高句麗와 北朝의 경계

李成制(Lee Seongje) 고구려발해학회 2016 고구려발해연구 Vol.54 No.-

525~528년 무렵 고구려는 遼西로의 진출을 단행하였다. 이때의 군사행동은 요서 지역에 대한 北魏의 지배가 붕괴된 상황을 틈타 이루어진 전격적인 것이었다. 그러므로 이때의 요서 진출은 갑작스러운 것이며 이로써 고구려가 그간 유지해온 북위 위주의 대외전략을 폐기한 것처럼 보이기도 한다. 하지만 고구려의 요서 진출은 북위의 內政은 물론이고 북위를 둘러싼 국제정세까지 파악해가면서 단행된 것이었다. 상대가 되는 북위와의 향후 관계 뿐만 아니라 突厥 등 북방세력과의 조우도 충분히 예견할 수 있는 문제들이었기 때문이다. 이런 점들을 고려하지 않은 채 고구려가 요서로의 진출에 나섰다고는 여길 수 없는 것이다. 요서 일대를 석권하여 營州 일대까지 차지할 기회가 있었음에도 고구려가 大凌河 하류 이서로의 세력확대는 자제했다는 점에서 그러하다. 이때의 진출로 고구려는 요서의 동부지역을 차지하였고, 현재의 朝陽에 중심을 둔 북중국 왕조와 요서를 분점하게 되었다. 특히 고구려가 차지한 지역은 대릉하 하류와 북쪽에서 내려온 醫巫閭山이라는 자연경계로 그 서부지역과 구분된다는 지리적 특징을 갖고 있었다. 과거 漢이 이 지역과 요하 이동을 묶어 遼東郡으로 편성했던 것도 이러한 조건을 고려한 것이었다. 또한 여기에는 요서 서부와 요동을 잇는 고대로 부터의 幹線이 마련되어 있었다. 이러한 지리적 조건과 그 전략적 가치에 대해 고구려는 전대로부터의 경험-後燕과의 공방전, 더 거슬러 올라가면前 燕과의 대결-을 통해 익히 알고 있었다고 여겨진다. 이렇게 볼 때 고구려사에서 요서 동부지역의 확보가 갖는 의미는 요하 이서의 수 백리 영토를 얻었다는 것에 그치지 않는다. 요서의 분점을 통해 고구려는 요동의 안전을 담보할 수 있는 보다 견실한 대외 전략을 수립할 수 있게 되었다. 확보한 지역 공간을 통해 북방 유목세계의 중심세력과 교섭을 가질 수 있게 되었다는 점도 이러한 추정을 뒷받침해준다. Koguryeo advanced into the west of the Liao River(遼西) in 525-528. The military action was taken suddenly under favor of the collapse of dominance on the west of the Liao River by the Northern Wei Dynasty(北魏). Therefore, the expansion to the west of the Liao River occurred all of a sudden and Koguryeo seemed to discard its foreign policies focusing on the Northern Dynasties of China that it had maintained. However, the expansion of Koguryeo into the west of the Liao River was taken by figuring out not only the domestic affairs of the Northern Wei Dynasty but also the international situations around the dynasties. This was because it was able to expect the future relationship with the Northern Wei Dynasty and encountering with the northern powers including the Turkic Khaganate(突厥). It cannot be regarded that Koguryeo advanced into the west of the Liao River without considering these problems. Koguryeo would have considered these as it refrained from expanding into the west of the downstream of the Daling River(大凌河), although it had an opportunity to occupy the west of the Liao River and Yingzhou營( 州) area. From the expansion, Koguryeo occupied the eastern area of the west of the Liao River, sharing the west of the Liao River with the Northern Dynasties of China located in Chao Yang(朝陽). In particular, the area dominated by Koguryeo had a geographical attribute to be separated from the west area with the natural boundary of the downstream of the Daling River and Yimuryo Mountain(醫巫閭山) from the North. The Han Dynasty(漢) made Yodonggun(遼東郡) by combining this area and the east of the Liao River by considering the geographical condition. It also had the main line(幹線) from the ancient times connecting the west and the east of the Liao River. It is told that Koguryeo was well aware of such a geographical condition and its strategical value through the experiences from the previous generations – the battle with HouYan(後燕) and the battle with Qian Yan(前燕). Given the facts, the meaning of expansion of the east of the west of the Liao River in the history of Koguryeo is nothing more than it secured hundreds of Li(0.24 mile) of area in the west of the Liao River. By sharing the west of the Liao River, Koguryeo was able to establish more sound foreign policies to secure the safety of the east of the Liao River. The fact that Koguryeo was able to negotiate with the central forces in the nomadic community in the North through the secured area supports the assumption.

중국 ‘요하문명론’의 ‘장백산문화론’으로의 확대와 백두산의 ‘선도(仙道) 제천(祭天)’ 전통

정경희 ( Jung Kyung-hee ) 국제뇌교육종합대학원 국학연구원 2018 선도문화 Vol.24 No.-

The core of ‘the Liao-ho river civilization theory’, ‘Hungshan Culture(Ritual禮制 Culture, Pre-Shang先商 Culture) theory’ started as a historical theory on Zhongyuan中原 and Liaoxi遼西 region in the first place. It was gradually expanded to the east region of Liaoxi, Liaodung 遼東 and Korean peninsula. In this process, ‘the Mt. Changbai culture theory’ was emerged as the easting theory of ‘the Liao-ho river civilization theory’. The basic structure of ‘the Liao-ho river civilization theory’ is that the ethnic center is Manju people(prescribed as a Chinese people since Jin and Qing dynasty) and the cultural center is Chinese people excluding the primary status of Korean people in terms of ethnic group and culture. The genealogy of ‘the Liao-ho river civilization theory’, ‘Hungshan Culture → Xia Jia Dian Lower Culture → Shang Culture’ had broadened to ‘〔Hungshan Culture → Xia Jia Dian Lower Culture → Shang Culture〕 →(Yen dynasty·)Kija Chosun箕子朝鮮→Wiman Chosun衛滿朝鮮→ Four Commanderies of Han dynasty→Goguryeo·Buyeo→Balhae’. This genealogy is the extansion of the historical awareness focused on Shang dynasty, the basic historical awareness of ‘the Liao-ho river civilization theory’. According to this historical awareness, Goguryeo, Buyeo and Balhae as well as Yen dynasty and Kija Chosun were emphasized as a descendant of Shang dynasty. With this, Korean history was abolished from the root. As the starting point for all distortions by China is ‘Hungshan Culture(Ritual Culture, Pre-Shang Culture) theory’, the starting point for all correction of it is just ‘Hungshan Culture(Sundo仙道 Culture, Baedalkook倍達國 Culture) theory’. In the late 1990’s, chinese scholars began to apply ‘Hungshan Culture(Ritual Culture, Pre-Shang Culture) theory’ to the ancient altars that were found in the region of Mt. Baekdu to prove their ‘the Mt. Changbai culture theory’. At last, the two main centers of Sundo Heaven rituals Culture, Hungshan Culture region and Mt. Baekdu region has come into view and ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’ is exposed to error. Here we can understand that the tradition of Sundo Heaven rituals was diffused from Liaoxi to Liaodung since Hungshan Culture. According to history books of Korean Sundo, Sinsi神市(Mt. Baekdu region) and Cheonggu靑邱(Hungshan Culture region) were just the two main centers of Sundo Heaven rituals Culture during Baedalkook period. When chinese scholars got to know that they were unable to drive Mt. Changbai culture - especially ‘Mt. Changbai Faith’ to the chinese culture, they changed the center of ‘Mt. Changbai Faith’ to the shamanism of Manju people as the next best thing. And they advocated that the ‘Mt. Changbai Faith’ belongs to chinese culture because the shamanism of Manju people was changed to chinese Mountain worship(Ritual Culture) since Jin and Qing dynasty. But the shamanism of Manju people was not merely their inherent shamanism, just but a type of the universal Sundo Heaven rituals of northeast asia since Baedalkook period. In spite of ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’, China just got to meet Korean Sundo Culture.

력사(歷史)와 고고학적(考古學的) 측면에서 본 『산해경(山海經)』 「해내서경(海內西經)」맥국(貊國)의 실체(實體)

오강원 ( Kang Won Oh ) 한양대학교 동아시아문화연구소 2011 동아시아 문화연구 Vol.49 No.-

The original text of the Shanhaijing, with the exception of the controversial Dahuangjing, is generally thought to have been written at the latest by the end of the Warring States period. In consideration that the Haineixijing mentions the ethnic groups north of Yan such as ``Donghu``, ``Yiren``, ``Moguo``, ``Mengniao`` and that the Haineibeijing mentions together with ``Chaoxian`` ``Juyan``, the text seems to have been written between the 13th year of the reign of King Shao of Yan(B.C. 299) and the 13th year of the reign of King Wucheng of Yan(B.C. 258), that is the heyday of Yan. The ``Moguo`` of the Shanhaijing Haineixijing, in consideration that the ``Donghu`` were distributed in the upper reaches of the west Liao river between Keshiketengqi and Naimanqi, and that the ``Yiren`` of the Hanshu Dilizhi Liaoxi county article ``Xinanping district`` were located around ``Yishui`` and were both semi-nomadic livestock raising ethnic groups widely distributed between the southwestern part of Naimanqi and the southern part of Keerqinzuoyihouqi where the west Liao river and east Liao river diverge, ``Moguo`` seems to have been situated to the east of this area. Along with these points, that the northern boundary of Yan culture historical remains is the lower reaches of the Fan river, that there is an indigenous cultural type different from Yan culture distributed between the east Liao river area and the Qing river area, that the old name of the east Liao river the ``Heersu river`` is a different transcription of the ``Han river`` and the ``Hanshui river``, the B.C. 3rd century indigenous groups and cultures of the east Liao river area seem to be linked with the ``Moguo`` of the Shanhaijing Haineixijing.

발해인 大延琳의 반란과 거란의 반란 진압과정 연구

홍성민 북악사학회 2025 북악사론 Vol.22 No.-

본고는 1029년 음력 8월부터 1030년 음력 8월에 걸쳐 있었던 대연림의 반란을 遼朝가 진압하는 과정에 대한 연구이다. 대연림의 반란은 21세기에 들어서 다시금 주목을 받았는데, 요대 석각자료에서 이에 관한 기사가 다수 확인되었기 때문이다. 그러나 군사사적인 측면에서 대연림의 반란을 다룬 연구는 존재하지 않기 때문에, 이에 대하여 고찰을 진행하였다. 특히 요대 묘지명에서는 대연림의 반란이 일어난 시점을 1028년이라고 하였지만, 『요사』 및 주변국에서 남긴 사료를 고려하면 1029년에 일어난 사건이라고 이해하여야만 한다. 요가 대연림의 반란을 빠르게 진압할 수 있었던 이유는 다음과 같다. 첫째, 빠른 초기 대응으로 대연림 세력이 遼河보다 서쪽으로 진출하거나 요의 영역보다 동쪽으로 진출하여 자유롭게 여진과 고려와 왕래할 가능성을 차단하였다. 둘째, 양군의 주력이 충돌한 浦水 전투의 전투에서 승리하여 반란의 기세를 크게 꺾었다. 셋째, 동경성을 포위한 채 장기전으로 가면서 遼軍의 손실을 줄임과 동시에 성 안의 내부 분열을 유도하였다. 이렇게 요가 반란 진압에 성공할 수 있었던 이유는 곧 대연림의 거병이 실패한 이유와도 연결된다. This study examines the process by which the Liao dynasty suppressed the rebellion led by Dae Yeonrim, which occurred from the eighth lunar month of 1029 to the eighth lunar month of 1030. The rebellion of Dae Yeonrim has garnered renewed attention in the 21st century, largely because numerous inscriptions from the Liao period have been discovered that mention the event. However, there has been no research addressing Dae Yeonrim’s rebellion from a military historical perspective, and thus this study aims to explore that dimension. In particular, while tomb epitaphs from the Liao period record the rebellion as having occurred in 1028, a closer analysis of the official history of Liao Dynasty and historical sources from neighboring countries indicates that the event should be understood as having taken place in 1029. The reasons the Liao dynasty was able to suppress Dae Yeonrim’s rebellion swiftly are as follows. First, the Liao forces responded quickly in the initial phase, thereby preventing Dae Yeonrim's forces from advancing westward beyond the Liao River or eastward beyond Liao territory, which would have enabled them to freely contact with the Jurchen and Goryeo. Second, the Liao achieved a decisive victory in the Battle of Pu river, where the main forces of both sides clashed, significantly weakening the momentum of the rebellion. Third, by besieging the Eastern Capital and drawing the conflict into a protracted campaign, the Liao army was able to minimize its own losses while inducing internal divisions within the fortress. In this way, the reasons for the Liao’s success in suppressing the rebellion are directly connected to the reasons for Dae Yeonrim’s failure to sustain his uprising.

고려의 북방 경계 인식과 ‘또 하나의 압록강’ - ‘화주압록강’과 ‘요하압록강’의 실체 검토 -

윤경진(Yoon, Kyeong-jin) 국방부 군사편찬연구소 2021 군사 Vol.- No.118

The ‘Aprok’ river(鴨綠江), which appeared in the relationship with Jurchen (女眞) during the early days of the Goryeo dynasty, is the river locating in the northeast. It couldn"t be established in the "Uiju Aprok River" that Goryeo expel led Jurchen toward the northern of the Aprok river to outside the Baekdusan Mountain. The Aprok river was the boundary that Goryeo agreed on with Jurchen and by applying it to the northeast, the "Hwa-ju Aprok River" emerged as a result. This place is now identified as the upstream of "Yong-heung river" and was no longer used as it lost the meaning and role of the boundary after the Great wall of Goryeo(長城) was constructed. Meanwhile, there is a record in 『The Heritage of the Three States(三國遺事)』 that "Yosu(遼水)" was also called as "Aprok(鴨綠)". After the war between Khitan and Goryeo, Goryeo established the Aprok River as the boundary of its own northern territory. However, with the fall of Jin dynasty(金), as Goryeo was reigned under Mongol"s authority, the meaning of the Aprok river as the boundary was diminished. In response, Goryeo claimed to the perceptions of its own territory about the ‘Yodong’ district. In order to coexist Yoha(Liao-ho, 遼河) as a new boundary with the existing boundary of the Aprok river, Goryeo made the consciousness that Yoha is the Aprok river. However this consciousness was extinct when Yodong district belonged to the Ming(明) dynasty.

사료 속의 백두산(白頭山)과 장백산(長白山), 그리고 압록강(鴨綠江)

남의현 글로컬 어문학 문화 연구소 2024 글로컬 어문학 문화 연구 Vol.0 No.17

After examining historical records on Changbaishan (長白山), it has been determined that during the Jin dynasty, the Jurchen people worshipped and conducted rituals at a mountain referred to as Changbaishan, which was located in Huining, Heilongjiang Province. Huining was one of the five capitals of the Jin dynasty and corresponds to present-day Acheng, near Harbin. The Jin dynasty revered the Changbaishan in Huining, conferring upon it the title of “Xingguolingyingwang (興國靈應王)” and constructing a temple in its honor. Further examination of records from the Yuan and Ming dynasties reveals that there was another Changbaishan in the Hadaling region of present-day Jilin. Ming records indicate that Changbaishan was located to the northeast of Saanwanwei, from which the Hunting River (Songhua River) and the Amnok (Yalu) River were said to originate. Saanwanwei corresponds to present-day Kaiyuan, Liaoning Province. The mountain range extending about 1,000 li northeast from Kaiyuan is the Hadaling area in Jilin, and it was said that the Amnok River originates from this Changbaishan. However, the Amnok River originating from Hadaling is not the same as the modern Yalu River. Since Hadaling is the source of the Dongliao River, the “Amnok” from Hadaling refers to the Liao River. An examination of works from the Qing dynasty, such as the “Manzhouyuanliukao (Manchu Origins),” shows that the Chang bai shan that Emperor Kangxi sought to confirm in the mid-17th century through Jiaoluowumune refers to the Hadaling region in Jilin. Hadaling was an important area where the Jurchen people lived during the Ming dynasty. In the mid-17th century, to reach Changbaishan, one had to travel by boat along the Songhua River and pass through the Huifa River. The Huifa River originates in Hadaling and flows toward the Songhua River. During the Qianlong era, the Qing dynasty began to refer to what is now Mount Baekdu as Changbaishan. However, maps from that period still distinguish between Baekdu and the Changbaishan in the Jilin or Huining regions. Records from the reign of Emperor Qianlong even show that the source of the Taishan mountain range in Shandong was identified as the present-day Baekdu, which was then recorded as Changbaishan. By the late Qing dynasty, Baekdu had become firmly established as the Changbaishan of the Qing Empire. These findings suggest that the core argument of China’s Changbaishan cultural theory—that Mount Baekdu has been Changbaishan since ancient times—lacks substantial historical evidence. Due to its vast range, the name “Changbai” appears in various places in Chinese records. Further research and historical analysis are needed to pinpoint the exact location of the Changbaishan where rituals were historically conducted.

북한의 大同江文化論과 고조선인식 검토

조법종 한국고대학회 2015 선사와 고대 Vol.43 No.-

북한학계가 1993년 단군릉 발굴 이후, 1998년 새롭게 제기한 ‘대동강문화’는 ‘대동강 유역 문화’를줄인말로평양을중심으로한대동강유역이인류고대문명의발상지이자중심지로서 세계 4대문명에 비견되며 기원전 4천년 후반기에 문명사회로 변화, 발전하였다는 것이다. 대동강문화의 내용은 대동강유역의 신석기문화와 단군릉, 비파형동검문화로 대표되는 청동 기시기의 부락, 성곽, 고인돌문화 등으로 집약된다. 이 내용은 북한학계의 고조선연구사에서 기존 고조선 요동중심설에서 평양중심설로 전환된 획기적 사건이며 단군을 역사화한 이래 평양을 중심으로 구석기이래 우리 민족의 중심거점이 대동강변 평양일대였음을 강조하는 논리였다. 이논의는북한고고학계가중심이되어추진하였는데평양성지화를통해민족시조 단군 - 동명왕 - 왕건 - 김일성으로 연결되는 북한의 역사적 정통성과 공간적 성역화를 추진하 는 목적의 결과물이었다. 한편 이는 북한 고대사의 민족주의 색채를 완성시켜가는 일련의 과정으로 중국이 추진한 요하문명론과 정치적 목적성에서 유사성을 띠고 있다. In 1998, North Koreaa Archaeologist and Historian declare The Taedonggang Culture(大 同江文化). It means that Taedonggang Culture was historical center of Korean History. Archaeologists of North Korea deepened their study of many primitive cultural relics and remains of the Tangun(檀君) and ancient Korea periods, which were unearthed in the basin of the River Taedong in recent years. And they systematized their study results on a scientific and theoretic basis to formulate Taedonggang culture. On the basis of the relics of the Paleolithic age (former, middle and latter terms) and the human fossil unearthed, archaeologists confirmed that the basin was the cradle and centre of the primitive culture where ancestors lived through regular stages of human evolution and the initial culture of humankind, the neolithic culture and the culture of the bronze age began to develop. The basin is the centre of ancient culture and the cradle of the Korean nation. Tangun, the ancestral father of the nation, founded ancient Korea, the first ancient state in the east, centering on Pyongyang, early in 3000 B.C., opening up a new era of civilization in the basin. 14,000 dolmens and stone coffins discovered in this area vividly show culture after the accession of Tangun. Hwangdae fort and Jitap-ri and Songhyon-ri earthen castles built to defend the country prove that the basin was the centre of ancient culture where a state was formed in the early age. And many large village sites resembling a town were discovered in the area. While studying the relics and gold goods, earthenware and ironware of the bronze age found in the basin, the archaeologists ascertained that the area was the centre of the advanced ancient civilization. It was confirmed that five crops were grown and silkworms raised in the basin at the earliest age in the world and constellation, the origin of astronomy, and letters of the age of civilization were used by inhabitants in the basin. North Korean historian has achieved academic community-centered view of history in Pyongyang. Another parts, Chinese Archaeolgist assert The Liao River Civilization(遼河文明). Recently Chinese academics have started a claim that the origin of the Chinese civilization the began to Yellow River. They changed that the origin of Chinese civilization is not one, but Chinese civilization began in several places. Then, Liao civilization(遼河文明) of the oldest civilizations have been proposed. Korean archeological circle pay a special attention to the remains, for Bipa-shapred bronze daggers (also known as Liaoning bronze daggers) have been excavated in this area. The title aims to discover the changes from Bronze Age to the upper stream of Liao River and the Great Ling River region, and the relations with neighboring cultures. the remains near the Great Ling River, which were indirectly or directly related to Gojoseon. The Taedonggang Culture and Liao River Civilization is similar to the theory for political purposes. More precise studies are needed for both theories.

遼河로 다시 보는 글로컬 공간, 만주

남의현 강원대학교 인문과학연구소 2022 인문과학연구 Vol.- No.73

How to recognize the Manchuria in the hyperconnected era is an important topic. Manchuria is an important stage of the history wars in East Asia. China claims thatall history in Tibet, Xinjiang, Mongolia, and Manchuria is Chinese history. If thisprocess continues, all previously sovereign states in Tibet, Xinjiang, Mongolia, andManchuria including Gojoseon and Goguryeo, will be transformed into Chinese localgovernments. Furthermore, such a process will make Manchuria, which is ahomogeneous space, gradually recognized as a heterogeneous space. With the emergence of the Liao, Jin and Yuan dynasties after the fall of Balhae,Korean history was gradually distorted and reduced in Manchuria. Currently, thehistory and geography of Manchuria are also disappearing from our nation’smemories. This study focused on Liao river and looked at its characteristics first. And thecapital of Goguryeo located in the Liao basin was explored. Existing research resultsasserted that the capital of Goguryeo did not located in the Liao basin and Liao Plains. However, this study revealed that Kuknaeseong, Hwandoseong, and Pyongyang werebuilt in the Liao basin. Based on these facts, it can be seen that Liaodong Plain, whichwas the territory of Goguryeo, is our homogeneous space. 초연결시대에 만주 지역을 어떻게 인식할 것인가하는 것은 하나의 중요한화두이다. 만주는 한국과 중국, 나아가 동아시아에서 역사 전쟁의 중요한 무대이다. 중국은 티베트, 신강, 몽골 이외에도 만주에서 일어난 모든 역사를 중국사라고 주장한다. 이러한 과정이 지속된다면 이전에 독자적인 국가였던 고조선과 고구려 등 모든 국가는 중국의 지방정권으로 변질될 것이다. 나아가 그러한 과정은 우리에게 동질적인 공간 만주를 점차 이질적인 공간으로 인식하게만들 것이다. 한때는 우리 역사의 중심지였던 만주가 발해 멸망 후 요· 금· 원의 출현으로이민족의 점령지역이 되고, 조선의 건국과 성리학의 유입으로 소중화 사상이심화되면서 수많은 만주의 지명들이 한반도로 옮겨왔다. 이러한 과정은 역사지명의 위치, 국경선의 혼선과 오류 등 그 과정에서 만주에서 펼쳐졌던 한국의역사는 조금씩 왜곡 축소되고 있다. 이러한 과정은 현재 만주의 역사지리 연구에서 많이 밝혀지고 있다. 본 연구는 만주의 젖줄 遼河에 초점을 맞추어 요하의 특징을 먼저 살펴보았다. 그리고 고구려 도읍지의 위치를 추적해 보고 고구려의 7차 천도 도읍지중 요하 유역에 위치하는 고구려 도읍지를 탐구하였다. 기존의 연구성과들은요하 유역에 고구려의 수도가 존재할 수 없었다. 요하유역에 위치한 고구려도읍지는 요하 평원 위에 건설되었다. 이러한 사실을 기초로 고구려 시대 요하유역 요동평원이 고구려 시대 우리의 동질적 공간임을 밝혀보고자 하였다.

요대 압록강 여진에 대한 지배체제의 전환

나영남 동양사학회 2026 동양사학연구 Vol.174 No.-

This study examines the Jurchen groups along the Amnok River and the rise and transformation of Jeongan-guk (定安國) during the 10th–11th centuries, focusing on the reorganization of the Northeast Asian frontier order after the fall of Balhae. The Amnok River Jurchens, formed through the intermingling of Balhae refugees and Jurchen tribes, established Jeongan-guk as an autonomous polity. While it sought to secure independence through diplomatic relations with the Song dynasty, it eventually collapsed under the Liao dynasty’s eastern expansion and successive military campaigns. Subsequently, Goryeo consolidated its northern frontier by establishing the Six Garrisons (六鎭) after Seo Hui’s negotiation, while the Liao incorporated the Jurchens into its imperial order through the Wuzhiedu Shunu-zhen (五節度熟女眞) system. Through these developments, the Amnok River Jurchens evolved into a dual structure of Sheng Jurchens (生女眞) and Shu Jurchens (熟女眞), serving as a crucial factor in the diplomatic and military strategies of both Goryeo and Liao. This study contributes to filling the historiographical gap of post-Balhae Jurchen history and reevaluates the Jurchens as historical agents rather than marginal “others.”

중국의『中朝邊界史』를 통해 본 한중국경문제

남의현(Nam, Eui-Hyeon) 강원대학교 인문과학연구소 2018 인문과학연구 Vol.0 No.57

우리는 중국의 역사왜곡이 2000년대 초기 동북공정과 더불어 시작한 것으로 알고 있다. 그러나 고구려를 중국의 지방정권으로 서술하는 등 만주사를 완벽한 자국의 지방사로 만들기 시작한 것은 이미 1993년의 저작물에서도 확인된다. 그 저작물이 바로 『中朝邊界史』이다. 『中朝邊界史』는 역대 중국과 한국의 국경사를 연구한 책이다. 이 연구서는 고대부터 1909년 ‘간도협약’이 진행되는 시기까지 한국과 중국 간의 국경문제를 다루고 있다. 본 연구는 『中朝邊界史』중 고구려 부분을 분석하였다. 이 저서는 고구려를 이미 중국의 지방정권으로 서술하면서 고구려가 팽창한 지역은 중국의 강역이라고 주장하고 있다. 이와 더불어 『中朝邊界史』는 지명의 고증이 잘못되어 있다. 『수서』와 『당서』에 나오는 遼水는 遼河로, 鴨綠水(鴨淥江)은 현재의 鴨綠江으로, 薩水는 淸川江으로, 장수왕의 平壤城은 북한 平壤으로 주장하고 있다. 사료를 검토해 본 결과 이러한 지명의 위치는 재검토되어야 한다. 여러 사서들을 분석해 본 결과 수・당시대 遼水는 현재의 大陵河, 鴨綠水는 遼河, 장수왕의 平壤城은 현재의 遼陽, 薩水는 遼寜省 瀋陽으로 흐르는 현재의 渾河로 밝혀졌다. 그 증거로 본 논문에서는 수십 종의 사료와 지도를 제시하였다. 특히 『신당서』 권43下 지리7下에 나오는 당나라 賈耽의 기록 “秦王石橋, 麻田島, 古寺島, 得物島를 지나 천여 리를 가면 압록강 唐恩浦口에 이른다”는 기록에 나오는 지명들이 명대 해양관련 전문 지리지인 『籌海圖編』에 있다는 것을 발견하였다. 사료를 통해 麻田島, 古寺島, 得物島가 遼河유역으로 가는 과정에 있는 섬이라는 것을 고지도에서 찾았고 唐恩浦口 역시 요하 입구에 있는 포구라는 것을 밝힘으로써 14세기 이전 鴨綠水(鴨淥江)가 현재의 요하임을 고증하였다. It is well known that the historical distortion of China began with Northeastern Project in the early 2000. However, China committed history distortion by changing the history of Manchuria into its own history according to 『Zhong Chao Bian jie shi(中朝邊界史)』 in 1993, where Kogureo Dynasty was underestimated as one of China’s local governments. 『Zhong Chao Bianjieshi』 is the book studying the history of border between Korea and China chronically. The book treats of the border issue from the ancient period to the period of “Gando agreement” in 1909. 『Zhong Chao Bianjieshi』 says that Kogureo Dynasty is one of China’s local governments. If so, Kogureo Dynasty must be the territory of China. This paper aims to examine that the historical investigation in 『Zhong Chao Bianjieshi』 is clearly distorted. In addition to that, this study will show that the name of place was wrong in 『Zhong Chao Bianjieshi』. It says that Abrok River, Pyeong-yang cheong of King of Jangsu and Sal-soo River in the books of Sui Dynasty and Dang Dynasty is Abrok River, Pyeong-yang in North Korea and Chungcheon River of today. However, it was wrong. Following this study, I found out that Abrok River before 14C is Liao-he(遼河) of today, and Sal-soo River is Hun-he River of today. In this research, historical records as a proof showed that the history investigation in 『Zhong Chao Bianjieshi』 was wrong. Consequently, the name of place of Kokuryo Dynasty in 『Zhong Chao Bianjieshi』 should be historically and clearly investigated. Also, the history on the border between Korea and China should be rewritten from the explicit historical perspective.