<성인노리푸념>에 나타난 죽음의 신화적 이해

The end of <SungIn Nori Punyeom(성인노리푸념)>, a shamanistic folktale of Pyongan Bukdo province surveyed in January 1933 by sonjintae, is a bit bizarre and embarrassed. It is unclear how to understand this because all three brothers were shot to death.
Let’s pay attention to the unusual setting that the child has not spoken for as long as 13 years. He got his identity and name as a middle school student. If you look at the first part as the story of the rebirth into a social self, you can understand why the legend of Jangjamot(장자못) continues after that. Therefore, the previous illustration is the story of the personal rebirth, and the legend of Jangjamot that follows leads to the regeneration of a village beyond the individual.
In order for the three brothers to become gods, it can be understood that it was necessary to establish that they died because the process of death was premised. Another key to understanding their deaths is that <SungIn Nori Punyeom> is a part of Jeseokgut(제석굿). Jeseokshin is the god of production and abundance. When Jeseokgut is a ritual for wishing for abundance, it can be understood that death, a premise for abundance, is premised behind it.
Since they are dead, how will they show transcendent power to humans? Let’s note again that this shamanic song is necessary for gut(굿). A shaman plays in gut. Here, the role of the shaman becomes important. Until then, there was a stage in which humans were able to deal directly with God. Now, individuals cannot deal with God and are in the stage of communicating with God through shamans or priests. Without a shaman, it is only a dead Buddha. What humans see is only the dead Buddha on the ground, but it is the spirit of the shaman that leads this Buddha to heaven and has transcendent power. It shows the situation in which the sky and the earth are separated and ordinary people cannot communicate directly.