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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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초록· 키워드
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The Gwang'gaeto Stele(廣開土王碑文, 414) describes Jumong(朱蒙) as the "son of heaven(天帝之子)." The purpose of this study is to examine the national foundation myth and also the mythical proportions of the so-called "son of heaven" philosophy reflected in the Gwang'gaeto Stele.
First, a comparative analysis between the description of the Jumong myth(朱 蒙神話) inside the Gwang'gaeto Stele and the one from Wei Seo(『魏書』) is attempted. As a result, it is revealed that the version of the Jumong myth described in Wei Seo(『魏書』) actually predated the other version provided in the Gwang'gaeto Stele. Review of the Jumong myth from Dong'myeongwang- pyeon(「東明王篇」) also lets us know that it was inherited from Wei Seo. The myth described upon the Gwang'gaeto Stele, on the other hand, seems to have been strongly influenced by the Dong'myeng myth(東明神話) of Lun Heng(『論衡』), and the Hae Mosu myth(解慕漱神話).
From the late 4th century, King Sosurim(小獸林王) declared himself as a reincarnation of King Sohaeju'ryu(小解朱留王) and also the descendant of King Dae'musin(大武神王). He bore the family name "hae"(解) to officially claim that he was the direct descendant of King Hae Mosu(解慕漱).
A somewhat hostile attitude toward Buyeo(夫餘) can be seen in records such as Wei Seo and Samguk Sagi(『三國史記』), but such sentiment is not present in other sources like the inscription of King Gang'gaeto's tomb or the inscription upon the tomb Moduru(牟頭婁墓誌) or even other 5th century epigraph records. Because the Goguryeo royal family finally accepted the "the myth of Hae Mosu" and recognized Jumong as a person from Buk-Buyeo(北夫餘), this place came to be recognized as a holy one, where the founder of the royal family originated.
In the late 4th century, the Goguryeo leadership accepted the "the myth of Hae Mosu" to weather a national crisis and restore the authority of the king, and not to mention keep a firm control over Buyeo(夫餘). The formation of The son of heaven philosophy was the Goguryeo royal family's way of recognizing their ancestors.
First, a comparative analysis between the description of the Jumong myth(朱 蒙神話) inside the Gwang'gaeto Stele and the one from Wei Seo(『魏書』) is attempted. As a result, it is revealed that the version of the Jumong myth described in Wei Seo(『魏書』) actually predated the other version provided in the Gwang'gaeto Stele. Review of the Jumong myth from Dong'myeongwang- pyeon(「東明王篇」) also lets us know that it was inherited from Wei Seo. The myth described upon the Gwang'gaeto Stele, on the other hand, seems to have been strongly influenced by the Dong'myeng myth(東明神話) of Lun Heng(『論衡』), and the Hae Mosu myth(解慕漱神話).
From the late 4th century, King Sosurim(小獸林王) declared himself as a reincarnation of King Sohaeju'ryu(小解朱留王) and also the descendant of King Dae'musin(大武神王). He bore the family name "hae"(解) to officially claim that he was the direct descendant of King Hae Mosu(解慕漱).
A somewhat hostile attitude toward Buyeo(夫餘) can be seen in records such as Wei Seo and Samguk Sagi(『三國史記』), but such sentiment is not present in other sources like the inscription of King Gang'gaeto's tomb or the inscription upon the tomb Moduru(牟頭婁墓誌) or even other 5th century epigraph records. Because the Goguryeo royal family finally accepted the "the myth of Hae Mosu" and recognized Jumong as a person from Buk-Buyeo(北夫餘), this place came to be recognized as a holy one, where the founder of the royal family originated.
In the late 4th century, the Goguryeo leadership accepted the "the myth of Hae Mosu" to weather a national crisis and restore the authority of the king, and not to mention keep a firm control over Buyeo(夫餘). The formation of The son of heaven philosophy was the Goguryeo royal family's way of recognizing their ancestors.
목차
머리말
1. 주몽신화의 전승 요소 검토
2. 「광개토왕비문」신화와 해모수(解慕漱) 전승
3. 천제지자관(天帝之子觀)의 형성 시기와 그 배경
맺음말
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2013-911-000763147