임석재의 <관북지방무가>에 나타난 무속신화의 특징과 의의

이수자 한국구비문학회 2008 口碑文學硏究 Vol.0 No.27

The Prof. Im Seok-Jae collected materials on shaman folklore from the mid sixties to the beginning of 70s over various areas and produced the following 4 works of great importance for the research on shaman folklore in Korea; ‘Songs of shamans of Kwanbuk province, 1965’, ‘Songs of shamans of Kwanbuk province, an additional Edition, 1966’, ‘Songs of shamans of KwanSeo province, 1966’, ‘Songs of shamans of Julpo area, 1970’. He completed these first three works in collaboration with the Prof. Jang, Ju-Kun, while ‘Songs of shamans of Julpo area,’ is his single-handed work, This study, focused to ‘Songs of shamans of Kwanbuk province, as well as 'Songs of shamans of Kwanbuk province, an additional Edition’, is aimed to acknowledge its value in the history of culture by summing up the myths and studying the characteristics. ‘Songs of shamans of Kwanbuk province’ is the collection of songs of shamans named mainly Kang Chun-Ok, Kim Bok-Sun, JI Kum-Sun, Kim Bok- Sun, Bak Jung-Suk of HamKyung province. There are total 19 songs of shamans. Among them, there are 8 of Kang Chun-Ok, 7 of JI Kum-Sun, 3 of Kim Bok-Sun and 1 of Bak Jung-Suk. But due to the geopolitical difficulty, it was carried out with shamans who came to the South away from the communist regime. The shamans were asked to perform as if they were in real rituals, which were recorded and later were put into words. ‘Songs of shamans of Kwanbuk province’ is also a source of information on various kinds of shaman rituals in HamKyung Province and, therefore, is widely referred to for overall understanding of shaman rituals of HamKyung Province. Some scholars say that HamKyung Province and Jeju Island have some shaman myths in common. Comparing shaman myths of HamKyung Province and those included in KunGut(the meaning of big scale rituals) JeJu Island, we may find more than 6 myths with the same contents, such as <Myth of Creation>, <myth of Chokong-bonpuri>, <myth of Sekyung-bonpuri>, <myth of MunJun-bonpuri>, <myth of MengKam-bonpuri(Samani-bonpuri)>, <myth of KangNimChasa-bonpuri>. In ancient times, there existed 12 Acts KunGut which were handed down by shamans throughout the history and were spread all over the country. And some myths of 12 Acts KunGut remained intact in HamKyung Province and Jeju Island owing to their geographic isolation. In view of this, similar rituals to 12 Acts KunGut were performed also in the land in ancient times. ‘Songs of shamans of Kwanbuk province’ proves this and, therefore, is a work of great value. I personally express my sincere appreciation to Prof. Im, Seok-Jae and Jang, Ju-Kun, who recorded the shaman songs and put them into written words under difficult circumstances. Songs of shamans of Kwanbuk province, Songs of shamans of KwanSeo province, Songs of shamans of Julpo area are invaluable for the study of shaman folklore and they should be published in books so that we can get easily our hands on them. Currently, it is difficult to have access because they are kept in Cultural Heritage Administration of Korea as report files. A lot of materials collected by Prof. Im, Seok Jae in the 1970s are still kept in tapes without being put into written form. I expect these materials be also published before long. 임석재(任晳宰, 1903~1998) 교수는 1960년대 중반으로부터 1970년대 초에 걸쳐 여러 지역의 무속을 조사하고, 우리 무속연구에 큰 의의를 갖고 있다고 할 수 있는 <관북지방무가(關北地方巫歌), 1965>와 <관북지방무가 추가편, 1966>, <관서지방무가(關西地方巫歌), 1966>, <줄포무악(茁浦巫樂), 1970>과 같은 무가 자료집을 남겨 주었는바, <줄포무악>은 임석재 교수 단독으로 조사한 것이나 나머지 자료는 장주근 교수와 함께 조사 채록한 것이다. 본 논문은 이 중 <관북지방무가(추가편 포함)>를 중심으로, 여기에 나타난 신화 내용 및 그 특징을 소개하고 이를 통해 이 자료집이 가지고 있는 문화사적 의의를 고찰한 글이다. <관북지방무가>는 함경도 함흥 지역의 무녀 김복순과 강춘옥, 그리고 홍원의 지금순, 흥남의 박금순 등의 무가를 조사하여 채록한 것인데, 총 19종류의 무가 중 무속신화는 15종이 소개되어 있다. 여기에 실린 자료들은 현지 조사가 어렵기 때문에 월남한 무녀를 대상으로 하여, 먼저 무녀에게 행식하는 때와 같은 모습으로 구연시키고 이것을 녹음하였다가 나중에 문자화하였다고 한다. 이 자료집에는 함경도 굿의 종류 및 무경도 소개되고 있어 함경도굿 전반을 이해하는데 많은 도움을 주고 있다. 함경도와 제주도에는 공통하는 무속신화가 많다고 하는 기존 학설이 있는데, 실제 <관북지방무가>에 있는 함경도 무속신화와 제주도 큰굿 속에 남아 있는 무속신화를 비교해 보면 적어도 <셍굿의 창세신화: 배포도업침>, <셍굿의 세주애기본풀이: 초공본풀이>, <문굿: 세경본풀이>, <살풀이: 문전본풀이>, <혼쉬굿: 사만이본풀이>, <짐가제굿: 강님차사본풀이> 등 6편 이상이나 그 내용이 공통하고 있다. 이것은 고대에 <12거리 큰굿>과 같은 것이 있어 이들이 전 역사에 걸쳐 무격에 의해 전국에 전승 되었던바, 여기에서 구송되었던 신화들이 함경도와 제주도가 비교적 변두리 지역이었기에 여기에 상호 공통적으로 남아 있게 된 것이라 할 수 있다. 이렇게 보면, 고대에 있어 제주도뿐만 아니라 육지 쪽에서도 12거리 큰굿과 같은 것이 행해졌었다는 것을 알 수 있게 되는데, <관북지방무가>는 바로 이러한 사실을 알 수 있게 해 준다는 점에서 매우 큰 의의가 있다. <관북지방무가>, <관서지방무가> <줄포무악>은 우리 무속을 연구함에 있어 반드시 중시되어야 할 자료라 할 수 있기에 원하는 사람들이 쉽게 구입하여 읽을 수 있도록 책으로 출간되어야 한다. 현재는 문화재청에 보고된 보고서 형식으로만 되어 있어 구입하기도 어렵고 읽기도 어렵기 때문이다. 임석재 교수가 1970년대에 조사한 수많은 무가자료들이 아직 전사되지 못한 채 그대로 녹음테잎으로 남아 있는 것도 문제다. 이들도 곧 문자화 되어 책으로 발간된다면 연구에 많은 도움이 될 것이다.

관북유학자(關北儒學者) 당주(당洲) 박종(朴琮)의 생애(生涯)와 도학연원(道學淵源) 고찰(考察) -『당주집(당洲集)』을 중심(中心)으로-

오상욱 ( Sang Uk Oh ) 우리어문학회 2016 우리어문연구 Vol.54 No.-

『당洲集』의 著者 당洲 朴琮(1735~1793)은 咸鏡道 鏡城 출신의 유학자로 18세기關北地方 유학에 영향을 끼친 인물로, 華谷 朴興宗(1600~1687)과 松巖 李載亨(1665~1741)을 私淑하였으며, 農巖 金昌協(1651~1708)과 陶菴 李縡(1680~1746)의 학풍을 이어받았다. 그리고 안동의 陽坡 柳觀鉉을 비롯 영남 남인들과도 교유하 였으며, 澹窩 洪啓禧(1703~1771)의 제자가 되었고, 이후 스승 澹窩를 따라 上京해서 楊州의 江泉亭과 渼湖의 石室書院을 중심으로 渼湖 金元行(1702~1772)을 비롯해 많은 문인들과 교유를 하였으며, 經史에 禮學에 뛰어난 선비였다. 하지만 그는 선비로써의 立身揚名을 시험하였으나, 함경도 문인으로써의 상황을 직시해벼슬을 포기하고, 관북문인으로써 지조와 절의를 지켰으며, 朱子學을 배우고 禮學을 실천하는 전형적인 유학자이면서 山林處士의 삶을 살아간다. 훗날 1777년에 담와의 손자[洪相範]가 정조시해미수사건을 일으킨 일로 인해 연루된 자들 모두가 죽임을 당할 때에, 박종만은 節義를 지키다 寧海로 16년간의 기나긴 定配에 처해지지만 곧은 의지로 더욱 학문에 邁進하고, 자연을 벗 삼아자신의 정체성을 찾는 새로운 기회로 삼았으며, 配所에서 餘生을 보내다 타계한다. 이처럼 당洲는 평생토록 학문을 궁구하고 벼슬에 연연하지 않은 함경도인의 강인한기개와 절의를 가졌으며, 그의 인물관과 의식세계는 함경도 문인의 특징을 대변하기에 충분하다. 그는 담와, 미호 兩先生을 스승으로 모시고 龜溪 洪季修, 鳳巖 韓夢麟, 楡軒韓夢弼, 畏菴 洪章海, 疏江 金鍾健, 漁南 李식, 蘆厓 柳道源 등 많은 문인들과 교유하며 학문 활동을 펼쳤으며, 고향에 돌아와서는 당주서당 등을 통해 많은 후학을 가르쳤다. 그의 학문은 훗날 관북부자 龜巖 李元培(1745~1802)를 거쳐晦堂 玄翊洙, 屯塢 林宗七(1781~1859)로 계승되는 밑거름이 되었다. 이러한 당주 박종의 道學淵源은 우암 송시열과 농암 김창협을 중심으로 화곡 박흥종 - 송암 이재형 - 도암 이재 - 담와 홍계희, 미호 김원행 - 당주 박종순의 학문적 연원을 가지며, 당주 박종은 18세기 北關四賢의 맥을 이었으며, 관북학문을 履修·傳授한 정통성을 지닌 관북유학자였다. 『Dang-Ju Collection』 of Dang-Ju Park Jong (1735~1793) was born in Kyungsung, Hamkyung Province. As Confucian scholar, he had influence over the 18th century Kwanbukregion Confucianism. With Wha-kok Park Hung-jong and Song-am Lee Jae-hyung as a model, Park Jong succeeded to the academic traditions of Kim Chang-hyup and Do-am Lee Jae. And he kept company with Youngnam the Southerners as well as Ahndong Ryu Kwan-hyun and became the pupil of Dan-wha Hong Kye-hee. Later, he followed his master to the capital and had social intercourse with many men of letters such as Mi-ho Kim Won-hang in Kang Chun Jeong and Mi-ho Soeksil Seowon in Yang Ju. Although he tried to achieve fame and prestige as scholar but gave up a government post, facing up to the reality that he was a man of letters from Hamgkyung Province. He kept his principle and belief as Kwanbuk literator and lived a typical life of Chusa as Confucian scholar, learning the teachings of Chu-tzu and practicing Yehak. In 1777, when all the accomplices were punished to death due to the attempted murder of King Jeong-jo by the grandson (Hong Sang-bum) of Dam-wha, only Park Jong was loyal] to his principle and was banished to a territorial waters for 16 years. However, he was more engrossed with learning with upright volition, taking advantage of the banishment as a chance to find his identity while keeping company with nature. He spent the rest of his days in the place of exile and passed away. He showed a strong will of spirit and principle of a Hamkyung-dorian, mastering learning for all his natural without clinging to a government post. Therefore, his character and consciousness are enough to represent the distinctions of Hamkyung-do men of letters. He was associated with many men of letters including Dam-wha, Teacher Mi-ho, Kwi-kye Hong Kye-soo, Bong-am Han Bong-rin, Ku-am Lee Won-bae, Yang-pa Ryu Kwan-hyun, Ye-am Hong Jang-hae, and Ur-nam Lee Kyung-bo. In addition, he trained disciples in Dang-Ju Village School. His academic disciplines paved a ground for succession to Dun-oh Lim Jong-chul through Ku-am Lee Won-bae. Such academic principles of Dang-Ju Park Jong had been handed down from mainly U-am Song Si-yeulm and Nong-am Kim Chang-hyup and also Wha-kok Park Hung-jong, Song-am Lee Jae-hyung, Do-am Lee Jae, Dam-wha Hong Kye-hee, Mi-ho Kim Won-hang and to himself. Dang-Ju Park Jong was a Kwanbuk Confucian scholar of legitimacy among the scholars who succeeded to Kwanbuk Sahyun, learned and passed down Kwanbuk literature in the 18th century.

18세기 고지도를 활용한 조선전기 함길도 6진 개척의 과정 분석

주정율(Joo, Jung-Youl) 역사실학회 2015 역사와실학 Vol.56 No.-

The purpose of this article is to analyze the process of securing Six-Jin(六鎭) in Hamgil province during the first half of Chosun Dynasty by using old maps such as Daedongyeojido(大東輿地圖) and Dongyeodo(東輿圖). There are number of existing articles concerning Six-Jin as securing Six-Jin was a remarkable event which resulted a great consequence in an aspect of securing territory. However, existing research comlicated and often not clear in terms of understanding the process of securing Six-Jin, as those articles only explained in written forms and administrative districts were often changed throughout the period. Additionally, most of existing articles mainly analyzed when King Sejong(世宗) installed six military bases[HoeiRoung(會寧), JongSeong(鍾城), KyungWon(慶源), KyungHeung(慶興), OnSeong(穩城), BuRyeong(富寧)] on the riverside of Tuman(豆滿) river and about his intention of expanding the territory of the nation. Therefore, this article is distinctive compared to other articles in term of its unique research method. The old maps(大東輿地圖, 東輿圖) which published during 18th century are well marked with range of mountains, main roads and city, administrative districts and even old military bases(邑城, 鎭, 堡). By using this research method, it is better to understand and microscopically analyze the process of securing Six-Jin. Moreover, this article could discover the meaning and role of each installed military bases in the period of the securing Six-Jin. The most essential part in a research of the military history is the space through maps which published in that period. In this way, there will be a discovery of a new fact, in addition to the outcome of existing articles.