Perception of Later-Goguryeo and Gungye in Shin Chae-ho

This article is an attempt to examine how Shin Chae-ho perceived them through the descriptions of Gungye and Later-Goguryeo in his various works. As a result of the review, the following points were confirmed. Shin Chae-ho referred to Kim Bu-sik’s Samguk-Sagi and the later historical books that were influenced by it as ‘Gusahak’(舊史學) and pointed out that it was a hotbed of toadyism. Therefore, there was deep skepticism about the information in the Samguk-Sagi, which has the status of ‘primary historical records’ regarding Gungye and Later-Goguryeo. He mentioned the so-called ‘manipulation theory’ that the records related to Gungye were fabricated throughout his work, and this article understood that this provided an opportunity to overturn the existing perception of them. Through the novel “The Iron Mace of One-eyed King”, Shin Chae-ho newly explained that Gungye’s origins were not from Silla but as descendants of Goguryeo. This is clearly an ‘ahistorical’ perception with no basis. However, considering that he attempted to systematize ancient history centering on Korea’s northern lineage states and that he actively attempted to reinterpret those who were critically described in ‘Gushahak’ such as Yeongaesomun(淵 蓋蘇文), he hoped for a unity centered on Goguryeo. It was understood as the result of a re-perception that actively took into account the goals of Goguryeo. Lastly, attention was paid to the perception that the expulsion of Gungye and the fall of Later-Goguryeo were explained as ‘New Buddhism reform’ and the resulting reaction of the old powers. As Shin Chae-ho had a stronger obsession with ‘our things’ than anyone else, he judged that Gungye’s actions related to Buddhism shown in the historical records were understood as a part of reform in the context of ‘independence’. The reign of terror represented by Maitreya’s Psychic Power(彌勒觀心法) or the Iron Mace(鐵 槌) was also seen as a measure that inevitably accompanied the process of such reform. It can be said that Shin Chae-ho showed a completely different perception of Later-Goguryeo and Gungye from the pre-modern era, and we must not lose sight of the fact that this interpretation, which is far from historical reality, is a ‘limited truth’ that reflects the special reality of the Japanese colonial era.