성주신의 지역적 변이와 ‘조상－성주상’의 분포

Abstract

Even today, we can occasionally see houses that worship Seongju-god[城主神] as a household god. It is probably to pray for the peace of the family while praying for the various household gods in the name of Antaek[安宅]. We cannot say that the subject of household god worship was necessarily a woman, or a housewife. Looking at the history of how it came into being, it can be done by the head of the household, and in the case of Seongju-god[城主神], it is still done that way. Household god worship is a deity closely related to the house in current folklore, and it is believed that it protects the family, such as Seongju(城主), Jowang(竈王), ancestors, and Tteoju-god[土地神), and is responsible for the life and safety of the family. From that perspective, this paper aims to focus on the possibility that the existence of the Seongju-god[城主神], representing the household, can be linked among the Confucian cultural concept of ancestral rites and household beliefs. Historical literature can be used as a means of confirming the existence of the household god, but records of the folk culture of the pre-modern period are scarce. Therefore, this study took the approach of inferring together by conducting ethnographic fieldwork in parallel. As an example, it deals with the aspect of ancestors and Seongju statues coexisting and continuing even today, centered on the Jeolla-do region. This folkloristic discovery can be said to show regional variation in that the Seongju as the household god is worshipped together with the ancestors, who are personal gods, in the household. It was especially seen today in ancestral rites, memorial rites, and family birthdays. Therefore, this study discusses the reality of the Ancestor-Seongju table(祖上－城主床) in the Jeolla-do region.