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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2001.3
- 수록면
- 117 - 140 (26page)
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The literatures, such as Samkuk-yusa(三國遺事) and Samkuk-sagi(三國史記) on Sok T'alhae, Mt. Toham-san, and Sokkuram Temple were positively reexamined in a new point of view.
It was regarded as an unreliable record that Sok T'alhae came from the region 1000-ri away from Wae-guk(倭國) to the northeast. As a result of analyzing it on the basis of archeological evidences, I thought that it has much credibility.
Sok T'alhae constructed the stone tomb on top of the Mt. Toham-san during his migration to Kyongju over the Mt. Toham-san after the arrival at Ajinp'o(阿珍浦), the east cost of Kyongju. Also he took the Hogong(瓠公)'s house by a stratagem on the arrival of Kyongju. These facts could be explained as the step of becoming a member of governing classes by struggling for other's territory
T'alhae once appeared in the King Munmu(文武王)'s dream in a form of god and ordered him to dig his bones out of his grave. He ordered the King Munmu to make a statue with the powder of his bones and erect it on the Mt. Toham-san. These could be explained as a big policy of the King Munmu to make the area belonging to the Sok's family to a defense base against the frequent invasions of Japanese pirates since the Unification of the Three Kingdoms. The constructions of a shrine for Sok T'alhae and Sokkuram Temple was the expression of such idea of the King Munmu.
So far, the establishment time of Sokkuram Temple was estimated to the contemporary of that of Pulguk-sa Temple(佛國寺) on the basis of the record of Sajunggi(寺中記) in Samguk-yusa 大城孝二世父母條. The establishment year was estimated to a year in the period of 751 to 774 and a few following years. However, if we consider positively the records in Gohyangjon(古鄕?) and Sajunggi together, we could estimate the period of Kim Tae-song(金大城)'s former life to the age of the King Shinmun(神文王), as Ilyon(一然) did. Also we could shrink the estimated period of Tae-song's present life under the Kim Mun-ryang's family(金文亮家) to the Kim Mun-yang(金文良)'s term of prime minister, Sijung(侍中). Then the establishment year of Sokkuram Temple could be estimated to a year in the period of 740 to 750, prior to the establishment year of Pulguk-sa Temple. I could find a few period consistencies by considering the style of sculpturing the Buddhist statues inside the Sokkuram Temple.
If we consider that the Sokkuram Temple was the result of governing principle combining together the Dongaksin-sasang(東岳神思想) of Sok T'alhae and Haeryongyong-sasang(海龍思想) of the King Munmu, the Sokkuram Temple should be understood not as a grotto Temple, but as a ground building that a grave, a shrine, and a Buddhist Temple were put together. So, I think that the shrine for Sok T'alhae, existing until the end of Chosun(朝鮮) Dynasty could be the synonym of the Sokkuram Temple.
Many facts during the period of Sok T'alhae's arrival at Ajinp'o to establishment of Sokkuram Temple by Kim Tae-song, that is, the legendary contents Samkuk-sagi and Samkuk-yusa say could be considered as a good example showing the development of Shilla society.
It was regarded as an unreliable record that Sok T'alhae came from the region 1000-ri away from Wae-guk(倭國) to the northeast. As a result of analyzing it on the basis of archeological evidences, I thought that it has much credibility.
Sok T'alhae constructed the stone tomb on top of the Mt. Toham-san during his migration to Kyongju over the Mt. Toham-san after the arrival at Ajinp'o(阿珍浦), the east cost of Kyongju. Also he took the Hogong(瓠公)'s house by a stratagem on the arrival of Kyongju. These facts could be explained as the step of becoming a member of governing classes by struggling for other's territory
T'alhae once appeared in the King Munmu(文武王)'s dream in a form of god and ordered him to dig his bones out of his grave. He ordered the King Munmu to make a statue with the powder of his bones and erect it on the Mt. Toham-san. These could be explained as a big policy of the King Munmu to make the area belonging to the Sok's family to a defense base against the frequent invasions of Japanese pirates since the Unification of the Three Kingdoms. The constructions of a shrine for Sok T'alhae and Sokkuram Temple was the expression of such idea of the King Munmu.
So far, the establishment time of Sokkuram Temple was estimated to the contemporary of that of Pulguk-sa Temple(佛國寺) on the basis of the record of Sajunggi(寺中記) in Samguk-yusa 大城孝二世父母條. The establishment year was estimated to a year in the period of 751 to 774 and a few following years. However, if we consider positively the records in Gohyangjon(古鄕?) and Sajunggi together, we could estimate the period of Kim Tae-song(金大城)'s former life to the age of the King Shinmun(神文王), as Ilyon(一然) did. Also we could shrink the estimated period of Tae-song's present life under the Kim Mun-ryang's family(金文亮家) to the Kim Mun-yang(金文良)'s term of prime minister, Sijung(侍中). Then the establishment year of Sokkuram Temple could be estimated to a year in the period of 740 to 750, prior to the establishment year of Pulguk-sa Temple. I could find a few period consistencies by considering the style of sculpturing the Buddhist statues inside the Sokkuram Temple.
If we consider that the Sokkuram Temple was the result of governing principle combining together the Dongaksin-sasang(東岳神思想) of Sok T'alhae and Haeryongyong-sasang(海龍思想) of the King Munmu, the Sokkuram Temple should be understood not as a grotto Temple, but as a ground building that a grave, a shrine, and a Buddhist Temple were put together. So, I think that the shrine for Sok T'alhae, existing until the end of Chosun(朝鮮) Dynasty could be the synonym of the Sokkuram Temple.
Many facts during the period of Sok T'alhae's arrival at Ajinp'o to establishment of Sokkuram Temple by Kim Tae-song, that is, the legendary contents Samkuk-sagi and Samkuk-yusa say could be considered as a good example showing the development of Shilla society.
목차
Ⅰ. 머리말
Ⅱ. 昔脫解와 吐含山
Ⅲ. 昔脫解와 石窟庵
Ⅳ. 맺음말
English Abstract
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