전북 지역 고조선 계승 의식의 형성과 확산 과정

Abstract

This article examines the reason why records related to jun, king of ancient joseon and mahan remained in the northwestern part of jeollabuk-do and the background of seeing mahan as the orthodox of ancient joseon at the late ancient joseon era. sanguozhi han-chuan records that king jun of ancient joseon had fled to han. There is a negative view of this, but given that the sanguozhi describes mahan as a society without manners, it is difficult to say that the sanguozhi author made up the story that king jun came to the south with a special intention. Since it is fully expected that the caowei dynasty would have passed through mahan in the process of interacting with the japanese in zhengshi(240-249), it is reasonable to assume that the records related to the king jun in the sanguozhi are based on the information obtained through observation. At the end of the goryeo dynasty, it can be seen that in iksan, there was a consciousness of mahan, which was distinguished from the self-consciousness of baekje. For this reason, the tomb of king mu of baekje was known as mahan's tomb of king mugang, and the legend of gijun-castle was also handed down. This is related to the fact that the mahan lineage maintained some power even under baekje's rule and the policy of silla's old baekje region during the unified silla period. Since the mahan came from ancient joseon, a consciousness of mahan can be said to be a consciousness of succession to ancient joseon. In the late joseon dynasty, scholars who argue the mahan orthodox theory of viewing mahan as the orthodox successor of ancient joseon instead of wimanjoseon appeared. Hongyeoha said that ancient joseon was divided into the south and the north and became the kingdom of wiman and mahan, and described mahan as orthodox about the history of ancient joseon after gijajoseon, that is, hanjoseon. Hongmanjong and anjeongbok compared mahan to han dynasty in the three kingdoms period of china, and leeik said that ancient joseon's change of its national name to mahan was no different from the change of its national name when the zhou dynasty moved the capital. Although the late ancient joseon was divided into the south and the north, it meant that the country that inherited the orthodoxy of ancient joseon was mahan, the southern dynasty. There are two main reasons why this perception was formed. The first reason is that the expansion of gija worship during the joseon dynasty and the critical attitude toward wiman has spread. The second reason is that the perception that ancient joseon and samhan coexisted during the late ancient joseon period has expanded. Before that, it was understood that samhan appeared long after the fall of wimanjoseon. Then, as the perception that wimanjoseon and mahan existed at the same time expanded, discussions arose about who succeeded ancient joseon's orthodoxy among the two countries. Unlike what hanbaekgyeom divided our history into south and north, the late ancient joseon mahan orthodox theory is significant in that it suggested in a new way that our people maintained the same historical community. Unlike the wimanjoseon, the mahan region continued to be the home of our people, so it can be said that mahan was the legitimate heir to ancient joseon and a representative force of the late ancient joseon after the fall of hanjoseon. This mahan can be said to be an important force in the history of ancient joseon in that it is the ancient joseon dynasty that has more legitimacy than wimanjoseon.