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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 location of Seonghwangdang in Masan district underwent changes according to the revision of administative districts or ruins, constructions and moves of a fortress. The earliest Seonghwangdang was located at the place called Sanjedang or Gongsindangsan in Hwaiwonhyunseong. Later this fortress was ruined by pillages and incendiary fires of Japanese pirate raiders and barracks moved to Happoseong. For this reason the Seonghwangdang was enshrined together in beacon of Mt. Bonghwa and changed into Seonghwangdang-bongsoo.
A shrine at the summit of Hwaiwonhyunseong of Mt. Hwanju where Seonghwangdang has been located in Korea dynasty gradually lost its function due to falling into decay by war. But popular believes on Moksingak, Sansingak and Yongwangjeong in Sanjedang reproduced an axis symbol as the holy place and maintain the function up to now.
Mt. Bonghwa where a beacon and Geunju station were located had a seonghwangdang Happoseong era. The beacon and Seonghwangdang were united into one named Seonghwangdangbongsu and current altar of god remains below. Although this place was dualized into beacon rites by Geunju hometown friends meeting and an ancestral tablet hall of popular believes enshrining Sanwangdaesin, it is considered to be a different sacrificial rites derived from the same divinity and rite place.
That the place of Seonghwangdang enshrining Sanwangdaesin and becoming Sanjedang means identification of Seonghwang-god and mountain-god. Seonghwangdang played a role of rite place of Seongsin belief which is the old popular belief in Masan city.
Masan made the sea to be the ground of life from ancient times and installation of port, Seokduchang and Jochang combined lives of residents in Masan city and Seongsin established a firm position as smoothies of Masan city. The evidence of Byeolsingut can be found from the written document of Youngjo 36 years of Chosun dynasty and 〈Songjosunga〉 for the first sail. This suggests that Seongsin be worshiped as smoothies of sea and god of waterway safety from the previous. Byeol in Seongsin belief is symbol for both star and warehouse of tribute and the trace remains in fact that Mt. Hwanju having shrine for Jochang sacrificial rites be called as Gongsindangsan. Therefore this god can be regarded as the original and Seonghwang-god and primitive divinity in Masan district
Masan was damaged by a rainstorm in 1904 during a faint consciousness for divinity of Seongsin and taking this opportunity a fish market shrine was erected. The rites carrying trees from the hill at the back for renovation of fish market rite place can be interpreted as a symbol linking rite for mountain-god of upper house and rite for star-god of lower house. And Seongsinje means that two sacrificial rites, upper ancestral tablet hall of Sanjedang and lower one of port, were the original form.
Although it is impossible that memories of many people draw embodied recollection of historic events, they constantly reproduce the past sacrificial rites through memory preservation for holy place and an axis symbol and original form of sacrificial rites is projected at present in some appearance.
The main group of sacrificial rites does not remember embodied historic events or connections related. Regardless sacrificial rites are today carried out by reason that "it is the holy place" or that "ancestors keep it from long time ago." This fact reveals that sacrificial rites constantly seek mythic original form. And main group of sacrificial rites can keep sacredness in the fact that the original form of today's sacrificial rites is the repeat of past ones.
A shrine at the summit of Hwaiwonhyunseong of Mt. Hwanju where Seonghwangdang has been located in Korea dynasty gradually lost its function due to falling into decay by war. But popular believes on Moksingak, Sansingak and Yongwangjeong in Sanjedang reproduced an axis symbol as the holy place and maintain the function up to now.
Mt. Bonghwa where a beacon and Geunju station were located had a seonghwangdang Happoseong era. The beacon and Seonghwangdang were united into one named Seonghwangdangbongsu and current altar of god remains below. Although this place was dualized into beacon rites by Geunju hometown friends meeting and an ancestral tablet hall of popular believes enshrining Sanwangdaesin, it is considered to be a different sacrificial rites derived from the same divinity and rite place.
That the place of Seonghwangdang enshrining Sanwangdaesin and becoming Sanjedang means identification of Seonghwang-god and mountain-god. Seonghwangdang played a role of rite place of Seongsin belief which is the old popular belief in Masan city.
Masan made the sea to be the ground of life from ancient times and installation of port, Seokduchang and Jochang combined lives of residents in Masan city and Seongsin established a firm position as smoothies of Masan city. The evidence of Byeolsingut can be found from the written document of Youngjo 36 years of Chosun dynasty and 〈Songjosunga〉 for the first sail. This suggests that Seongsin be worshiped as smoothies of sea and god of waterway safety from the previous. Byeol in Seongsin belief is symbol for both star and warehouse of tribute and the trace remains in fact that Mt. Hwanju having shrine for Jochang sacrificial rites be called as Gongsindangsan. Therefore this god can be regarded as the original and Seonghwang-god and primitive divinity in Masan district
Masan was damaged by a rainstorm in 1904 during a faint consciousness for divinity of Seongsin and taking this opportunity a fish market shrine was erected. The rites carrying trees from the hill at the back for renovation of fish market rite place can be interpreted as a symbol linking rite for mountain-god of upper house and rite for star-god of lower house. And Seongsinje means that two sacrificial rites, upper ancestral tablet hall of Sanjedang and lower one of port, were the original form.
Although it is impossible that memories of many people draw embodied recollection of historic events, they constantly reproduce the past sacrificial rites through memory preservation for holy place and an axis symbol and original form of sacrificial rites is projected at present in some appearance.
The main group of sacrificial rites does not remember embodied historic events or connections related. Regardless sacrificial rites are today carried out by reason that "it is the holy place" or that "ancestors keep it from long time ago." This fact reveals that sacrificial rites constantly seek mythic original form. And main group of sacrificial rites can keep sacredness in the fact that the original form of today's sacrificial rites is the repeat of past ones.
목차
1. 머리말
2. 성황당의 변천과 제의전승 양상
3. 제의의 신화적 원형
4. 맺음말
참고문헌
〈Abstract〉
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