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金基興(Kim Ki-Heung) 역사교육연구회 2001 역사교육 Vol.80 No.-
Cheoyong(處容) has been known as a mysterious person who was born as a son of Dragon of East Sea(東海龍) and became a courtier after following King Hungang(憲康王) to Unified Shilla Capital Kyongju in the 9th century. Several studies have focused on the identity of Cheoyong. Some suggested Cheoyong as a shaman, or as a son of a country elite family in east Shilla, or, more interestingly, as an Arab merchant who had arrived in eastern sea of Shilla. But these studies has not yet showed any full supportive proofs. King Hungang had an only son named Yo(嶢), who later became King Hyogong(孝恭王). Yo was a child of King Hungang with a country woman known as only Kim(金) in his trip to the area near the eastern sea. But "Cheoyong Story" in Samgukusa(三國遺事) tells us that East Sea Dragon sent Cheoyong with a great respect to King Hungang who had yet no son and King Hungang built a temple for East Sea Dragon and named it Manghaesa(望海寺). And the story tells that the temple has another name Shinbangsa(新房寺) which means that the temple was "the place in which bride and bridegroom spent their first bridal night." That name sounds inappropriate for temple and makes us wonder and ask why it has that strange name. The name is just a proof that King Hungang and the country woman had spent their first night in this place and from this relationship Cheoyong, who is supposed to be Yo was born. And King Hungang built the temple Manghaesa or Shinbangsa as a memorial near the area nowadays known as Ulsan(蔚山). But Yo was an illegitimate son and could not inherit the kingdom. In those times Shill a East Sea Dragon was worshipped as a god to protect the country, so the story was spread among the people that East Sea Dragon gave a son Cheoyong(Yo) to King Hungang to succeed his kingdom. "Cheoyong Story" tells us that Cheoyong(Yo) is a son of East Sea Dragon and has a sacred power to defeat the spirit of small pox. And the story has become a myth for his succession as King Hyogong.
화랑 설치에 관한 諸 史書의 기사 검토 : 김대문 『花郞世記』와의 관련성을 중심으로
金基興(Kim Ki-Heung) 역사교육연구회 2003 역사교육 Vol.88 No.-
"Hwarangsegi(花郞世記)" written by Kim Dae-Moon in about 700 on Hwarang of Silla Dynasty, has not been transmitted, but the record of the establishment of Hwarang has appeared in "Samguksagi(三國史記)" edited in 1145, which is supposed to be based on the reading of the "Hwarangsegi". In other words "Samguksagi" has the original records on Hwarang in "Hwarangsegi". Thus, the other materials on the Hwarang establishment written after the 12th century should be compared to the records in "Samguksagi" as a touchstone. "Haedonggoseungjun(海東高僧傅)" edited in 1215 has records on Hwarang as almost same as those in "Samguksagi". And "Samgukusa(三國遺事)" written in the late 13th century has the same records on the establishment of Hwarang as in the original "Samguksagi", although has been considered as having referred to the epitaph of Hwarang Seolwonrang(薛原郞). "Dongguktonggam(東國通鑑)" edited in 1484 tried to give lights to the dim parts of "Samguksagi", But the editors distorted the facts with excessive ambition and without any new informations on Hwarang. "Dongsagangmok(東史綱目)" edited in 1778 has some records on the establishment of Hwarang, but it has only supplemented the records of "Dongguktonggam", but not gone further from the records of the original "Samguksagi". Two versions of "Hwarangsegi", suddenly appeared in 1989 and 1995 and claimed as its original copies, have records on the establishment of Hwarang, but the records in these new versions are not consistent with those in "Samguksagi". Thus, these two versions are not considered as the original copies of the "Hwarangsegi". As the books on Hwarang have records written after, and not added any new materials on, "Samguksagi", which has some vague and uncertain descriptions on the Hwarang, the original version of the "Hwarangsegi" is supposed disappeared completely from the 13th century. The recently sudden appeared versions are considered, thus, as created with the ambitious curiosity about Hwarang.