지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 한국역사연구회 역사와현실 역사와 현실 제106호
- 발행연도
- 2017.12
- 수록면
- 63 - 84 (22page)
- DOI
- 10.35865/YWH.2017.12.106.63
이용수
초록· 키워드
오류제보하기
The Dohwa-nyeo & Bihyeong’rang tale from Samguk Yusa tells the story of a female named Dohwa-rang(桃花娘) who was from the Sa’ryang-bu(沙梁部) area and had a relationship with the Shilla king Jinji-wang, and also the story of a boy named Bihyeong’rang, who was born from Dohwa-rang and the Jinji-wang couple and later became a Gate Guardian(門神) who was revered as a deity which could repel malicious spirits. On the other hand, Shinjeung Dongguk Yeoji Seungram, in its own introduction to the so-called “Gwigyo(鬼橋, the Ghost Bridge),” elaborated that “this was where Duduri(豆豆里) of Donggyeong(東京, Eastern Capital) originated.” The ‘Wanggasu(王家藪)’ section of the same book also clarified that “this was the place where county residents held services for a Mokrang(木郞), which was also called as Duduri(頭頭里) in folklore. Since the time of Bihyeong(鼻荊), people have most actively revered it.” We can see that Duduri was indeed a Mok’rang(木郞) figure, and was revered quite strongly in the Gyeongju area since the days of Bihyeong’rang.
In the Shilla period, Bihyeong’rang was only sung(帖詞) as the Gate Guardian and believed to be repelling vicious ghosts without ever being provided with a stylized name of its own. Then coming into the Goryeo period, its body(神體) was established in the form of a ‘Mokrang,’ while it was also provided with a name called ‘Duduri.’ The first ever appearance of this Mok’rang-shaped Duduri figure in historical records was during the Military Regime period and particularly the time when Yi Eui-min was in power. When Yi Eui-min, who was from the Gyeongju area, came to the Gaegyeong capital, he brought with him a Duduri figure which was also widely revered by the Gyeongju locals, placed it in his own house, and paid respect to him everyday. This Duduri figure surfaced prominently in several political incidents as objects revered by politicians, but its stature apparently faded away over time, with such politicians’ eventual downfall.
This kind of evolution is a different one from those of other deities, such as Cheo’yong, a Shilla-period figure who was originally the son of a dragon but later became a Gate Guardian himself and was eventually incorporated into the palace banquet culture, or the Mountain god of the Naju area’s Shinsa Shrine, which received dynastic memorial services till the end of the Joseon period. Compared to them, Duduri, the indigenous local deity of the Gyeongju area, seems to have attempted to transfer itself to the central capital via a powerful politician on its way there, but ultimately failed and began to lose its identity as a deity itself because of its attempt to leave its very roots in the first place.
In the Shilla period, Bihyeong’rang was only sung(帖詞) as the Gate Guardian and believed to be repelling vicious ghosts without ever being provided with a stylized name of its own. Then coming into the Goryeo period, its body(神體) was established in the form of a ‘Mokrang,’ while it was also provided with a name called ‘Duduri.’ The first ever appearance of this Mok’rang-shaped Duduri figure in historical records was during the Military Regime period and particularly the time when Yi Eui-min was in power. When Yi Eui-min, who was from the Gyeongju area, came to the Gaegyeong capital, he brought with him a Duduri figure which was also widely revered by the Gyeongju locals, placed it in his own house, and paid respect to him everyday. This Duduri figure surfaced prominently in several political incidents as objects revered by politicians, but its stature apparently faded away over time, with such politicians’ eventual downfall.
This kind of evolution is a different one from those of other deities, such as Cheo’yong, a Shilla-period figure who was originally the son of a dragon but later became a Gate Guardian himself and was eventually incorporated into the palace banquet culture, or the Mountain god of the Naju area’s Shinsa Shrine, which received dynastic memorial services till the end of the Joseon period. Compared to them, Duduri, the indigenous local deity of the Gyeongju area, seems to have attempted to transfer itself to the central capital via a powerful politician on its way there, but ultimately failed and began to lose its identity as a deity itself because of its attempt to leave its very roots in the first place.
목차
머리말
1. 신라의 비형랑 ; 귀신을 쫓아내는 문신(門神)
2. 고려의 동경(東京) 두두리 ; 제자리를 떠난 지역신
맺음말
참고문헌
〈Abstract〉
참고문헌 (22)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
石井柏亭, ‘趙邸’, 「漢城內外記」, 『繪の旅(朝鮮支那の卷)』(東京: 日本評論社, 1921)
나혜석연구
2016 .06
-
한국어교육에서의 구어 문법 기술을 위한 조사 실현 양상 : ‘와/과’, ‘하고’, ‘(이)랑’을 중심으로
언어학
2018 .08
-
神의 交替와 權能의 强化: 宋代 皮場神 신앙의 전개와 그 특징
역사문화연구
2024 .08
-
고려시대 慶州의 경관구성과 위상
대구사학
2018 .01
-
조선후기 도교 권선서의 삼제군 신격과 명청대 국가의례 전개 고찰 : 19세기 도교언해서 『과화존신』과 『삼성훈경』을 중심으로
도교문화연구
2019 .11
-
『욥기』와 『바빌로니아 욥기』의 자연에 나타난 신 이미지
문학과 종교
2019 .01
-
세계유산도시 경주의 유산화 과정과지역공동체의 관계에 관한 연구
헤리티지:역사와 과학
2023 .03
-
한국 고전문학에 나타난 人鬼交驩─<桃花女 鼻荊郞>의 政治･神話的 함의를 중심으로─
日本學硏究
2017 .01
-
임진왜란기 경주慶州의 동향動向과 경주부윤 박의장朴毅長의 전시행정戰時行政
국학연구
2018 .07
-
근현대 한시에 나타난 경주 관광 체험의 문학적 형상화 양상
대동한문학(大東漢文學)
2024 .06
-
『삼국유사』 처용설화와 중국 門神文化의 영향
신라사학보
2020 .12
-
한국의 수신(水神)으로서 용 개념의 함의와 정체성 문제 ― 미르와 거북신앙과의 관계를 중심으로 ―
한국철학논집
2024 .05
-
TV드라마와 도시문화콘텐츠 -[도쿄 러브스토리]와 [도쿄 센티멘탈]을 중심으로-
일본문화학보
2019 .05
-
동학 신 관념의 세 가지 사상적 연원 - 무속·천주학·유학과의 관계를 중심으로 -
유학연구
2015 .05
-
동아시아불교의 전개과정에서 神의 표상
불교연구
2015 .01
-
경주성서학원의 초기 역사와 신학교육
신학과 목회
2020 .06
-
도쿄재판이 전후 일본국민의 평화의식에 미친 영향
일본문화학보
2018 .02
-
일제식민지기 금관총 출토유물을 둘러싼 다층적 경합
한국사연구
2016 .09
-
고려-거란 관계에서 세 층위의 소통 구조
역사와현실
2018 .03
-
고려시대 경상도지역의 유통경제 - 경주권역을 중심으로 -
역사와 세계
2021 .06
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2018-911-001746599