祭儀를 通해서 본 高句麗의 正體性

Abstract

Believing that the founder of the dynasty was descendant of Heaven, the people of Koguryo in turn considered the succeeding kings as heavenly sacred entities. This recognition was represented by Dongmaeng(東盟), the ritual for Heaven, and the ritual for national founder Jumong(朱蒙) . There were other rituals for Heaven and the founder in Koguryo. The former was the ritual of Heaven in March which succeeded the tradition of suburban and hunting rituals. The latter were the rituals for God temples of Buyeo(扶餘) and Deunggo(登高), which were dedicated to Yuhwa(柳花), the founder's mother, and Jumong, respectively. These two God temples were built after the movement to Pyeongyang, replacing the temples of the Queen Mother(太后廟) in Eastern Buyeo(東夫餘) and of the founder at Jolbon(卒本). These two temples at Pyongyang and the Ritual in March functioned as ideological tools for confirming the hegemony in the Pyeongyang area. By the same token, the two indigenous rituals for Kija(箕子) and Gahan(可汗) were incorporated into the state rituals. Koguryo kings themselves presided these national rituals mostly simultaneously. As the holy entities succeeding the lineage of Heaven, the Koguryo kings exerted their authority and domination to rule the territory their power could reach. This distinctive national rituals of Koguryo differentiate them from those of the Chinese which was based on the concept of the Confucian Heaven. This indeed could be the identity of Koguryo. That the contemporary Chinese described the ritual of Koguryo as eumsa(淫祀, wanton rituals) is a good example for the distinction.