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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 한국역사연구회 역사와현실 역사와 현실 제111호
- 발행연도
- 2019.3
- 수록면
- 155 - 181 (27page)
- DOI
- 10.35865/YWH.2019.03.111.155
이용수
초록· 키워드
오류제보하기
The late Silla period is remembered as a period of fierce succession to the throne. However, after King Gyeongmun, succession to his two sons, King Heongang and King Jeonggang, daughter King Jinseong, and grandson King Hyogong was relatively stable. This was the result of consolidation works of the royal authority, which began during the reign of King Gyeongmun. Among these works, this article focuses on the sanctification work of King Gyeongmun and his lineal family members.
Both King Gyeongmun and King Heongang are recorded as king with marvelous ability. This narration can not be found in the records of kings after the middle Silla period. It seemed that this was a work to emphasize the distinction of King Gyeongmun and his lineal family members. This is also a connection between the royal family of middle ancient Silla period and the King Gyeongmun’s lineage. King Gyeongmun visited Hwangnyongsa(皇龍寺) and Heungnyunsa(興輪寺) which seemed relatively alienated from royal family of middle ancient Silla period. King Jinseong changed her name to Buddhismrelated name, Man(曼), which was associated with King Seondeok and King Jindeok.
The reintroduction of sacred bone of middle ancient Silla period by King Gyeongmun’s lineage seems to be a part of previously mentioned work. Seongijingol(聖而眞骨, sacred and true bone) in the Stele of Monk Nanghye(郎慧和尙碑), sacred bone which appeared in Sa(詞), and the Golbeop(骨法) appeared as in justification of succession of the throne meant the reintroduction of the sacred bone at that time. However, since the disappeared status could not be reintroduced, the stability of Silla which was the desire of King Gyeongmun could not be realized. The famine continued, and independent forces were developing their power in the provinces. The reintroduction of the sacred bone and attempt to return to the middle ancient Silla period could not be a solution, and Silla eventually fell in 935, 23 years after the death of King Hyogong.
Both King Gyeongmun and King Heongang are recorded as king with marvelous ability. This narration can not be found in the records of kings after the middle Silla period. It seemed that this was a work to emphasize the distinction of King Gyeongmun and his lineal family members. This is also a connection between the royal family of middle ancient Silla period and the King Gyeongmun’s lineage. King Gyeongmun visited Hwangnyongsa(皇龍寺) and Heungnyunsa(興輪寺) which seemed relatively alienated from royal family of middle ancient Silla period. King Jinseong changed her name to Buddhismrelated name, Man(曼), which was associated with King Seondeok and King Jindeok.
The reintroduction of sacred bone of middle ancient Silla period by King Gyeongmun’s lineage seems to be a part of previously mentioned work. Seongijingol(聖而眞骨, sacred and true bone) in the Stele of Monk Nanghye(郎慧和尙碑), sacred bone which appeared in Sa(詞), and the Golbeop(骨法) appeared as in justification of succession of the throne meant the reintroduction of the sacred bone at that time. However, since the disappeared status could not be reintroduced, the stability of Silla which was the desire of King Gyeongmun could not be realized. The famine continued, and independent forces were developing their power in the provinces. The reintroduction of the sacred bone and attempt to return to the middle ancient Silla period could not be a solution, and Silla eventually fell in 935, 23 years after the death of King Hyogong.
목차
머리말
1. 경문왕가의 등장
2. 경문왕가와 중고기 왕실
3. 성골[의식]의 재등장
4. 성골화 작업의 한계와 신라사회의 동요
맺음말
참고문헌
〈Abstract〉
참고문헌 (32)
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UCI(KEPA) : I410-ECN-0101-2019-911-000526817