薯童說話와 百濟 武王의 彌勒寺 (A Study on Seodong Logenol and Mireuk temple of King Moo in Dynasty of Baekjei)

서지정보

· 발행기관 : 고려사학회
· 수록지 정보 : 韓國史學報 / 36호 / 397 ~ 424페이지
· 저자명 : 나경수

초록

As Iryeon raised a question in his work ‘Samkuk Yusa’ that the
story of Mu dynasty was different from the story in ‘Samkuk Sa’,
the existence of King Mu discords with that of Seodong and Mireuk
Temple history, the history of Karam, may be hard to believe the
Mireuk Temple folk tale as well.
Based on the fact that the record of Mu dynasty in ‘Samkuk
Yusa’ is a falk tale and that it is a kind of an oral tradition which
value variableness and fictitiousness, it can be easier to discuss the
following facts.
First, it is quit natural that ‘Sari-BongAn Record’ and ‘Seodong
Tale’ give different information about the establishment of Mireuk
Temple each other, because the former is written by historical facts
and the latter is a creative literature work which people made up
later days.
Second, keeping in mind the fact that the main group between
the founders of Mireuk Temple and the transmitters of Seodong
Tale are different, it is clear to explain the different view point
between from Sari-BongAn Record and from the falk tale. The
founder of Mireuk Temple demonstrated a prayer for the health of
kings and queens and prosperity of Buddhism in the purport of
Sari-BongAn Record. On the other hand, the successors of Seodong
Tale seemed to escape from tedious Shilla-Baekche war through
fictitious tale in which a princess of Shilla became a queen of
Baekche.
Third, taking a look at an oral tradition ‘Pesa Tale’, people’s
desires for Mireuk Temple become more definite. In this tale, there
is a story about gold cats which were made in order to exterminate
rampant rats in Mireuk Temple. This shows people’s rebuke toward
tyranny of Mireuk Temple and legendary revenge against Buddhism
or ruling class.

영어초록

As Iryeon raised a question in his work ‘Samkuk Yusa’ that the
story of Mu dynasty was different from the story in ‘Samkuk Sa’,
the existence of King Mu discords with that of Seodong and Mireuk
Temple history, the history of Karam, may be hard to believe the
Mireuk Temple folk tale as well.
Based on the fact that the record of Mu dynasty in ‘Samkuk
Yusa’ is a falk tale and that it is a kind of an oral tradition which
value variableness and fictitiousness, it can be easier to discuss the
following facts.
First, it is quit natural that ‘Sari-BongAn Record’ and ‘Seodong
Tale’ give different information about the establishment of Mireuk
Temple each other, because the former is written by historical facts
and the latter is a creative literature work which people made up
later days.
Second, keeping in mind the fact that the main group between
the founders of Mireuk Temple and the transmitters of Seodong
Tale are different, it is clear to explain the different view point
between from Sari-BongAn Record and from the falk tale. The
founder of Mireuk Temple demonstrated a prayer for the health of
kings and queens and prosperity of Buddhism in the purport of
Sari-BongAn Record. On the other hand, the successors of Seodong
Tale seemed to escape from tedious Shilla-Baekche war through
fictitious tale in which a princess of Shilla became a queen of
Baekche.
Third, taking a look at an oral tradition ‘Pesa Tale’, people’s
desires for Mireuk Temple become more definite. In this tale, there
is a story about gold cats which were made in order to exterminate
rampant rats in Mireuk Temple. This shows people’s rebuke toward
tyranny of Mireuk Temple and legendary revenge against Buddhism
or ruling class.

참고자료

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