북아시아 유목 군주권의 이념적 기초 ― 건국 신화의 계통적 분석을 중심으로 ― (The Ideological Basis of Nomadic Kingship : the Systematic Studying of the Northern Asian Myths)

서지정보

· 발행기관 : 동양사학회
· 수록지 정보 : 동양사학연구 / 122호 / 87 ~ 133페이지
· 저자명 : 정재훈

초록

It is hard to know how the monarch could secure ideological foundation to justify his authority since there was not much of the historical records left, in regard to the nomadic empires of Northern Asia. Above all, it is not easy to explain such issues as establishing legitimacy or constructing logics in the system integration, through the historiography, which was weaker compared to the systematic China. This manuscript attempted to identify the monarch's ideological basis, such as his historical awareness or ideological manipulation process like succession of legitimacy through the systematic analysis of nation founding myth.
First of all, the concept of ‘Nomadic son of Heaven (遊牧的 天子)’, that is the perception that he became an emperor (Shanyu or Qaghan) from the authority of Heaven(God), had been passed down since the era of Xiongnu(匈奴). The symbol of sovereignty emerged as psychic medium who connected heaven to a king, and wolf was one of the motives. The motive of a wolf appeared, afterwards, as an entity which was combined with Xiongnu's authority, as a transformation of Heaven(God), in the myth of Gaocha(高車), a federation of Turkish races, to show his strength in the 5th century. And then Turks(突厥, 552～745) who showed up in the 6th century borrowed actively the wolf motive in the process of manipulating their own myths. By means of this, Turks did not only unite all the other Turkish races, Tiele(鐵勒), but also his authority from this became so powerful that all the other Turkish races tried to succeed to it.
In the mean time, Uyghurs(回紇 or 回鶻, 744～840) tried to succeed to the authority of Gaocha(高車, 鐵勒) which he had belong to in the past, in order to deny the authority of Turks and emphasize his own legitimacy, in the middle of 8th century. For this, the monarch sought to create new order which could lead to the denial of Turks' authority, stressing the revival of ‘törü(traditions)’ of his own ancestors 300 years ago through memorandum. The descendants of Gaochang Uyghur(高昌 回鶻, 866～1209) in the 14th century, also symbolized, in this vein, the authority of Heaven(God) through the motive of sunshine in his myth. Furthermore, Qitans(契丹, 916～1125) tried to secure his legitimacy through uniting the celestial nymph(天女) motive of Tuoba(拓跋), and at the same time, accepting the structure of myth by the motives of two rivers(二河) and sacred mountain(聖山) into his myth in the early 10th century, too.
In the 13th century, Mongols(蒙古) also tried to incorporate into his own framework, diverse myth motives and systems which had existed since Xiongnu in the history organized by them. First, they showed that he was connected to the first nomadic power, by deriving from the deer motive, along with wolf motive dating back to Gaocha and Turks. And then he created double-structured myth admitting the motive of sunshine as a transformation of Heaven(God) along with the structure of celestial man and woman(天人 & 天女) meeting in the sacred mountain where two rivers joined, which was shown in the myths of Gaochang Uyghurs and Qitans. All of this was a part of the manipulation of history to create new authority by eliciting the legitimacy of the past nomadic world into their own system. Accordingly, Mongols aimed to lay the foundation of power, through the justification that heavenly authority had led to Chinggis khan since Xoingnu, that is, he succeeded to the legitimacy of Northern Asia.

영어초록

It is hard to know how the monarch could secure ideological foundation to justify his authority since there was not much of the historical records left, in regard to the nomadic empires of Northern Asia. Above all, it is not easy to explain such issues as establishing legitimacy or constructing logics in the system integration, through the historiography, which was weaker compared to the systematic China. This manuscript attempted to identify the monarch's ideological basis, such as his historical awareness or ideological manipulation process like succession of legitimacy through the systematic analysis of nation founding myth.
First of all, the concept of ‘Nomadic son of Heaven (遊牧的 天子)’, that is the perception that he became an emperor (Shanyu or Qaghan) from the authority of Heaven(God), had been passed down since the era of Xiongnu(匈奴). The symbol of sovereignty emerged as psychic medium who connected heaven to a king, and wolf was one of the motives. The motive of a wolf appeared, afterwards, as an entity which was combined with Xiongnu's authority, as a transformation of Heaven(God), in the myth of Gaocha(高車), a federation of Turkish races, to show his strength in the 5th century. And then Turks(突厥, 552～745) who showed up in the 6th century borrowed actively the wolf motive in the process of manipulating their own myths. By means of this, Turks did not only unite all the other Turkish races, Tiele(鐵勒), but also his authority from this became so powerful that all the other Turkish races tried to succeed to it.
In the mean time, Uyghurs(回紇 or 回鶻, 744～840) tried to succeed to the authority of Gaocha(高車, 鐵勒) which he had belong to in the past, in order to deny the authority of Turks and emphasize his own legitimacy, in the middle of 8th century. For this, the monarch sought to create new order which could lead to the denial of Turks' authority, stressing the revival of ‘törü(traditions)’ of his own ancestors 300 years ago through memorandum. The descendants of Gaochang Uyghur(高昌 回鶻, 866～1209) in the 14th century, also symbolized, in this vein, the authority of Heaven(God) through the motive of sunshine in his myth. Furthermore, Qitans(契丹, 916～1125) tried to secure his legitimacy through uniting the celestial nymph(天女) motive of Tuoba(拓跋), and at the same time, accepting the structure of myth by the motives of two rivers(二河) and sacred mountain(聖山) into his myth in the early 10th century, too.
In the 13th century, Mongols(蒙古) also tried to incorporate into his own framework, diverse myth motives and systems which had existed since Xiongnu in the history organized by them. First, they showed that he was connected to the first nomadic power, by deriving from the deer motive, along with wolf motive dating back to Gaocha and Turks. And then he created double-structured myth admitting the motive of sunshine as a transformation of Heaven(God) along with the structure of celestial man and woman(天人 & 天女) meeting in the sacred mountain where two rivers joined, which was shown in the myths of Gaochang Uyghurs and Qitans. All of this was a part of the manipulation of history to create new authority by eliciting the legitimacy of the past nomadic world into their own system. Accordingly, Mongols aimed to lay the foundation of power, through the justification that heavenly authority had led to Chinggis khan since Xoingnu, that is, he succeeded to the legitimacy of Northern Asia.

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