『常陸国風土記』とヤマトタケル天皇

洪聖牧(Hong, Seong-Mok) 일본어문학회 2018 일본어문학 Vol.82 No.-

本稿は[古事記]と[常陸国風土記]に伝えられるヤマトタケルの伝承を検討し、その伝承の相違について考えてみたものである。[古事記]のヤマトタケルは悲劇性に彩られた英雄としての性格や浪漫的要素の強い説話の主人公として描かれている。一方[日本書]のヤマトタケルは天皇に忠誠を尽くすといった、いわば従属的な人物として描かれている。ところが􋺷常陸 国風土記􋺸にみられるヤマトタケル天皇は、主に治水事業や国状視察など穏健な為政者としての性格をもつ。中央側の歴史記述では即位しない皇子が[常陸国風土記]では一貫して天皇と称されている。[常陸国風土記]に描かれているヤマトタケル天皇の伝承は、ヤマトタケルを英雄として伝える[古事記]に対し、英雄的な活躍は一切語られていない。ただ常陸地方を巡回し、 井戸を掘ったり、里の名前をつけたり、妻と旅をしたりするなど、諸風土 記によく現われるありふれた内容のみである。こちらのほうがヤマトタケルに纏わる伝承の原型で、[古事記]に伝えられるヤマトタケルの東征の伝 承は、元々遠征ではなく、王者(天皇)たる資格を得るため常世の国への旅であったと思われる。[古事記]のヤマトタケルは、常世の国である常陸の国へとの巡幸を果たし、都へ帰る途中何かの理由でなくなった皇子の不遇 の死に対する同情と鎮魂の意を込めて作り上げられたものであろう。 Yamatotakeru of “Kojiki” is drawn as the hero of a person’s character as a hero who was colored by tragedies and a strong tale of romantic elements. On the other hand, Yamatotakeru of “Nihonshoki” is drawn as a subordinate person, to do loyalty to the Emperor. However, Emperor Yamatotakeru found in “Hitachinokuni Hudoki” is described as a moderate politician, mainly in flood control projects and country inspections. In the historical description on the central side the imperial prince is not consistently called “Emperor” in “Hitachinokuni Hudoki”. The handover of Emperor Yamatotakeru depicted in “Hitachinokuni Hudoki” has not told any heroic activity against “Kojiki” which conveys Yamatotakeru as a hero. Just around the Hitachi region, digging wells, giving the name of a village, traveling with his wife, etc. are only common contents that often appear in each Hudoki. Yamatotakeru of “Kojiki” is a recipe that has played a crucifixion to the constantly changing country of Hitachi and was built up with the sympathy for the unfaithful death of the prince who passed away for some reason on the way back to the city and the spirit of soul Will.

일본고전문학에서의 멧돼지 이미지

홍성목 ( Seong Mok Hong ) 한국일어일문학회 2014 日語日文學硏究 Vol.91 No.2

「고사기」의 오쿠니누시 야마토타케루, 오시쿠마 왕의 이야기는 왕자王者에게 죽음을 가져다주는 존재로 멧돼지가 등장한다. 고대 일본인에게 있어서멧돼지는 인간에게 해를 끼치는 무서운 존재였기 때문에, 죽음의 이미지의 상징으로 인식되고 있었던 것이 아닐까 생각된다. 그런데 멧돼지가 가진 죽음의 이미지는 오진 천황조 무렵부터 기기記紀 모두 등장하지 않고, 단지 사냥의 대상으로 묘사된다. 그것은 한반도를 통한 대륙문화의 유입과 함께 멧돼지의 이미지 또한 변한 것으로 보인다. 또한 「고사기」와 「속일본기」의 기사에서 고대의 멧돼지 사육과 관련된 직업의 존재와일반 백성도 멧돼지를 기르고 있던 것을 알 수 있다. 그리고 돼지가 멧돼지를 가축화되는 동안 품종화된 동물임을 감안하면 가축화된 멧돼지는 고대에서 현대에 이르기까지 일본인의 생활에 큰 영향을 끼쳤다고 할 수 있을 것이다. 이처럼 멧돼지는 왕자王者에게 죽음을 가져다 무서운 존재, 즉 신과 같은 위치에서 점차 단순한 사냥의 대상이 되고, 또한 가축으로 취급되어졌다. 이것은 고대인들이 모시던 신이 시대가 변함에 따라 단순한 사냥의 대상이 되고, 가축화되어 버린 이른바 신의 영락零落이라고도 말할 수 있을 것이다. As described above, in the story of Okuninushi “Kojiki”, Yamatotakeru, ofOshikumaokimi, wild boar appeared as the presence that causes death to a monarch. It is believed that for wild boar was a horrible existence that harm to human beingsfor the ancient Japanese, that it might be had been recognized as a symbol of theimage of death. However, the image of death of wild boar does not appear in both Kiki fromOjin dynasty, I just come to be portrayed as the subject of hunting. I suspect ithas evolves over the influx of culture of the continent via the Korean Peninsula. I also suggests that from the article and “Kojiki” and “Shokunihonki”, and thepresence of the occupation involved in the breeding of wild boar rocks in ancienttimes, the general farmer was also kept a wild boar. And he said that consideringthat it is an animal began to breed into among pigs are domesticated wild boar,wild boar that have been domesticated and has had a significant impact on the livesof Japanese people ranging from ancient times wax. In this way, frightening presence that causes death to champion, from a positionthat is like God, it becomes the subject of hunting just gradually, wild boar willbe treated as livestock. It can be said that this is God who worshiped the ancients,that is domesticated hunting just, or extermination, as the era down, also faded gloryof the so-called God.

학회와 나

홍성목(Hong, Sung-Mok) 대한건축학회 2015 建築 Vol.59 No.10

『日本霊異記』にみる韓日仏教交流

홍성목(Seong-Mok Hong) 일본어문학회 2022 일본어문학 Vol.99 No.-

本稿は『日本霊異記』に現れる渡来系僧侶に関する記事を中心に、『日本書紀』や『三国遺事』などを参考にしながら韓日両国の仏教交流について考察したものである。 『日本霊異記』では、百済と高句麗出身の渡来人僧侶が日本に渡ってきて霊験を示したり、朝廷に認められ高い地位についたり、お寺や橋を造ったりしている。ところが、新羅だけ渡来した人物の話はなく、役の優婆塞の逸話の中で道照法師と虎という組合わせで登場するのみである。それは役の優婆塞が新羅と関係の深い人物であることに起因する。また道照法師に法華経の講義を要請したのは新羅の人ではなく、虎と書かれているのは、韓国と古くから虎と深い縁で結ばれており、特に新羅の地に虎に関する逸話が数多く残っているからであろう。 新羅の僧侶でありながら留学先の中国で認められ、『唐高僧傳』にも名を連ねる圓光法師や初めて仏の砂利を新羅にもたらした覺德のように、道照法師もまた中国で勉強をし、徳を積み高僧になったので、新羅に来て説法を開くことができたと思われる。すなわち『日本霊異記』上巻28縁の道照法師と新羅の500匹の虎の話は、韓日両国間の仏教文化の双方交流をよく示しているものであろう。 This paper examines the Buddhist exchanges between Korea and Japan, focusing on the articles about immigrant priests that appear in “Nihon Ryoiki” and referring to “Nihon Shoki” and “Sangoku Isi”. In “Nihon Ryoiki”, immigrant priests from Baekje and Goguryeo came to Japan and performed miracles, were recognized by the imperial court and took high positions, and built temples and bridges. However, there is no story of a person who came to Silla, and only a combination of priest Dosho and tigers appears in Enoubase. This is due to the fact that Enoubase is closely related to Silla. In addition, the reason why it is written that it was not the people of Silla who requested priest Dosho to give lectures on the Hokekyo, but the tigers, is that Korea has had a deep connection with tigers since ancient times. Like priest Enko, who was a Silla monk but was recognized in China, where he studied, and was listed in the Toukosoden, and Gakutoku, who brought the Buddhist ashes to Silla for the first time, priest Dosho also studied in China. It is thought that he was able to come to Silla and lecture on the Hokekyo because he accumulated virtues and became a high priest. In other words, the story of priest Dosho and the 500 tigers of Silla is a good example of the bilateral exchange of Buddhist culture between Korea and Japan.

Pontoon식 연속기초의 휨 모멘트와 전단력에 관해

홍성목(Sung Mok Hong),고일두(Il Du Goh) 한국지반공학회 1985 지반 : 한국지반공학회지 Vol.1 No.2

지난날의 경험 그리고 앞으로의 바램

홍성목(Sung-Mok Hong) 한국콘크리트학회 2020 콘크리트학회지 Vol.32 No.5

[시니어 칼럼] 어른 세대가 어려움에 처한 젊은 세대에게 용기를 주자

홍성목(Hong, Sung-Mok) 대한건축학회 2013 建築 Vol.57 No.5

『일본영이기日本靈異記』의 「術」을 통해 본 고대 한일교류

홍성목(Hong, Seong-Mok) 일본어문학회 2021 일본어문학 Vol.94 No.-

本稿は『日本霊異記』の収録した説話の中に現れる｢術｣という表記について、『日本書紀』や『萬葉集』など上代諸文献の記述と比較、検討し古代韓日交流の痕跡を探そうとしたものである。 『日本書紀』の中の｢術｣の記録を調べてみると、百済と高句麗、即ち韓半島と関係のある記述のみ｢人知をこえた不思議な力｣という意味に使われていた。また『萬葉集』の場合にも吉田宜という百済出身の帰化人によって日本に紹介され伝えられていると思われる。『日本霊異記』でも『日本書紀』や『萬葉集』の例と同じく、｢術｣を｢人知をこえた不思議な力｣という意味で使われた場合、上巻28話、下巻38話のように、漏れなく大陸の呪法·呪術に限られている。『三国遺事』も同様であった。 すなわち『日本霊異記』の成立した9世紀初頃までは、日本の諸記録の中に｢術｣が使われた場合、韓半島の術、または韓半島を経由して日本に伝わったと思われる中国(道教)の術のみ｢術｣の文字を用いていたと思われる。これは当時の韓日交流と文化の伝達をよく表していると考えられる。 This paper compares and examines the notation “jutsu” that appears in the narratives recorded in “Nihon Ryouiki” with the descriptions in various literatures of the ancient times such as “Nihon Shoki” and “Manyoshu”, and traces of ancient Korea-Japan exchanges. Examining the record of “jutsu” in “Nihon Shoki”, only the description related to Baekje and Goguryeo, that is, the Korean Peninsula, was used to mean “mysterious power beyond human knowledge.” Also, in the case of “Manyoshu”, it seems that it was introduced to Japan by a naturalized person from Baekje named Kitta Yoshida. In “Nihon Ryouiki”, as in the examples of “Nihon Shoki” and “Manyoshu”, when “jutsu” is used to mean “mysterious power beyond human knowledge”, it is limited to continental spells and spells without omission, as in the case of the Zyokan episode 28 and the Gekan episode 38. The same was true for “Sankokuizi”. In other words, until the beginning of the 9th century, when “Nihon Ryouiki” was established, if “jutsu” was used in Japanese records, it would have been transmitted to Japan due to the mysterious power of the Korean Peninsula or via the Korean Peninsula. It seems that only the Chinese (Taoist) mysterious power used the word “jutsu”. This is thought to be a good representation of the exchange and culture of Korea and Japan at that time.

철근콘크리트 기초판의 (基礎板) 설계규준 (設計規準)

홍성목(Sung Mok Hong) 대한공업교육학회 1977 대한공업교육학회지 Vol.2 No.1

혐한 현상에 나타난 일본 쇼비니즘의 원류 - 일본신화에 나타난 대한관을 중심으로 -

홍성목 ( Hong Seong-mok ) 韓國外國語大學校 外國學綜合硏究센터 日本硏究所 2016 日本硏究 Vol.0 No.70

Currently, the right-wing organization that creates chanting Anti-Korea phenomenon in the Japanese society, is projected desire of some right-wing politicians to support this, and the victim is healthy and future-oriented Korea-Japan relations, discourse in this regard has been constantly expanding and re-production. This is Three Han conquest myth of Empress Jingu to tell the "Kojiki" and "Nihonsyoki" is, is re-produced constantly from the medieval god country thought up to the modern Seikanron, when it comes to modern times that re-appeared dressed in clothes that Anti-Korea phenomenon, which means that it is placed in the same reality of the horizon and the past that has been so-called repeated. That`s why Anti-Korea phenomenon rather than neglect as a temporary social phenomenon, diachronic and Japan to Korea view of the time that has been compiled of mythology Japan, to consider the correlation of the Anti-Korea phenomenon due to the chauvinism of contemporary Japanese right-wing diachronic to, is considered that it should verify the origin and historical pulse substantially Anti-Korea phenomenon at the same time through the myth.