoljeon by misquoting or modifying some content or phrases. In spite of this, the records of Hubaekje Gyeonhwon can be evaluated as having a very high value as a valuable historical material when studying HuBaekje and Gyeonhwon. However, since there are several articles that need to be strictly criticized among the Hubaekje Gyeonhwon records, it is required to closely compare and review the records handed down to Gyeonhwonyeoljeon and Goryeosa Taejo-sega when using them as historical sources.
  • 3.

    Operation of Inquiry Rituals in the 10th and 13th centuries during the Goryeo Dynasty

    Jeong eun jeong | 2022, (146) | pp.95~136 | number of Cited : 0
    Abstract PDF
    Goryeo court rites are largely divided into Daejo and Mutual. In line with the capital, the meeting is held on Holy Sabbath and New Year’s Day, the birthday of King Jeong Ji-ji’s comrade. After the meeting, Joha follows. Mutual aid is confirmed only by the collaborator. In Goryeosa Yeji Garye, Ilwol Samjoui was recorded. The Ilwol Samjoui was held in the middle of the Goryeo period by increasing the number of meetings in Oililhyeon. In the Ilwol Samjoui, the rules for martial arts movements are centered except for the arrangement of the members of the Munsawi. The Jogye ceremony is arranged as the Gyesaju of Taejongdae during the end of the Goryeo period and the debate over child-rearing days of the attendees Various channels of communication were established in Goryeo until a separate uiju was prepared for each sangjo’s assistant. In this process, institutional norms are established, such as agenda ordinances. At the same time, the combination of contest and sijo, the act of joining compound words, and the example of joining also appear. It served to fill the void between Uijeryeong as a norm and Iipryega as a political act until the Jocham Sangcham was established as Uiju. Under the integration of the government officials of Yejong Race and Uijong University, the discussion of compound words was promoted, and there was only one case of Myeongjong University, but the case of joining came to the fore. The marriage ceremony was temporarily operated as an alternative example until the Songcho Mutual Aid Association was established. goryeo was basically influenced by the example of Song, which changed by taking into account the example of Tang. In the Goryeo Dynasty, sangjo served as a supplement to fill the gap until the ancestral dynasty was fully formed Joui of Goryeo has a sequential composition of contrasts and sangjo, and is divided into two periods. In order for the operation of the ceremonial rite to go on a normal track, above all else, a group must be established as a place. It was not the Jeongjeon, but usually the Hapmun or the civil war zone, where the combination of the compound eonsa ceremony, competition, and current affairs took place. The frequent occurrence of Hapmunsijo of Uijong, Myeongjongdae and Hapmunsijo after Yejong is also related to changes in the palace operating system. The name of the hall was revised or newly established in the name of restoring the hall, which was lost due to the Tribulation of the Great Tribulation. This does not seem to be related to the tendency of exoharmonic precipitation in which the precipitation of the civil war played a unilateral function. The tangible product suggesting the separation and independence of Sangjo’s Sangjo is actually ‘Uiju’. The tangible product suggesting the separation and independence of Sangjo’s Sangjo is actually ‘Uiju’. Since the middle period, Sangjo’s experience in operating the Sangcham Jocham has been published, and it has come to the Oryeuiju Gukjo Oryeui in the Annals of Gyeongguk Daejeon of the Joseon Dynasty and resulted in the maintenance of each Uiju. Even if it was operated excessively, the outline of the constituent elements of the group was already prepared in the middle Goryeo period, and it was used as a driving force for the maintenance of the Joseon Dynasty in the future. Since the middle period, Sangjo’s experience in operating the Sangcham Jocham has been published, and it has come to the Oryeuiju Gukjo Oryeui in the Annals of Gyeongguk Daejeon of the Joseon Dynasty and resulted in the maintenance of each Uiju. Even if it was operated excessively, the outline of the constituent elements of the group was already prepared in the middle Goryeo period, and it was used as a driving force for the maintenance of the Joseon Dynasty in the future.
  • 4.

    The Travel Records Yu-Gi(遊記) and Trip Culture in Goryeo Dynasty : Rord Trips, Travel Modes and Inhabitants of the Villages They Had Met

    Eun Gyeong Kang | 2022, (146) | pp.137~182 | number of Cited : 0
    Abstract
    There were many intellectuals had gone the domestic and foreign trips to write travel records Yu-Gi(遊記) especially in the late Goryeo. They were published in a collection of works that days. We could see traffic routes, especially postal roads, post towns, and turist spots they had met and we would observe how much tourists and famous places affected by Yu-Gi in conclusion limited. The travel records Yu-Gi were vivid reports written by the best elites who had traveled the whole country everywhere. They were usually not in prose but also poem style, which were made at posthouses or pavilions. There were inhabitants in actual lives and their villages in them. So if they would be resolved, we could get concretely the more vivid information of them. Tourists used the post roads and houses which Goryeo government organized. Above all their means of transportation were their horses, so they should think a matter of the highest priority when they moved the next place. If they had travelled they would meet post towns where they had a rest and their horse took an easy. Sometimes the town were ruined though inhabitants of the villages had to service them kindly. That was their responsibilities. Whenever they had trips, they would meet turist spots. Because they had Buddhist faith, they thought that place specially. Also because they had the best view, they were famous for scenery. But though inhabitants of the villages were busy at maintenance of livelihood, they had to help turists for a guid or a good service. Famous places were dangerous for people of turist spots. At last the travel records Yu-Gi had made in the famous places as Mt. Geungang, but famous places would made by Yu-Gi as Yeonghoru(영호루) in Andong or Gyeongpodae in Gangneung(江陵).