한국 전통 항해신앙에 대한 시론적 접근 - 선신(船神), 당신(堂神), 해신(海神)의 관계를 주목하여 -

Abstract

This paper focuses on divinity relations surrounding sailing beliefs and divides their status and levels. Even though it would be desirable to explore sailing beliefs in earnest, there are few studies that cover the current sailing beliefs in Korea’s academic circles and most of all, it is not clear what should be referred as sailing beliefs. Therefore, several discussions have been conducted under the idea that this study should come close to the true nature of beliefs regarding sailing. Before proceeding discussions, the subjects related to sailing beliefs are assumed to be ship gods, shrine gods(village gods) and sea gods. Since sailing is a series of processes to ‘arrive a destination by moving on the sea with a ship,’ this study focuses on ship gods, shrine gods and sea gods under the correlation among them by considering a structure in which ships, ports and the sea are closely related each other. This study draws relatively interesting findings. By clearly identifying three kinds of divinity that used to be unclearly mixed together in previous studies, this study can show levels and characteristics that form sailing beliefs. First, this study focuses on ship gods. This study identifies how ship gods represented by Baeseonang are handed down, finds various taboos related to sailing and shows the principle under which those taboos work today. In addition, this study finds that Baeseonang has the prediction function related to sailing. Second, it focuses on shrine gods(village gods). It also pays attention to cases in which their function is extended as sea area gods. The existence of sea area gods is found mainly in the western and southern sea regions. General Lim Gyeon-up belief in Yeonpyeong-do has been handed down throughout the croaker catching area in the west coast and Gaeyanghalmi of Suseong shrine in Buan plays a role as the sea area god that governs Sea Chilsan. Ttangkkeut maul shrine in Haenam plays a role as the sailing god on the corner that divides into the west sea and the south sea and it is assuming its post as a home port of archipelago. General Choi Young in the south sea is confirmed its position as the sea area god in this region. These sea area gods are very powerful and strong specific to a big catch or sailing function. Third, the status and functions of the Dragon King as the sea god are examined. Even though the Dragon King is known as the representative god of sea gods, it has various functions as the guardian that protects not only the sea but also the region, the subject of praying for sons, the god for fertility and the water god. And in the sea ritual, it is the main god of the ritual on the surface but it becomes an object of ridicule and appears as an existence that will leave the village with bad luck of the village in the actual ritual. By finding these aspects of the Dragon King, this paper can come closer to the true nature of sailing beliefs and sea beliefs. At last, this study identifies the interrelation of status among ship gods, shrine gods and sea gods and draws the relationship between power of gods and sailing. Consequently, it is found that shrine gods that extend as sea area god have aspects as sailing gods and their power is the strongest. it is also found that the Dragon King’s power is the weakest and its relationship with sailing is insufficient even through it can maintain its position as a representative god of sea gods.