가야고분군 아카이브

초록(영문)

The several traditions of the myths of national foundation are entangled in Shilla and Kaya. Because the myths reflected the complex processes of history that two nations found a way out integrating a small groups from the first. In order to make this character of the myths of national foundation in two nations clear fully, a study must be focus on mythical signification and relationships of traditions. 'Traditions' here are the myths of the Holy Mother, the founder of a dynasty, and national foundation that remain in the existing contents of a letter of myths but is presumed to be revealed absolute divinity in a fixed region one time. 'Systematizing' is the appearance that these were integrated into some complex form in conditions of history. Two concepts are important in indicating the characters of the myths of national foundation in two nations. Here, I recomposed the several traditions of the myths of national foundation in Shilla and Kaya and studied the processes that these were systematized in conditions of history. And I compared two myths in sides of tradition and systematizing. I will summarize and make conclusion this. First, in chapter 2 I recomposed the traditions of the myths of Soˇndo Mountain Holy Mother(仙桃山 聖母), Six Village Chiefs descended from heaven(六村長 天降), Holy Man and Woman(二聖), and Three Founders of a family name(三姓氏 始祖) and tried to investigate the aspects that those were systematized in Shilla. In short, the myth of founder in Yangsan village(楊山村) would turn into the myth of national foundation in Saro with the structure that The Holy Mother born brother and sister. It is related to the myth that Soˇndo Mountain Holy Mother born Hyoˇggoˇse(赫居世) and Alyoˇng(閼英) by the names of Holy Man and Woman. This is the root of the myth of national foundation in Shilla that is named by the myths of The Holy Mother and Holy Man and Woman in side of tradition. About the sixth century, the myth of national foundation in Shilla was systematized centering around Three Founders of a family name(PakHyoˇggoˇse(朴赫居世), Soˇktalhae(昔脫解), Kimalji(金閼智)) by chance of the arrangement of genealogy of ancient king, the compilation of Kugsa(國史), and the use of a family name written in Chinese characters. And the traditions of Three Founders of a family name was a unified structure. This is confirmed by the aspect that existing three myths share mythical elements with mutually. To sum up the above facts, the myth of Holy Man and Woman was systematized into the myth of Three Founders of a family name in side of tradition. At last, the myth of Six Village Chiefs descended from heaven was attached to the myth of Three Founders of a family name in the period of unification of three nations. The myth of Six Village Chiefs descended from heaven was placed on the above of the myth of Three Founders of a family name in the point that the interests of a royal family were agree with the interests of groups of six family name with the period a background that it was necessary to display ideas of God's will. The myth of national foundation in Shilla was in accordance with the most complex system here. To sum up the above facts, the myth of Six Village Chiefs descended from heaven was attached to the myth of Three Founders of a family name in side of tradition. In chapter 3, I studied on the traditions and systematizing of the myth of national foundation in Kaya. In Kaya, the myth of Joˇnggyoˇn Holy Mother(正見母主) of the tale of two oviparities that has been handed down in a folktale would be the myth of founder in the whole region of Kaya. This reflected the special quality of history of Kaya that every tribe in the union meted and parted to relationship of power. The tale of two oviparities had been succeeded to the myth of national foundation in DaeKaya(大伽倻) that is the myth of two brothers on the one hand and the myth of Suroking(首露王) in the form of Kogi(古記) in that eggs descended from heaven on the other hand. Between them the myth of national foundation in DaeKaya was intercepted in handing down, and remained in the form of tale of birth. Handing down in the form of Kogi eggs descended from heaven, the myth of Suroking was destined to the same thing, too. So, about the period of unification of three nations Kaehwangryoˇk(開皇曆) was compiled by chance of the acquisitions of a family name of group of Kaya Kim(伽倻 金氏) and the myth of Suroking in the form of Karakkukki(駕洛國記) was put in good order that was the myth of founder centering around them and the myth of national foundation in Kuˇmkwankuk(金官國). Here the myth of Suroking underwent the complex and lengthy decoration in the extreme by that Suro was turn into KimSuro and one egg into six eggs. Therefore the systematizing of the myth of national foundation in Kaya was applicable to the myth of Suroking. But the systematizing here is abnormal in that the preceding traditions were not integrated naturally and by step. I mean that related groups rearrangemented the myth of national foundation for present purpose that was forgot since the handing down was intercepted as soon as national ruin. The exaggerate principles of holiness of the myth of Suroking originated in here. At last, in chapter 4 I tried to compare with the myths of national foundation of Shilla and Kaya in sides of tradition and systematizing. In short, the manifold traditions of the myth of national foundation exist in Shilla and Kaya. It originated in the special qualities of history centering around relationships of power among small groups in two nations. But because Shilla went forward ancient nation integrating small groups, this left plural traditions of the myth of national foundation. Whereas two traditions of the myth remain in Kaya because small groups meted and parted centering two unions. And the myths of national foundation of Shilla and Kaya are common in that the myths of The Holy Mother and Natives exist. This originated in regional and historical special qualities of two nations. But the myths of national foundation of Shilla and Kaya are distinctive in the character of systematizing in the myth of The Holy Mother and in the side of history in the myth of Natives. The myths of national foundation of Shilla and Kaya were systematized in the most comflex form to the period of unification of three countries in seventh century. Two cases are common in that the sense of genealogy of the ruling groups in the period of unification in Shilla worked here. But the processes of systematizing were different according to historical conditions of two nations.

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