<천상열차분야지도(天象列次分野之圖)>에 나타난 역사계승의식 = The View of Historical Succession of the Joseon Dynasty Based on Cheonsang-Yeolcha-Bunya-Jido

다국어 초록 (Multilingual Abstract)

Cheonsang-Yeolcha-Bunya-Jido is a celestial planisphere carved on a stone slab in 1395, when Taejo, the first king of the Joseon dynasty (1392-1910), was in his reign. It has been known that the model of this celestial planisphere was the artifact of the Goguryeo kingdom(B.C.37-A.D. 668). The idea was so widespread that it has been a common sense. This thesis reviews preliminary research of Cheonsang-Yeolcha-Bunya-Jido and reinterprets it as an artifact that shows the view of historical succession and the method of justifying the change of the dynasties in the early Joseon time.
Chunmundoji, which explained the origin of Cheonsang-Yeolcha-Bunya-Jido, showed no evident relationship between the celestial planisphere and Goguryeo. American astronomer Will Carl Rufus was the first researcher who established the theory that the celestial planisphere originated from Goguryeo. The main written source he suggested was Yangchondoseol, the part of Taitongyasung not Chunmundoji. However, since Sang-woon Jeon misunderstood Chunmundoji as the main source that proves the theory, most research followed his idea. Although a few researchers studied the origin of Cheonsang-Yeolcha-Bunya-Jido in different ways, they could not refuted the main research trend head-on.
There is strong likelihood that the orginal model of Cheonsang-Yeolcha-Bunya-Jido was an astronomical chart of the Goryeo dynasty(918-1392). The theory of Goguryeo origin is based on insufficient written sources and astronomical evidences. Rufus misinterpreted a certain word as `late Goguryeo,` which originally means `late Goryeo`. This means that there is no appropriate source in the written format supporting the theory of Goguryeo origin.
Existing astronomical analyses on the celestial planisphere also have problems in supporting the theory. Ironically, the results of existing analyses draw the conclusion that Cheonsang-Yeolcha-Bunya-Jido was made at the age of the Lelang Commandery, not of Goguryeo. Also, preliminary research depended on Rufus` erroneous interpretation when setting lower limit on the presumption of the time that the original model was made.
The latitude of the observation of the central part of Cheonsang-Yeolcha-Bunya-Jido is 38 degrees north latitude. This was understood in previous researches as an evidence that shows the original model was revised in early Joseon. However, this assumption conflicts with the content of Chunmundoji. Considering the facts that Cheonsang-Yeolcha-Bunya-Jido contains the naming taboo of Goryeo and the contents of Chinese astronomical articles of the 11^th century, and the contents of Chunmundoji, the latitude of the observation of the central part is an evidence that shows Cheonsang-Yeolcha-Bunya-Jido was made by Goryeo of which capital was located at 38 degrees north latitude.
In order to understand the origin of the celestial planisphere, “Pyeongyang”, which was suggested as the location of the original model of Cheonsang-Yeolcha-Bunya-Jido in Chunmundoji, must be interpreted in a new way. The “Pyeongyang”, Gwon Geun mentioned in Chunmundoji, has the undertone of the capital of the Gojoseon kingdom. This means that Cheonsang-Yeolcha-Bunya-Jido is historical material that shows the view of historical succession which the founders of the Joseon dynasty had. Chunmundoji focused on establishing the legitimacy of the new dynasty rather than conveying the fact. “Pyeongyang” was also used to secure the legitimacy. At the time when Cheonsang-Yeolcha-Bunya-Jido was made, the ruling class of the Joseon dynasty had more notion of historical succession on Gojoseon than Goguryeo, and regarded Pyeongyang highly as the capital of Gojoseon.
The metaphor that Gwon Geun, the writer of Chunmundoji, used for “Pyeongyang” is important. In a reply to the poetry of Hongwu emperor of Ming China, Gwon Geun suggested “Pyeongyang” as a symbol of the relationship between Joseon and China represented by Gija. Also, in the article written at the same period of Chunmundoji, Gwon Geun used the same logic with Chunmundoji to establish the legitimacy and emphasized Gija as the progenitor of the state. This shows the method of the justification used by Gwon Geun, and the meaning of “Pyeongyang” in Chunmundoji. In conclusion, Cheonsang- Yeolcha-Bunya-Jido can be interpreted as historical material that indicates the notion of historical succession of the early Joseon dynasty on Gija.