한,중 양국의 추석에 관한 비교 분석

양금평 ( Jin Ping Yang ) 경희대학교 민속학연구소 2010 한국의 민속과 문화 Vol.15 No.-

Korea is the one of neighbor of china. And they have close relationship in their history. Thus, their culture are also related but well developed independently with their own tradition. Most of Korean festivals are from China, but they also have deferent manners for them. After long time of change and creation, the culture fusion between China and Korea becomes the native Korean traditional culture. Such as the noodles with soybean paste, Korean improves its cooking style by the taste of native people. The Middle Autumn Day is the one of most important festivals in both Chinese and Korean tradition. According to the areas, rate of races and positions in location cultures of holding Mid-Autumn Festival, it represents long history and traditional culture in China and Korea. Mid-Autumn Festival agglomerates the ethics and morality of Korean and Chinese people, and its ceremony show the combination of traditional cultures. The Mid-Autumn custom and food culture are the most important points that represent the features of local tradition. Thus, this paper uses Middle Autumn Day as the research object, and compares the source stories, custom and foods to find out differences and similarity between two countries. Due to the civilization and industrialization, these days, Mid-Autumn festival also changes in two countries. Thus, in order to describe it to you more realistically, this paper also gives further comparison between past and present Mid-Autumn Day. Although the topic of this paper is the comparison of Mid-autumn day between Korean and China, I mainly compare the Mid-autumn festival the Han nationality of China and Korea. In fact, except the Han nationality, other ethnic minorities of china have mote rich and colorful Mid-autumn day too. In the later research, the main object of researching about Mid-autumn day will be focused on the local culture and customs of ethnic minorities` Mid-autumn festival.

적산(赤山) 법화원(法華院)의 8월 15일 명절 연구

김인희 동아시아고대학회 2014 동아시아고대학 Vol.0 No.34

8월 15일 명절은 동아시아에서 유일하게 신라에만 있었는데 그 이유는 이 명절이 신라의 오묘제(五廟 祭)에서 기원하였기 때문이다. 8월 15일 명절이 형성되고 정착되는 과정에는 오묘제, 천신의례, 달숭배 , 고구려정복과 같은 다양한 요소들이 작용하였는데 적산 법화원의 노승들이 고구려정복만을 말한 것 은 타국에서 생활하는 재당신라인들이 영광된 역사를 통하여 타국에서의 고단한 삶을 극복하고자 하 는 심리적 의도가 담겨 있다. 적산 법화원의 8월 15일 명절 음식 중 가장 중요한 음식은 박돈(餺飩)이다. 한국 학자들은 일반적으로 박돈을 수제비로 번역하고 있으나 박돈은 제조방식이나 이후의 문헌자료로 보아 국수로 번역하는 것 이 옳다. 당시 국수는 보편화된 음식이 아니어서 사신접대, 제사음식, 잔치음식으로 사용되는 매우 귀 한 음식이었다. 귀한 박돈을 8월 15일 명절에 먹었다는 것은 8월 15일 명절이 매우 중요한 명절이었음 을 말한다. 박돈뿐만 아니라 매우 많은 음식을 설(設)하였다고 하는데 이는 잔치의 규격과 형식에 맞게 음식을 체계적으로 안배한 것으로 8월 15일 명절이 이미 체계를 갖춘 명절이었음을 말한다. 그리고 8월 15일 명절은 전문적인 공연단에 의해 3일 동안 밤낮으로 공연이 이루어지는 열정적인 축제였다. 적산 법화원의 8월 15일 명절이 체계를 갖춘 명절로 성대하게 거행되었으며, 적산 법화원이 나당간의 국제교류와 무역의 중심지이며, 중국 중추절이 전승기념일적 요소가 있는 것은 중국 중추절의 기원이 신라의 8월 15일 명절일 가능성을 보여준다. 그러나 이를 증명하기 위해서는 송나라 시기 중추절과 신 라 8월 15일 명절의 내용상에 있어 나타나는 현저한 차이, 엔닌(圓仁)의 기록 후 364년이 지난 후에 중 추절이 정식 명절로 지정된다는 시간적 차이를 극복해야 한다. The reason that the holiday on August 15 was existed in Silla only in East Asia was this holiday was oriented from Omyoje (五廟祭) of Silla. As for the process that the holiday on August 15 was formed and settled, various factors were worked such as Omyoje, offering the first harvest of the season to the gods, the moon worship and Goguryeo conquest etc, but the reason that old Buddhist priests of Jeoksan Beophwawon mentioned Goguryeo conquest only had a psychological intention that the people of Silla who resided in Tang would overcome their exhaustion in a foreign land through the glorious history. Jeoksan Beophwawon’s most important food among foods of holiday on August 15 is Bakdon (餺 飩). Korean scholars translated Bakdon into sujebi (clear soup with dumplings) but it is proper to translate into noodles by considering its making method or literature materials afterwards. At that time, noodles were not generalized food, so it was very important and precious food which were used to treat ambassadors and as the ritual foods and feast foods. The thing to eat precious Bakdon on the holiday on August 15 means that the holiday on August 15 was very important holiday. Not only Bakdon but “It was prepared plenty of foods”, and this arranged food systematically according to the standard and convention of the feast, so the holiday on August 15 was the one to have its own system already. And it was an enthusiastic festival to deliver performances three days and nights due to professional performance group. That the holiday on August 15 of Jeoksan Beophwawon was held magnificently with its system and Jeoksan Beophwawon was a center of international exchange and trade between Silla and Tang, and the Mid-Autumn Day in China has an element as an anniversary of a victory shows that it would have the possibility the origin of the Mid-Autumn Day was a holiday on August 15 of Silla. However, to verify this, it should have overcome the noticeable difference appeared in the contents between the holiday on August 15 of Silla and the Mid-Autumn Day of Sung, and the temporal difference that the Mid-Autumn Day was designated as an official holiday after 364 years after the record of yennin (圓仁).

재당 신라인의 추석 명절음식 ‘餺飥(餺飩)’

서영대 한국고전번역원 2022 民族文化 Vol.62 No.-

While traveling in China in the Tang Dynasty, Japanese monk Ennin saw with his own eyes a Festive held by Silla peoples of resident in the Tang, held on August 15 in 839, and mentioned a food called Paktak(餺飥). Accordingly, I deduced the possibility that the cultural basis of Korean Chuseok lies in dry field farming, focusing on the fact that Paktak is made from a field crop, for example wheat. However, criticism was soon raised about this view. Accordingly, I try to a counterargument to criticism through this article. In chapter 1, I looked at whether Silla's holiday food was called Paktak or Pakdon. As a result, it came to the conclusion that it was right to read it in Paktak. In chapter 2, I examined the views of Paktak as the a rice cake steamed on a layer of fine needles or Songpyeon. This is because songpyeon is a food made of rice, so if Paktak is Songpyeon, my opinion, Paktak was made from wheat, is not established. As a result, Paktak = Songpyeon theory was not only supported by historical sources, but also pointed out that there were problems in the methodology. Therefore I criticized as an argument that was difficult to accept. In Chapter 3, I looked at how Paktak is perceived in China, Japan, and Korea, and in this process, we paid particular attention to what the food ingredients for Paktak are. The review was conducted in the order of China → Japan → Korea, and as a result, it is true that the food called Paktak has changed somewhat with the times, but there is no change in that it is basically a food made from wheat. In other words, I was able to reconfirm that the opinion I thought was not fundamentally wrong. 일본 승려 엔닌(圓仁)은 당나라 여행기인 입당구법순례행기 에서 839년 8월 15일 재당 신라인들이 박탁 등의 음식을 마련하여 명절을 쇠는 것을 언급하였다. 이에 필자는 박탁이 밭작물이란 점에 착안하여 한국 추석의 문화적 기반이 밭농사에 있을 가능성을 추론한 바 있었다. 그러나 이러한 견해에 대해서는 곧 비판이 제기되었다. 이에 필자는 비판에 대한 반론을 위해 이 글을 기초하였다. 이를 위해 제1장에서는 입당구법순례행기 에 언급된 재당 신라인의 명절 음식에 대한 판독이 박탁인지 박돈인지 애매하기 때문에 이 문제를 살펴보았다. 그 결과 박탁으로 판독하는 것이 옳다는 결론에 도달하였다. 제2장에서는 박탁을 송편의 원조로 보는 견해들을 살펴보았다. 송편은 쌀로 만든 음식이기 때문에, 박탁이 송편이라면 필자의 견해는 성립되지 않기 때문이다. 그 결과 박탁=송편설은 사료적 뒷받침을 받지 못할 뿐만 아니라 방법론에서도 문제가 있음을 지적할 수 있었고, 따라서 이는 받아들이기 어려운 주장이라고 비판하였다. 제3장에서는 박탁을 중국ㆍ일본ㆍ한국에서는 어떻게 인식하고 있는지를 살펴보았으며, 이 과정에서 특히 그 박탁의 식재료가 무엇인지를 유의하였다. 검토는 중국→일본→한국의 순으로 진행하였는데, 그 결과 박탁이란 음식이 시대에 따라 다소간 변화한 것도 사실이지만, 기본적으로는 밀을 원료로 한 음식이란 점에서는 변화가 없음을 확인하였다. 다시 말해 필자가 생각했던 견해가 근본적으로 잘못된 것이 아님을 재확인할 수 있었다는 것이다.