개인구독
소속 기관이 없으신 경우, 개인 정기구독을 하시면 저렴하게
논문을 무제한 열람 이용할 수 있어요.
지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The legend of Queen Huh in Karakkukki and Samgukyusa should be understood in the respect of the myth or legend itself. However, unlike other myth of ancient Korea, it is sometimes represented as the evidence or possibility of the concrete historic contact. It may he due to that Queen Huh and Ayuta have typical values.
Legend of Queen Huh has been elaborated recently in accordance with the history. It was from 17th century when Yangchon Huh family was expanded. In those days, after two wars, Imjin and Byungja, society and culture got shocked. Such work seems to have tried to overcome the aftermath and to secure a society.
Moreover, temples actively take distortion to expand their religious power and to protect the economic power in the circumstance of their withdrawals after two wars. Distortion of temple origin legends were formed with the relevance of traditional belief forming deep effects in each region, person in legend or history. In the process, at Kimhae region or western Busan Kyungnam region where Sure myth is more effective, legend is fanned and elaborated in relevance with Queen Huh or India. For that, legends related to Huh have been made up to nowadays in Jangyusa, Wolmyongsa, and Hungkuksa at Kimhae and Ssanggyeasa, Chilbulam at Hadong, Boriam of Mt. Kumsan at Namhae. In the process, motives of monk Jangyu and seven princes of Huh were forged and expanded with some folklore.
Through observing legends, it is understandable that many cases show legends of some temples with Queen Huh or India never coinciding with the historical facts. According to monk Jangyu's monument at Kimhae, Buddhism was introduced to the region by Queen Huh's brother. They both became the conveyor with her brother Jangyu for the propaganda of Buddhism of Buddhist temples.
Since after, owing to many Koreans, in particular, newspapers and broadcasting and several writers, India has been recognized as a country from which a princess came to Korea. In the meantime Bharatiya Janata Party(BJP), the present ruling party of Indian government may make use of Queen Huh based on the Hindu nationalism.
Legend of Queen Huh has been elaborated recently in accordance with the history. It was from 17th century when Yangchon Huh family was expanded. In those days, after two wars, Imjin and Byungja, society and culture got shocked. Such work seems to have tried to overcome the aftermath and to secure a society.
Moreover, temples actively take distortion to expand their religious power and to protect the economic power in the circumstance of their withdrawals after two wars. Distortion of temple origin legends were formed with the relevance of traditional belief forming deep effects in each region, person in legend or history. In the process, at Kimhae region or western Busan Kyungnam region where Sure myth is more effective, legend is fanned and elaborated in relevance with Queen Huh or India. For that, legends related to Huh have been made up to nowadays in Jangyusa, Wolmyongsa, and Hungkuksa at Kimhae and Ssanggyeasa, Chilbulam at Hadong, Boriam of Mt. Kumsan at Namhae. In the process, motives of monk Jangyu and seven princes of Huh were forged and expanded with some folklore.
Through observing legends, it is understandable that many cases show legends of some temples with Queen Huh or India never coinciding with the historical facts. According to monk Jangyu's monument at Kimhae, Buddhism was introduced to the region by Queen Huh's brother. They both became the conveyor with her brother Jangyu for the propaganda of Buddhism of Buddhist temples.
Since after, owing to many Koreans, in particular, newspapers and broadcasting and several writers, India has been recognized as a country from which a princess came to Korea. In the meantime Bharatiya Janata Party(BJP), the present ruling party of Indian government may make use of Queen Huh based on the Hindu nationalism.
목차
Ⅰ. 머리말
Ⅱ. 허왕후 설화의 형성과 ‘아유타‘
Ⅲ. ‘장유화상‘과 허왕후 설화의 본격적 확대
Ⅳ. 결론
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
충북 지명전설의 유형과 의미 고찰
호서문화논총
2015 .02
-
전설 교육 시론 : 치마대 전설을 중심으로
국어국문학
2008 .12
-
Legends of Wind Spirits in Korea
Korea Journal
1973 .09
-
연산 개태사 전설 연구
한국민족문화
2002 .10
-
조선초기의 富商 許繼智의 신분과 권력 배경
한국사연구
2002 .12
-
가네코 미스즈(金子みすず) 의 여성에 관한 인식과 그 의미 : 남녀의 묘사가 다름을 중심으로
일본연구
2012 .02
-
역사와 설화 사이 : 철원 지역설화로 본 궁예왕
강원민속학
2006 .09
-
이성의 삶과 욕망의 삶, 1960년대 여성 시의 내면 : 허영자의 초기 시를 중심으로
우리문학연구
2019 .01
-
호남지역 '아기장수 전설'의 유형적 특징과 지역적 특수성에 관한 연구
코기토
2008 .02
-
Was Saussure a Narratologist? : Some Narratological Implications of his Studies on Legend
언어학
2009 .04
-
唐代愛情傳奇中的身體意識與空間存在
중국소설논총
2008 .01
-
남해군 설화의 지역성 연구 - 이성계 전설을 중심으로 -
한국문학논총
2011 .01
-
THE HISTORY OR LEGEND OF ZEN IN INDIA AND CHINA : ACCORDING TO THE CHODANGJIP
불교학보
1971 .09
-
한국 도시전설의 세계 광포형 연구에 관한 시고 : 〈귀신을 태운 택시〉을 중심으로
한국학연구
2017 .09
-
베트남 전설의 양상
비교민속학
2000 .02
-
최상수의 한국전설집 재검토
열상고전연구
2018 .01
-
이토정 ‘수묘축방(守墓築坊)’ 관련 기록과 현지전설
어문연구
2009 .01
-
고려 후기 王室婚과 恭愍王代 后妃 冊封의 의미
한국사연구
2014 .06
-
19세기 수렴청정의 공과 사
역사와현실
2014 .09
-
허영자 시 연구
한국시학연구
2001 .10
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-014535369