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魯成煥 울산대학교 1982 연구논문집 Vol.13 No.2
佛敎의 諸佛菩薩信仰 중에서 一般庶民들이 가장 親密感을 느낄 수 있는 것은 역시 觀世音菩薩에 對한 信仰일 것이다. 本稿는 現實告解說과 淨土往生의 引導라는 本來의 性格을 所持하고 있는 觀世音이 日本最初의 佛敎說話集인 日本靈異記에 있어서 어떠한 形態로 受用되고 反映되어 있는지를 究明해 본 것이다. 資料로서는 興福寺本과 眞福寺本을 底本으로 하여 誤脫을 補訂하여 만든 中田祝夫의 校注.譯'日本靈異記'을 사용했다. 佛敎の諸佛菩薩信仰の中で一般庶民らがもっとも親しく感じられるのはやはり觀世音菩薩に 對した信仰であろう. 本稿は現實告解說と淨土往生への引導と言う本來の性格を持っている觀世音が日本最初の佛敎說話集である日本靈異記においていかなる姿として受用され反映しているのかを究明して見たのである. 資料としては興福寺本と眞福寺本を底本として誤脫を補訂して本文を定めた中田祝夫の校注ㆍ譯『日本靈異記』を用いた
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조선의 김덕성과 일본의카츠시카 호쿠사이의 비교연구 -雷公圖와 文昌星圖를 중심으로-
노성환 한국일본언어문화학회 2019 일본언어문화 Vol.48 No.-
. “A Study on the comparison of Kuixing in paintings between Kim Duk-sung and Hokusai Katsushika” presents the comparative analysis between Kim Duk-sung’s “God of Thunder” and Hokusai’s “Moon Chang-sung”. Although the two paintings have different titles, the common elements; a posture of raising one leg and looking up into the sky with a brush in the right hand and an ink bottle in the left hand. shown in the paintings show that they modeled the Chinese Kuixing. Kuixing is a universally unknown god for both Korea and Japan. The reason why the two painting got different name was because Hokusai confused Kuixing as a god of Moon and the Japanese introduced Kim Duk-sung’s painting as a god of thunder. There are two distinct differences between the two paintings. The first is how to express inhumanity. Kim Duck-sung revealed the characteristic of inhumanity, emphasizing the abnormal head and the whites of the eyes. Hokusai, on the other hand, accentuated through the red skin and the animal’s fingertips. The other difference is the movement of Kuixing. In Kim’s painting, Kuixing is holding a brush and a bowl and staring up to the sky, while Kuixing in Moon-Changdo is looking up at the constellation. This study contains the similarities and differences of these two paintings and further notes the feature distinguished from China.
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노성환 동북아시아문화학회 2008 동북아 문화연구 Vol.1 No.16
According to 『Kojiki (古事記』)와 『Nihon Shoki (日本書紀)』, rulers had been sent to the ground twice from Gocheonwon(高天原.) One was Susanoo's myth and the other was Ninigi's myth. It is not too much to say that these two forces play a pivotal role in the Japanese mythology. Generally, the former is also called Izumo (出雲) myth, and the latter Hyuga (日向) myth. Korea has been deeply involved in both cases. Izumo (出雲) cycle was the one who crossed the sea from Shilla and settled down in the Izumo province. They worshiped mythical figures, Susanoo and Onamuji, as their ancestors. Whereas Hyuga (日向) cycle was the one who crossed the sea from Kaya and settled down in the Kyushu province. They worshiped mythical figures, Amaterasu and Ninigi, as their ancestors. Both forces ruled over different regions and established their own powers, so that there had been no conflict at the beginning. However, two forces went into a war and the Izumo cycle was defeated. As a result, Hyuga cycle exercised dominion over Izumo cycle who just had to withdrawn from the power force. It is believed that their power struggle didn't reached an amicable settlement, and that the remnants of the Izumo cycle had put up a stiff resistance. The two forces had been completely united under the rule of Jimmu, the first Emperor of Japan, when Jimmu and Iskeyori got married. Jimmu, descendent form Hyuga (日向) cycle, got married to Iskeyori, daughter of Ohomononushi who was the leader of Izumo cycle. As a result, next emperor of Japan might be the descendant of both Hyuga and Izumo cycles. Against this backdrop, the previous translation by the Japanese that their marriage could mean the establishment of royal authority between the conqueror and the original settlers might not be true. Rather, it could mean that Susanoo cycle (Izumo) and Amaterasu cycle (Hyuga), who had been hostile to each other under the Japanese mythology system, combined and formed a new power. At the same time, it could mean that the Kaya force had absorbed the Shilla force and created the Imperial Family of Japan.
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일본의 신이 된 조선의 단군- 옥산신사의 제신이 단군이라는 인식의 재고 -
노성환 한국일본사상사학회 2014 일본사상 Vol.0 No.26
This article is about a god of Oksan Shrine which is located in Hioki city, Kagoshima Prefecture. This shrine was built by the Joseon people who were captive during the Imjin War. The reason of the fame to the Korean society was the Dangun that enshrined in the Oksan Shrine. Most of people believed that Dagun were enshrined from the built. But it is a misunderstanding of the contemporary phenomenon without scientific analysis. As a result of the comprehensive analysis from the historical documents and other Joseon captive village, the original goddess name of Oksan Shrine was Koryo. It’s why Oksan shrine also called as Koryo shrine. This was similar to the other Joseon pottery village. But there were transition in mid-nineteen century. The goddess were changed to Dangun. The local intellectual embraced the Dangun myth from the Donguktongam(東國通鑑) and Miyama’s Joseon people starts to worshipped the Gija(箕子) goddess. It was also embraced by the Joseon village and become more embodied by the Joseon people. There were a lot of time and process went through that Dangun became a goddess of Oksan Shrine. 가고시마현 히오키시의 미야마에 있는 옥산신사는 임란 때 끌려간 조선인들에 의해 세워진 일본식 신사이다. 그곳이 우리들에게 유명해진 것은 제신이 단군이라는 사실 때문이었다. 많은 사람들이 학문적 검증 없이 오늘날의 현상만 보고 단군은 신사의 건립 때부터 모셔졌던 것으로 오해했다. 그러나 그와 관련된 문헌 그리고 타 지역의 조선 도공마을에서 모셔지는 신앙과의 비교를 통해 종합적으로 검토해본 결과 최초로 모셔진 신은 단군이 아니라 고려라는 이름을 가진 신이었다. 그 때문에 옥산신사는 고려신사라고 불리기도 했다. 이 점은 타 지역의 조선도공마을과 크게 다를 바가 없었다. 그러나 19세기 중엽이 되면서 많은 변화가 일어났다. 타 지역과는 달리 신사의 제신이 고려신에서 단군으로 바뀌었던 것이다. 이러한 변화의 배경에는 이 지역의 지식인들이 조선에서 수입된 『동국통감』에 기록된 단군신화에 대한 지식을 수용하게 됨에 따라서 미야마의 조선인들이 모시는 신이 기자라는 견해가 나왔고, 그것이 기반이 되어 옥산신사의 제신은 단군일 것이라는 추정이 나왔다. 옥산신사의 「유래기」에서 보듯이 그것을 다시 조선인 마을사람들이 적극 수용함으로써 단군으로 구체화시켰기 때문이었다. 이처럼 단군이 옥산신사의 제신이 되기까지는 많은 시간과 과정이 있었던 것이다. 그럼에도 불구하고 오늘날에는 단군을 지우고 일본의 신으로 탈바꿈하려는 움직임이 일고 있다.
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노성환 한국일본어문학회 2013 日本語文學 Vol.57 No.-
本稿は日本の石川?能登半島における韓國系神社に?する考察したものである。能登の神社の 8割は渡?系といい、また比古, 比?が付いている神社は例外なしに韓國系といわれているが、未だにその??はあまり知られていない。このゆえ筆者は2013年2,3月にかけて2回に現地調査を行った結果、神話の資料は貧弱であったが、神社名や祭神名を通じて、ある程度把握することができた。それを簡?に整理すると次のようである。一つ目は新羅系として珠洲市と能登町の白山神社, 田鶴浜町の白比古神社があり、二つ目は 伽倻系には中島の唐島神社, 川尻の荒石比古神社, 穴水町の加夫都彦神社, 美麻奈比古神社, 美麻奈比?神社, 奈古司神社, 草野?社などがある。そして三番目高句麗系としては珠洲市の古麻志比古神社, 中島の久麻加夫都荒加志比古神社などがあげられる。それから四番目は加夫都彦神社のように、伽倻と新羅が合わされた所もあり、また久麻加夫都荒加志比古神社のように高句麗, 阿羅伽倻, 大伽倻勢力が一?になった所もある。このように能登には新羅, 伽倻, 高句麗の文化が幅?く根付いていた。ところが百濟系はまったく見られない特徵を持っている。これは恐らく能登が韓半島における西部を中心に?達した百濟としては接觸が難しい所であると同時に、百濟の滅亡以後、日本に定着した百濟系の移住民たちが能登に進出しなかったと思われる。
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