초록 열기/닫기 버튼
조선시대에 강릉에는 성황사에서 봄가을에 지방관이 주도하는 읍치성황제와 단오 때 향리가 주도하는 성황제(단오제)가 있었다. 지방관 주도의 공적 제사로 기능하던 읍치성황제는 조선후기까지 변함없이 지속되고 있었다. 그러나 고려시기까지 단오 때 향리가 주도하는 성황제는 조선시대에 들어와 음사(淫祀)로 간주됨에 따라 금단의 대상이 되었지만 여전히 성행하고 있었다. 허균이 1603년(선조 36) 여름에 강릉단오제를 구경할 때 강릉단오제의 주신은 김유신 장군이었으나 의금부 서리가 폭사한 1762년(영조 38)의 기록에는 범일국사로 교체되어 있다. 따라서 강릉단오제의 주신이 김유신 장군에서 범일국사로 교체된 시기는 1603년(선조 36)에서 1762년(영조 38) 사이에 있었다고 하겠다. 강릉단오제의 주신이 교체된 원인으로는 향촌사회 내의 사회적 환경의 변화, 민간신앙의 성행, 향리제도의 성격과 역할의 변화를 들 수 있다. 이상과 같은 요인에 의해 강릉단오제의 주신이 교체됨에 따라 단오 기간 중에 대성황사의 12신과 대관령국사성황에 대한 치제는 함께 이루어졌다. 그러나 1894년 갑오개혁 때 대성황사에 봉안되었던 12신을 땅속에 묻어버리면서 12신은 제의와 축제의 현장에서 사라졌고, 강릉단오제는 국사성황이 주가 되는 축제로 그 범위가 축소되고 축제의 형식도 8단오에서 5단오로 바뀌게 되었던 것이다. 그 후 일제는 1909년에 축제의 중심 공간이었던 대성황사를 훼철하였고, 그곳에서 진행되던 강릉단오제를 금지하였지만 강릉단오제는 계속되었다.
In Choson Dynasty, regular sacrificial rites in the spring/fall and special sacrificial rites were held at Seonghwangdang(城隍堂) in Gangneung. The former was Üpchi Seonghwangje(邑治城隍祭) hosted by Local Governors(守令) and the latter was the Seonghwangje(城隍祭) hosted by the Hyangri(鄕吏) in Dano Festival(端午祭) season. Üpchi Seonghwangje was performed in Üpchi Seonghwangsa. The tablet writing ‘Gangneungbu Seonghwangjishin(江陵府城隍之神)’ was the only memorial tablet enshrined there at first, but the tablets of 12 people including General Kim Yoo-Shin were added. Besides, Gangneung had been the Üpchi Seonghwangje hosted by Hyangris since in Koryo Dynasty. In 1603(36th year of King Sunjo) summer, after looking around Dano Festival in Gangneung, Heogyun(許筠) said Daegwallyeong Sanshin(大關嶺山神) was General Kim Yoo-Shin. So far, many researchers have payed attention to two phrases found in Goryeosa(高麗史) - ‘a shrine of an extraordinary Buddhist monk(異僧祠)’ situated in Daegwallyeong and ‘to establish an altar and pray(設祭以禱)’. They thought that ‘Buddhist monk’ of the ‘a shrine of extraordinary Buddhist monk’ was State Preceptor Beomil(梵日國師), the main deity in Gangneung Dano Festival, and the tradition to pray at the alter has become Guksa Seonghwangje(國師城隍祭) today. However, there is no way to determine that the Buddhist monk was State Preceptor Beomil and ‘to establish the altar and pray’ can not be verified to have been Guksa Seonghwangje today. It was not until Japanese Invasion of Korea in 1592 that the background narrative where State Preceptor Beomil had become Daegwallyeong Guksaseonghwangshin(大關嶺國師城隍神) after his death first appeared. The story said State Preceptor Beomil posthumously had become Daegwallyeong Guksaseonghwangshin, credited for repelling the Japanese army at the Japanese Invasion of Korea in 1592. Notable is that State Preceptor Beomil, who was the high priest in the later period of Silla, was told to have lived in the late 16th century. This can be interpreted as that the people still suffering from the painful memories at the Japanese Invasion of Korea in 1592 divinized State Preceptor Beomil from this areas who had rescued them from this pain, transcending ages. The fact that State Preceptor Beomil’s foundation myth had appeared for the first time in Imyeongji(臨瀛誌) published in King Gwanghaegun’s reign is closely related to this people’s feelings.
키워드열기/닫기 버튼
Gangneung Danoje, General Kim Yoo-Shin, State Preceptor Beomil, the Period of the Replacement of the Lord God, the Historical Background of the Replacement of the Lord God
