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This essay is to discuss ‘Suro’ in the legendary narrative of Mrs. “Suro” by comparing ‘Suro of Haega’ with ‘Yongshin ritual’ and Balsu holiday' conducted by the Chinese minority, Deyang Tribe with ‘Suro of Hunwhaga’, and making the identity of ‘Suro’ a main topic, after discovering a few new facts in the process of examining the Chinese historical documents.
In the Chinese documents, the newly revealed ‘Suro’, who was a member of noblemen, plays a role to ‘water’ by being at the head. The main reason why we can identify ‘Suro’ which means a person who waters with ‘Suro’in the legendary narrative of Mrs. ‘Suro’ is that, firstly, ‘Suro’ is a ritual character who could be associated with watering. Secondly, Ilyeon, who wrote ‘Samkookyusa’, referred to a lot of Chinese historical documents. Thirdly, both the title ‘Suro’ used in the imperial household for the old Chinese and the ‘Suro’ in the legendary narrative of Mrs. “Suro” have the same Chinese character. And finally, we can infer the link between ‘Suro’ as a ritual character of the shamanist service to pray for rain in the legendary narative of Mrs. “Suro” and that revealed in the Chinese document, because ‘watering’ should be understood as a ritual.
This essay, therefore, is to trace out the ritual character in the legendary narrative of Mrs. “Suro” through the comparison between the ‘Mulmaki’ taking place in summer as one of our folklore and the "Balsu Holiday" and the “Yongwang ritual” in which the Chinese minority, Deyang Tribe held in April through May every year.
This essay shows that ‘Suro’ in the Chinese document could be a strong supporting evidence with regard to the fact that there is a link between both facts that ‘Suro’ in “Hunwhaga” is a ritual character playing a role to water and Deyang Tribe took place ‘Balsu Holiday’, and between both ‘Suro’ in Haega and ‘Yongshin ritual’ for Deyang Tribe. Furthermore, we can imagine, presumably, that ‘Mrs. Suro’ could be both a wife of SoonjeongGong and a character who played a role to water.
In the Chinese documents, the newly revealed ‘Suro’, who was a member of noblemen, plays a role to ‘water’ by being at the head. The main reason why we can identify ‘Suro’ which means a person who waters with ‘Suro’in the legendary narrative of Mrs. ‘Suro’ is that, firstly, ‘Suro’ is a ritual character who could be associated with watering. Secondly, Ilyeon, who wrote ‘Samkookyusa’, referred to a lot of Chinese historical documents. Thirdly, both the title ‘Suro’ used in the imperial household for the old Chinese and the ‘Suro’ in the legendary narrative of Mrs. “Suro” have the same Chinese character. And finally, we can infer the link between ‘Suro’ as a ritual character of the shamanist service to pray for rain in the legendary narative of Mrs. “Suro” and that revealed in the Chinese document, because ‘watering’ should be understood as a ritual.
This essay, therefore, is to trace out the ritual character in the legendary narrative of Mrs. “Suro” through the comparison between the ‘Mulmaki’ taking place in summer as one of our folklore and the "Balsu Holiday" and the “Yongwang ritual” in which the Chinese minority, Deyang Tribe held in April through May every year.
This essay shows that ‘Suro’ in the Chinese document could be a strong supporting evidence with regard to the fact that there is a link between both facts that ‘Suro’ in “Hunwhaga” is a ritual character playing a role to water and Deyang Tribe took place ‘Balsu Holiday’, and between both ‘Suro’ in Haega and ‘Yongshin ritual’ for Deyang Tribe. Furthermore, we can imagine, presumably, that ‘Mrs. Suro’ could be both a wife of SoonjeongGong and a character who played a role to water.
목차
Ⅰ. 序言
Ⅱ. 中國 文獻의 ‘水路‘ 記錄
Ⅲ. 「水路夫人」 說話의 祭儀 比較
Ⅳ. 結言
參考文獻
Abstract
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