한국 고대의 日者와 日官 = In Ancient Korea Times Ilja(日者) and Ilgwan(日官)

다국어 초록 (Multilingual Abstract)

In Ancient times, there are shamans who intermediaries between the human world and the spirit worlds. In Ancient Korea, shamans are called as Mu(巫), Nogu(老嫗) and Ilja(日者). They are shown in Samgukyusa(『三國遺事』) and Samguksaki(『三國史記』) at the same time and they were seemed to be the important roles to the King and closely related to the politics.
Ilja(日者) usually observed the astronomical changes and paranormal phenomena, and then they advised to the King through their observation. Through the course of performing such duties, Ilja(日者) naturally became the king’s advisor.
After Soji maripgan(炤知麻立干), Ilgwan(日官), observing astronomical phenomena, as often interpreted it to advise the king and played a role. But unlike Ilja(日者), Ilgwan(日官) was belong to state-run system.
In the early times of Three Kingdoms, supernatural phenomena affected the throne of succession and politics of nations. Therefore Ilja(日者) observing paranormal phenomena and interpreting it to the king would have great power upon making decisions of national matters.
On the contrary, after Soji maripgan(炤知麻立干) supernatural phenomena such as natural disasters didn’t affect succession to the throne. Also, after becoming part of government service ability of Ilgwan(日官) had certain limits. For example, the king saw the appearance of two suns, and Ilgwan(日官) suggested solutions. But the king made a buddhist monk to fix the problem. This case shows Ilgwan(日官) had certain limits to the national matters.
After Three Kingdoms embraced buddhism, buddhist thoughts influenced their politics and public. To embrace buddhism, Three Kingdoms gave preferential treatment to buddhist monks and built many temples. Buddhism’s influence grew and, naturally, also the influence of the buddhist monks increased. And at that time buddhist monks usually studied abroad, so they were elites who gained extensive knowledges. They would advice the great matters of nations in the basis of advanced ideas, thus the advisor’s role of Ilgwan(日官) had diminished.

참고문헌 (Reference)

1 申瀅植, "金庾信家門의 成立과 活動" 이화사학연구소 13 : 1983

2 崔光植, "한국고대사 입문 2" 신서원 2006

3 최광식, "한국 고대의 토착신앙과 불교" 고려대학교출판부 2007

4 崔光植, "한국 고대 국가의 지배이데올로기" 8 : 1995

5 이문규, "첨성대를 어떻게 볼 것인가 - 첨성대 해석의 역사와 신라시대의 천문관" 한국과학사학회 26 (26): 3-28, 2004

6 崔光植, "신라의 불교전래,수용 및 공인"

7 김재경, "신라 토착신앙과 불교의 융합사상 연구" 민족사 2007

8 양정석, "신라 麻立干期 왕권강화과정과 지방정책" (창간) : 1996

9 장정태, "삼국유사에 나타난 점복과 예언" 한국신종교학회 21 (21): 353-383, 2009

10 장인성, "백제의 종교와 사회" 서경 2001

11 우선정, "麻立干의 位相과 性格" 25 : 2002

12 李熙德, "高麗의 天文官制" 96 : 1997

13 李熙德, "高麗時代의 天文觀과 儒敎主義的政治理念" 17 : 1977

14 金昌賢, "高麗時代 日官에 관한 一考察－日官의 役割과 그 地位를 중심으로－" 45 : 1992

15 "高麗史,高麗史節要,唐六典,史記,三國史記,三國遺事"

16 全相運, "高句麗의 科學과 技術,그 硏究現況과 課題" 49 : 1985

17 朴星來, "韓國科學史" 한국방송사업단 1982

18 金聖三, "韓國氣象學史" 4 : 1977

19 徐永大, "韓國古代의 宗敎職能者" 12 : 1997

20 송화섭, "韓國古代社會에서 聖母와 老嫗" 64 : 2002

21 李熙德, "韓國古代 自然觀과 王道政治" 혜안 1999

22 姜仁求, "譯註 三國遺事" 韓國精神文化硏究院, 以會出版社 2002

23 金貞培, "蘇塗의 政治史的 意味" 79 : 1978

24 李龍範, "續瞻星臺存疑 in 佛敎와 諸科學" 東國大 1987

25 曹世煥, "瞻星臺의 景觀認識論的 解釋" 26 (26): 1998

26 朴星來, "瞻星臺에 대하여" 2 (2): 1980

27 李龍範, "瞻星臺存疑" 38 : 1974

28 張寅成, "百濟의 術數" 24 : 1994

29 盧重國, "百濟政治史硏究" 일조각 1988

30 李能和, "朝鮮巫俗攷"

31 鬼頭淸明, "日本の律令官制の成立と百濟の官制 in 日本古代の社會と經濟(上)" 吉川弘文館 1978

32 金在庚, "新羅 土着信仰의 分化進展" 역사학회 174 : 1-31, 2002

33 辛鍾遠, "新羅 初期佛敎史 硏究" 民族社 1992

34 姜英卿, "新羅 傳統信仰의 政治·社會的 機能 硏究" 淑明女子大學校 1991

35 李文基, "新羅 上古期의 統治組織과 國家形成 問題 in 한국 고대국가의 형성" 民音社 1990

36 최석영, "巫와 日官의 갈등에 대한 역사적 고찰" 13 : 1996

37 "周書, 後漢書"

38 辛鍾遠, "古代의 日官과 巫" 13 : 1986

39 辛鍾遠, "古代 日官의 性格" 12 : 1980

40 日中國族科學硏究所, "中國歷代職官辭典" 圖書刊行會 1980

41 "中國官制大辭典(上)" 黑龍江人民出版社 1992

42 任東權, "三國時代의 巫·占俗" 3 : 1967

43 辛鍾遠, "三國史記 祭祀志 硏究" 38 : 1984

44 崔光植, "三國史記 所載 老嫗의 性格" 25 : 1981

45 Joan Halifax, "Shaman" Tames and Hudson 1982