웅녀의 산신격 연구

Abstract

In Dangun mythology Hwan-in, Hwan-woong and Dangun were three gods but Woong-nyeo wasn't raised to the status of goddess. And she was even missing. However, as Dangun became the god of mountains after his return to Asadal, Woong-nyeo was also seated as the Holy Mother who had given birth to Dangun, a Dangol who was an aging shaman and Seonang mountain god who took care of the people. ‘Gam’ is both a Mother goddess and a female god, so Woong-nyeo is the goddess of life and the goddess of earth. As Woong-nyeo was the first Dangol, Dangun was also a shaman. Like the Holy Mother and the aging shaman were the gods of mountains, Woong-nyeo took Hwan-woong through Mansinmomju and became a female Seonang. That conclusion is the result of inspections on following three stages. First, basic subject material of the myth of Woong-nyeo is that she was a shaman in her life and that she became the god of mountains after her death, then was seated as the god of Seonang. An Hwak and Sin Chaeho said that Dangun mythology is a tasteful picture based on Taoism. An Hwak considered the Western Josun as Liaoyang and Shandong, and Liaoyang as the central place of Taoism. He also regarded Ui-ju and Pyeong0yang as Liaoyang and fixed Mt. Guweol as Deung-ju. Sin Chaeho named Pyeong-yang ‘The Northern Pyeong-yang’ and fixed it as Heomdok, which was called Josun Wangmando or Wang-geomseong. In Gangneong Dano festival, we can see a stage on which God of national mentor in Daegwanryeong visits a female Seonang of national mentor. On his visiting, he sees a female Seonang, Woong-nyeo who became a mountain god and have been hiding in the shrine of the national mentor. The basic subject material of Woong-nyeo like this was inherited to the basic materials of myth of the Holy Mother Yuhwa, Seosul aging shaman, Ajinuiseon, the Holy Mother Alyeong and Jeong-gyeonmoju. Second, a belt ring for decoration that was found in a grave No.92 in Jeongbaek-dong symbolized the myth of Woong-nyeo what is fantastic and mystic. This changed and transmitted from generation to generation through an initiation ceremony of being torn and being scrapped, to be a narration about the bear. There are four oral literatures about the myth of Woong-nyeo reported by Yu Mong-in, Choi Sang-su, Ryu Jeung-seon, Kim Gyun-tae, Gang Hyeon-mo and others. 『Gubimunhak Daegye』(the Outline of Oral Literature) has 7 narrations about the bear. In the myth of Woong-nyeo, a bear and a tiger was cautious for 21 days to become human beings. In the narration about the bear, the bear has two or three babies in the relation with a human and then the human got across a river by boat and ran away while the bear was hunting - this changed and transmitted from the materials of the myth of Woong-nyeo. The bear brought her babies and ask him to return, but he just went away. She killed her babies by throwing away into the river, tearing or throwing away on the road with stone and then she fell into the river to die or returned to the mountain. The babies in the relation between bear and human can begin to bud only when they get buried under ground or water. Accordingly, both dying and being scrapped mean revival of new lives. Third, the composition of mountain gods in Mt. Jiri is that Cheon-wang aging shaman, seated on Cheonwang-bong, is succeeded by Woong-nyeo, seated on Woongseok-bong, and it succeeds to SSang-gyeo aging shaman. Nogo Halmi seated on Namak-sa in Nogodan as a tutelary deity is Mayago or Mago which is another name of Cheon-wang aging shaman, this is the case of taking Cheon-wang aging shaman. The myth of aging shaman which is succeeded by the myth of Woong-nyeo transformed into a narration of the bear again. The aging shaman from the myth of aging shaman transformed and withered several times by being seated as a mountain god. The basic material of ‘the bear’ only leaved its trace by the village whose name contains the character ‘Gom’. There are some cases which Sin Seung-gyeom, and others who are the historical characters and the men who are held in respect in their region, are seated as tutelary deities. But in the case of the Holy Mother or a aging shaman, the master god can be seen as Woong-nyeo. Finally, in the myth of Woong-nyeo, she herself chooses all kinds of role. This is a tradition of a matricentric society. And in the narration about the bear, the bear solves the problem of food, clothing and shelter, it shows the image of Gaksibachi.