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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This paper was to consider the meaning of a goddess allegory by taking East Asian myth as an example, since it seemed that the mystic process of pregnancy, delivery and upbringing by the goddess of the creation myth would be closely associated with the attribute of creation as an allegory.
Above all, the goddess allegory was typified into several aspects. According to the relationships of a myth's goddess with her mate, it could be typified into a goddess as a mother or a goddess as a god's spouse. Also, each of both could be divided into two types depending on the presence of leadership. As a result of it, produced were the four types: the ability to create, mythic delivery, the origin of being and being subordinate to a god. These four types mean as follows:
First, the ability to create originates from delivery, which is the beginning of life. The act that a goddess as a woman creates things with clay indicates the allegory that the earth incarnates all nature. A goddess like Jachongbi who brings life from the world of death is analogized with the earth that takes death and sprouts it as life. In addition, the act that a goddess brings seeds explains the reason that the earth includes grain [products].
Second, the delivery of the main god usually comes from the so-called hero myth. In this case, his birth personifies the process that all nature is created from the earth. To say nothing of Woongnyeo or Madam Yuhwa whose bases are the earth, the place to definitely contribute to pregnancy is deep into the earth, where the energy of the sky does not dare to come into.
Third, the goddess as the origin of being is related with the creation of the world. For example, the Chinese goddess Yeowa sews up a rip of the sky and sets up the universal pillars on the four ends by cutting the ankles of a mud turtle. It is a narrated phase, in which the heavens and the earth move into the cosmos where both completely divide from each other when the earth supplements the heavens in the chaos where the heavens and the earth are incomplete.
Fourth, a goddess subordinate to a god is the case that the physical upper and lower sides are wrenched into the positional upper and lower sides. In the example of Izanaki and Izanami, there are disparities between excess and shortage, left and right, and before and after. It means that the goddess' bisexuality is divided into the role of a god and the role of a goddess.
The story of a goddess is fundamentally not far from fertility. A variety of patterns are just added on the basis of the thinking structure where cultivating the earth is compared with a woman's delivery. Though, any allegory system would inevitably be structured like this when structured into one system. In this regard, it is necessary to study profoundly the goddess that is weakened in the Korean myths.
Above all, the goddess allegory was typified into several aspects. According to the relationships of a myth's goddess with her mate, it could be typified into a goddess as a mother or a goddess as a god's spouse. Also, each of both could be divided into two types depending on the presence of leadership. As a result of it, produced were the four types: the ability to create, mythic delivery, the origin of being and being subordinate to a god. These four types mean as follows:
First, the ability to create originates from delivery, which is the beginning of life. The act that a goddess as a woman creates things with clay indicates the allegory that the earth incarnates all nature. A goddess like Jachongbi who brings life from the world of death is analogized with the earth that takes death and sprouts it as life. In addition, the act that a goddess brings seeds explains the reason that the earth includes grain [products].
Second, the delivery of the main god usually comes from the so-called hero myth. In this case, his birth personifies the process that all nature is created from the earth. To say nothing of Woongnyeo or Madam Yuhwa whose bases are the earth, the place to definitely contribute to pregnancy is deep into the earth, where the energy of the sky does not dare to come into.
Third, the goddess as the origin of being is related with the creation of the world. For example, the Chinese goddess Yeowa sews up a rip of the sky and sets up the universal pillars on the four ends by cutting the ankles of a mud turtle. It is a narrated phase, in which the heavens and the earth move into the cosmos where both completely divide from each other when the earth supplements the heavens in the chaos where the heavens and the earth are incomplete.
Fourth, a goddess subordinate to a god is the case that the physical upper and lower sides are wrenched into the positional upper and lower sides. In the example of Izanaki and Izanami, there are disparities between excess and shortage, left and right, and before and after. It means that the goddess' bisexuality is divided into the role of a god and the role of a goddess.
The story of a goddess is fundamentally not far from fertility. A variety of patterns are just added on the basis of the thinking structure where cultivating the earth is compared with a woman's delivery. Though, any allegory system would inevitably be structured like this when structured into one system. In this regard, it is necessary to study profoundly the goddess that is weakened in the Korean myths.
목차
1. 문제의 제기
2. 女神 알레고리의 樣相
3. 알레고리의 네 유형과 그 의미
4. 마무리
참고문헌
저자소개
[Abstract]
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