[#東洋史] The Truth about Korean history that Koreans want to hide
- Why do Japanese and Koreans hate each other? -
Title: The Truth about Korean history that Koreans want to hide
According to the 'Samguk Sagi(三國史記)', the six surnames of Gojoseon were Rhee(李氏), Choi(崔氏), Jeong(鄭氏), Son(孫氏), Bae(裵氏), and Seol(薛氏). The 'Samguk Yusa’ quotes 'Dangun Wangguam(壇君王儉)’ from the 'Book of Wei(魏書)’. However, there is no matching record in the 'Wei Book(魏書)’, the 'Wei Zhi(魏志)’, or the written 'Wei Xuan(魏略)’. The Wei Book(魏略), which someone brought to the Korean peninsula, has a record of "Dangun Wangguam", which shows that this was common knowledge on the Korean peninsula at the time.1)2)
Rhee(李氏) is a surname of the Tang emperor. The earliest record of the Rhee surname is from the 22nd year of Silla King Gyeongdeok(景德王)(763). Bae(裵氏) first appeared in 608 as the surname of an envoy sent by the Sui Dynasty to Japan.3) The Tang Dynasty's general to Silla was named 薛仁貴, the first Seol(薛氏) surname to appear in Korean-Japanese records.4) Son(孫氏) is a representative Tang Dynasty surname in the 'Son Goku' novels, which imitated 'Hanuman' from Buddhism in the context of the popularity of Tang Dynasty historical novel culture.5) These surnames are identical to the Sui-Tang(隋唐) period surnames of Chinese and do not appear in Korean-Japanese records for 700 years from the record of Yuri of Silla(儒理尼師今, 32 CE) in the Samguk Sagi.
The only one of these surnames to be identified as a noble is Choi(崔氏), who appears in the records as a Silla's Bone-rank system(骨品制度). The claim that Choi's ancestor was Sobeol Dori(蘇伐都利) and the claim of Choi's Nangnang Kingdom(樂浪國) are contradictory. There is also no evidence that the Han Dynasty implemented the unusual political system of Nangrang-Kingdom only in Lelang Commandery(樂浪郡).
Rhee Seung-hyu(李承休, 1223~1300) claimed in Jewang ungi(帝王韻紀) that Goguryeo was founded in Pyeongyang.6) This is similarly confirmed by the statements of the kings of Joseon in the 1700s.7) Goguryeo was manipulated to have been founded in Pyeongyang by Korean. Even a book of poems(=Jewang ungi) by a person who was recognised as an eminent scholar in medieval Korea did already be seen as a distorted view of history.
In addition, according to the opinions of mainstream Korean academics and the paper 「Yi Yu-rib's Invention of a person named Gye Yeon-su」, Rhee Yu-rib(李裕岦) fabricated the authorship of Gye Yeon-su to avoid responsibility, and the Hwandan Gogi(桓檀古記)’s real author is likely Rhee Yu-rib. Academics believe that Gye Yeon-su is most likely a borrowed author for the credibility of Rhee’s book.8)9)10)
+ Also, according to the Gyeongju Rhee family's Origin Monument in Daegu, the Rhee family's ancestor descended from the heavens in 117 BC. However, the founding of Silla was in 57 BC, which is an obviously lie.11)
The Hwandan Gogi(桓檀古記) is far too extensive to have been written in a short period of time, so it is believed to have been compiled by referring to historical fabrications within the Rhee family, who had immigrated to Korea during the Tang Dynasty and were constantly falsifying history books.
Chinese history books are often intentional about presenting Goguryeo, Baekje, and Silla as a Shang(商) state. For example, there is no matching account in the Book of Wei(魏書), which is cited as the source of the Dangun Wangguam(壇君王儉) legend, so it is likely that the Silla people were deceived by a fabricated version of the Book of Wei(魏書) brought by Chinese migrants to Silla at the time. The Book of Jin(晉書) first claim that the king of Jin(辰) was "always" Mahan(馬韓). However, Korean and Japanese sources clearly show that there were periods when the king of Jin(辰) was not a Mahan(馬韓). Nevertheless, the Chinese claimed that "Mahan(馬韓) was always the king of Jinhan(辰韓)" because it was advantageous for Chinese propagate to manipulate the Silla(新羅) Lines as descendants of Han(韓), who were descendants of the Shang Dynasty(商) Lines.12)
Written in 864(咸通 5年), the Taitang Kim's Cemeteries(大唐故金氏夫人墓銘) reveals that the Silla royal family claimed to be descended from the Shaohao Jintian(少昊金天) linage.13)
In the Sui Dynasty, Bae Gu(裵矩) claimed that Goryeo, the successor to the Shang Dynasty(商), was Goryeo to justify the Sui-Tang Empire(隋唐)'s ethnic cleansing of Goguryeo and Baekje.14)
Therefore, the use of "always" in the expression "Mahanin is always the king of Jinhan" in the Book of Jin(晉書) and Book of Liang(梁書) is most likely a deliberate fabrication by the Chinese when compared to the Korean and Japanese records.15)
In the Wei Zhi(魏志), it says, "Jinhan(辰韓) is the old Jin(辰国)" so we can see that the Jinhan(辰韓) people, who are descendants of the Jin(辰), are not the Mahan(馬韓) people who migrated after the Jin(辰). but the T'ang-han people who migrated after the Mahan people in the Yang and Jin books. In Book of Jin(晉書) and Book of Liang(梁書), it can be seen that the history has been manipulated to show the Jinhan(辰韓) as migrants after the Mahan(馬韓).16)17)
At least, it can be understood as a historical indicator of the changing power relations within Silla at the time it was written. This historical manipulation facilitated the Chinese migration to the Korean Peninsula. The six surnames of Gojoseon correspond to the surnames of royalty, officials, and generals of the Tang Dynasty(唐朝), and according to the genealogy in the New Tang Book(新唐書), the Rhee(李氏) surname descended from the Shaohao(少昊) lineage. 18)
Therefore, it is believed that during the fall of Goguryeo and Baekje, the Silla Kim royal family mistook the Tang Rhee royal family for their kinsman, and to facilitate the migration of Tang people to Silla, they allowed the Chinese to distort history by claiming to be Gojoseon people. The earliest record of the Silla Kims appears in the Talhae Isageum(脫解尼師今), and while there is evidence that the Kim were of Southern kind of descent, the Silla Kim of Tang Era claimed to be descendants of the Shaohao(少昊).19)
The reason for this is that the Late Silla royal family was originally Mo(募) surname, but imitated the existing orthodox Kim(金) surname. Mo(募) is assumed to mean Mohan(慕韓), which appears in other Book of Song(宋書) records, making the Kim descend from the Mahan.20)21)22)
There are records that Silla was founded by Goguryeo people, and when Park Jesang and the Silla prince were fleeing from Goguryeo, they removed the arrowheads and then attacked Silla prince, most likely because the Goguryeo people were faked into thinking that the royal family of Silla was the same as that of Goguryeo.23)24)25)26)
In addition, the original version of the 「Classic of Mountains and Seas」, written in the pre-Han Dynasty, was added by the Han Dynasty Chinese, and the manipulation of Zhuanxu(顓頊) as a descendant of Hanliu(韓流) in the text confirms the intent of the manipulation.27)
Therefore, the "Unification of Three Han(三韓一統)" expressed by the Late Silla Kim royal family means that Silla destroyed Goguryeo and Baekje and rescued and unified the Han(韓) ethnic people, who were the subjects of Baekje and Goguryeo. In this process, Silla united with the Tang Empire of Rhee(李), which was deceived into thinking that they were related to the Shaohao(少昊) linage, and destroyed Goguryeo and Baekje, which were not related to the perspective of the Late Silla Kim dynasty.28)29)30)31)32)33)
The Korean cult of Dangun-Joseon(壇君朝鮮) is a symbol that has been actively promoted in response to nationalist ideas to identify a national ancestor. However, Dangun(壇君) was not revered as a national ancestor in pre-modern Goreyo-Joseon society. The Joseon Dynasty actively worshipped Jizi(箕子), who is claimed to have first brought Confucianism to the Korean Peninsula, a religion that worships the ancestors of the Korean noble and royal classes, not Dangun, and Dangun was dismissed as a nonsense. Japanese scholar such as Shiratori Kurakichi(白鳥庫吉), Naka Michiyo(那珂通世), Imanishi Ryu(今西龍), through the "Fabrication of Dangun legend" suggests that the legend of Dangun may have been formed as early as the 13th century. It is likely that the legend of Dangun was created in the 13th century by the Tang related people ruling class of Goryeo, represented by the Rhee(李) clan, to deceive the ruled class of Goryeo, whose history was fabricated, for the purpose of propaganda.34)35)36)37)38)39)40)
In Jeju Island, Haenyeo(Korean traditional female underwater diver) used gourd as a 'buoy' when collecting clams or kind of seafood.41)42)43) The customs of Jeju Island are different from the Joseon. This shows that the ethnic groups of Joseon and Jeju Island are completely different.44)45) During the Joseon Dynasty, it was no problem to burn down the religious shrine of Jeju Island and leave. Rather, it was a proud work.46)
According to the records, a 3 zhang(丈) tall monster with serrated teeth, rake nails, and black fur lives in Jangin-guk(長人國). To the west of Jangin-guk(長人國) is Silla, and to the south is Japan. In other words, the monster in Jangin-guk(長人國) refers to the Ye(濊) people, who were mocked by the Chinese. By the standards of Chinese writers and those who can spoke Chinese in the northwestern part of the Korean peninsula, the Ye people were monsters, not humans. They are first mentioned in Rhee's Book of New Tang(新唐書), then in Wang Yinyu(王仁裕, 880∼956)'s 9th-century book Okdanghwa(玉堂閑話), and in the Samguk Sagi(三國史記). It is described as a terrible monster in the Jibongyuseol(芝峰類說) by the famous Joseon Dynasty poet Rhee Soo-gwang(李睟光, 1563~1629), and in the Yongjuyugo(龍洲遺稿), published during the Injo of Joseon(1623~1649). We can see from the records that it became more monstrous and horrifying as time went on.47)48)49)50)51)
So, from the point of view as medieval Koreans(=the Chinese who fabricated the history books as Korean themselves), the peoples living in the southwest and northeast of the Korean-Peninsula were not kinsman to them.
The legend of Houyi(后羿) is considered heroic in China. In the Zuozhuan(左傳, 春秋左氏伝), Houyi(后羿) is written not as "Houyi" but as "Yiyi" (夷羿). Unlike the legend's glorified Houyi, the Houyi of the 『Zuozhuan』(左傳) is a criminal who kills king and raped Xuanwu(玄妻). He killed nine of the ten crows, symbols of the sun, that were once rested in Fusang(扶桑).
Confucius Gongzi(孔子) expressed his desire to live in the nine-yi(九夷). This is understood to be an expression of envy toward the Yi(夷) people. However, this expression was later changed to "cross the water to the Yi(夷)”. In the original text, the phrase "cross the water to the Yi(夷)” does not appear.
The historical record 『秦本紀』 states that the six states to the east of Qin regarded Qin as a Yi(夷) state. The Zuozhuan(春秋左氏伝) states that Chu(楚) was a barbarian(夷狄 Yidi).
This is once again understood through SuShi(蘇軾)’s "王者不治夷狄論”. In the 「是齊晉亦未能純爲中國也 ... 是秦楚亦未至於純爲夷狄也」 . which indicates that in the pre-Qin period, “Qin Chu(秦楚)” was generally understood as the barbarians(夷狄, Yidi), and “Qi Chin(齊晉)” was understood as Middle land(中国).
Originally, “Qin(秦)” was a Rong(戎) and Chu(楚) was a Man(蠻), but due to the distortion of Chinese Yi(夷) people’s history fabrication and immigration, the “Qin-Chu(秦楚)” have already been gradually distorted and described as Yi(夷) since the Pre-Qin period.
According to the Later Han Book(後漢書), Yi(夷) are the root (of the Chinese). (In the original text, the Chinese deliberately did not write the subject of “root”.)
When the Tang Dynasty conquered Baekje, it gave King Muryeo of Silla the name of "盖夷道行軍總管", which means "general administrator of the Gai-Yi region". After the destruction of Baekje, the Tang Dynasty's "熊津都督府" established a new region in what is now Korea Buyeo-region, which was named "Yu-Yi Commandery(嵎夷縣)". This was because it was in the Tang Dynasty's interest to fabricate the term "Yu-Yi(嵎夷)" as being "Beakje".
The legend of Houyi(后羿) is one of the most popular fairy tales in China today.
This circumstance makes think it certain that the Chinese have manipulated history for their own propagate. This is because the what Chinese are hiding is actually Yi(夷) are Chinese. They emigrated to around China claiming that "Qin is a descendant of barbarians(西夷)" and propagate greatly. They then manipulated Qin to unify China(: Unification of China under the Qin Dynasty) and destroy Qin(: Chu–Han Contention; 楚漢戰爭). The Chinese also manipulated the name of the barbarians(夷族) in favor of their propagation by moving the name of the Yi(夷) eastward from their original location of the Jiuyi(九夷).
For example, according to Chinese history books, Buyeo is claimed to be "a descendant of the Gaoyi(高夷)". However, the 『Analects(論語)』(made during Later Han period) records the name as Takri(Chinese: 橐離), the 『Later Han Book(後漢書)』 as Sekri(Chinese: 索離), and the 『Wei Xuan(魏略)』 as Gaori (Chinese: 高離). Here we can see that the pronunciation of Takri is gradually distorted closer to that of Gao-yi(Chinese pronounce).This indicate us to infer that the Chinese performed various manipulations.52)53)54)55)56
Descendants of the Chinese Emperor Yao(堯) include the Han Dynasty's Liu(劉) Clan(202 BC - 220 AD). The Rhee(李) Clan is also descended from the Emperor Yao(堯), as evidenced by the Tang(唐) Dynasty took its name from the Taotang(陶唐)DiYao(帝堯). Emperor Yao(帝堯), the descendants of the ChenLi(陳豊氏) have the surname Yi(伊). Laozi(老子), the originator of the Rhee(李) family, was originally an official in the state of Zhou. The surname Rhee(李, 理, 伊) is derived from official of Zhou.
The Ji(姬, Zhou dynasty ancestral surname) was given to Hou Ji(后稷) from Yao(堯), an ancestor of the Zhou dynasty, so if Chinese was to manipulate it in favour of the their ethnic, Yao(堯) descendent would also be a Ji(姬) surname. The Tang dynasty was a Xianbei(鮮卑) state, and the Xianbei(鮮卑) was the Donghu people(東胡), so Rhee(李) claimed to be a Hu(胡) ethnicity and then ethnic-cleansed the Xianbei(鮮卑).
The Xianbei(鮮卑) claimed to be descendants of the Shennong(神農), so Rhee(李) is also Jiāng(姜)’s descendant, and according to the New Book of Tang(新唐書), Rhee(李) is a Yíng(嬴)’s descendent. According to the book, Rhee is a descendant of Emperor Ku(帝嚳), so he is also a descendant of the Shang Dynasty(商).57) Also, according to the Samguk Sagi, Rhee is the surname of Gojoseon and the founding surname of Silla.
In this background, it can be inferred that Qin(秦)’s Huhai(胡亥) tore Rhee Si(李斯) to pieces and killed him. This is because Huhai(胡亥)'s father used Rhee Si(李斯) for the Qin(秦), although Huhai(胡亥) was presumably disgusted by immigrants like Rhee(李), who distorted history for the Chinese prosperity.
According to Korean nationalists Lee Deok-il, Lee Ki-moon, Son Chang-hee, and others, Koreans are descendants of the Dongyi(東夷) people.58)59)60)61)
Egami Namio(江上波夫)'s argument was exploited by those who hypothesized that Japan was founded by Korean horsemen from the northern part of the Korean peninsula, and that the superior Gojoseon people who migrated from Korea conquered Japan. Jon Carter Covell(1912-1996), for example, argued that "Japan should be grateful to the Koreans for the high quality of their art."62)63)64)
It was used by Korean nationalists to argue that the Emperor of Japan was from Gojoseon. It was used by Korean nationalists to argue that the Japanese had Korean ancestors. The issue of historical interpretation in East Asia has stirred up hatred in each country. This conflict continues into the 21st century.
Therefore, the claim that Koreans are Yemaek(濊貊) ethnic is historically, politically, and morally incorrect. First, it is disconnected from historical reality. Second, it is conflictual in terms of international politics. Third, it is morally wrong.
The history of ethnicity around China is one in which ethnicity has been replaced by Chinese, slowly and quietly, without the world's knowledge, to justify the manipulation of Chinese history books. In the pre-modern era of East Asia, the ethnics being replaced by the Chinese experienced horror of slowly replaced by the Chinese. It is not rightful to support one of the most abhorrent acts of manipulation in human history.
Issues of historical interpretation continue to fuel disputes and conflicts. It is not appropriate to intervene in ongoing conflicts in East-Asian societies without understanding them.
【References】：
2) 박대재 (2001年), 「삼국유사 고조선조 인용 위서론」, ≪한국사연구≫, p.112. "≪위서(魏書)≫에는 다양한 이본(異本)이 존재했을 뿐만 아니라 서명(書名)만 전해지는 것도 여러 종류이지만, 현재 전해지고 있는 위(魏)와 관련된 사서에는 이러한 내용이 확인되지 않는다". Translation: "Not only were there various variants of the Book of Wei(魏書), but there are also several cases in which only the book's title has been recorded, but there is no confirmation of this in any of the extant texts related to the Wei(魏).”
3) 隋書 > 大業4年(608) > 明年、上遣文林郎裴清使於倭國。度百濟、行至竹島、南望○羅國、經都斯麻國、迥在大海中。又東至一支國、又至竹斯國、又東至秦王國。其人同於華夏、以為夷洲、疑不能明也。又經十餘國、達於海岸。自竹斯國以東、皆附庸於倭。
4) 『舊唐書』卷83「薛仁貴列傳」
5) The first Son surname to appear in Korean-Japanese records is Son Soon(826-836).
6) 扶余國王名金蛙，為開別館相邀迎。五升大卵左脅誕，陰雲之日生陽晶。兒生數月能言語，漸至壯大才豪英。時王太子生妬忌，譖令牧馬驅䮐䮐。王來欲渡蓋斯水，魚鱉化作橋梁橫。漢元立佋二甲申，開國馬韓王儉城。天遣人來立宮闕，山昏谷暗聞丁丁。— 帝王韻紀、下卷
7) 戊寅，召對玉堂官，講《東國通鑑》，至高麗安市城事，上歎曰：「高麗，一小國耳，以善守城名，能抗隋、唐百萬之師。我國地方，比高麗倍之，山川險阻，古今一也，而丙子之亂，虜兵如入無人之地，竟有下城之辱。言念及此，不覺痛心。」 — [[??? 필요 | ??(朝鮮王朝實錄)]]/肅宗實錄/二十九年、12月7日
8) 이유립은 왜 편찬자로 계연수를 내세웠을까 <뉴스톱>, 2023-06-08, <https://www.newstof.com/news/articleView.html?idxno=11049>(12:38)
9) 張信 (2020). Yi Yu-rib’s Invention of a person named Gye Yeon-su. YŎKSA WA HYŎNSIL : Quarterly Review of Korean History,(115), 383-416, 10.35865/YWH.2020.03.115.383
10) Jang Shin. (2018). Lee Yu-rip as a Confucian Youth and ‘Hwandangogi’. Critical Studies on Modern Korean History, 39(0), 169-217. 10.36432/CSMKH.39.201804.5
11) Daegu root park, explanation of Gyeongju Rhee family's Origin Monument (in Korean). Archived from the original on 2023-06-11. Retrieved2023-04-16. "경주 이씨의 시조는 이관평에서 기원전 117년 하늘에서 瓢巖에 내려 낙천 양산촌장으로 6촌장과 함께 처음으로 백백회의를 주도했다. 그 어른은 알에서 깨어난 박범거세를 왕에게 추대하고 4년간 섭정한 신라건국의 원훈이었다."
12) 晉書 > 東夷列傳 > 辰韓 > 辰韓常用馬韓人作主, 雖世世相承, 而不得自立, 明其流移之人, 故爲馬韓所制也. Translation: 진한은 언제나 마한 사람을 임금으로 삼아 비록 대대로 계승하지만 [진한 사람이] 스스로 임금이 되지는 못하였으니, 그들이 [다른 나라에서] 흘러 들어온 사람이 분명한 까닭에 마한의 지배를 받는 것이다.
13)大唐故金氏夫人墓銘 > "太上天子有國泰宗陽號少昊氏金天卽吾宗受氏世祖厥後派疏枝..."
14)Book of Sui(隋書) Volume67 裵矩傳 > 高麗之地 本孤竹國也 周代以之封于箕子 漢世分爲三郡 晉氏亦統遼東
15) 梁書 > 東夷列傳 > 新羅 > 又辰韓王常用馬韓人作之, 世相係, 辰韓不得自立爲王, 明其流移之人故也 恒爲馬韓所制. Translation: 또 辰韓의 王은 항상 馬韓 사람을 세워 대대로 이어 가고, 진한 스스로 왕을 세울 수 없었으니, 그들이 분명히 흘러 들어와 산 사람이기 때문이다. [따라서 辰韓은] 항상 마한의 지배를 받았다.
16) 魏志 三国志 > 辰韓者古之辰国也
17) 梁書 > 傳言秦世亡人避役來適馬韓, 馬韓亦割其東界居之, 以秦人, 故名之曰秦韓.
18) 『新唐書』 卷70「宗室世系表」
19) 三國史記 > 新羅本紀 > 乃名閼智, 以其出於金櫝, 姓金氏.
20) Since Mo(募/慕) surname appears in the 『宋書』 record, we can know that it means Mahan(馬韓), or Han(韓).
21) 梁書 > 東夷列傳 > 新羅 > 其國小, 不能自通使聘. 普通二年, 王姓募名秦, 始使使隨百濟奉獻方物.
22) 『宋書』 卷97 「夷蠻傳」 > 使持節·都督倭百濟新羅任那加羅秦韓慕韓七國諸軍事·安東大將軍·倭國王
23) 《隋書》 列傳第46 東夷 > 新羅國，在高麗東南，居漢時樂浪之地，或稱斯羅.魏將毌丘儉討高麗，破之，奔沃沮.其後復歸故國，留者遂為新羅焉.
24)) 『삼국유사』 권제1 기이제1 나물왕 김제상조 > 박제상이 보해(복호)를 몰래 데리고 나온다.
25) 고구려는 백제와 신라를 한차례 점령하여, 멸망시킬 수 있었음에도 형제 관계만을 만들고 멸망시키지 않았다.
26) 三國史記 卷18 > 高句麗本紀 第6 > 十七年 春三月 遣使北燕 且叙宗族 北燕王雲 遣侍御史李拔報之 雲祖父高和 句麗之支屬 自云高陽氏之苗裔 故以高爲氏焉 慕容寶之爲太子 雲以武藝 侍東宮 寶子之 賜姓慕容氏
27) 山海經 > 海內經 > "流沙之東，黑水之西，有朝雲之國、司彘之國。黄帝妻嫘祖，生昌意。昌意降處若水，生韓流。韓流擢首、謹耳、人面、豕喙、麟身、渠股、豚止，取淖子曰阿女，生帝顓頊"
28) 최치원은 당나라 태사시중께 올리는 글에서 “삼한이 곧 삼국이며 마한은 고구려, 변한은 백제, 진한은 신라”라고 주장한다.
29) 『滿洲源流考』 卷8 > 謹案三韓在夫餘挹婁二國之南所統凡七十八國合方四千里馬韓在西辰韓在東弁韓在辰韓之南馬韓北輿樂浪接所轄則在今蓋平復州寧海
30) 三國史記 新羅本記 卷8 > 神文王 > 况生前得良臣金庾信, 同心爲政, 一統三韓, 其爲功業, 不爲不多. Translation: 더구나 생전(生前)에 어진 신하인 김유신(金庾信)을 얻어 한마음으로 정사(政社)를 돌보아 삼한(三韓)을 통일하였으니, 이룩한 공적(功績)이 많지 않다고 할 수 없습니다.
31)「淸州雲泉洞 新羅事蹟碑」(686년 건립) : ‘삼한(三韓)’이라는 표현이 등장한다.
32) 노태돈, 1982, 「삼한에 대한 인식의 변천」, 『한국사연구』 38
33) 김영하, 2010, 「일통삼한의 실상과 의식」, 『한국고대사연구』 59
34) 『箕子實記 』, 율곡 이이 저
35) [박훈의 역사 서재] 조선 선비들은 단군보다 箕子를 더 높이 평가했다, <조선일보>, <https://www.chosun.com/site/data/html_dir/2019/06/15/2019061500109.html>, 2019-06-15.
36) 三國遺事 古朝鮮 > 魏書云, “乃徃二千載有壇君王倹立都阿斯逹. 開國號朝鮮, 與髙同時.”
37) 帝王韻紀 > 次有屍羅與高禮，南北沃沮穢貊膺。此諸君長問誰後，世系亦自檀君承。... "李承休가 창작한 帝王韻紀는 신라, 고려, 옥저, 예맥 모두 단군의 후예라고 주장한다. 이는 중국 요동반도 부근에서 이주해온 당나라계 중국인들이 역사적 정통성을 위해, 중국 동북 요동반도 부근의 가짜 인물 '단군'을 창작하여, 중국인들이 기원전부터 한반도에 이주했다는 역사조작을 강화한 것이다."
38) 井上直樹 (2010年3月). “韓国・日本の歴史教科書の古代史記述” (PDF). 日韓歴史共同研究報告書（第2期） (日韓歴史共同研究). オリジナルの2015年1月15日時点におけるアーカイブ。
39) 髙橋庸一郎「『檀君神話』成立時期の周辺」『阪南論集 人文・自然科学編』第40巻第2号、2005年3月、1-13頁、NAID 120005371390。
40) 矢木毅「近世朝鮮時代の古朝鮮認識」『東洋史研究』第67巻第3号、東洋史研究会、2008年12月、402-433頁、doi:10.14989/152116、ISSN 03869059、NAID 40016449498。
41) Digital Jeju Cultural Dictionary Tewak(테왁) <http://jeju.grandculture.net/jeju/toc/GC00702447>, 2023-04-10
42) The Sea Man of the Joseon Dynasty, Pojakin(鮑作人), <https://www.donga.com/news/Opinion/article/all/20200710/101904214/1>, 2023-04-10
43) Samguk Sagi(三國史記) > 始祖赫居世居西 > 辰人謂瓠爲朴以初大卵如瓠故以朴爲姓居西干辰言王
44) Donggukyeojiseungram(新增東國輿地勝覽) > 又於春秋男女群聚廣壤堂、遮歸堂，具酒肉祭神。又地多蛇虺蜈蚣，若見灰色蛇，則以爲遮歸之神，禁不殺。Translation : In spring and autumn, men and women gather in groups at Gwangyangdang(廣壤堂) and Chagwidang(遮歸堂) to offer alcohol and meat to the gods. There are many snakes, poisonous snakes, and gines in the land, and if you see a gray snake, it is prohibited not to kill it because it is the god of Chagwi(遮歸).
45) Haedongjobrok(海東雜錄) > 本朝[二] > 金淨傳 > 冲庵風土錄云。俗甚忌蛇。奉以爲神。見則呪酒。不敢驅殺。春秋男女具酒食。會遮歸堂。祭其神。遮歸旣蛇鬼之誤。居壁樑礎。群蛇盤結。祭時以不見爲祥。Translation : According to Chungam(冲庵)'s 『The Customs of Jeju(風土錄)』, "The custom took the snake and regarded it as a god." When people see a snake, people says a spell, serves alcohol, and doesn't try to kick it out or kill it. In spring and autumn, men and women prepare alcohol and food and gather at Chagwidang(遮歸堂) to worship the god. Chagwi(遮歸) is a misrepresentation of the Sagui(蛇鬼, meaning snake oni). There are snakes, everywhere of the house, but what is invisible at the time of the ritual was considered a good sign.
46) Yi Ik (born 1681), Seonghosaseol(星湖僿說) > 島民尤尚滛祠如濟州無村無祠守者厚利故官稅亦重李參議衡祥悉焚之民皆驚恐其還皆謂必溺及其利涉莫不疑恠。Translation : The islanders especially worship the devil's ancestral rites(淫祀), and Jeju has no village without the devil's shrine. Since the person who manages shrine had a lot of profits, so collected a lot of taxes from shrine. When bureaucrat(參議) Rhee Hyung-sang(李衡祥) burned shrine all, everyone was frightened and afraid. When Rhee Hyung-sang went back to peninsular, everyone said he would definitely drown, but when he crossed the sea safely, all Jeju residents wondered and thought it strange.
47) 新唐書/卷220 > 新羅, 弁韓苗裔也. 居漢樂浪地, 橫千里, 縱三千里, 東拒長人, 東南日本, 西百濟, 南瀕海, 北高麗. (···) 長人者, 人類長三丈, 鋸牙鉤爪, 黑毛覆身, 不火食, 噬禽獸, 或搏人以食, 得婦人, 以治衣服. 其國連山數十里, 有峽, 固以鐵闔, 號關門, 新羅常屯弩 士數千守之.
48) 玉堂閑話 > 新羅 (王仁裕, 880∼956)六軍使西門思恭，常銜命使於新羅，風水不便，累月漂泛於滄溟，罔知邊際。忽南抵一岸，亦有田疇物景，遂登陸四望。俄有一大人，身長五六丈，衣裾差異，聲如震雷，下顧四門，有如驚歎。於時以五指撮而提行百餘里，入一岩洞間，見其長幼群聚，遞相呼集，競來看玩，言語莫能辨，皆有歡喜之容，如獲異物。遂掘一坑而置之，亦來看守之。信宿之後，遂攀緣躍出其坑，逕尋舊路而竄。才跳入船，大人已逐而及之矣，便以巨手攀其船舷。於是揮劍，斷下三指，指粗於今槌帛棒。大人失指而退，遂解纜。舟中水盡糧竭，經月無食，以身上衣服，吃而啖之。後得達北岸，遂進其三指，漆而藏於內庫。洎拜主軍，寧以金玉遺人，平生不以飲饌食客，爲省其絶糧之難也。
49) 三國史記/卷34 > 東距長人，長人者人長三丈，鋸牙鉤爪，搏人以食，新羅常屯弩士數千守之，此皆傳聞懸說，非實錄也
50) 芝峰類說/卷01 > 劉提督綎。乃四川總兵。萬歷癸巳。領蜀兵出來。其軍有海鬼者出南蕃。面色深黑如漆。能潛行海底而其貌如鬼故名。有長人者形體絶大幾二丈。不堪騎馬乘車以行。疑卽長狄巨無霸之遺種也。以此觀之。天壤之間。何物不有。春秋時。長狄僑如。長三丈。或云五丈。漢張仲師二尺二寸。東郡短人纔七寸。此大小之辨也。
51) 龍洲遺稿 卷十二 > 說 > 通川海尺飄風說 > 李瑄子以楫來言，在通川時，見一海尺以釣大口魚爲業。一日，與同業者五人乘月上舟，入海收網未半，大風振海而起，壯浪接天，飄舟而去，柁楫無所施，五人匍匐於舟中，呼天乞命而已。翌朝，舟忽閣于岸上，五人俱下船，立則水堇沒腰。水邊有人家，皆似鹽幕，無慮數十餘家。不忍飢渴，突入一處，有婦女六七人來看，長二三丈，形容麤厲可愕，以秫粥盛于木器饋之。俄而其男子者數三至，號怒，手執渠中二人拉殺，若貓裂雀兒狀。餘三人逃入于牛馬牢中，牛小如犬，馬皆是大馬。溲勃中度夜，天未明，其婦女驅其牛馬而出牧。三人隨牛馬後出牢疾走，到渠舡泊處，卽乘舟向東放舡。回望初到處，麤壯男子成群尋逐，舟已入海遠矣，無奈何，號怒而已。渠等閱數月，泊于北靑界，舊時主人皆不識渠等，而其形容變化可知也。然而不至餓死者，島中處處類薤韭者多，故採以爲糧，食之不飢。渠等試思之，所飄泊地方，必是曰介部落也。三月飄風，及還家則秋八月云。
52) 疏“ 子曰”至“取材”。○正義曰：此章仲尼患中國不能行已之道也。“道不行，乘桴浮於海”者，桴，竹木所編小筏也。言我之善道中國既不能行，即欲乘其桴筏浮渡於海而居九夷，庶幾能行已道也。 — 論語註疏/卷05 （邢昺(932年 - 1010年) 北宋）
53) 子欲居九夷。或曰：「陋，如之何？」子曰：「君子居之，何陋之有？ —論語/子罕第九編
54) 孝公元年…秦僻在雍州，不與中國諸侯之會盟，夷翟遇之… — 史記 秦本紀、秦孝公
55) 楚屈瑕伐羅鬭伯比送之還謂其御曰莫敖必敗〈云云〉入告夫人鄧曼鄧曼曰大夫其非衆之謂看此一叚便見得楚之在當時所謂盜亦有道夫楚夷狄之國… — 春秋左氏傳説、卷一
56) 《王制》云：“東方曰夷。”夷者，柢也，言仁而好生，萬物柢地而出。 — 後漢書、東夷列伝第七十五
57) 『 新唐書』 卷70「宗室世系表」 "According to the genealogy, Rhee's maternal ancestor on his father's side of the family is the Ying surname, so the Tang Dynasty of China was justified in the ethnic-cleansing of western-barbarians becomes legitimate.
58) <2> 東夷族出身の孔子が作った中華思想 (in Korean). Archived from the original on 2023-06-11. Retrieved2023-04-16.
59) [イ・ドゥクイルの歴史を語る] キム・スロ王は東夷族の皇帝と少昊の子孫 (in Korean). Archived from the original on 2023-06-11. Retrieved2023-04-16.
60) イ・ギフン先生は彼の著書で「古代中国東部文明を形成した東夷族は文字(漢字)、音楽、宗教、礼儀、青銅器などを最初に創造した古代東アジアの先導的な民族であり、私たちはこのような東夷文明の影響を強く受けた国である」と述べた。 (in Korean). Archived from the original on 2023-06-11. Retrieved2023-04-16.
61) 【単独記事】 孫正義ソフトバンク会長、「韓国は中国でもあった」 (in Korean). Archived from the original on 2023-06-11. Retrieved2023-04-16.
62) 騎馬民族國家』(江上波夫, 中央公論社, 1967) ISBN 4-12-201126-4
63) Galloping along with the Horseriders-Looking for the Founders of Japan-(Ledyard, G.K., Journal of Japanese Studies Vol.1, No.2, 1975)
64) Korea's Cultural Roots, Jon Carter Covell (Author), 1981,
【See also】：
『東夷ノ研究』に関する【参考リンク】集。(Link: https://decentpark-into-thevencera.blogspot.com/2023/06/blog-post_17.html ) : If you can't find the original reference, use the link above.
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