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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Contents of the Goguryeo chapter of the “Rituals” section of Samguk Sagi contain records that came from two major sources, Chinese historical texts and the Gogi(Ancient Records). It seems like the compiler’s intention was to use Chinese sources for references as much as possible, while avoiding documentation of rituals that were not related to Confucian philosophy. We can see that from many obvious choices of references: Description of the ‘Major Gathering to Honor the Sky’ was based upon descriptions of Huhan-seo(Later Han History). Memorial services for various deities were recorded both in Gu-Dangseo and Shin-Dangseo, yet only the latter was consulted. Services for the Dynastic Shrine and the Sajik Alter of Bi’ryu’nabu (recorded in Samguk-ji) and the Shrine of Jumong (recorded in Shin-Dangseo were not recorded in Samguk Sagi at all.
Kim Bu-shik and other compilers were very much interested in determining whether or not ancient rituals were worth mentioning in a Confucian historical text, so certain cases that were deemed worthy were inserted, and elements that were not were eventually excluded. Interestingly enough, things that did not exactly match Confucian conventions, but to which similar practices were still observed in the Goryeo period, were chosen and recorded.
Stories that came ‘from within,’ transmitted inside the Korean peninsula (supposedly) from the ancient days, were referenced to be originally from texts that had been used in compiling the Goguryeo Chronicles and the Ondal Biography. There are still discrepancies between the Goguryeo Chronicles and the “Rituals” section, but it seems like a result of a compiler mistake or its general discretion. In other words, contents of the Goguryeo chapter of the “Rituals” section do not go beyond what was written in the Goguryeo Chronicles and the Ondal Biography. This means that when the former(“Rituals”) was written, other textual sources (which were used in creating the latter) were already gone. This also informs us of the meaning of those references in Samguk Sagi.
Kim Bu-shik and other compilers were very much interested in determining whether or not ancient rituals were worth mentioning in a Confucian historical text, so certain cases that were deemed worthy were inserted, and elements that were not were eventually excluded. Interestingly enough, things that did not exactly match Confucian conventions, but to which similar practices were still observed in the Goryeo period, were chosen and recorded.
Stories that came ‘from within,’ transmitted inside the Korean peninsula (supposedly) from the ancient days, were referenced to be originally from texts that had been used in compiling the Goguryeo Chronicles and the Ondal Biography. There are still discrepancies between the Goguryeo Chronicles and the “Rituals” section, but it seems like a result of a compiler mistake or its general discretion. In other words, contents of the Goguryeo chapter of the “Rituals” section do not go beyond what was written in the Goguryeo Chronicles and the Ondal Biography. This means that when the former(“Rituals”) was written, other textual sources (which were used in creating the latter) were already gone. This also informs us of the meaning of those references in Samguk Sagi.
목차
머리말
1. 중국 측 사서의 전재 방식
2. 독자 전승 기사의 전재 방식
맺음말
참고문헌
〈Abstract〉
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