新羅 傳統信仰의 政治.社會的 機能 硏究 = (A)study on the functions of the tranditional faith in Silla society

국문 초록 (Abstract)

韓民族은 新石器時代에 농경, 정착생활을 하면서 신앙생활도 함께 영위하였다. 祭政一致의 사회에서 信仰은 중요한 역할을 하였는데 이를 체계적으로 알려주는 문헌기록은 없다.
本稿는 문헌에 散見되는 新羅 傳統信仰에 대한 史料를 山神, 龍王, 天神, 및 鬼神信仰의 체계로 정리하여 당시의 사회속에서 어떠한 기능을 하고 있었는지에 대하여 살펴본 것이다.
山神은 萬物을 生長하게 해주는 豊饒神으로서, 또 부락을 지켜주는 수호신으로서의 기능을 지니고 있었다.
新羅 上代社會에서 山神이 되는 것은 王母, 王妃, 王女로서 王室의 女性이었다.
山神信仰 내부의 위계구조는 未分化 상태이며 산신이 활동하는 시간은 주로 밤이었다.
山神信仰은 특별히 어느계급을 옹호하지 않고 豊農, 守護의 기능으로서 공동제의 이익을 옹호하였다. 이는 中期 新石器時代의 농경, 정착사회단계의 모습을 지닌 신앙으로 생각된다.
그러나 신앙이 체계적으로 성립되는 것은 사회가 그 다음의 단계로 발전되면서 相對的인 신앙이 출현하였을 때, 이에 대하여 결속하기 위해 신앙체계가 강화된다고 생각한다.
新羅에서 山神信仰이 체계적으로 성립된 것은 山城을 중심으로 한 여러 小國(城邑國家)段階라고 생각된다.
이와같이 新羅의 山神信仰은 中期 新石器時代의 농경, 정착사회의 모습을 반영하며, 山을 중심으로한 地緣的 共同體의 結束機能을 지닌 것임을 말해준다.
龍은 능력을 지닌 정치적 지배자로서의 王을 상징하고 있다. 그러면서도 衆意를 두려워한다는 한계를 지니고 있다. 그리고 龍은 경제력을 지니고 있으며 男性神이다.
龍王信仰 내부의 위계구조는 王, 王子, 侍從, 多數의 眷屬 등으로 분화되어 있으며 주로 낮에 활동한다. 이는 後期 新石器時代의 모습을 반영하고 있다. 즉, 용왕신앙은 水邊지역과 관련된 地緣的 결속기능을 지닌 신앙이며, 교통이 편리한 지리적 위치로 인하여 정치적, 경제적으로 분화된 사회단계를 반영하고 있다.
天神의 神體는 開國의 始祖이며, 國家의 興起存亡은 天命에 의한 것이라고 관념하였다. 天神은 子孫을 主管하며 安樂長壽의 福을 주기도 하며 解怨의 기능도 지니고 있었다.
天神信仰 내부의 위계는 天神 밑에 天使, 天師, 天仙, 侍從 등으로 분화되어 있으며 주로 낮에 활동한다. 이는 新羅의 聯盟王國 사회단계의 政治的 結束機能을 지닌 신앙이라 할 수 있다.
鬼神信仰은 死者의 精魂을 믿고 숭배하는 신앙으로서 문헌기록에서 귀신의 神體가 熊으로 나타나있다. 熊신앙은 Totemism과 관련된 신앙으로서, 狩獵文化段階의 조상신 숭배신앙이다. 鬼類는 주로 밤에 무리지어 交流하며 協同이 잘된다. 따라서 鬼神信仰은 狩獵文化 段階의 血緣的 結束機能을 지닌 신앙이라 할 수 있다.
그런데 山神, 龍王, 天神이 王神의 女性, 王者, 開國의 始祖 등 모두 人格神임으로해서 鬼神信仰의 범주에 포용될 수 있었다. 그러므로 鬼神信仰은 新羅에 佛敎가 들어오기 전까지 血緣的, 地緣的 共同體를 結束시키는 신앙원리로서, 新羅 傳統信仰의 커다란 脈이었다.
고대문헌에 나타난 노구는 司祭로서의 기능을 지니며 王妃, 王母, 女王, 村長으로 나타난다. 그리하여 왕의 諮問에 응하기도 하고 誡王하기도 하면서 民本的 이념과 地母神의 전통을 지닌 위치에 있었다.
日官은 豫言, 占卜을 하는 司祭로서의 기능을 지니고 있는데 왕의 곁에서, 왕을 위하여, 異變現狀을 해석하고 그의 해결방법을 제시하는 위치에 있다.
新羅 傳統信仰의 脈은 祖上崇拜의 鬼神信仰이라 할 수 있으며 이는 共同體를 結束시키는 機能을 지니고 있었다. 新羅 中古時期에 中央集權的 貴族國家의 이념으로 佛敎가 유입되었을 때, 鬼神信仰과 佛敎가 강한 대립을 보였던 것은 이때문이었다. 中古王室의 고민이 여기에 있었으며 이를 완화시키기 위해 眞興王은 花郎을 제도권 내로 편입시켜 護國精神을 지닌 武士로 발전시켰던 것이다.

다국어 초록 (Multilingual Abstract)

In the New Stone Age Korean people led a settled and farming life. In the society of theocracy faith must have played an important role, but historical record about it are very rare. In this work I intended to survey what a role the traditional faith played in the society in Silla Dynasty and how it function-ed among the people of Silla by pursuing rare literature of history on the old native faith of Silla. The main streams of native faith of Silla were Mountain God worship (山神神仰), King Dragon worship(龍王信仰), Heavenly God worship(天神信仰) and Soul worship(鬼神信仰).
Mountain God was believed to be a creator of all nature and a guardian god of the community and it was also a god of richness. In the early society of Silla those who can play a role of Mountain God were: the queen mother, the empress and princess - the females in the royal family. The hierarchy within the Mountain God worship was unspecialized and the Mountain God were active mainly at night. The extent of the god's activity as guardian guard was not limited on any special class but on the whole of the community for its rich harvest and protection. Such a type of faith seems to be the one that was resulted fro-m the settled, farming society in the Middlr Stone Age. The systematic format-ion of a faith is likely to be accerlerated when a new faith began to appear an-d the old one has to face against it along with the development of an old society. In Silla the faith of Mountain God worship prevailed in hill-tort states formed inside the walls on a hill. In the stage of the league of states, The faith of Mountain God worship developed into three guardian god of the state(三護國山神) and after the middle age, it developed the cult oh five mountains, which, in latter period, changed into the cult of Koosanmoon Buddhistic Mountain God worship underwent the changes in its substance following the development of society. All those facts tells us that the faith of Mountain God worship played role of solidifing the regional unity. The symbolic animal to represent the Mountain God was tiger.
King Dragon worship which prevailed in the seaside and riverside districts not only played a part in strengthning regional solidarity but also helped political and economical prosperity of the community making use of regional advantage of convenient communication. Dragon symbolizes the King who is a mighty political ruler. Dragon possesses economic power and a male deity that is concerned about the majority opinion of the people. The hierarchy in the faith of King Dragon worship is as follows: King, prince chamberlain and a number of dependants. They are all active on their duty in the daytime. This is a faith made up in the chiefdom society in the latter period of New Ston Age and it is a faith to rule the territorial society. Its symbolic animals are fish, turtle and tortoise.
Heavenly God worship is rooted in a notion of a holy family and is a faith in favor of rulling class. The founder of a dynasty or the progenitor of a royal family professes himself that the fate of a monarchy is under the control of God`s will. Heavenly God was believed to take care of the royal desendants, of their comforts, of their longevity and of their reward and punishment.
Heavenly God(天神) is called otherwise: Heavenly emperor(天帝), Supreme Emperor(上帝), Emperor Heave(皇帝), Superb Emperor(上皇) etc. Sometimes it is also called as multi heaven god(諸天神) or numberless heaven god(無數天神), while 33 Heaven(33天) or 28 Heaven(28天) are their names which are used in Buddhism.
Thus Heavenly God contains contents of startfied construction in it. The ranks contained in Heavenly God worship ace as followed: Heavenly God, Herald God(天使), Heavenly Mentor(天師), Heavenly Fairly(天仙) and Chamberlain(侍從, etc, and they are all active on their duty in the day time. This faith can be regarded as the one that played a rol of strengthening the political unity off Silla dynasty in its stage league of Kingdom's society. The symbolic animal of Heavenly God is feathered animal.
Soul worship(귀신신앙)is a faith of the Soul of the dead worship and the symbolic animal of the Souls is represented in bear. Bear worship was stemed from totemism and it is a form of an ancestor god worship. Souls of the dead are supposed to hover around in crowd mainly at night and to be very cooperative with one another. Soul worship shows us that it has a function of strengthening the unity of the family of the society in the stage of hunting period which is called as Band Society. Soul worship can be regarded as another form of ancestor worship and it can be regarded in the same light as Bear Totemism which was appeared in the stage hunting period. Mountain God worship which was rooted in the notion of the spirit of terrain, King Dragon worship prevailed in the ri-ver and seaside region and Heavenly God worship based on the idea of holy family are all to be contained in the faith of ancestor.
The ritual of Heavenly God worship in May and October, the ritual of Heavenly God worship in the capital town and soul worship performed by the second King Namhae as a spiritualist were all performed as an another form of soul worship - that is ancestor worship.
Thus Soul worship had been the main stream of the traditional faith, and it was very helpful to solidity the unity of family ties and regional ties in Silla until Buddhism found its way to Silla. Buddhism does not preches ancestor worship but preches only on Buddha worship, and Buddhist ritual consist only of saying Buddhist prayer with no dancing or liquor and it is performed not by spiritualist but by a monk. Accordingly when Buddhism was introduced into Silla the faith of Soul worship and Buddhism keenly opposed to each other. King Chinheung was so troubled with the conflict that he tried to calm it down with the help of Wharang by training them for woriors with faithful patriotism and winning them over to the army.
Old woman who appears in the records of ancient history served as a woman priest. Empress, Queen mother, Queen and princess and village chief played the role. They may be consultant of the King, admonish the King for his faults in a democratic way, and she hold the position of the spirits of terrain. This fact has much in common with the faith of Mountain God worship.
Official weather-man (日官) was a prophet and a fortune teller at the same time. He also interpreted the unusual phenomenon in the sky and suggested to the King how to deal with it. It may be also presumed to have something to do with Heavenly God worship.
In brief, the main substance of the traditional faith of the people of Silla may be concluded as the faith of Soul worship that is originated from Ancestor worship, and it played the role of the pivot of social community that is a solid unit of family connections. This fact may be the answer to the question that why they had to go through a hot conflict when Buddhism found its way to Silla in middle ages.

목차 (Table of Contents)

• 國文要約
• 序論 = 1
• I. 硏究對象 = 1
• II. 硏究史的 檢討 = 3
• III. 資料와 方法 = 14
• IV. 硏究課題 = 15
• 제1장 山神信仰의 地綠的 結束機能 = 17
• I. 山神의 信仰形態 = 18
• II. 山神의 機能 = 28
• 가. 政治·社會的 機能 = 28
• 나. 經濟的 機能 = 34
• III. 山神信仰의 意義 = 35
• 제2장 龍王信仰의 水邊地域 結束機能 = 48
• I. 龍王의 信仰形態 = 48
• II. 龍王의 機能 = 54
• 가. 政治的 機能 = 54
• 나. 經濟的 機能 = 58
• III. 龍王信仰의 意義 = 61
• 제3장 天神信仰의 政治的 服屬機能 = 72
• I. 天神의 信仰形態 = 72
• II. 天神의 機能 = 76
• 가. 政治的 機能 = 76
• 나. 社會的 機能 = 80
• III. 天神信仰의 意義 = 83
• 제4장 鬼神信仰의 共同體 結束機能 = 94
• I. 鬼神의 信仰形態 = 94
• II. 鬼神의 機能 = 98
• 가. 政治的 機能 = 98
• 나. 社會的 機能 = 101
• III. 鬼神信仰의 意義 = 102
• 가. 共同體 理念 = 102
• 나. 蘇塗設立의 意義 = 108
• 제5장 노구와 日官 = 115
• I. 노구의 身分 = 115
• II. 노구의 機能 = 118
• 가. 政治的 機能 = 118
• 나. 社會的 機能 = 122
• 다. 司祭的 機能 = 125
• III. 日官의 機能 = 127
• 가. 政治的 機能 = 127
• 나. 司祭的 機能 = 134
• 제6장 土着信仰과 佛敎와의 關係 = 138
• I. 花郎國仙의 媒係的 機能 = 140
• 가. 眞興王代의 薛原郎 = 140
• 나. 眞智王代의 未尸郎 = 147
• 다. 眞平王代의 鼻荊郎 = 151
• II. 斥佛的 鬼神信仰 = 159
• III. 土着信仰의 佛敎受容 = 164
• 가. 鬼神信仰의 佛敎受容 = 164
• 나. 山神信仰의 佛敎受容 = 168
• 다. 龍王信仰의 佛敎受容 = 171
• 라. 天神信仰의 佛敎受容 = 175
• 結論 = 177
• I. 綜合要約 = 177
• II. 本硏究의 成果 = 182
• III. 將來의 課題 = 183
• 參考文獻
• 英文要約