고려시대 전염병과 치병의례
The Epidemics and Curing Rites during Goryeo Dynasty
0
조회
0
다운로드
11
인용
0
참고문헌
키워드
초록
Natural disasters such as droughts, floods, and epidemics beyond contemporaries' control caused enormous damage at that time. As the result, according to taking place many social problems, the authorities had to look for how to solve politically the problems. Especially, in a case of a mysterious epidemic, supposing the number of victims associated with it was occurred in succession, there would be very a high possibility of getting into a panic state with the fear of epidemic. Therefore, in case that an epidemic broke out in a town of the country of the day, the government authorities, first of all, would need to cure the infected people, and the next, do something special to stabilize the mind of people. For this, it was an Event faking countermeasure that was presented by government authorities; it was the diverse Rites for curing a disease such as Buddhism, Confucianism, and Shamanism, Taoism. This paper was examined the Rites connected with Shamanism and Taoism. The former was to get assistance from entity(shaman) capable of exorcising malignant sprits(冤魂) and specters(厲鬼) regarded as a source of disaster, the latter was Taoists' shamanistic remedies for agelessness or to perform religious services to Taoist gods. Through these rites, if the epidemic vanished, it would be better, but even if not, it was that government showed them trying its best to take away a disaster. After all, the government's conduct like this was the way to keep political mechanism established by him sharing the suffering with the people. That Shamanism and Taoism, regarded as only superstition or mysticism, could be accepted wisely from a royal household to common people for curing a disease in those days was the why human's basis needs would like to seek the way as many as possible in case of emergency to gather all social capabilities and interests. Hence, the remedy systems related to Shamanism and Taoism was kept long lasting in the surroundings where Service of curative care couldn't cure everything and be universalized to everyone.
Abstract
Natural disasters such as droughts, floods, and epidemics beyond contemporaries' control caused enormous damage at that time. As the result, according to taking place many social problems, the authorities had to look for how to solve politically the problems. Especially, in a case of a mysterious epidemic, supposing the number of victims associated with it was occurred in succession, there would be very a high possibility of getting into a panic state with the fear of epidemic. Therefore, in case that an epidemic broke out in a town of the country of the day, the government authorities, first of all, would need to cure the infected people, and the next, do something special to stabilize the mind of people. For this, it was an Event faking countermeasure that was presented by government authorities; it was the diverse Rites for curing a disease such as Buddhism, Confucianism, and Shamanism, Taoism. This paper was examined the Rites connected with Shamanism and Taoism. The former was to get assistance from entity(shaman) capable of exorcising malignant sprits(冤魂) and specters(厲鬼) regarded as a source of disaster, the latter was Taoists' shamanistic remedies for agelessness or to perform religious services to Taoist gods. Through these rites, if the epidemic vanished, it would be better, but even if not, it was that government showed them trying its best to take away a disaster. After all, the government's conduct like this was the way to keep political mechanism established by him sharing the suffering with the people. That Shamanism and Taoism, regarded as only superstition or mysticism, could be accepted wisely from a royal household to common people for curing a disease in those days was the why human's basis needs would like to seek the way as many as possible in case of emergency to gather all social capabilities and interests. Hence, the remedy systems related to Shamanism and Taoism was kept long lasting in the surroundings where Service of curative care couldn't cure everything and be universalized to everyone.
참고문헌 (29)
- "고려후기 성리학 수용과 질병 대처 양상의 변화" (2004)
- "중국의 도교의학 도교학연구 6" (1967), 한국도교학회
- "고려시대에 유행된 전염병의 史的연구", pp.1988~
- "고려 예종대 도교 진흥의 배경과 추진세력", 20 (2003)
- "고려시대의 기후환경―사료분석을 중심으로― 이화여대 한국문화연구원", pp.~44 (1984)
- "고려중기 도교의 성행과 그 성격", 28 (1995), 단국대 사학회
- "고려 충렬왕과 도교", 11.12.13 (1999), 한국문화사학회
- "16세기 질병 치유의 여러 양상" (1998)
- "고려중기 사상계의 동향과 新儒學" (1992), 국사편찬위원회
- "고려인들의 다양한 금기와 질병을 대하는 태도", 59 (2006), 한국역사연구회
- "巫가 중세사회에 끼친 영향" (1969)
- "고려도교사상의 연구" (1985)
- "한국무속사의 시대구분", 10 (2005), 한국무속학회
- "고려시대의 의료제도" (1981)
- "원 간섭기의 자연과학-의학을 중심으로", 71 (1996)
- "고려시대 疫疾에 대한 연구-1213세기를 중심으로", 1112 (2000)
- "고려도교의 醮禮靑詞資料" (1986)
- "福源宮 건립의 역사적 의의 한국도교사상연구회 편 도교와 한국문화", 아세아문화사. 1988
- "무용과 연극", 21 (1996), 국사편찬위원회
- "高麗史 禮志의 분석" (1981)
- "도교의학에 관한 연구-韓醫學과 관련된 부분을 중심으로" (1992)
- "묵재일기에 나타난 무속, 묵재일기에 나타난 조선전기의 무속" (1999), 민속원
- "한양대 한국학연구소" (1985)
- "고려중기 도교의 종합적 연구 한양대 한국학연구소" (1989)
- "조선 중기 天災地變과 天觀의 변천" (1997), 소화
- "고려대 민족문화연구소" (1977)
- "고대 한국인의 질병관과 의료", 20 (2000), 한국고대사학회
- "고려중기 사회변화와 정치동향" (1994)
- "한국의 벽사의례와 연희문화" (2000), 도서출판 月印
