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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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In the traditional society in China, Daoist Immortals can not be considered only as the product of people's religious ambition and imagination It was believed that Daoist Immortals existed in reality and contacted people. The icons of these immortals in the form of sculpture or paintings were not only the representation of them but also the vessel of immortals themselves or their supernatural power. This kind of sacred images should be studied by the investigation of their meaning and function rather than by the examination of their aesthetic value and formal expression.
Like other religious arts, Daoist art has long history of making divine images and worshiping them. Those are not only Daoist gods such as Laozi(老子), Sanqing(三淸), Sanguan(三官), Yuanshitianzun(元始天尊) and Yuhuangshangdi(玉皇上帝) but also popular gods which gradually joined Daoist pantheon. Besides these gods, there are Immortals in Daoism. These Immortals are not transcendent gods but historical figures who obtained eternal longevity through hard practice. The cult of Daoist Immortals already prevailed in the Tang Dynasty and became much more popular during the Five Dynasties period.
In the extant records, there existed many pictorial representation of Daoist gods from the Five Dynasties period. Also some of bijishaosuo(筆記小說) or note-form literature contain short records on the function of these images such as preventing earthquake, curing disease and using various magics by making and viewing the images. However, there remain few records about the iconic function of Daoist Immortals.
There are several paintings which indicates the iconic function of Daoist Immortals images. In the painting of 〈Immortals Beneath Pine〉 by Yu Ling in the Ming period, several Immortals look at a scroll which depicts an immortal. They do not appreciate it as an art object but admire it as a sacred image. 〈Liberating the Soul from the Netherworld〉 by Southern Song painter Liang Kai depictes a scene of making a painting and a sculpture in a Daoist temple in the purpose of accumulating merits. In 〈Expelling Evil Demons from the House〉 by anonymous Ming painter, village people are surprised by an image of Zhonggui which are using by a demon queller. The image of Zhonggui became very popular as a new - year's picture for expelling devil spirit. One scene from 『The Plum in the Golden Vase』 shows Daoist ritual ceremony, and there is a folding screen of Eight Immortals. 〈Qingming Festival〉 attributed to Qiu Ying has several details: a scroll of Fuxi(伏羲) at a fortuneteller shop, a scroll of an immortal riding a tiger at hospitals and statues at a craftsmen studio.
These examples illustrate the function of the icon of Daoist Immortals which was considered to possess mystical power and to be a part of religious ritual. In these cases, Daoist Immortals were shown as large figures often without background in order to express iconic impression distinctively. In later period, however, religious function of Daoist Immortal icons changed into secular function as symbols of longevity and fortune along with the secularization of the cult of Daoist Immortals.
Like other religious arts, Daoist art has long history of making divine images and worshiping them. Those are not only Daoist gods such as Laozi(老子), Sanqing(三淸), Sanguan(三官), Yuanshitianzun(元始天尊) and Yuhuangshangdi(玉皇上帝) but also popular gods which gradually joined Daoist pantheon. Besides these gods, there are Immortals in Daoism. These Immortals are not transcendent gods but historical figures who obtained eternal longevity through hard practice. The cult of Daoist Immortals already prevailed in the Tang Dynasty and became much more popular during the Five Dynasties period.
In the extant records, there existed many pictorial representation of Daoist gods from the Five Dynasties period. Also some of bijishaosuo(筆記小說) or note-form literature contain short records on the function of these images such as preventing earthquake, curing disease and using various magics by making and viewing the images. However, there remain few records about the iconic function of Daoist Immortals.
There are several paintings which indicates the iconic function of Daoist Immortals images. In the painting of 〈Immortals Beneath Pine〉 by Yu Ling in the Ming period, several Immortals look at a scroll which depicts an immortal. They do not appreciate it as an art object but admire it as a sacred image. 〈Liberating the Soul from the Netherworld〉 by Southern Song painter Liang Kai depictes a scene of making a painting and a sculpture in a Daoist temple in the purpose of accumulating merits. In 〈Expelling Evil Demons from the House〉 by anonymous Ming painter, village people are surprised by an image of Zhonggui which are using by a demon queller. The image of Zhonggui became very popular as a new - year's picture for expelling devil spirit. One scene from 『The Plum in the Golden Vase』 shows Daoist ritual ceremony, and there is a folding screen of Eight Immortals. 〈Qingming Festival〉 attributed to Qiu Ying has several details: a scroll of Fuxi(伏羲) at a fortuneteller shop, a scroll of an immortal riding a tiger at hospitals and statues at a craftsmen studio.
These examples illustrate the function of the icon of Daoist Immortals which was considered to possess mystical power and to be a part of religious ritual. In these cases, Daoist Immortals were shown as large figures often without background in order to express iconic impression distinctively. In later period, however, religious function of Daoist Immortal icons changed into secular function as symbols of longevity and fortune along with the secularization of the cult of Daoist Immortals.
목차
「도교 신선화의 도상적 기능」에 대한 질의
박은순 선생님의 질의에 대한 답변
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