고려시대 巫俗信仰의 전개와 변화

Abstract

Shamanistic beliefs during the Goryeo period have their roots in ancient times. The first official record of mu beliefs can be found during the reign of Hyunjong of Goryeo (顯宗), however it is said that mu’s faith existed since the beginning of the rule of king Taejo of Goryeo(太 祖). The natural succession occured through the rituals like for example Palgwanhoe (八關會). The ritual of pray for rain(祈雨 행사) became common. The most prosperous era of the former Goryeo period was during the reign of Injong of Goryeo (仁宗). The treason of Lee Jakyum (李資謙) and Myocheong(妙淸) left the Korean society confused and with a wish for a change. Of course, shamans partially criticized those events, but their influence was not strong enough. In 1170 (24th year of Uijong of Goryeo (毅宗) reign’s) with the beginning of military regime, the life of warriors and high-handed subjects were impoverished and shamanism was able to increase its prevalence. Mudang continued providing their rain rituals. At that time even though at that time Buddhism and Taoism were prevailing in Korea and they have been absorbed into mu’s faith. Mudang adopted the belief in Děshětiān(帝釋天) from Buddhism, and Chilwonguyo (七元九曜) from Taoism. After Korea fell under Yuan’s rule the mu’s faith reached its zenith since the Yuan dynasty had an inclination towards shamanism. To prevent a curse being laid upon the royal family, the mu were taking the most profound measures. Mudang started adjusting high offices to be occupied by theirs relatives (nepotism in high offices), to the extent that some Confucian scholars began ostracising the shamanism. Kings and warriors started driving Mudang out of the capital city, leading to a situation in which only the fundamental shamanism was not prohibited. Subjects of Goryeo used to say that the harmful effect of shamanism started increasing during Gongmin of Goryeo’s reign. Mudang adopted the belief in Trāyastriṃśa (忉利天) all the more deluding the subjects, and the one called Yikym (伊金) proclaimed himself Maitreya(彌勒菩薩) thereby accepting a worship from other Mudang. The newly emerged Confucian scholars, by rising their Saryu(士類) supported by Buddhists began strongly ostracising this new process. Minjae(閔霽) painted picture which Public servants raised the stick in order to attack Buddhist Monks and Mudang, and fixed that picture on the wall. Politicians like Jeong Dojeon (鄭道傳) and Kim Jasu (金子粹) severely criticised Buddhism and shamanism. Even deeper was the effect of the Gwajeon Law(科田法). Mudang were prohibited from getting the gwajeon land. Kim Cho(金貂) wanted all shamans removed from Seoul, and those who performed a gratuity Eumsa rites (淫祀) executed and given no burial.