고려 현종대 開京 羅城 축조에 대한 재검토

윤경진 서울대학교 규장각한국학연구원 2018 한국문화 Vol.0 No.84

Until now, the construction of the Naseong(羅城) Wall -which surrounded the Gaegyeong(開京) Capital- was believed to have lasted for 21 consecutive years, since 1009 through 1030. But in reality, it was built in mere 50 days in the year 1029. Motivated by the painful memories of the Gaegyeong capital falling during the Khitan invasion in 1010, the Naseong wall was constructed at the urging of Gang Gam-chan(姜邯贊), when international conditions started to change once again with the Heung’yo- guk(興遼國) uprising in 1029. The project was also accompanied by the construction of certain fortresses in Northern border areas. The year 1009, and the notion that construction of the Naseong wall began in this year, actually came from the discussion of 1369 -when Shin Don(辛旽) was in power- to renovate the Naseong walls. At the time, Gaegyeong had recently fallen to the Red Turban bandits[紅巾賊], and situations in Liadung were less than stable. So defenses at the Abrok-gang river line was reinforced accordingly, and promoted together with that task was the renovation of the Naseong capital walls. The Goryeo song (“Goryeo Gayo”) ‘Geumgang Fortress(Geumgang-seong, 金剛城)’ must have been created around this time. This renovation project resulted in the construction of the Inner Walls(Naeseong, 內城), as planned by Shin Don himself. But in Goryeo-sa it was recorded as a project from King Hyeonjong’s era, probably not to reveal the fact that the achievement was a culmination of Shin’s own policy.

신라의 辰韓 정체성과 ‘馬韓-고구려’ 인식의 함의

윤경진 경북대학교 영남문화연구원 2023 嶺南學 Vol.- No.85

Examined in this study is the logical process of Shilla identifying itself with Jinhan(辰韓), one of the Three Hans(Samhan, 三韓), in the midst of forging the “Three Hans are one(Samhan Iltong, 三韓一統)” notion, while connecting Mahan(馬韓) with Goguryeo. Also discussed is the meaning of such discourse’s development. Even after the war in the 7th century Shilla did not actively try to connect itself with its legacy predecessor, but did so after all in the 9th century, embracing Jinhan as its historical root and identity. Previously the origin of the Middle(中代) Family of Shilla Kingship was considered to be a Chinese figure named Kim Ilje(金日磾), but such notion was apparently abolished in favor of a new one viewing a Shilla brethren Alji(閼智) as its new founder, and the origin of the state itself was modified accordingly. This decision ironically suggests the existence of a perspective differentiating Shilla itself from Baekje and Goguryeo, when all the three Hans were supposed to be one, and so should be all the countries that came later on. Meanwhile, it should be noted that Shilla also identified Mahan with Goguryeo. Considering what had been said in historical texts, it would have been more logical to connect Mahan with Baekje instead of Goguryeo, but the history of Jinhan having been annexed by Mahan could lead to a historical image of Shilla being subdued by Baekje. In reality it was Shilla which annexed Baekje, so such image was unacceptable. Hence, made was the connection between Mahan and Goguryeo instead of Baekje. 이 연구는 신라가 三韓一統意識을 수립하면서 자신을 삼한의 하나인 辰韓으로 연결하게 되는 배경과 그에 상응하여 馬韓을 고구려로 연결한 의미를 찾아본 것이다. 7세기 전쟁 후에도 신라는 자신을 선행한 역사적 존재와 연결하지 않았으나 9세기에 진한을 역사적 정체로 삼았다. 이는 중대 왕실의 기원을 중국의 金日磾로 연결하던 것을 파기하고 내부 연원의 閼智로 대체하면서 집단의 연원도 선행한 역사에서 찾은 결과이다. 이것은 신라가 삼한의 동질성에도 불구하고 그 안에서 여전히 자신과 백제·고구려를 연원적으로 구분하고 있었음을 보여준다. 이와 함께 신라는 마한을 고구려로 연결하였다. 자료적으로는 마한과 백제를 연결하는 것이 합리적이지만, 진한이 마한에 부속되었던 사적의 연장에서 신라가 백제에 부속되었다는 인식이 유도될 수 있었다. 백제를 병합한 신라는 이를 수용할 수 없었기 때문에 마한을 고구려로 연결하였다.

《高麗史》 地理志의 연혁정리 방식에 대한 비판적 검토

윤경진 서울대학교 규장각한국학연구원 1999 규장각 Vol.22 No.-

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15세기 古文書 二例의 소개와 분석

윤경진 서울대학교 규장각한국학연구원 2006 규장각 Vol.29 No.-

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經筋刺法을 이용한 上肢部 신경포착증후군에 대한 임상적 고찰

윤경진,최유진,이참결,이은용,노정두 대한침구의학회 2012 대한침구의학회지 Vol.29 No.1

Objectives : To broaden understanding about meridian tendino-musculature acupuncture on nerve compression syndrome of upper limbs and to evaluate the effect of meridian tendino-musculature acupuncture on nerve compression syndrome of upper limbs. Methods and Results : From June 1st to Oct. 31th, the patients were outpatients for treatment of nerve compression syndrome of upper limbs in department of acupuncture and moxibustion, traditional Korean medical hospital, Semyung University and treated with meridian tendino-musculature acupuncture. To evaluate the effect of meridian tendino-musculature acupuncture, thickness of muscle by medical skinfold caliper, coding result(arbitary values used to evaluate results) and VAS(Chief complain) were used. As a result, muscle atropy and symptoms are improved remarkably. Conslusions: Meridian tendino-musculature acupuncture was found to be helpful to patients who wish to recover from their muscle atropy and symptoms of upper limbs. In order to make this meridian tendino-musculature acupuncture more available, we should pay more attention to improving treatment appliance and acupuncture technique.

고려말 조선초 東界의 운영체계 변화와 道의 재편

윤경진 한국중세사학회 2016 한국중세사연구 Vol.0 No.44

Examined in this article is how the Eastern Border Region(“Dong’gye, 東界”) of Goryeo was lost and then reclaimed during the ending days of Goryeo and the early days of Joseon, as well as how it was cultivated, while the provincial operation system was overhauled by the newborn Joseon government. The Goryeo Eastern Border Region was composed of a Southern section and a Northern section, which had been designed differently from each other. After losing the northern part to the Mongol Yuan empire, the Southern part was reconfigured as the Gang’reung-do(江陵道) province, and later merged with Gyoju-do(交州道), to form the Gang’weon-do(江原道) province. The function of the Jonmu-sa(存撫使) magistrate dispatched to Gang’weon-do was virtually the same with that of the former Anchal-sa(按察使) magistrate, as it continued to care for the public under its jurisdiction. Meanwhile, a new Cheong’hae-do(靑海道) province was formed after the Northern part was reclaimed. It was a provisional province so to speak, established to oversee the cultivation of the newly obtained region. In the early days of Joseon, its name was changed to Gilju-do(吉州道), and after being merged with other nearby regions, it became the Hamgil-do(咸吉道) province. It should be noted that Cheong’hae-do served the functions of both a Do province and a Gun/Hyeon primary unit, and that an Chal’ri-sa(察理使) Prefect/Magistrate oversaw its administration.

나말려초 성주(城主)의 존재양태와 고려의 대성주정책

윤경진 한국역사연구회 2001 역사와 현실 Vol.- No.40

고려말 조선초 교군의 설치와 재편

윤경진 서울대학교 규장각한국학연구원 2007 한국문화 Vol.40 No.-

The term 'Gyogun(僑郡)' refers to a Gun or Hyeon unit which has been relocated from its original position to a new location in a temporary fashion. The existence of units like Gyogun shows us that the running of Gun/Hyeon system at the time was based more upon the residents themselves than upon regional locations of certain units. During the ending days of the Koryeo dynasty, due to the invasion of the Japanese pirates, many of the Gun/Hyeon units, inside the islands located along the Southern and Western coastlines of the peninsula and also other coastal areas, were operated as Gyogun units. In case of the Gyeongsang-do province, we can view the Gun/Hyeon units at Geoje-do and Namhae-do, and the Yangju(梁州) region which was located at the coastal area. They were relocated to the inner areas of the peninsula and operated as Gyogun units. In some cases they were merged with existing Gun/Hyeon units in the vicinity of their new locations. During the reign of King Sejong, all the Gyogun units were returned to their original location, and in the process most of the Sokhyeon(屬縣) units were dismantled.

고려중기 東神聖母의 재해석과 仙桃聖母

윤경진 서울대학교 규장각한국학연구원 2022 한국문화 Vol.- No.98

Examined in this article is how in the middle period of the Goryeo dynasty the Spiritual Mother(Shinmo, 神母) of the Seondo-san(仙桃山) mountain came to replace Madame Yuhwa(柳花) to be perceived as the Holy Mother(聖母) of Dongshin(東神), and what was the meaning of such perceptional change. Yuhwa was a figure who was known to have had given birth to Jumong(朱蒙), the founder king of the Goguryeo dynasty. She was a symbolic figure, representing the very beginning of the History of the Eastern country(Korea). She was revered accordingly, but later, the Goryeo government intended to separate itself from the legacy of Goguryeo, as we can surmise from the publication of Samguk Sagi (History of the Three Ancient Dynasties), and as a result of such intentions, memorial services that have been held for her over the years were finally discontinued. Kim Bu-shik, author of Samguk Sagi, regarded the Mt. Seondo’s Spiritual Mother (instead of Yuhwa) as the one who gave birth to the King that originated the history of Haedong(海東始主), and modified Yuhwa’s story by merging it with the mythical tale of Saso(娑蘇), who as a daughter of a Chinese emperor actually came to the Korean peninsula. In other words, Kim literally invented another Holy Mother, and it was not unlike other previous examples of such sort, as Yuhwa herself had originally been a Goguryeo-based agricultural deity then was turned into a Holy figure, and Jeong’gyeon-moju(正見母主), who earlier was a mountain god of Mt. Gaya, later came to be regarded as the First mother of the Dae-Gaya state. The reason the Spiritual Mother of Mt. Seondo was chosen to replace Madame Yuhwa was because she was a figure with historical relevance to the Park line of the Shilla royal family. And that replacement led to another belief that it was her (Mt. Seondo’s Spiritual Mother) who gave birth to (Shilla’s founder) Hyeokgeose. But in the end, such belief had little impact on the real world, and Mt. Seondo’s Spiritual Mother failed to acquire the status or narrative as a Holy Mother. Later it ended up being regarded as a traditional guardian spirit for the region.

고려시대 東神聖母 숭배의 연원과 의미

윤경진 서울대학교 규장각한국학연구원 2021 한국문화 Vol.- No.93

Sungmo(聖母) generally means a mother who gave birth to a founder of dynasty and she symbolizes identity of the dynasty. Dongsinsungmo(東神聖母) is Yuhwa(柳花), mother of Jumong(朱蒙) who is a founder of Goguryeo dynasty. In Goguryeo, Yuwha was a goddess of agriculture and she represented identity of Buyeo dynasty. There, she was called as the goddess of Buyeo(夫餘神) and worshipped with the founder Jumong. Goryeo succeeding to Goguryeo also inherited worship of Jumong and Yuhwa. Goryeo regarded Pyeongyang as the foundation area of King Dongmyeong Jumong and worshipped him by erecting ‘The temple of Dongmyeong holy emperor’ in Pyeongyang. And it designated historical sites in early Goguryeo period just like ‘Songyang(松讓)’ and ‘Hwang'yongguk’(黃龍國) in the nearby area. However, worship of Yuwha was changed in meaning because Goryeo didn't have identity of Buyeo. Goryeo inherited not only worship of Jumong but also Yuhwa. The temple of Dongsin(東神祠) was erected in Gaegyeong and ancestral rites of the nation like ritual for rain were also held. The reason why Yuhwa got the name ‘Dongsinsungmo(東神聖母)’ is that she gave a birth to the first king of Haedong(海東始主). In Goryeo, Jumong was regarded as not only first king of Goguryeo buyt also starter of Dongguk(東國)'s history. While the perception of Jumong focused on the identity of Goguryeo, the origion of the Dongguk was expressed through Yuhwa. In this point, it is possible to assess that worship of Yuhwa in Goguryeo was ideology for system and it involved “Notion of Three Hans being one”. .