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For the thesisses use I the methods of the historical-critical research. The table of contents is following : Ⅰ. Introduction, Ⅱ. problems and the methodology : 1. semantic analysis : seok-yoo(there was a great flood or at that time of the flood), seo-ja(several sons of the god "sang-je", sam-wi (geographical mountain in the near of kam-sook 甘肅), cheon-wang(heavenly king), "pung-baek,woo-sa,woon-sa" three wings, ministerial-military charismatic general. 2. analysis of sentnences and technical terminology, 3. literal parallelism of the great flood-events in the past, 4.literary-form criticism and Sitz im Leben, 5. result
Ⅲ. Cultural observation on the Dangun Epic(Tale), 1. totemism of Bear and Tiger and culture of Angso 仰 韶, 2. marriage of Woong-nyeo(feme) with Hwan-woong and culture of Yongsan 龍 山
Ⅳ. Territorial-historical observation on the ancient Cho-sun, 1. problem of traditional territory in the period of ancient Cho-sun, 2. historical relationships between ancient Cho-sun and China : "Liao-he Civilizations
Hwangha Civilization", 3.problem of the tradition of dynasty Dangun. 4. Hwan-in as highest god, sang-je and Heavens thought of dynasty "Ha, Eun, Joo 夏殷周"
Ⅴ. Synthetic observation
Investigate we in the introduction, bringing forward of the problems and main discourse,find we a mythical and legend period in the frame of cultural history. Such periods belong to the prehistorical generations, that's especially kap-gol hieroglyph 甲骨像形文字. These letters were former stage of the chinese classics and compositions, but they were been breaking and hidden historically in the rapture, amnesia. In the 1899 were they for the first time found at Eun-hur in china. Kap-gol hieroglyph was used perhaps certainly in dynasty Ha 夏-since 2050-in the same time of the Ancient Cho-sun(B.C. 2333).
With archeological relics and remains of prehistoric ages(generations) know we Hong-San culture 紅山文化(B.C.4000-2000) and Woo-ha-Rhyrang culture 牛河粱 (B.C.3500), Ha-ga-cheom under stage culture 夏家店下層文化(B.C.2500-1500) in the southern Manchu(南滿州). These cultures were belonged historically to the Chronology of Ancient Cho-sun. Their historical proofs are following : 1. dress designs, 2. varigated colors, 3. unglazed earthen ware, 4. lute-form copper sword, 5. more delicate copper sword, 6. stone outer-coffin, stone coffin and 7. tomb covered with big flat board-stone etc.
These things are sustantially different from chineses. The ancient Cho-sun created early their cultures in the wide territorial lands of southern-northern Manchu.
This is so called "Civilization of Liao-he 遼河" If the cultures are not hiding, but opening, they will be persuasive with the more archeological remains, that the ancient Cho-sun was in the geographical and chronological order coincidentally with the chinese cultures of Angso and Yongsan. By Prof. Yoon Nae-Hyeon is insisted
thath the ancient Cho-sun capitalized at Pyeong-Yang in near of Shim-Yang of Liao-he, thaths "Keom-Dok"(儉瀆, recently Bon-Gye city 本溪 市), after that time could get dynasty of Wang-geom Cho-sun 王儉朝鮮 continually wider territorial lands "Nan-Ha(near of Buk-Kyeong, Beijing), Chang-Dan-Kyeong"( Dae-reung-ha between Nan-Ha and Liao-he).
Tale of the Dan-gun is formed in two parts, that's the one part of Myth and the another part of History. The part of Myth is generally on the same time with prehistorical legend period of Samhwang- 5 Kings and the another part of history belongs to the dynasty Ha-Eun-Joo. In spite of that are contained these two periods of Myth and history chronologically in the legend-generations.
Especially are adverbial-nominal nouns, for examples seok-yoo 昔有, seo-ja 庶子, samwi-taebaek 三危太伯, Hwanwoong-cheonwang 桓雄天王, pung-baek 風伯, woosa 雨師, woonsa 雲師 chronologically on the same time of the legend-generation "sam-hwang-5 kings" or earlier and later. About these wrote chinese historical literatures(books), for examples sang-seo ban-kyeong pyeon, Kap-gol-mun-do-ron, Keum-mun-sang-yong-jajeon(for 庶子), seo-kyeong and hoe-nam-ja(for 三危太伯), yeki-yewoon, hanbija-ohdu(for Totemism of bear and tiger in the period of Angso-culture (B.C.5000-2500) and remains of Wooharyang), marriage of Woong-nyeo with Hwan-woong(Yong-san culture : into the father-right from the mother-rightsystem transferd).
Such seven vocabularies are reinterpreted in the meaning of Kap-gol hieroglyph as former stage of chinese classics. : "seok-yoo" means not a fairy tale, but historical epic about a crisis of great floods. "seo-ja" means perhaps mythically "sons of god(sang-je 上帝)", but they are not able to god-selves, they are expressed mythically, because they were related with Highest God in the Heaven. They are charismatic persons.
About this sight and aspect are found in the Near-Eastern Myhtstexts and the Old Testament Psalmen 82:6-7 etc. Also Hwan-Woong could not lead the three gods(pung-shin, woo-shin, woon-shin) as like of Highst God Hwan-In of the Heaven,
but they could control great charismatic generals(pung-baek, woo-sa, woon-sa). Because only God can lead gods in the natural sphere.
Accordingly we should care of the three administrative and military persons "pung-baek"(not pung-shin), "woo-sa"(not woo-shin), "woon-sa"(not woon-shin). We can now understand such mythical conceptions with the generations of "Ha-Eun(Sang)-Joo" in Prehistoric and in earlier former stages.
Ⅲ. Cultural observation on the Dangun Epic(Tale), 1. totemism of Bear and Tiger and culture of Angso 仰 韶, 2. marriage of Woong-nyeo(feme) with Hwan-woong and culture of Yongsan 龍 山
Ⅳ. Territorial-historical observation on the ancient Cho-sun, 1. problem of traditional territory in the period of ancient Cho-sun, 2. historical relationships between ancient Cho-sun and China : "Liao-he Civilizations
Hwangha Civilization", 3.problem of the tradition of dynasty Dangun. 4. Hwan-in as highest god, sang-je and Heavens thought of dynasty "Ha, Eun, Joo 夏殷周"
Ⅴ. Synthetic observation
Investigate we in the introduction, bringing forward of the problems and main discourse,find we a mythical and legend period in the frame of cultural history. Such periods belong to the prehistorical generations, that's especially kap-gol hieroglyph 甲骨像形文字. These letters were former stage of the chinese classics and compositions, but they were been breaking and hidden historically in the rapture, amnesia. In the 1899 were they for the first time found at Eun-hur in china. Kap-gol hieroglyph was used perhaps certainly in dynasty Ha 夏-since 2050-in the same time of the Ancient Cho-sun(B.C. 2333).
With archeological relics and remains of prehistoric ages(generations) know we Hong-San culture 紅山文化(B.C.4000-2000) and Woo-ha-Rhyrang culture 牛河粱 (B.C.3500), Ha-ga-cheom under stage culture 夏家店下層文化(B.C.2500-1500) in the southern Manchu(南滿州). These cultures were belonged historically to the Chronology of Ancient Cho-sun. Their historical proofs are following : 1. dress designs, 2. varigated colors, 3. unglazed earthen ware, 4. lute-form copper sword, 5. more delicate copper sword, 6. stone outer-coffin, stone coffin and 7. tomb covered with big flat board-stone etc.
These things are sustantially different from chineses. The ancient Cho-sun created early their cultures in the wide territorial lands of southern-northern Manchu.
This is so called "Civilization of Liao-he 遼河" If the cultures are not hiding, but opening, they will be persuasive with the more archeological remains, that the ancient Cho-sun was in the geographical and chronological order coincidentally with the chinese cultures of Angso and Yongsan. By Prof. Yoon Nae-Hyeon is insisted
thath the ancient Cho-sun capitalized at Pyeong-Yang in near of Shim-Yang of Liao-he, thaths "Keom-Dok"(儉瀆, recently Bon-Gye city 本溪 市), after that time could get dynasty of Wang-geom Cho-sun 王儉朝鮮 continually wider territorial lands "Nan-Ha(near of Buk-Kyeong, Beijing), Chang-Dan-Kyeong"( Dae-reung-ha between Nan-Ha and Liao-he).
Tale of the Dan-gun is formed in two parts, that's the one part of Myth and the another part of History. The part of Myth is generally on the same time with prehistorical legend period of Samhwang- 5 Kings and the another part of history belongs to the dynasty Ha-Eun-Joo. In spite of that are contained these two periods of Myth and history chronologically in the legend-generations.
Especially are adverbial-nominal nouns, for examples seok-yoo 昔有, seo-ja 庶子, samwi-taebaek 三危太伯, Hwanwoong-cheonwang 桓雄天王, pung-baek 風伯, woosa 雨師, woonsa 雲師 chronologically on the same time of the legend-generation "sam-hwang-5 kings" or earlier and later. About these wrote chinese historical literatures(books), for examples sang-seo ban-kyeong pyeon, Kap-gol-mun-do-ron, Keum-mun-sang-yong-jajeon(for 庶子), seo-kyeong and hoe-nam-ja(for 三危太伯), yeki-yewoon, hanbija-ohdu(for Totemism of bear and tiger in the period of Angso-culture (B.C.5000-2500) and remains of Wooharyang), marriage of Woong-nyeo with Hwan-woong(Yong-san culture : into the father-right from the mother-rightsystem transferd).
Such seven vocabularies are reinterpreted in the meaning of Kap-gol hieroglyph as former stage of chinese classics. : "seok-yoo" means not a fairy tale, but historical epic about a crisis of great floods. "seo-ja" means perhaps mythically "sons of god(sang-je 上帝)", but they are not able to god-selves, they are expressed mythically, because they were related with Highest God in the Heaven. They are charismatic persons.
About this sight and aspect are found in the Near-Eastern Myhtstexts and the Old Testament Psalmen 82:6-7 etc. Also Hwan-Woong could not lead the three gods(pung-shin, woo-shin, woon-shin) as like of Highst God Hwan-In of the Heaven,
but they could control great charismatic generals(pung-baek, woo-sa, woon-sa). Because only God can lead gods in the natural sphere.
Accordingly we should care of the three administrative and military persons "pung-baek"(not pung-shin), "woo-sa"(not woo-shin), "woon-sa"(not woon-shin). We can now understand such mythical conceptions with the generations of "Ha-Eun(Sang)-Joo" in Prehistoric and in earlier former stages.
목차
Ⅰ. 서설
Ⅱ. 문제제기와 방법론(問題提起와 方法論)
Ⅲ. 단군설화 본문의 문화사적인 고찰
Ⅳ. 고조선의 영토사적인 고찰
Ⅴ. 종합적 고찰(綜合的 考察)
〈참고문헌〉
〈Abstract〉
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