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The function of the Gwang’gaeto Stele was to commemorate royal accomplishments of the Goguryeo king, and highlight the sanctity of his lineage, rather than to just guard the tomb itself. Examination of the contents reveals, that the brief accounts made to the king’s heritage on the Stele, and the Foundation myths featured inside the Historical Records of the Three Kingdoms(HRTK from now on), actually share a similar main structure. According to the descriptions inside HRTK, we can see that the Hae’mosu figure and the Goguryeo founder Jumong shared a similar identity as figures regarded as the descendants of the Heavenly God. And considering the notion of ‘Son of Heaven’(天帝之子, 皇天之子) described upon the Stele,Gwang’gaeto-wang was no exception.
The ideological concepts representing sanctity described upon the Stele also employed various forms of Confucian terminology, and the Goguryeo ideas regarding Heaven in the 5th century seems to have shared some commonalities with one of the ancient Chinese heaven ideologies, the Dynastic Deity(感生帝) concept of the Six Skies theory(六天說) to be exact. Yet it is also entirely possibile that Goguryeo’s embracing of Confucianism was a limited one, so the influence of the Chinese Dynastic Deity concept of sanctity upon the general idea featured on the Stele might have been minimal.
The concept of ‘Habaek/河伯,’ from the word Habaek’ji-son/河伯之孫(’Grandson of the River-god’) displayed upon the Moduru tomb epitaph, represented a combination of the local God of Water concept and the Chinese River God concept, in the minds of people during the early days of Goguryeo. In describing the origin of the founder-king, the phrase ‘河伯之孫’ was placed before ‘日月之子,’ because the indigenous Moduru family, before embracing Confucianism, maintained their reverence to their matrilineal beliefs, which was locked together with the Habaek belief, above all else.
The ideological concepts representing sanctity described upon the Stele also employed various forms of Confucian terminology, and the Goguryeo ideas regarding Heaven in the 5th century seems to have shared some commonalities with one of the ancient Chinese heaven ideologies, the Dynastic Deity(感生帝) concept of the Six Skies theory(六天說) to be exact. Yet it is also entirely possibile that Goguryeo’s embracing of Confucianism was a limited one, so the influence of the Chinese Dynastic Deity concept of sanctity upon the general idea featured on the Stele might have been minimal.
The concept of ‘Habaek/河伯,’ from the word Habaek’ji-son/河伯之孫(’Grandson of the River-god’) displayed upon the Moduru tomb epitaph, represented a combination of the local God of Water concept and the Chinese River God concept, in the minds of people during the early days of Goguryeo. In describing the origin of the founder-king, the phrase ‘河伯之孫’ was placed before ‘日月之子,’ because the indigenous Moduru family, before embracing Confucianism, maintained their reverence to their matrilineal beliefs, which was locked together with the Habaek belief, above all else.
목차
머리말
1. 천(天)과 왕실의 일체화
2. 중국의 천관념과 고구려의 유교수용
3. 지신(地神)과 수신(水神)개념의 융합양상
맺음말
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〈Abstract〉
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UCI(KEPA) : I410-ECN-0101-2013-911-001424350