| 駕洛國의 建國神話와 祭儀 | |
| 저자 : 남재우 | ISBN : |
| 발행기관 : 부산경남사학회 | 발행년도 : 2008 |
| 간행물 : 역사와경계 제67집 | 권·호 : / |
| 페이지 : pp. 31 - 62(32 pages) | |
첨부파일 駕洛國의 建國神話와 祭儀.pdf |
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소개 |
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키워드#Kaya(加耶) #King Moon-moo(文武王) #Kaehwangrok(開皇錄) #Koojiga(龜旨歌) #Kaeyok(禊浴) #Singwigwan(神鬼干) #nine-patriarch society(九干社會) |
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목차Ⅰ. 서론Ⅱ. 駕洛國 建國神話의 역사적 이해와 체계화 과정 Ⅲ. 駕洛國의 祭儀 Ⅳ. 결론 【Abstract】 |
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초록The founding myth and ritual Ceremony of Karagkug have been examined. For the myth, the historical meaning and the processes that the myth was organized have been examined, and ritual ceremony is divided into before and after Karagkug.The founding myth has been studied in various ways. Especially in the area of history, through the examination, the foundation period of Karagkug, the political development processes of Kaya, the main faction for founding Karagkug, the Buddhistic features of the national myth, and how to organize the national myth of Karagkug have been focused on. The founding myth of Karagkug was organized as follows. The Su-ro(首露)Myth was organized like the present form in 7th century. Kim Yoo-sin(金庾信) Epitaph and 『Kaehwangrok(開皇錄)』 were made in the period. In the period, political influence of the descendant from Kaya(加耶) gained summit, and, before and after King Moon-moo(文武王), who ordered the installation of Kumgwansogyoung(金官小京), it was highly possible to record the history of Karagkug such as Su-ro Myth It was also highly possible to organize Heo Hwang-ok(許黃玉) Myth in the similar period of Kim Su-ro Myth. Bscause a marriage story is important part in a founding myth, at the time of founding Karagkug, maybe, there was only plot which told about the marriage between Kim Su-ro and a woman who came from abroad by boat. After the unification of Three Nations, the fraction from Karagkug gained the family name ‘Kim(金) and 『Kaehwangrok』 was compied because of the need for reinforcing the Kims political influence. Also, King Moon-moo, who acknowledged the blood as a descendant in mothers line, organized the myths of Kim Su-ro and Heo Hwang-ok to emphasize his own sacredness. Later, in 1076, 30th year of King Moon-moo of Goryeo(高麗), some other tales were included into the myth, and then the myth was written by Kumgwanjijoosa(金官知州使). There were ritual ceremony in various form in Kagarkug. At the period of nine-patriarch society, it could be known by Kaeyok(?浴) Ceremony and Koojiga(龜旨歌). Koojiga was typically a religious service at the period of the Primitive Agricultural Society. In other words, Koojiga, which sung in the religious service for richness of nine-patriarch society(九干社會), was converted into the ritual ceremony for calling King Su-sos spirit since the foundation of Kagrakug. Singwigwan(神鬼干) had contorl over the religious service. At the period of Karagkug, the religious services of the rite for heaven and the founder were performed. Probably, the ritual ceremony of the founders subject was Su-ro. |
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| 다음글 : 林堂遺蹟 干의 家系에 對한 試論 | |
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