문헌을 통해 본 고혼의례 물질문화의 역사적 배경- 여제와 수륙재의 고혼대상과 상징물이 무속에 미친 영향을 중심으로 -

초록

The purpose of the study was to reveal the historical background of material culture of Gohon ritual discussing subjects and symbols of Gohon. I examined literatures from the Joseon Dynasty to the 1930s assuming the Gohon ritual of shamanism was influenced by Yeoje and Suryukjae in Joseon Dynasty. Gohon means a dead person who has died abnormally. During the Joseon Dynasty, the Gohon was regarded as the cause of disasters and plague, and the state consoled the Gohon with Yeoje and Suryukjae. The number of Musagwui tablets was changed in the middle of the Joseon Dynasty, which is understood to reflect Joseon's values. In the early Joseon Dynasty, Seonghwangdan was placed in Suryukjae sponsored by the state like Yeoje but it was waived after the midJoseon Period. This means that the importance of Seonghwang in Suryukjae had been decreased. The subjects of Gohon including ghosts were sacrificed in social inequality and fear in Suryukjae were expressed in icons of Gamrotaeng. In some areas of the Joseon Dynasty, Yeoje used to be held with Yeodan and Seonghwangsa together. It is presumed that Yeoje and Yeodan were accepted as village rituals and sanctuary in the late Joseon Dynasty due to the Byeolyeoje of the plague spread. Geolip, Seonghwang, Yeongsan, Sangmun, and Subi as subjects of Gohon are invited at the end of the ritual. Among them, the Musagwui of Yeoje is invited to Yeongsan. Seonghwang is consoled in the ritual before inviting Yeongsan like Yeoje, At this time, the importance of Seonghwang is not so high. It is understood as the influence of the Suryukjae. Subjects of Gohon in shamnism have been represented in various ways by personalization, offering, and ancestral tablet reflecting periodic and social situation within the framework of Musagwui.

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