군산도 오룡묘(五龍廟)의 기원과 토착화의 전개

The Beginning and Development of the Adaptation of the Five Dragons Shrine in Gunsando Island

고래로부터 기우를 담당하는 신격은 용신이었다. 전국시대에 용은 오행설에 따라 성립된 오제(五帝), 오령(五 靈) 신관의 영향으로 5위(位)의 용신으로 숭배되었다. 당대에는 민간의 용 제사를 공인하여 정사(正祀)에 편입시키는한편 왕호를 내려 봉작하였다. 국가는 그러한 용신앙의 전형을 마을신앙에 보급함으로써 지역민을 결속하고 향촌 질서를 통제하고자 했는데, 이는 각지에서 성행한 다양한 형태의 용신앙이 ‘오룡신’이라는 통일된 신격으로 조정되어간 이유이다. 송대의 오룡제사는 사전상 지위가 강화되어 소사에서 중사로 상향되었고 항해 안전을 가호하는 신으로광범위하게 받들어진다. 그런데 남송 때에는 마조신이 용신을 능가하는 해신의 위상을 가지게 되었는데, 이는 고려시대 오룡묘의 신당 구성에 영향을 미친 요인으로 파악된다. 지금 선유도 오룡묘 윗당에는 왕비가 될 운명이었으나평범한 집에 시집가게 되어 오룡묘에서 죽었다는 임씨할머니의 설화가 전해온다. 이 신격은 중국에서 오룡신앙이 둔화되고 마조가 그 역할을 대신하기 시작한 북송 말 남송 초 이후 군산도에 유입된 해신이었을 것으로 여겨진다. 군산도는 13세기 이후 몽고의 침략, 왜구의 약탈, 임진왜란을 겪으며 공도로 방치되어 있었으며, 조선 후기가 돼서야 고군산 지역에 사람들이 이주해 오면서 기존 오룡묘도 다시금 운영되었다. 이 과정에서 중국 민간에서 숭배되고 국가적차원에서 거듭 봉작된 오룡신은 토착화되었고, 마조묘도 단순히 ‘林氏’와 ‘妃’라는 단편적 기억에 의해 왕비가 될 운명이었던 임씨할머니로 전화되었다고 판단된다.

From ancient times the deity in charge of rain was the dragon god. The dragon was established according to the influence of the five emperor gods [五帝] and five spirits [五靈] of the Five Elements [五行] theory during the Warring States period, and was worshiped as the Five Dragon God. During the Tang Dynasty, private dragon ancestral rites were officially recognized and incorporated into official proper ritual [正祀], while the king’s titles were conferred thereby. The state tried to unite the local people and control the order of rural villages by incorporating the model of dragon faith into the village beliefs. This is the reason as to why the various forms of dragon faith prevalent across various places have been adjusted to a unified deity called ‘Five Dragon God.’ The five dragon ancestral rites of the Song Dynasty were strengthened and elevated from little sacrifice [小祀] to middle ceremonies [中祀], and the Five Dragon God was widely worshiped as a god of the sea who protects the safety of navigation. However, in the Southern Song Dynasty, the ‘Majo’ Goddess came to hold the status of a sea god surpassing that of dragon god, which is identified as a factor that influenced the composition of the shrine of the Five Dragons Shrine in Gunsando Island of the Goryeo Dynasty. Now, at the upper building of the Five Dragons Shrine in Seonyu Island, there is a story of an old woman named Lim who was destined to become a queen yet who married into an ordinary family and died at the Five Dragons Shrine. This goddess is believed to have been a sea god introduced to Gunsando Island after the end of the Northern Song Dynasty and the beginning of the Southern Song Dynasty when the worship of the dragon in China slowed down and Mazu began to take over its role. Since the 13th century, Gunsando Island has been neglected as an empty island after suffering from the invasions by the Mongols, plundering by the Japanese pirates, and the Japanese invasion of Korea in 1592. It was only during or after the late Joseon Dynasty that people migrated to the Gogunsan area, and the existing Five Dragons Shrine operated again. In this process, the Five Dragon God, worshiped by the Chinese people and repeatedly cultivated at the national level, was adapted, and the Mazu Goddess was also determined to have been transformed [changed] into the old woman Lim, who was destined to become the queen, simply by fragmentary memories of ‘林氏’ and ‘妃’.