북한산의 여산신연구 (A Study on Female Mountain Spirits of Mt.Bukhan-san)

서지정보

· 발행기관 : 한국유라시아연구원
· 수록지 정보 : 유라시아문화 / 4권 / 79 ~ 126페이지
· 저자명 : 석상순

초록

본고는 한국 제천산의 여산신 전통을 바탕으로, 북한산과 관련된 여산신 사례를 통해 북한산의 여산신이 상고시기 마고삼신을 원류로 하고 있음을 밝힌 연구이다.


한국인들에게는 산악숭배사상 및 산신신앙 전통이 있는데, 이는 배달국ㆍ단군조선 시기 이래 행해온 ‘제천’을 그 원류로 한다. 한국선도의 제천의례는 존재의 본질이자 우주의 생명에너지인 ‘일기ㆍ삼기’ 및 이를 인격화한 ‘마고삼신’을 신격으로 하였다. 후대로 내려올수록 선도가 약화되면서 점차 민속화ㆍ무속화하여 천신신앙ㆍ산신신앙으로 변화하였다. 이러한 흔적을 한국의 대표적 제천산인 백두산, 마니산, 태백산에서 찾아볼 수 있다. 제천의 신격인 마고삼신은 이른바 성모나 할미, 천녀ㆍ선녀 등의 ‘여산신’으로 좌정하여 천제나 산신제의 신격으로 사람들에게 숭배를 받고 있다.


제천산의 여산신 전통은 북한산ㆍ백악산에서도 찾아볼 수 있다. 조선 초기, 백악산은 ‘진국백(鎭國伯)’으로 봉작되었고, 진국백을 모신 백악사 제천은 국가제례인 중사(中祀)로 중시되었다. 그렇지만 곧 유교례가 정비되면서 선도제천은 유교식 지제로 바뀌어갔고 백악사 중사도 기우제를 지내는 장소로 바뀌어져 갔다. 국가나 왕실의 억압을 받게 된 선도 제천은 결국 민간으로 흘러들어 민속화ㆍ무속화되어 갔다. 북한산의 경우, 백악사의 백악 신위인 진국백 대신 지금은 백악산 ‘정녀부인’이라는 여산신 신격으로 남아 있다. 경기도 고양 및 서울 은평구 불광동에는 북한산 노적봉에 얽힌 ‘밥할머니 설화’에서 밥할머니, 곧 ‘밝할머니’로 불리는 여산신 형태로 전승되고 있다. 이외에도 북한산 보현봉의 보현산신각에 있었다는 여산신, 북한산 형제봉 아래 심곡암 관음굴산신각에 좌정하고 있는 여산신, 구복암 성모전에 좌정하고 있는 여산신 등 북한산 곳곳에는 여산신 전승이 현재까지 이어지고 있다. 이러한 모습들은 선도제천의 신격인 마고삼신이 민속화ㆍ무속화된 형태로 보이므로 북한산 여산신들은 마고삼신을 원류로 하고 있음을 알 수 있다.


이상에서 한국 제천산의 여산신이 마고삼신을 원류로 하고 있듯이, 마찬가지로 북한산의 여산신도 상고시기 이래 제천 신격인 ‘마고삼신’을 원류로 하고 있음을 살펴 보았다.

영어초록

The purpose of this study is to clarify that the female Sanshin(mountain-spirits) of the Bukhan-san (North of the Han {River} mountaincluster) originated from an ancient Korean deity named Mago Samshin (麻姑三神, Hemp-Matriarch Triple-Spirit) based on the Korean Sundo Heavenly Ritual Culture tradition of female mountain spirits. This will be shown through the examples of female mountain spirits related to the Bukhan-san mountains.


Koreans have a very old tradition of mountain worship and mountain spirit worship, which originated from the Heavenly Ritual culture that have been handed down from the Baedal Country / Dan-gun Joseon. These Korean Sundo Heavenly Ritual Ceremonies anthropomorphized the essence of existence and life-energy of the universe as Mago Samshin which is its supreme deity or “God.” As time passed-on, it declined and degenerated into mere folklore and shamanic-worship, and changed into worship ofheavenly gods and mountain-spirits. We can find its trace in the similar traditions of Mt. Baekdu-san, Mt. Mani-san and Mt. Taebaek-san, which are the representative Heavenly Ritual mountains in all of Korea. The supreme deity of this Heavenly Ritual, Mago Samshin, is seated and worshiped by the officiants and attendees during Heavenly Ritual and/orMountain-spirit ceremonies as a female mountain-spirit called Seongmo (Saint Mother) or Halmi Sanshin (Mountain-spirit Grandmother).


Apart from the above mentioned three mountains, we can find a Heavenly Ritual tradition of female mountain-spirits in the Bukhan-san mountains. At the beginning of the Joseon Dynasty Mt. Baegak-san (White Crags Mountain; a.k.a. Buk-ak-san), directly north of the primary palace Gyeongbok-gung in the new capital city Hanyang, was awarded the titleof Jingukbaek (True Kingdom White, a highly honorific appellation) and the Heavenly Ritual Ceremony of the Baegak-sa (White Crags Temple; a.k.a. Baek-ak Shrine) had been seriously taken. However, very soon after that, as the Confucian ceremonies were rearranged, Sundo Heavenly Rituals changed into Neo-Confucian ceremonies dedicated to the Earth instead of Heaven. Gradually, the Heavenly Ritual ceremonies of the Baegak-sa Temple changed into rainmaking ceremonies.


Oppressed by the national elites including royal families, the Sundo Heavenly Ritual declined and degenerated into mere folklore and shamanic worship over many centuries. In the Bukhan-san mountain-cluster, instead of the Jingukbaek deity enshrined in Baegak-sa there has remained a female mountain-spirit, called “Dame Jeongnyeo” these days. In Goyang City of Gyeonggi-do Province and also Bulgwang-dong of Eunpyeong-gu Districtin Seoul, there is a myth handed down about Bap-Halmoni (Cooked-rice Grandmother) in related with the Nojeok-bong Peak of Mt. Samgak-san, or in another term, Bark-Halmoni (밝=bright/shining Grandmother) as a female mountain-spirit. In addition to this, there is a female mountain spirit at the Bohyeon-gak (Bodhisattva of Benevolent Action Shrine) of Bohyeonbong Peak, another female mountain spirit seated in the Gwaneum-gul(Bodhisattva of Compassion Cave) of Shimgok-am Hermitage under the Hyeongje-bong (Brothers Peak), and another female mountain-spirit seated in the Seongmo (Saint Mother) shrine at Gubok-am Hermitage. In this way, here and there within the Bukhan-san mountain-cluster, female mountainspirit traditions continued to be handed-down even at present.


As we have seen, as the female mountain-spirits of Korean Heavenly Ritual mountains are originated from the Mago Samshin deity, and we have determined that the female mountain spirits of the Bukhan-san mountaincluster are also originated from the Mago Samshin Heavenly Ritual Goddess since ancient times. Because these remaining traditions inform us that Mago Samshin, the primary deity of the ancient Sundo Heavenly Ritual culture had declined into mere folklore and shamanic worship, we can assume that the female mountain spirits of the Bukhan-san mountain-cluster also originated from Mago Samshin.

참고자료

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