『니혼료이키(日本霊異記)』 에 나타난 히토코토누시(一言主神) 전승에 대한 고찰

홍성목(Hong, Seong-Mok) 일본어문학회 2016 일본어문학 Vol.75 No.-

In order to consider the intention of Kyokai and the meaning of the lore of Hitokotonushi depicted in Ryoikil (Vol. 1, episode 28), the present paper examines the lore of Hitokotonushi appearing in a variety of Jodai literary works. In Kojiki, the power of Hitokotonushi was strong so that even the emperor could not ignore it, while it is portrayed as a nearly equal relationship with the emperor in the Nihonshoki. In Shokunihonki and Shakunihonki, Hitokotonushi is described merely as a God obeying to orders by the emperor. We claim that such a change in the description of Hitokotonushi may have reflected the fall of the Kamo clan of the Yamato regime. Ennoozunu, who fought with Hitokotonushi in Ryoiki, was from the Kamo clan but was the shaman who gained a high reputation for the acquired foreign incantation. In other words, the story of Ryoiki can be interpreted as change in the belief internal to the Kamo clan, who could not help but accept the fall of Hitokotonushi, their ancestor god. We claim that, through Ryoiki (Vol. 1, episode 28), Kyokai described the process whereby the areas of worship with Hitokotonushi turned into the world of the Buddhism through the depiction of Ennoozunu, enlightening people with the god-worship in terms of the Buddhism.

『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.

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.

고대 일본의 와니와 와니씨에 관하여

홍성목 ( Seong-mok Hong ) 한국일어일문학회 2016 日語日文學硏究 Vol.97 No.2

와니和邇와 관련된 전승 중 유명한 것은 『고지키古事記』의 이나바 흰 토끼 신화와 야마사치와 도요타마히메의 신화, 그리고 『이즈모쿠니후도키出雲國風土記』 니타군仁多郡과 오우군意宇郡에 전해지는 연모담과 복수담 등이며, 대부분의 전승이 혼인과 관계된 이야기라는 점이 특징이라 할 수 있다. 그리고 고대 일본에는 이러한 와니和邇를 성씨로 사용하는 와니씨和邇氏라는 씨족이 존재했었다. 앞에서 언급한 신화와 전승에는 와니와 와니씨의 관계를 나타내는 기술은 보이지 않는다. 그러나 이러한 전승에는 「와니」를 성씨로 사용하는 와니씨와 사이에 어떤 상관관계를 나타내고 있으며, 이는 와니씨와 천황과의 혼인담 형태로 기기記紀에 전해지고 있는 것은 아닐까 생각된다. 오진應神천황에서 비다쓰敏達천황에 이르기까지 10여 명의 여성이 기기記紀에 황후와 비로기록되어 있다. 와니씨는 조정 내에서 다른 호족의 추종을 불허할 정도로 매우 고귀한 혈통을 지닌 집안이면서도 그 역할은 여성에 의한 천황가의 혈맥 보존과 유지에 특화되어 있었다고 생각된다. 또한 와니씨는 신라계 도래 씨족 혹은 신라와 관계가 깊은 가문에서 오진 천황을 비롯한 가와치河內왕조에 협력하여 황후나 비를 천황가에 시집보낼 만큼 고귀한 집안이었다고 생각된다. 따라서 천황 직계 조상인 우가야후키아헤즈의 탄생 신화에 「와니」가 등장하는 것은, 아마도 천황과 와니씨 여성과의 혼인을 신화적으로 전하고 있는 것은 아닐까. 『이즈모쿠니후도키』 등에 전해지는 와니와 여신(무녀)과의 혼인담의 원형은 바다 저편에서 건너오는 신라계 도래인(마레비토)과 그를 맞이하는 일본 무녀와의 신혼담이었다고 생각된다. 이렇듯 혼인에 근거한 와니씨와 천황과의 관계가 흔들리기 시작한 것이 긴메이欽明천황 무렵부터이며 이 시기부터 소가蘇我씨 여성이 비가 되어, 소가씨 태생 아이들은 모두 천황과 황후 그리고 비가 된다. 소가씨는 도래계(백제계로 추정) 씨족으로 긴메이 천황 재위 중에 백제에서 불교가 전래하자 이를 지지하여 정권을 잡게 된다. 긴메이 천황은 백제에서 불교 등 선진문화를 적극적으로 일본에 받아들이고, 백제 구원과 신라 토벌계획을 세우는 등 대단히 친 백제정책을 편 천황이었다. 그러므로 아마도 신라와 깊은 관계를 가지고 있던 와니씨는 천황가의 친 백제 정책에 의해 천황가의 혈통유지를 위한 역할도 잃어버리게 되고 역사 무대에서 모습을 감출 수밖에 없었을 것이다. Famous as the lore of wani is out story is transmitted to the Nita-gun and Ou-gun Inaba no shirousagi mythology and Yamasachi and Toyotamabime of the myth of "Kojiki" and, "Izumokunihudoki", nearly all as a feature lore is that coils round to marriage. And in ancient Japan, the clans that Wani clan to the character of these wani the last name was present. The myth and lore listed above, a description such as that shown the relationship between wani and the Wani clan is not. However, in this tradition it shows the meaning that some involved in the Wani clan bear the "wani" in the name, it is not to have been communicated to the famine in the form of Tan marriage of the Wani clan and the imperial family It seems to be either. Women of over 10 people until the Emperor Bidatsu from Emperor Ojin has been recorded as the later and wife to Kiki. Wani clan is unexpected outclasses the other powerful families in the court, while a bloodline to very "noble" family, is considered and its role had been specializing in the maintenance and bloodline save of the Imperial Family by matrilineage. And Wani clan is, torai clans or Shilla a deep clan of the relationship of the Silla system, seems to be cooperating with the Kawachi dynasty, including the Emperor Ojin, was a noble pedigree enough to marry off the after and wife to the imperial family . Therefore, for the birth myth of a is Ugayahukiahezu ancestor of the imperial family direct line "wani" has appeared, Nakaro Perhaps that speaks to the mythical marriage of a woman of the emperor and the Wani clan. Of marriage story of the "Izumokunihudoki" Wani clan and goddesses to tell, such as (shaman) prototype as well, and the rare beauty of the Silla system brought over who come over from the other side of the sea, a newlywed Tan with Japanese shaman to welcome it It considered that there was.

고대 일본의 개에 대한 이미지와 신앙에 관하여

홍성목 ( Seong Mok Hong ) 한국일어일문학회 2015 日語日文學硏究 Vol.93 No.2

개는 옛날부터 가장 먼저 가축화 되어 경비견, 사냥개 등의 역할을 하면서 인간과 깊이 관련되어왔다. 일본에는 수만 년 전부터 늑대가 존재했었지만, 개는 늑대가 가축화 된 것이 아니라 처음부터 가축화 된 개는 해외에서 들어온 것으로 추정되고 있다. 특히 신라에서 종종 신라견이 유입되어 개에 대한 신라 인의 관념이 일본에 어느 정도 영향을 미친 것으로 생각된다. 개에 있어서 가장 특징적인 것은 인간에게 순종적이라는 점이며, 따라서 동물 중에서도 먼저 가축화 된 것이다. 그리고 개가 가지는 다양한 능력은 다방면에 걸쳐 인간의 생활을 도와왔다. 초기의 개 역할은 경비견이나 식용으로 이용되는 것이었지만, 뛰어난 후각과 청각을 가지고 사냥을 통하여 개는 그 능력을 충분히 발휘할 수 있었다. 「후도키」나 「곤자쿠모노가타리슈」를 살펴보면 사냥에 사람과 함께 개가 동행하여 그 능력을 발휘했던 것을 알 수 있다. 그리고 하얀 동물을 상서로 보는 대륙의 사상이 일본에 들어와 흰 개도 또한 귀한 동물로 여겨졌다고 생각된다. 하지만, 고대 일본 사회의 발전에 따라 개의개체 수가 늘어나, 개를 상서롭게 여기는 사상 또한 서서히 없어졌다고 생각된다. 그렇지만 민간에서의 개에 대한 신앙은 뿌리 깊게 남아있어 충견담과 선도자 역할 등에서 알 수 있듯이 영수로서의 개에 대한 신앙은 옛 부터 지금에 이르기까지 널리 이어져 온 것으로 보인다. The dog is the earliest domesticated from ancient times, has been deeply involved with humans while play a role, such as guard dog and hunting dog. Although are several million years ago and wolf exists in Japan, dogs rather than wolf is domesticated, dogs were domesticated from the beginning it is estimated to those coming from abroad. In particular, are often introduced dog from Silla, Silla people ideas for dog I believed to have some impact on Japan. The most distinctive thing in the nature of dogs, humans is that it is obedience, first was probably domesticated even therefore in the animal. And various capabilities of the dog has helped the human life over the range. The role of early dog, but it was something as a guard dog and edible, because it had a superior sense of smell and hearing, dogs through hunting is was able to fully exert their ability. When viewed from the "Hudoki" and "Konzakumonogatarisyu" human hunting dog to accompany you do, it suggests that you had to demonstrate its ability. And enters the thought of from the continent to the white animal with a good omen of Japan, it is considered that white dog has also been also precious thought, along with the development of ancient Japanese society, the number is increasing, and the other a good omen was no longer seems will of. However, faith in the dog than those of private faith is still deep-rooted, guard dogs, hounds, and is not limited to the leading role, the utility of faithful dog and spirits dog seems to have been widely believed that until now from ancient times.

『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.

『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.

일본 신화에 나타난 고대 한일 교류의 편린 : 상어(와니)를 중심으로

홍성목(Hong Seong Mok) 일본어문학회 2017 일본어문학 Vol.77 No.-

海と共に暮してきた日本人には、サメは特別な存在であったと思われるが、こうしたサメに対する認識は、日本の神話と伝説を伝える『古事記』と『日本書紀』、そして『風土記』におけるサメのエピソードによく現れている。そして韓国の東海と面している日本の山陰地方には、サメに関わる様々な神話や伝説及びサメを使った多様な料理が今まで伝えられている。韓半島の場合、古代韓国の神話や伝説を伝える『三国史記』と『三国遺事』にサメは登場しないが、古代韓半島、特に新羅地方にはサメに関わる特別な呪術儀式や観念が存在した。これは慶尚道地方で海岸沿いだけでなく、大邱をはじめ内陸に位置する古代新羅の遺跡発掘調査で儀式や占いに使われたサメの骨が多く出土されたことからよくわかる。現在韓国の慶尚道地方では、祭祀の時必ずサメの肉であるド厶ベギを供え、おかずとして食べられる。ところが、新羅と地理的に近い日本の山陰地方でもサメを食べている。さらに記紀神話や風土記の伝承にはアメノヒボコをはじめ、新羅人の活躍が様々な形で伝えられ、そして山陰地方に残されている新羅神社の存在からも古代新羅と日本の文化的交流と新羅人の活躍が推測できよう。 For Japanese who have lived with the sea, it seems that the shark was a special existence, but the recognition of such sharks is well depicted in “Kojiki,” “Nihon Shoki,” and “Hudoky” that convey Japanese myths and legends, and it often appears in shark episodes. And in Japan’s San-in District, which is in contact with the Donhae of South Korea, various myths, legends, and diverse cuisines related to sharks have been reported so far.In the case of Korea, sharks do not appear in “Sankokusiki” and “Sankokuizi” that convey ancient Korean myths and legends, but in the ancient Korean peninsula, especially the Silla region, there were special magic rituals and ideas related to sharks. Anumber of shark bones used for rituals and fortune-telling were excavated not only along the coast in the Gyeongsang province but also in the excavation survey of the ancient Shilla located in the inland as well as Daegu. Currently in the Gyeongsang province of South Korea, they eat sharks as a side dish with donbe vegie which is the shark’s meat at the time of ritual. However, they also eat sharks in the San-in District of Japan which is geographically close to Shilla. In addition to the history of Kiki myths and “Hudoky”, Amenohiboko and other activities of the Shilla were conveyed in various forms, and from the existence of the Shilla Shrine left in the San-in District as well, we can estimate the cultural exchange between the ancient Shilla and Japan as well as the activity of the Shilla people.

태양열을 이용한 주택설계안 - 외국례

홍성목,Hong, Seong-Mok 대한건축사협회 1979 建築士 Vol.1979 No.8

태양열이용주택의 외국자료중 일리노이주 에너지 및 건축 위원회에서 주최한 현상설계모집에 당선된 당선작중 DAVID. C. YOUNG씨 안과 STEPHEN R. STOCK씨안을 소개한다. YOUNG씨 안은 수동시스템(Passive system)의 대표적인 예의 작품으로 소개할 수 있으며 STOCK씨안은 능동시스템(Active system)의 좋은 예로 소개하고 싶다. 여기서는 단독 예만을 소개하고 집합주택의 능동시스템을 제외하였다.