三韓의 ‘臘日祭祀’와 부뚜막신앙 (“The Ritual Ceremony on the la day” and Puttumak Belief in Samhan)

서지정보

· 발행기관 : 고려사학회
· 수록지 정보 : 韓國史學報 / 37호 / 495 ~ 530페이지
· 저자명 : 박대재

초록

Studies on Samhan have for the most part been conducted based on the materials found in the Dongizhuan(東夷傳) section of the <Sanguozhi(三國志, Records of Three Kingdoms)> written by Chen Shou. However, attention should also be paid to a record found in the Dongiliezhuan(東夷列傳) section of the <Houhanshu(後漢書, The Book of the Later Han)> compiled by Wu’s Xie Cheng some 240 before the <Sanguozhi>. In one particular entry, Xie Cheng recorded that, “One of the customs in Samhan was to hold a ritual ceremony at every house on the la(臘) day.” This reference was not replicated in Chen Shou’s <Sanguozhi> or Fan Ye’s <Houhanshu>. Furthermore, special attention needs to be drawn to the fact that this particular reference identifies the ritual ceremony as having been a private one conducted in individual houses.
In ancient China, rituals for ancestral and house gods(five gods) were conducted every December on the la－the third sul(戌) day after the winter solstice(Tongji). In particular, the ritual to the zaoshen(kitchen god) became widespread amongst the general public from the Later Han period onwards. These circumstances in China led Xie Cheng to conclude that the rituals to the puttumaksin(kitchen god) which were conducted in Samhan society were identical to the rituals to the zaoshen in Later Han. However, as the Samhan people’s perception of time and seasons would have been based on an understanding that preceded the introduction of the Chinese calendar system, they would not have had any concept of holding a ritual ceremony on the la. Therefore, the Samhan ritual ceremony described by Xie Cheng should be regarded as having in fact been a ritual to the kitchen god(puttumaksin) rather than the la day ritual of Later Han.
No other references have to date been found in other materials with regards to Samhan’s puttumak belief. However, the structure of a puttumak facility was uncovered during the 1990s as part of excavation projects involving residential relics in the Samhan area. More to the point, structural elements and potteries related to such a ritual ceremony were discovered in kitchen stove facilities found amongst the relics located in Misa-ri, Hanam in Kyŏnggi Province and in Oji-ri, Koksŏng in Chŏnnam Province. These remnants are reminiscent of the practice of enshrining a chungbal(a small bowl) as the body of the puttumaksin(kitchen god) on a structure located on the kitchen stove found in traditional folk belief. To this end, the existence of Samhan’s puttumak belief as described by Xie Cheng has now been confirmed by both recent archeological discoveries and folk customs.

영어초록

Studies on Samhan have for the most part been conducted based on the materials found in the Dongizhuan(東夷傳) section of the <Sanguozhi(三國志, Records of Three Kingdoms)> written by Chen Shou. However, attention should also be paid to a record found in the Dongiliezhuan(東夷列傳) section of the <Houhanshu(後漢書, The Book of the Later Han)> compiled by Wu’s Xie Cheng some 240 before the <Sanguozhi>. In one particular entry, Xie Cheng recorded that, “One of the customs in Samhan was to hold a ritual ceremony at every house on the la(臘) day.” This reference was not replicated in Chen Shou’s <Sanguozhi> or Fan Ye’s <Houhanshu>. Furthermore, special attention needs to be drawn to the fact that this particular reference identifies the ritual ceremony as having been a private one conducted in individual houses.
In ancient China, rituals for ancestral and house gods(five gods) were conducted every December on the la－the third sul(戌) day after the winter solstice(Tongji). In particular, the ritual to the zaoshen(kitchen god) became widespread amongst the general public from the Later Han period onwards. These circumstances in China led Xie Cheng to conclude that the rituals to the puttumaksin(kitchen god) which were conducted in Samhan society were identical to the rituals to the zaoshen in Later Han. However, as the Samhan people’s perception of time and seasons would have been based on an understanding that preceded the introduction of the Chinese calendar system, they would not have had any concept of holding a ritual ceremony on the la. Therefore, the Samhan ritual ceremony described by Xie Cheng should be regarded as having in fact been a ritual to the kitchen god(puttumaksin) rather than the la day ritual of Later Han.
No other references have to date been found in other materials with regards to Samhan’s puttumak belief. However, the structure of a puttumak facility was uncovered during the 1990s as part of excavation projects involving residential relics in the Samhan area. More to the point, structural elements and potteries related to such a ritual ceremony were discovered in kitchen stove facilities found amongst the relics located in Misa-ri, Hanam in Kyŏnggi Province and in Oji-ri, Koksŏng in Chŏnnam Province. These remnants are reminiscent of the practice of enshrining a chungbal(a small bowl) as the body of the puttumaksin(kitchen god) on a structure located on the kitchen stove found in traditional folk belief. To this end, the existence of Samhan’s puttumak belief as described by Xie Cheng has now been confirmed by both recent archeological discoveries and folk customs.

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