고려시대 역사서의 신이성과 삼국유사

차광호

단국대문과대학사학과를졸업하고,같은학교대학원에서「고려시대의역사서에나타난‘神異’인식」으로박사학위를취득하였다.단국대사학과강사,㈔한국문명교류연구소상임연구원,불교천태중앙박물관학예팀장,한국학중앙연구원전임연구원등을역임하였고,‘제14회삼국유사문화제일연학술대회’에서‘국무총리상’을수상하였다.연구로는고려시대사학사와교류사에관한다수의논문이있다.

책을내며·············································································································3
서론:고려시대사학사연구와새로운모색·····························································9
1.사학사연구의성과와한계·············································································9
2.사학사연구의새로운모색···········································································20

제Ⅰ부:고려전기의역사서와신이········································································29
1.「삼국사기」의천인상관적신이관···································································29
2.「고려세계」의풍수도참적신이관···································································63

제Ⅱ부:고려중기의역사서와신이········································································79
1.「동명왕편」의자주적신이관·········································································79
2.「해동고승전」의불교적신이관······································································94

제Ⅲ부:고려후기의역사서와신이······································································121
1.「삼국유사」연구························································································121
1)「삼국유사」의찬술배경과목적·······························································121
2)「삼국유사」의이원적성격과불교적신이사관·············································166
(1)「삼국유사」「기이」편의성격과신이인식··············································166
(2)「삼국유사」「흥법」이하편의성격과신이인식·····································188
2.「제왕운기」의소중화적신이관·····································································219
3.「역옹패설」의성리학적신이관·····································································232

결론:고려시대역사서의신이사서술전통과「삼국유사」 ······································246

참고문헌···········································································································252
부록············································································································260
찾아보기···········································································································326

서론:고려시대사학사연구와새로운모색
1.사학사연구의성과와한계
한사회의역사의식에는구성원이경험한기억과자각이축적되어있다.이의식은지성과감성에기반을두고형성된다는점에서시대정신을반영한다.따라서역사의식이사회운동으로표출될때,그것은단순히과거를이해하는지식을넘어서현재를살아가고미래를맞이하는행동원리가된다.
그런데역사의변동기나외부로부터새로운문화가유입되는시기에는기존과는다른새로운역사의식이형성되어대립과마찰을유발할수있다.역사의식이사회적으로정착되는단계에이르면기득권층의이해관계와밀착되는데,변화를통해서새로등장한역사의식은기득권층에대한위협과도전으로인식될수있기때문이다.역으로새로운역사의식이새로등장한기득권층과유착하며사회적으로빠르게확산될경우기존의역사의식은전통문화일반을끌어안는포용성을보이며견제력과존재감을높인다.
이러한점에서볼때,고려시대의역사의식동향은주목된다.후삼국을통일한고려는화려한귀족문화를꽃피우며전성기를이룩하였다.이러한상황에서펼쳐진거란과여진과의전쟁은고려인의역사의식을한층자극해민족사적관점에서문명의자부심을표출하게하였다.이후귀족사회의분위기가만연해지는가운데보수적이며사대적인역사의식이출현하였지만,그속에는동아시아유교문화권의일원으로서더욱원숙해진고려인의지성이반영되어있었다.
12세기말의무신정변으로무신이새로운지배세력으로등장하였는데,고려전기에구축한귀족문화의기반은무너졌고유학을중심을한학문은크게위축하였다.그러나이시기에는이전의보수성과사대성을극복하려는새로운역사의식의맹아(萌芽)가움트고있었다.특히대몽항쟁을경험하면서고양된민족의식은역사의식의싹을성장시켜한층더높은차원에서꽃피우게하는자양분이되었다.이어지는원간섭초기의자주적인역사의식은바로이러한시대흐름에서나온것이었다.이것은원에굴복한고려가역사와문화전통을지켜나갈수있게하는사상적구심력이되었다.
한편원간섭기에는‘신유학(新儒學)’인성리학이도입되어고려의학문과사상에새로운활력을불러일으켰다.현실성이농후한이사상은도덕적윤리의식과그실천을강조하였는데역사의식에도영향을주어성리학적관점의다양한역사서가편찬되었다.
이처럼고려사에수반된내·외적변수는고려인의역사의식을역동적으로전개하는원동력이되었고,그러한과정을통해서형성된역사의식은각시기의행동원리로작용하며현실사회에영향을미쳤다.
이러한고려시대의사학사연구는비교적활발하게진행되어왔다.연구는범위에따라특정시기전반을다룬거시적인연구와개별역사서나그저자를중심으로한미시적인연구로나눌수있다.거시적측면의연구는한국사학사의전반을다루면서고려시대를포함하거나아니면고려시대의사학사만을대상으로한연구,고려시대를전기·중기·후기로세분화하여특정시기의사학사동향을검토한연구가있다.고려시대를시기별로세분화한연구는주로고려후기에관한것이많은데,이시기의자료들이상대적으로많이현존해있기때문이다.
고려시대전기의거시적연구는역사의식의추이와성격에관한것이중심을이룬다.대체로?삼국사기(三國史記)?가편찬되기이전까지는진취적이며신이(神異)적인역사의식이있었으며,여기에는고구려계승의식이함께반영되어있다고보고있다.그러나고려의건국주체는고구려계호족이지만,신라계문인들이정국운영에참여하면서부터고구려의이념과신라의전통이라는이중적성격이부여되었고,이러한점에서볼때,고려전기의역사의식을단일왕조에서만구하는것은재고의여지가있다는지적도있었다.한편고려전기의역사의식은삼국의계승적측면보다는고려를건국한호족들의잠재력과중세문화의진전된수준을참작할필요가있다는견해가제시되었는데,이시기의역사의식은고대의한계성을극복한민족적자각과문화의식의확대에서비롯되었으며,그것은자주적인의미로서민족의식의성격을갖는다고하였다.
고려중·후기의거시적인연구는무신집권기,원간섭기,공민왕대이후의시기로구분해진행되었는데,성격을달리하고있는각시기의특징에주목해당대인의역사의식과역사서에반영된시대정신을파악하고자하였다.우선무신집권기는전반적으로역사학이위축되는시기로이해되고있다.유학과학문이퇴조한상황에서전개된이시기의역사의식은후진적일수밖에없다는점이지적되었다.그러나고구려의건국신화를기록한?동명왕편(東明王篇)?은진취적인기상과민족적인정서를담고있다는점에서학계의주목을받았다.그성격에관해서는고구려계승의식으로보는견해와민족의식으로이해하는입장간에논란이있었지만,당시의사회적모순을청산하기위해과거의전통을재인식한새로운문화경향으로까지평가되기도하였다.
원간섭기에이르면관찬과사찬을막론하고이전과비견될정도로활발한역사서술이이루어진다.이러한움직임은당시고려사회가갖고있던몇가지특수성에서기인한것이다.즉무신집권과대몽항쟁이종식되면서다소안정된시기로접어들어역사서를편찬할여유가생겼고,몽골과의항쟁을통해배양된민족의식이역사서의편찬을자극하였으며,한편으로는원을중심으로한세계질서에편입되어기존의역사의식을새롭게정립할필요성이커졌다는것이다.따라서이시기의역사서술은대몽항쟁을통해서형성된민족의식의발로내지역사서의진공요구와같은원의간섭적인측면에서이해되어왔다.?삼국유사(三國遺事)?와?제왕운기(帝王韻紀)?는단군신화를수록하고있다는점에서민족의식을반영한자주적인역사서로서학계의주목을받았다.이들역사서의편찬은아직유교의지식기반이성장하지못한상태에서주체적이고도덕적인국가를재건하기위해불교계와유교계가각각의입장에서역사를다시정리한것으로이해되는데,?삼국유사?의민족적성향은조선시대의문인들에게서도비교적높은평가를받았다.그러나한편으로?제왕운기?를사대·보수적유교사관으로규정하고불교사관(佛敎史觀)이반영된?삼국유사?와의대립구도에서이시기의역사의식을파악하고자한시도도있었다.