넋건지기굿 무구의 의례적 기능과 상징 －군산지역 강신보살의 사례를 중심으로－

Abstract

This study presents in-depth discussions on ritual functions and symbolic meanings of shamanistic tools by focusing on shamanistic tools used in Neokgeonjikigut (Soul Saving Rite) hosted by Gangshin Bosal (a possessed shaman, 降神菩薩) in Gunsan Area. Gunsan is relevant to the Honam Area in terms of shamanism. However, Gunsan is also relevant to the Geumgang (Geum river) Area, which is the boundary between Chungcheong and Jeolla Provinces. Due to this geographical background, Gangshin Bosal and Gangshin Bupsa (aposessed males haman, 降神法師) have co-existed in the Honam Area which has been traditionally dominated by hereditary shamans. Neokgeonjikigut is a Chondoritual (薦度儀禮, a shamanistic ritual to escort the spirit of the dead to Heaven) held to lead drowned spirits to the next world. Ritual structures of Neokgeonjikigut are similar to those of the Purification Rite (淨化儀禮). However, Neokgeonjikigut is somewhat different from the Purification Rite in that it calls out the drowned spirits on the shore. There are also differences between the two rites in terms of Jejang (a temporary sanctuary, 제장) and ritual tools. To use the space for Neokgeonjikigut as Jejang, multiple imaginary gods, including the Ten Great Kings (십대왕, kings of the next world), the Eight Bodhisattva (팔보살, guardians of the next world) and the Three Messengers (사자, messengers of the next world) relevant to the Chondo ritual, are cut out of paper and arranged in Jejang to separate the space from the place for daily life and turn it into a sanctuary. This is similar to the shamanism in Chungnam, and so it seems that the geographical location of Gunsan at the boundary between Chungcheong and Jeolla Provinces is reflected in the shamanistic tools. While the ritualistic activities of Neokgeonjikigut are performed, shaman songs called <Yongwanggyeong> or <Yongwanggut> are played. The main rituals of Neokgeonjikigut are held, and the shaman songs are played after the main ritual and the purification rite aimed at leading the spirit to Heaven. During the ritual, a spirit bowl (혼백그릇) wrapped in Honbe (혼베) is thrown into the water along the shore to save the spirit from the sea. Honbe is believed to act as a bridge leading the spirit from water to land. A number of things, including food, rice, money, and a symbol of the spirit, are placed in the spirit bowl. In Gunsan area, the spirit of the dead is visualized in the symbol of spirit, an ancestral tablet, and Yen (연 , a symbol of the spirit), while the body of the dead is represented in the symbols of Ogushiru (오구시루) and Youngdae (영대). After the spirit is saved from the water, the dead body is dressed for burial in Confucian funeral rites that are symbolized in the rite of washing Ogushiru (오구시루), a symbol of the body of the spirit, and the exchange of Youngdae (영대) between family members of the dead and GangshinBosal. In Korea, drowning is seen as an unfortunate death, so families of the deceased are fearful for the drowned ghost. The family members want to confirm that the spirit is led to Heaven. Gangshin Bosal in forms them through a symbolic act of <Yeonoligi> (연올리기, lifting the symbols of the spirit above one of the family members’ head) to assure the spirit is satisfied with the ritual and ready to ascend to Heaven. The sea and the river serving as a temporary sanctuary are given multiple values during the ritual. Before the Chondo ritual is held, the sea and the river were just a place where the spirit stayed. After the ritual has completed, the place is symbolized as a space for Wolcheon (越川, the sea and the river serving as a temporary sanctuary representing The Samdochen(三途川) between the two worlds) where the spirit is led to the next world from this world. This meaning is derived from the fact that the ritual is held on the waterside.