고구려인의 관념에 보이는 단군신화의 투영 맥락 -비류부의 정치적 위상을 중심으로-

Abstract

This study examined the context of Dangun Mythology which was projected in the concepts of Koguryŏ people based on materials they had left. Koguryŏ people could leave the Dangun concept because of Biryugook(沸流國). Biryugook recognized Dangun as a progenitor from which a king was produced in the early Koguryŏ. Their governing position was transferred to Gyerubu(桂婁部) of Jumong, but Yeonnobu(涓奴部) in 「Samgukji」 maintained the suggestion of their progenitor until the third century. It has been said that Jumong gained the formal position of Koguryŏ through on adoption of the progenitor from Buyeo. However, 「Samgukyusa(三國遺事)」 reports that Jumong, a progenitor of Koguryŏ, is a son of Dangun. Furthermore, 「Jewangungi(帝王韻紀)」 reports that all the countries of Silla, Koguryŏ, Nambuk-Okjeo(南北沃沮), Dongbuk-Buyeo(北夫餘), Ye(穢) and Maek(貊) are descendants of Dangun. Though Jumong diverged from Buyeo, early Koguryŏ stuck to the tradition of Jeokseokmyo(積石墓) rather than Togwangmyo(土壙墓), their peculiar tomb system. It indicates that Biryu power was strong based on Jolbon area. Strong power of Biryubu(沸流部) was demonstrated by the fact that rituals to Woongneyo(熊女), a subject of their worship, were held during seasonal festivals(國中大會) of Koguryŏ. It was ritual of Sushin(隧神). Traditions on progenitors were organized centering on Jumong as the legal power of Koguryŏ was reinforced and centralized. Therefore, the subjects of the rituals in powerful groups were categorized as false gods(淫祀) to whom rituals were given by king of Koguryŏ. The concept of Dangun organized by Koguryŏ people was found in mural paintings. Bears and women praying to trees in ancient mural paintings reflected the concept of progenitor that Dangun is recognized as their progenitor. Thus, Biryubu who considered Dangun as their progenitor was powerful as much as it was suggested that the progenitor of Koguryŏ is a son of Dangun.