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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
고려대학교 역사연구소 史叢(사총) 史叢(사총) 제71호
발행연도
2010.1
수록면
245 - 280 (36page)

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Gong-Ju, the capital of Baekje, has the Legend of Bear Dock, not seen in other regions, with a variety of evidences such as the Bear Cave and a bear-shaped stone statue. Although there are some views that refuse to acknowledge that the Legend of Bear Dock relates to the idolatry of bear, the legend is almost similar with two races’ myths of the north of Manchuria, Evenki(鄂溫克) and Orochon(鄂倫春). For this reason, the article considered that the legend of Bear Dock of Gong-Ju suggests Baekje people’s beliefs in bears. Meanwhile, the legend of Bear Dock is supposed to be against the backdrop of the political relationship between the Baekje royal family and the indigenous Mahan(馬韓) aristocracy. Baekje’s Woongjin period(475-538), just lasted for 64 years, was a time of hardship for Baekje in order to revive after losing her first capital Hanseong(漢城) by Goguryeo(高句麗). The political uncertainty, resulted from the appearance of the indigenous aristocracy like the Hae(解), the Jin(眞) and the Yon(燕) clan, effected murders of two kings, Munju(文周) and Samgeun(三斤). King Dongseong(東城) was also murdered despite all his efforts to strengthen royal authority against the old and the new aristocracy. The Baek(苩) clan, an indigenous group in the old Mahan orbit, is supposed to have had a myth succeeding Gojoseon(古朝鮮)’s idolatry of bear and have built the Suchonri Tomb Complex from the Hanseong period onwards. To this end, it appears that the legend of Bear Dock implies this complicated political situation of the Woongjin period. As King Dongseong tried to incorporate Mahan’s indigenous ritual into Baekje’s ritual system, the myth of bear which had only shared within the Baek clan was also absorbed into Baekje’s myths. For example, Baekje’s ritual for the earth and the sky had been held in stead of Mahan’s harvest ritual in the reign of King Dongseong. However, King Mooryeong(武寧), rose to the throne after eliminating the Baek clan, emphasized the authority of royal family who had come from Buyeo(扶餘), while excluding indigenous Mahan aristocracy from the authority. King Seong(聖) even moved the capital to Sabi in this current of emphasizing the royal authority. In this process, the myth of bear, lost its ideologic position in the Baekje’s upper class, seems to have been modified as just a legend having a tragic ending. In this regard, the caves, located in Gong-Ju’s temples which have the “cave” in their names, catch attention because they seem to have been places for ritual of the old Mahan clans. In the reign of King Dongseong, these caves appear to have been highly regarded as places for national ritual, while King Mooryeong and Seong re-organized the Buyeo-centered ritual system excluding Mahan’s rituals. Therefore, it can be concluded that the temples having “cave” in their names performed a function of ritual places for holy mountains during the Sabi(泗沘) period, but they were at last recreated as Buddhist temples in the late of Unified Silla period.
#웅진 #곰나루 전설 #혈사 #수촌리 고분군 #백제 #마한 #Woongjin #The Legend of Bear Dock #Temples Having “Cave” #The Suchonri Tomb Complex #Baekje #Mahan

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참고문헌 (57)

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A.p.Okladnikov / 1973 / 신석기시대 동시베리아 종족의 곰숭배 사상. in: 韓國民族文化의 起源 / 高麗大學校出版部 : 236 ~ 257 google schola Georges Dumezils / 2002 / 신화 연구방법의 모색을 위한 성찰. in : 구비문학과 인접학문 / 박이정 : 293 ~ google schola 三品彰英 / 1935 / 久麻那利考 (上) / 靑丘學叢 19 : 56 ~ 77 google schola 尹龍? / 1995 / 鷄龍山의 문화사적 성격. in: 공주의 역사와 문화 / 공주대학교 박물관 : 58 ~ google schola 崔楨苾 / 1991 / 人類學上으로 본 韓民族 起源에 대한 批判的 檢討 / 韓國上古史學報 8 google schola

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