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초록· 키워드
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The 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 mother's 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-so's 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 founder's subject was Su-ro.
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 mother's 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-so's 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 founder's subject was Su-ro.
목차
Ⅰ. 서론
Ⅱ. 駕洛國 建國神話의 역사적 이해와 체계화 과정
Ⅲ. 駕洛國의 祭儀
Ⅳ. 결론
【Abstract】
참고문헌 (58)
참고문헌 신청
1. [학술지(정기간행물)] - 금장태 / 1978 / 한국고대의 신앙과 제의 / 동덕여대논총 8·9 : 5 ~ 19
2. [학술지(정기간행물)] - 김두진 / 1996 / 가야 건국신화의 성립과 그 변화 / 한국학논총 19
3. [학술지(정기간행물)] - 김태식 / 1998 / 가락국기 소재 허왕후 설화의 성격 / 한국사연구 102
4. [학술지(정기간행물)] - 백승충 / 1999 / 가야의 개국설화에 대한 검토 / 역사와 현실 33
5. [단행본] - 백승충 / 2001 / 가야 건국신화의 재조명 in: 한국고대사 속의 가야 / 혜안
2. [학술지(정기간행물)] - 김두진 / 1996 / 가야 건국신화의 성립과 그 변화 / 한국학논총 19
3. [학술지(정기간행물)] - 김태식 / 1998 / 가락국기 소재 허왕후 설화의 성격 / 한국사연구 102
4. [학술지(정기간행물)] - 백승충 / 1999 / 가야의 개국설화에 대한 검토 / 역사와 현실 33
5. [단행본] - 백승충 / 2001 / 가야 건국신화의 재조명 in: 한국고대사 속의 가야 / 혜안
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