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Á¦ 87 Æí
| Paper
87 The Ghost Cults | |
87:0.1 ±Í½Å ¼þ¹è´Â
ºÒ¿îÀÇ À§ÇèÀ» ¹þ¾î³ª±â À§ÇÑ ¼ö´ÜÀ¸·Î¼ ÁøÈÇß´Ù; ±×·± ¿ø½ÃÀû Á¾±³ °üÇàÀº ºÒ¿îÀ» °ÆÁ¤ÇÏ°í Á×Àº ÀÚ¸¦ °úµµÇÏ°Ô µÎ·Á¿öÇÏ´Â
°¡¿îµ¥¼ »ý±ä °á°ú¿´´Ù. ÀÌ·¯ÇÑ Ãʱâ Á¾±³µé Áß ¾î´À °Íµµ ½Å(Deity)À» ÀÎÁ¤Çϰųª ÃÊÀΰ£¿¡ ´ëÇÑ °æ¿Ü°¨ °ú´Â
°ü·ÃÀÌ ¾ø¾ú´Ù; ±×·¯ÇÑ ÀǽÄÀº ´ëü·Î ¼Ò±ØÀûÀÌ°í, ±Í½ÅÀ» ÇÇÇϰųª, ÂѾƹö¸®°Å³ª, ¶Ç´Â °¿äÇϱâ À§ÇØ °í¾ÈµÇ¾ú´Ù.
±Í½Å ¼þ¹è´Â À糿¡ ´ëÇÑ º¸Çè¿¡ Áö³ªÁö ¾Ê¾Ò´Ù; ±×°ÍÀº µ¹¾Æ¿À´Â ´õ ³ôÀº ¹Ì·¡¸¦ À§ÇÑ ÅõÀÚ¿Í´Â ¾Æ¹«·± °ü·ÃÀÌ ¾ø¾ú´Ù.
| The ghost cult
evolved as an offset to the hazards of bad luck; its primitive religious
observances were the outgrowth of anxiety about bad luck and of
the inordinate fear of the dead. None of these early religions had
much to do with the recognition of Deity or with reverence for the
superhuman; their rites were mostly negative, designed to avoid,
expel, or coerce ghosts. The ghost cult was nothing more nor less
than insurance against disaster; it had nothing to do with investment
for higher and future returns. | |
87:0.2 Àΰ£Àº
±Í½Å ¼þ¹è¿Í ¿À·§µ¿¾È °Ý·ÄÇÑ ÅõÀïÀ» ÇØ¿Ô´Ù. Àηù ¿ª»ç»ó ¾î¶² °Íµµ Àΰ£ÀÌ ±Í½Å-¿µ(ghost-spirit) °øÆ÷Áõ¿¡
ºñÂüÇÏ°Ô ³ë¿¹°¡ µÈ °Íº¸´Ù ´õ ÃøÀºÇÑ ´À³¦À» ÀÏÀ¸Å°µµ·Ï ±×·ÁÁø ¸ð½ÀÀº ¾ø¾ú´Ù. ¹Ù·Î ÀÌ µÎ·Á¿òÀÇ Åº»ý°ú ÇÔ²², Àηù´Â
Á¾±³Àû ÁøÈÀÇ ¹ßÀüÀ» ½ÃÀÛÇß´Ù. Àΰ£ÀÇ »ó»ó·ÂÀº Àھƶó´Â Çؾȿ¡¼ ¹þ¾î³µ°í, ÁøÁ¤ÇÑ ½Å(Deity), ÁøÁ¤ÇÑ Çϳª´Ô(God)
°³³ä¿¡ µµ´ÞÇÒ ¶§±îÁö´Â ´Ù½Ã ´éÀ» ³»¸®Áö ¸øÇÒ °ÍÀÌ´Ù.
| Man has had
a long and bitter struggle with the ghost cult. Nothing in human
history is designed to excite more pity than this picture of man's
abject slavery to ghost-spirit fear. With the birth of this very
fear mankind started on the upgrade of religious evolution. Human
imagination cast off from the shores of self and will not again
find anchor until it arrives at the concept of a true Deity, a real
God. |
87:1.1 Á×À½Àº ¶Ç ÇϳªÀÇ ±Í½ÅÀÌ À°Ã¼·ÎºÎÅÍ ÇعæµÇ´Â °ÍÀ» ¶æÇϱ⠶§¹®¿¡ µÎ·Á¿ü´Ù. ¿¾³¯ »ç¶÷µéÀº »õ·Î¿î ±Í½Å°ú ½Î¿ö¾ß ÇÏ´Â ¾î·Á¿òÀ» ÇÇÇϱâ À§Çؼ¶óµµ Á×À½À» ¸·±â À§ÇØ ÃÖ¼±À» ´ÙÇß´Ù. ±×µéÀº Ç×»ó ±Í½ÅÀÌ Á×À½ÀÇ ÇöÀåÀ» ¶°³ª, Á×Àº ÀÚÀÇ ¶¥À¸·Î °¡µµ·Ï À¯ÀÎÇÏ·Á°í ¾Ö½è´Ù. Á×À» ¶§ ±Í½ÅÀÌ ¼Ú¾Æ³ª¼ ³ªÁß¿¡ ±Í½ÅÀÇ °íÇâÀ¸·Î ¶°³ª±â±îÁöÀÇ °úµµ±â¶ó »ý°¢µÈ µ¿¾È¿¡ »ç¶÷µéÀº ¹«¾ùº¸´Ùµµ ±Í½ÅÀ» °¡Àå ¹«¼¿öÇߴµ¥, ÀÌ ±Í½ÅÀÇ °íÇâÀº °¡Â¥ õ±¹ÀÇ È帴ÇÑ ¿ø½Ã °³³äÀ̾ú´Ù. | 1. Ghost Fear Death was feared because death meant the liberation of another ghost from its physical body. The ancients did their best to prevent death, to avoid the trouble of having to contend with a new ghost. They were always anxious to induce the ghost to leave the scene of death, to embark on the journey to deadland. The ghost was feared most of all during the supposed transition period between its emergence at the time of death and its later departure for the ghost homeland, a vague and primitive concept of pseudo heaven. | |
87:1.2 ±Í½ÅÀÌ
ÃÊÀÚ¿¬Àû ´É·ÂÀÌ ÀÖ´Ù°í ¹Ï±â´Â Ç߾, ¾ß¸¸ÀεéÀº ±Í½ÅÀÌ ÃÊÀÚ¿¬Àû Áö´ÉÀ» °¡Á³´Ù°í´Â ÀüÇô »ý°¢ÇÏÁö ¾Ê¾Ò´Ù. ±Í½ÅµéÀÇ
´«À» °¡¸®°í ¼ÓÀÌ·Á´Â ³ë·ÂÀ¸·Î ¸¹Àº ¼ÓÀÓ¼ö¿Í °è·«µéÀÌ ÇàÇØÁ³´Ù; ¹®¸íÈµÈ »ç¶÷µéµµ °ÑÀ¸·Î µå·¯³ª´Â °æ°ÇÇÔÀÌ ¾î¶»°Ôµç
ÀüÁöÀü´ÉÇÑ ½Å(Deity)Á¶Â÷µµ ¼ÓÀÏ °ÍÀ̶ó´Â Èñ¸Á¿¡ ¿©ÀüÈ÷ ¸¹Àº ¹ÏÀ½À» µÎ°í ÀÖ´Ù.
| Though the
savage credited ghosts with supernatural powers, he hardly conceived
of them as having supernatural intelligence. Many tricks and stratagems
were practiced in an effort to hoodwink and deceive the ghosts;
civilized man still pins much faith on the hope that an outward
manifestation of piety will in some manner deceive even an omniscient
Deity. | |
87:1.3 ¿ø½ÃÀεéÀº
Áúº´À» µÎ·Á¿öÇߴµ¥, º´ÀÌ ÈçÈ÷ Á×À½ÀÇ ÀüÁ¶ÀÎ °ÍÀ» ÁöÄѺ¸¾Ò±â ¶§¹®ÀÌ´Ù. ºÎÁ·ÀÇ ÁÖ¼ú»ç°¡ ¾Î´Â »ç¶÷À» °íÄ¡Áö ¸øÇϸé,
¾ÆÇ »ç¶÷À» º¸Åë °¡Á· ¿ÀµÎ¸·À¸·ÎºÎÅÍ ¿Å°å°í, ´õ ÀÛÀº ¿ÀµÎ¸·À¸·Î µ¥·Á°¡°Å³ª, ¾Æ´Ï¸é ³ëõ¿¡¼ È¥ÀÚ Á×µµ·Ï ¹ö·ÁµÎ¾ú´Ù.
Á×À½ÀÌ ÀÏ¾î³ ÁýÀº º¸Åë ºÎ½¤ ¹ö·È´Ù. ±×·¸Áö ¾ÊÀ¸¸é ±× ÁýÀ» ¹Ýµå½Ã ÇÇÇß°í, ÀÌ µÎ·Á¿òÀº ½ÃÃÊ Àΰ£À¸·Î ÇÏ¿©±Ý Æ°Æ°ÇÑ
°Åó¸¦ ÁþÁö ¸øÇÏ°Ô ¸·¾Ò´Ù. µÎ·Á¿òÀº ¶ÇÇÑ ¿µ±¸ÇÑ Ã̶ôÀ̳ª µµ½ÃÀÇ °Ç¼³¿¡ ºÒ¸®ÇÏ°Ô ÀÛ¿ëÇß´Ù.
| The primitives
feared sickness because they observed it was often a harbinger of
death. If the tribal medicine man failed to cure an afflicted individual,
the sick man was usually removed from the family hut, being taken
to a smaller one or left in the open air to die alone. A house in
which death had occurred was usually destroyed; if not, it was always
avoided, and this fear prevented early man from building substantial
dwellings. It also militated against the establishment of permanent
villages and cities. | |
87:1.4 ¾ß¸¸ÀεéÀº
¾¾Á·ÀÇ ÇÑ »ç¶÷ÀÌ Á×¾úÀ» ¶§ ¹ãÀ» »õ¿ì°í À̾߱âÇß´Ù; ½Ãü ±Ùó¿¡¼ ÀáÀÌ µé¸é ±×µéµµ Á×À»±î µÎ·Á¿öÇß´Ù. ½Ãü·ÎºÎÅÍ
º´±ÕÀÇ Àü¿°Àº Á×Àº »ç¶÷¿¡ ´ëÇÑ µÎ·Á¿òÀ» Áõ¸íÇß°í, ¸ðµç »ç¶÷µéÀº Á×Àº ÀÚ¿Í Á¢ÃËÀÌ ÀÖÀº ÈÄ¿¡ °³ÀÎÀ» ±ú²ýÇÏ°Ô ÇÏ·Á°í
°í¾ÈµÈ °øµéÀÎ Á¤È ¿¹½ÄÀ» ÇѶ§ ½ÃÇàÇß´Ù. ¿¾»ç¶÷µéÀº ½Ãü¿¡°Ô ºûÀ» ¸¶·ÃÇØ ÁÖ¾î¾ß ÇÑ´Ù°í ¹Ï¾ú´Ù. ½Ãü¸¦ °áÄÚ ¾îµÒ
¼Ó¿¡ ³²¾Æ ÀÖµµ·Ï ¹ö·ÁµÎÁö ¾Ê¾Ò´Ù. 20¼¼±â¿¡ Á×Àº »ç¶÷ÀÇ ¹æ¿¡¼ ¾ÆÁ÷µµ ÃкÒÀ» ÄѸç, »ç¶÷µéÀº ¾ÆÁ÷µµ Á×Àº ÀÚ¿Í
ÇÔ²² ±ú¾î ÀÖ´Ù. À̸¥¹Ù ¹®¸íÈµÈ »ç¶÷µéµµ »ýÈ° öÇп¡¼ ½Ãü¿¡ ´ëÇÑ µÎ·Á¿òÀ» ¿ÏÀüÈ÷ ¾ø¾ÖÁö ¸øÇß´Ù.
| The savages
sat up all night and talked when a member of the clan died; they
feared they too would die if they fell asleep in the vicinity of
a corpse. Contagion from the corpse substantiated the fear of the
dead, and all peoples, at one time or another, have employed elaborate
purification ceremonies designed to cleanse an individual after
contact with the dead. The ancients believed that light must be
provided for a corpse; a dead body was never permitted to remain
in the dark. In the twentieth century, candles are still burned
in death chambers, and men still sit up with the dead. So-called
civilized man has hardly yet completely eliminated the fear of dead
bodies from his philosophy of life. | |
87:1.5 ±×·¯³ª
ÀÌ ¸ðµç µÎ·Á¿ò°ú »ó°ü¾øÀÌ, »ç¶÷µéÀº ¿©ÀüÈ÷ ±Í½ÅÀ» ¼ÓÀÌ·Á°í ¾Ö½è´Ù. Á×Àº »ç¶÷ÀÇ ¿ÀµÎ¸·À» Æı«ÇÏÁö ¾ÊÀ¸·Á¸é, °áÄÚ
¹®ÀÌ ¾Æ´Ï¶ó, º®¿¡ ÀÖ´Â ±¸¸ÛÀ» ÅëÇؼ ½Ãü¸¦ ¿Å°å´Ù. ÀÌ·¯ÇÑ Á¶Ä¡µéÀº ±Í½ÅÀ» È¥¶õ¿¡ ºüÁö°Ô ¸¸µé°í, ±Í½ÅÀÌ ¸Ó¹«¸£´Â
°ÍÀ» ¸·°í, µ¹¾Æ¿ÀÁö ¾Êµµ·Ï º¸ÀåÇϱâ À§ÇØ ÃëÇØÁ³´Ù. Á¶¹®°´µéÀº ¶ÇÇÑ ±Í½ÅÀÌ µû¶ó¿ÀÁö ¾Êµµ·Ï Àå·Ê½ÄÀ» ¸¶Ä¡°í ´Ù¸¥
±æ·Î µ¹¾Æ°¬´Ù. ±Í½ÅÀÌ ¹«´ý¿¡¼ µÇµ¹¾Æ¿ÀÁö ¾Ê´Â °ÍÀ» º¸ÀåÇÏ·Á°í, µÞ°ÉÀ½Áú°ú ¼ö½Ê °¡Áö ´Ù¸¥ Àü·«ÀÌ ¾²¿´´Ù. ³²³à´Â
±Í½ÅÀ» ¼ÓÀÌ·Á°í ÈçÈ÷ ¿ÊÀ» ¹Ù²Ù¾î ÀÔ¾ú´Ù. »óº¹Àº »ì¾Æ³²Àº »ç¶÷µéÀ» À§ÀåÇϱâ À§ÇØ ¸¸µé¾îÁ³´Ù; ÈÄÀÏ¿¡´Â ±Í½ÅÀ» ´Þ·¡±â
À§ÇØ, Á×Àº ÀÚ¿¡ ´ëÇÑ Á¸°æÀ» Ç¥Çϱâ À§ÇØ ¸¸µé¾îÁ³´Ù.
| But despite
all this fear, men still sought to trick the ghost. If the death
hut was not destroyed, the corpse was removed through a hole in
the wall, never by way of the door. These measures were taken to
confuse the ghost, to prevent its tarrying, and to insure against
its return. Mourners also returned from a funeral by a different
road, lest the ghost follow. Backtracking and scores of other tactics
were practiced to insure that the ghost would not return from the
grave. The sexes often exchanged clothes in order to deceive the
ghost. Mourning costumes were designed to disguise survivors; later
on, to show respect for the dead and thus appease the ghosts. |
87:2.1 Á¾±³¿¡¼ ±Í½ÅÀ» ´Þ·¡´Â ¼Ò±ØÀû °èȹÀº ¿µÀû °¿ä¿Í °£Ã»ÇÏ´Â Àû±ØÀû °èȹº¸´Ù ÈξÀ ¾Õ¼ ÀÖ¾ú´Ù. Àΰ£ÀÇ Ã¹ ¼þ¹è ÇàÀ§´Â °æ¿ÜÇÏ´Â Çö»óÀÌ ¾Æ´Ï¶ó, ¹æ¾î Çö»óÀ̾ú´Ù. Çö´ëÀεéÀº ÈÀç¿¡ ´ëºñÇؼ º¸Çè µå´Â °ÍÀ» Çö¸íÇÏ°Ô »ý°¢ÇÑ´Ù; ÀÌó·³ ¾ß¸¸ÀεéÀº ±Í½ÅÀÌ ºÒ¿îÀ» ÀÏÀ¸Å°´Â °Í¿¡ ´ëºñÇÏ¿© º¸ÇèÀ» ¸¶·ÃÇÏ´Â °ÍÀÌ ÁöÇý·Î¿î °ÍÀ̶ó »ý°¢Çß´Ù. ÀÌ·¯ÇÑ º¸ÀåÀ» ¾òÀ¸·Á´Â ³ë·ÂÀÌ ±Í½Å ¼þ¹èÀÇ ±â¼ú°ú ÀǽÄÀ̾ú´Ù. | 2. Ghost Placation In religion the negative program of ghost placation long preceded the positive program of spirit coercion and supplication. The first acts of human worship were phenomena of defense, not reverence. Modern man deems it wise to insure against fire; so the savage thought it the better part of wisdom to provide insurance against ghost bad luck. The effort to secure this protection constituted the techniques and rituals of the ghost cult. | |
87:2.2 ÇѶ§ ±Í½ÅÀÇ
Å« ¼Ò¸ÁÀ» ¹æÇعÞÁö ¾Ê°í »¡¸® ¡°¹«´ý¿¡ ¾ÈÀ塱 ÇÏ´Â °ÍÀÌ Àú½ÂÀ¸·Î °¡´Â °ÍÀ̶ó°í ¿©°ÜÁ³´Ù. ±Í½ÅÀ» ¾ÈÀåÇÏ´Â ÀǽĿ¡¼,
»ì¾Æ ÀÖ´Â ÀÚÀÇ ÇàÀ§¿¡¼ ¹«¾ùÀÌ¶óµµ ½Ç¼öÇϰųª ºü¶ß¸®¸é, ±Í½ÅÀÌ ±Í½Å ³ª¶ó·Î °¡´Â °ÍÀÌ ºÐ¸íÈ÷ Áö¿¬µÈ´Ù°í ¹Ï¾ú´Ù.
ÀÌ°ÍÀº ±Í½Å¿¡°Ô ºÒÄè°¨À» ÁÖ´Â °ÍÀ¸·Î ¹Ï¾ú°í, ¼º³ ±Í½ÅÀº Àç³°ú ºÒ¿î°ú ºÒÇàÀÇ ±Ù¿øÀ̶ó »ý°¢µÇ¾ú´Ù.
| It was once
thought that the great desire of a ghost was to be quickly "laid"
so that it might proceed undisturbed to deadland. Any error of commission
or omission in the acts of the living in the ritual of laying the
ghost was sure to delay its progress to ghostland. This was believed
to be displeasing to the ghost, and an angered ghost was supposed
to be a source of calamity, misfortune, and unhappiness. | |
87:2.3 Àå·Ê½ÄÀº
±Í½Å È¥ÀÌ ¹Ì·¡ÀÇ ÁýÀ» ÇâÇÏ¿© ¶°³ªµµ·Ï À¯ÀÎÇÏ·Á´Â »ç¶÷ÀÇ ³ë·Â¿¡¼ »ý°Ü³µ°í, Àå·Ê½ÄÀÇ ¼³±³´Â ÃÖÃÊ¿¡, »õ·Î¿î ±Í½ÅÀÌ
¾î¶»°Ô °Å±â¿¡ °¡´ÂÁö °¡¸£Ä¡·Á°í °í¾ÈµÇ¾ú´Ù. ±Í½ÅÀÇ ³ª±×³× ±æÀ» À§ÇÏ¿© ¸ÔÀ» °Í°ú ¿Ê°¡Áö¸¦ ¸¶·ÃÇØ ÁÖ´Â °ÍÀÌ °ü½ÀÀ̾ú°í,
ÀÌ ¹°°ÇµéÀ» ¹«´ý ¾ÈÀ̳ª °¡±îÀÌ¿¡ ³õ¾Ò´Ù. ¾ß¸¸ÀεéÀº ¡°±Í½ÅÀ» ¾ÈÀåÇϴ¡± µ¥¤ÑÁï ±Í½ÅÀ» ¹«´ý ±Ùó¿¡¼ ÂѾƳ»´Â µ¥¤Ñ»çÈê¿¡¼
1³âÀÌ °É¸°´Ù°í ¹Ï¾ú´Ù. ¿¡½ºÅ°¸ðÀεéÀº È¥ÀÌ ¸ö°ú ÇÔ²² »çÈê µ¿¾È ¸Ó¹«¸¥´Ù°í ¾ÆÁ÷µµ ¹Ï´Â´Ù.
| The funeral
service originated in man's effort to induce the ghost soul to depart
for its future home, and the funeral sermon was originally designed
to instruct the new ghost how to get there. It was the custom to
provide food and clothes for the ghost's journey, these articles
being placed in or near the grave. The savage believed that it required
from three days to a year to "lay the ghost"¡ªto get it
away from the vicinity of the grave. The Eskimos still believe that
the soul stays with the body three days. | |
87:2.4 »ç¶÷ÀÌ
Á×Àº ÈÄ¿¡´Â ±Í½ÅÀÌ ÁýÀ¸·Î À¯ÀεÇÁö ¾Êµµ·Ï ħ¹¬À» ÁöÅ°°Å³ª ¾ÖµµÇÏ¿´´Ù. ÀÚÇСª»ó󳻱⡪´Â ¾ÖµµÀÇ ÈçÇÑ ÇüÅ¿´´Ù. ¸¹ÀÌ
Áøº¸µÈ ¼±»ýµéÀÌ À̸¦ ¸·À¸·Á ¾Ö½èÁö¸¸ ½ÇÆÐÇß´Ù. ´Ü½Ä°ú ´Ù¸¥ ÇüÅÂÀÇ Àڱ⠺ÎÁ¤Àº ±Í½ÅµéÀÌ ½ÇÁ¦·Î ¸·´Ù¸¥ °÷À¸·Î ¶°³ª±â
Àü¿¡ ÀẹÇØ ÀÖ´Â °úµµ±â µ¿¾È, »ì¾Æ ÀÖ´Â »ç¶÷µéÀÇ ºÒÆíÇÔÀ» Áñ±â´Â °ÍÀ¸·Î ¿©°ÜÁ³´Ù.
| Silence or
mourning was observed after a death so that the ghost would not
be attracted back home. Self-torture¡ªwounds¡ªwas a common form of
mourning. Many advanced teachers tried to stop this, but they failed.
Fasting and other forms of self-denial were thought to be pleasing
to the ghosts, who took pleasure in the discomfort of the living
during the transition period of lurking about before their actual
departure for deadland. | |
87:2.5 ¿À·§µ¿¾È
ºó¹øÈ÷ ¾ÖµµÇÏ°í È°µ¿ÇÏÁö ¾Ê´Â ±â°£µéÀº ¹®¸íÀÇ Áøº¸¿¡ Ä¿´Ù¶õ Àå¾Ö¹° Áß Çϳª¿´´Ù. Çظ¶´Ù ¸î ÁÖ, ¾Æ´Ï ¸î ´Þ±îÁöµµ
ÀÌ·¸°Ô ºñ»ý»êÀûÀÌ°í ¾µµ¥¾ø´Â ¾Öµµ¿¡ ³¶ºñµÇ¾ú´Ù. Á÷¾÷ÀûÀ¸·Î ¾ÖµµÇÏ´Â ÀÚµéÀÌ Àå·Ê½Ä ¶§ °í¿ëµÇ¾ú´Ù´Â »ç½ÇÀº ¾Öµµ°¡ ÀǽÄÀûÀÌ¿ä,
½½ÇÄÀÇ Áõ°Å°¡ ¾Æ´ÔÀ» °¡¸®Å²´Ù. Çö´ëÀεéÀº Á¸°æÇØ ¸¶Áö¾Ê¾Æ¼, ¶Ç´Â »çº°ÇÑ °ÍÀÌ ½½ÆÛ¼ Á×Àº ÀÚ¸¦ ¾ÖµµÇÒÁö ¸ð¸£Áö¸¸,
¿¾³¯ »ç¶÷µéÀº µÎ·Á¿òÀ¸·Î ÀÎÇØ ±×·¸°Ô Çß´Ù.
| Long and frequent
periods of mourning inactivity were one of the great obstacles to
civilization's advancement. Weeks and even months of each year were
literally wasted in this nonproductive and useless mourning. The
fact that professional mourners were hired for funeral occasions
indicates that mourning was a ritual, not an evidence of sorrow.
Moderns may mourn the dead out of respect and because of bereavement,
but the ancients did this because of fear. | |
87:2.6 Á×Àº ÀÚÀÇ
À̸§Àº °áÄÚ ¾ð±ÞÇÏÁö ¾Ê¾Ò´Ù. »ç½Ç, ±× À̸§Àº ÈçÈ÷ ¾ð¾î¿¡¼ Ãß¹æµÇ¾ú´Ù. ÀÌ·¯ÇÑ À̸§Àº ±Ý±â°¡ µÇ¾ú°í, ÀÌ ¹æ¹ýÀ¸·Î
¾ð¾î´Â Ç×»ó ºó°ïÇÏ°Ô µÇ¾ú´Ù. ÀÌ°ÍÀº °á±¹ ¡°»ç¶÷ÀÌ °áÄÚ ¾ð±ÞÇÏÁö ¾Ê´Â À̸§À̳ª ³¯¡±°ú °°Àº »ó¡ ¾ð¾î¿Í ºñÀ¯Àû Ç¥ÇöÀÌ
´Ã¾î³ª°Ô ¸¸µé¾ú´Ù.
| The names of
the dead were never spoken. In fact, they were often banished from
the language. These names became taboo, and in this way the languages
were constantly impoverished. This eventually produced a multiplication
of symbolic speech and figurative expression, such as "the
name or day one never mentions." | |
87:2.7 ¿¾»ç¶÷µéÀº
¸÷½Ã ±Í½ÅÀ» ÂѾƹö¸®°í ½Í¾ú±â ¶§¹®¿¡, ±× ±Í½ÅµéÀÌ ÀÏ»ý¿¡¼ ¿øÇßÀ» ¸ðµç °ÍÀ» ±Í½Å¿¡°Ô ÁÖ¾ú´Ù. ±Í½ÅµéÀº ¾Æ³»¿Í ÇÏÀεéÀ»
¿øÇß´Ù. »ì¸²ÀÌ ³Ë³ËÇÑ ¾ß¸¸ÀÎÀº Á×À» ¶§ Àû¾îµµ ³ë¿¹ ¾Æ³» Çϳª°¡ »ê ä·Î ÆĹ¯È÷±â¸¦ ±â´ëÇÏ¿´´Ù. ³ªÁß¿¡´Â °úºÎ°¡
³²ÆíÀÇ ¹«´ý¿¡¼ ¸ñ¼ûÀ» ²÷´Â °ÍÀÌ Ç³½ÀÀÌ µÇ¾ú´Ù. ¾ÆÀÌ°¡ Á×¾úÀ» ¶§, ¾î¸¥ ±Í½ÅÀÌ µû¶ó°¡¼ ¾ÆÀÌ ±Í½ÅÀ» µ¹º¸µµ·Ï,
¾î¸Ó´Ï³ª ¾ÆÁָӴϳª ÇÒ¸Ó´Ï°¡ ÈçÈ÷ ¸ñÀÌ Á¹·Á Á×ÀÓÀ» ´çÇß´Ù. ±×µéÀº Á×Àº ÀÚ¸¦ À§ÇØ ±â²¨È÷ Á¦ ¸ñ¼ûÀ» ¹ö·È´Ù; Á¤¸»·Î,
±×µéÀÌ °ü½ÀÀ» ¾î±â°í »ì¾Ò´õ¶ó¸é, ±Í½ÅÀÇ Áø³ë¿¡ ´ëÇÑ µÎ·Á¿òÀÌ ¿ø½ÃÀεéÀÌ ´©·È´ø ¾ó¸¶ ¾È µÇ´Â ±×·± Áñ°Å¿ò¸¶Àú Àλý¿¡¼
»©¾Ñ°åÀ» °ÍÀÌ´Ù.
| The ancients
were so anxious to get rid of a ghost that they offered it everything
which might have been desired during life. Ghosts wanted wives and
servants; a well-to-do savage expected that at least one slave wife
would be buried alive at his death. It later became the custom for
a widow to commit suicide on her husband's grave. When a child died,
the mother, aunt, or grandmother was often strangled in order that
an adult ghost might accompany and care for the child ghost. And
those who thus gave up their lives usually did so willingly; indeed,
had they lived in violation of custom, their fear of ghost wrath
would have denuded life of such few pleasures as the primitives
enjoyed. | |
87:2.8 Á×Àº ÃßÀåÀ»
µû¶ó°¡±â À§ÇÑ Å« ¹«¸®ÀÇ Á¾µéÀ» º¸³»´Â °ÍÀÌ °ü½ÀÀ̾ú´Ù. ³ë¿¹µéÀº ±× ÁÖÀÎÀÌ Á×¾úÀ» ¶§, ±Í½Å ³ª¶ó¿¡¼ ±×¸¦ ¼¶±æ
¼ö ÀÖµµ·Ï Á×À½À» ´çÇß´Ù. º¸¸£³×¿ÀÀεéÀº ¾ÆÁ÷µµ Á×Àº ÀÚ¸¦ ¾È³»ÇÏ´Â µ¿¹ÝÀÚ¸¦ ¸¶·ÃÇÑ´Ù; Á×Àº ÁÖÀΰú ÇÔ²² ±Í½ÅÀÇ ±æÀ»
¶°³ª¶ó°í ³ë¿¹ Çϳª¸¦ âÀ¸·Î Á×ÀδÙ. »ìÀÎ ´çÇÑ »ç¶÷ÀÇ ±Í½ÅÀº Àڱ⸦ Á×ÀÎ ÀÚÀÇ ±Í½ÅÀ» ³ë¿¹·Î ¼¶±â´Â °ÍÀ» ±â»µÇÑ´Ù°í
¹Ï¾ú´Ù; ÀÌ °³³äÀº Àΰ£µéÀÌ ¸Ó¸® »ç³ÉÀ» Çϵµ·Ï À¯ÀÎÇß´Ù.
| It was customary
to dispatch a large number of subjects to accompany a dead chief;
slaves were killed when their master died that they might serve
him in ghostland. The Borneans still provide a courier companion;
a slave is speared to death to make the ghost journey with his deceased
master. Ghosts of murdered persons were believed to be delighted
to have the ghosts of their murderers as slaves; this notion motivated
men to head hunting. | |
87:2.9 ±Í½ÅÀº
¸ÔÀ» °ÍÀÇ ³¿»õ¸¦ Áñ±ä´Ù°í »ý°¢µÇ¾ú´Ù. Àå·Ê½Ä ÀÜÄ¡¿¡ ¸ÔÀ» °ÍÀ» ¹ÙÄ¡´Â °ÍÀº ÇѶ§ º¸ÆíÀûÀ̾ú´Ù. ¸Ô±â Àü¿¡ °¨»çÀÇ
¸»¾¸À» µå¸®´Â ¿ø½Ã ¹æ¹ýÀº, ÁÖ¹®À» Áß¾ó°Å¸®¸é¼ ¿µµéÀ» ´Þ·¡´Â ¸ñÀûÀ¸·Î ºÒ ¼Ó¿¡ ¸ÔÀ» °ÍÀ» Á¶±Ý ´øÁö´Â °ÍÀ̾ú´Ù.
| Ghosts supposedly
enjoyed the smell of food; food offerings at funeral feasts were
once universal. The primitive method of saying grace was, before
eating, to throw a bit of food into the fire for the purpose of
appeasing the spirits, while mumbling a magic formula. | |
87:2.10 Á×Àº
ÀÚ°¡ »ì¾ÒÀ» ¶§ ÀÚ½ÅÀÌ ¼ÒÀ¯Çß´ø ¿¬Àåµé°ú ¹«±âµéÀ» ±Í½ÅÀÌ ÀÌ¿ëÇÑ´Ù°í »ý°¢µÇ¾ú´Ù. ¹°°ÇÀ» ±ú¶ß¸®´Â °ÍÀº ¡°±×°ÍÀ» Á×À̴¡±
°ÍÀ̸ç, ±Í½Å ³ª¶ó¿¡¼ ºÀ»çÇÏ·¯ ¶°³ª°¡¶ó°í ±× ±Í½ÅÀ» ³õ¾Æ ÁÖ´Â ÇàÀ§¿´´Ù. Àç»êµµ Å¿ì°Å³ª ÆĹ¯¾î Èñ»ýÁ¦¹°ÀÌ µÇ¾ú´Ù.
¿¾³¯ Àå·Ê½ÄÀÇ ³¶ºñ´Â ¾öû³µ´Ù. ÈÄÀÏÀÇ Á¾Á·µéÀº Á¾ÀÌ ¸ðÇüÀ» ¸¸µé¾î¼, ÀÌ Á×Àº ÀÚ¸¦ À§ÇÑ Èñ»ý¹°À» ¹ÙÄ¥ ¶§ ÁøÂ¥
¹°°Ç°ú »ç¶÷ ´ë½Å¿¡ ±×¸²À¸·Î ´ëüÇÏ¿´´Ù. Àç»êÀ» Å¿ì°í ¹¯¾î¹ö¸®´Â ´ë½Å ģô »ó¼ÓÀ¸·Î ´ëüµÇ¾úÀ» ¶§, ¹®¸í¿¡ Å« Áøº¸°¡
ÀÖ¾ú´Ù. ÀÌ·ÎÄõÀÌ Àεð¾ÈµéÀº Àå·Ê½ÄÀÇ ³¶ºñ¸¦ ¸¹ÀÌ °³ÇõÇÏ¿´´Ù. ±×¸®°í ÀÌ·¯ÇÑ Àç»ê º¸Á¸Àº ±×µéÀ» ºÏºÎ È«ÀÎµé »çÀÌ¿¡¼
°¡Àå °·ÂÇÏ°Ô ¸¸µé¾ú´Ù. Çö´ëÀεéÀº ±Í½ÅÀ» µÎ·Á¿öÇÑ´Ù°í »ý°¢µÇÁö ¾ÊÁö¸¸, °ü½ÀÀº Áú±â¸ç, ¶¥¿¡ ÀÖ´Â ¸¹Àº Àç»êÀÌ ¾ÆÁ÷µµ
Àå·Ê Àǽİú »ç¸Á ¿¹½Ä¿¡ ¼Ò¸ðµÈ´Ù.
| The dead were
supposed to use the ghosts of the tools and weapons that were theirs
in life. To break an article was to " kill it, " thus
releasing its ghost to pass on for service in ghostland. Property
sacrifices were also made by burning or burying. Ancient funeral
wastes were enormous. Later races made paper models and substituted
drawings for real objects and persons in these death sacrifices.
It was a great advance in civilization when the inheritance of kin
replaced the burning and burying of property. The Iroquois Indians
made many reforms in funeral waste. And this conservation of property
enabled them to become the most powerful of the northern red men.
Modern man is not supposed to fear ghosts, but custom is strong,
and much terrestrial wealth is still consumed on funeral rituals
and death ceremonies. |
3. Ancestor Worship The advancing ghost cult made ancestor worship inevitable since it became the connecting link between common ghosts and the higher spirits, the evolving gods. The early gods were simply glorified departed humans. | ||
87:3.2 Á¶»ó ¼þ¹è´Â
ÃÖÃÊ¿¡ ¼þ¹è¶ó±âº¸´Ù Á¶»óÀ» µÎ·Á¿öÇÏ´Â °ÍÀ̾úÀ¸³ª, ±×·¯ÇÑ °³³äÀº ±Í½ÅÀ» µÎ·Á¿öÇÏ°í ¼þ¹èÇϴ ŵµ¸¦ È®»êÇÏ´Â µ¥ ºÐ¸íÈ÷
±â¿©Çß´Ù. ÃʱâÀÇ Á¶»ó°ú ±Í½ÅÀ» ¼¶±â´Â ÀÚµéÀº ÇÏÇ°ÇÒ ¶§ ¸ö¼ÓÀ¸·Î ³ª»Û ±Í½ÅÀÌ µé¾î°¡Áö ¾ÊÀ»±î ÇÏ¿© ÇÏÇ°ÇÏ´Â °ÍÁ¶Â÷
µÎ·Á¿öÇß´Ù.
| Ancestor worship
was originally more of a fear than a worship, but such beliefs did
definitely contribute to the further spread of ghost fear and worship.
Devotees of the early ancestor-ghost cults even feared to yawn lest
a malignant ghost enter their bodies at such a time. | |
87:3.3 ÀÚ½ÄÀÌ
¾ø´Â ÀÚ°¡ ¾çÀÚ¸¦ ¾ò´Â °ü½ÀÀº ±×ÀÇ È¥ÀÌ Æò¾ÈÇÏ°í Àß °¡±â À§Çؼ Á×Àº µÚ¿¡ ´©±º°¡°¡ Á¦¹°À» ²À ¸¶·ÃÇÏ°Ô ÇÏ·Á´Â °ÍÀ̾ú´Ù.
¾ß¸¸ÀεéÀº µ¿·áÀÇ ±Í½ÅµéÀ» µÎ·Á¿öÇÏ¸ç »ì¾Ò°í, Á×Àº µÚ¿¡ Àڱ⠱ͽÅÀÇ ¾ÈÀüÇÑ Ã³½ÅÀ» °èȹÇÏ´Â µ¥ ³²´Â ½Ã°£À» ½è´Ù.
| The custom
of adopting children was to make sure that some one would provide
offerings after death for the peace and progress of the soul. The
savage lived in fear of the ghosts of his fellows and spent his
spare time planning for the safe conduct of his own ghost after
death. | |
87:3.4 ´ëºÎºÐÀÇ
ºÎÁ·µéÀº Àû¾îµµ 1³â¿¡ ÇÑ ¹ø, ¿Â°® ±Í½Å ÀÜÄ¡¸¦ ¹ú¿´´Ù. ·Î¸¶ÀεéÀº Çظ¶´Ù ¿µÎ ¹ø ±Í½Å ÀÜÄ¡¿Í ±×¿¡ µû¸£´Â ¿¹½ÄÀÌ
ÀÖ¾ú´Ù. 1³âÀÇ ¹ÝÀº ÀÌ ¿¾ ¼þ¹èµé°ú ¿¬°áµÈ ¾î¶² Á¾·ùÀÇ ÀǽĿ¡ ¹ÙÃÄÁ³´Ù. ¾î´À ·Î¸¶ ȲÁ¦´Â ÃàÁ¦ÀÏÀ» 1³â¿¡ 135ÀÏ·Î
ÁÙÀÓÀ¸·Î ÀÌ Ç³½ÀÀ» °³¼±ÇÏ°íÀÚ ³ë·ÂÇϱ⵵ Çß´Ù.
| Most tribes
instituted an all-souls' feast at least once a year. The Romans
had twelve ghost feasts and accompanying ceremonies each year. Half
the days of the year were dedicated to some sort of ceremony associated
with these ancient cults. One Roman emperor tried to reform these
practices by reducing the number of feast days to 135 a year. | |
87:3.5 ±Í½Å ¼þ¹è´Â
ÁÙ°ð ÁøÈÇØ ¿Ô´Ù. ±Í½ÅµéÀÌ ºÒ¿ÏÀüÇÑ ´Ü°è¿¡¼ ´õ ³ôÀº ´Ü°èÀÇ Á¸Àç·Î ¿Å°Ü°£´Ù°í »ó»óÀÌ µÇÀÚ, ±× ¼þ¹è´Â °á±¹ ¿µµé(spirits),
½ÉÁö¾î´Â ½Åµé(gods)±îÁöµµ ¿¹¹èÇÏ´Â °ÍÀ¸·Î ¹ßÀüÇÏ¿´´Ù. ±×·¯³ª ³ôÀº ¿µµé¿¡ °üÇÑ ´Ù¾çÇÑ °³³ä°ú »ó°ü¾øÀÌ, ¸ðµç
ºÎÁ·°ú Á¾Á·ÀÌ ÇѶ§ ±Í½ÅµéÀ» ¹Ï¾ú´Ù.
| The ghost cult
was in continuous evolution. As ghosts were envisioned as passing
from the incomplete to the higher phase of existence, so did the
cult eventually progress to the worship of spirits, and even gods.
But regardless of varying beliefs in more advanced spirits, all
tribes and races once believed in ghosts. |
4. Good and Bad Spirit Ghosts Ghost fear was the fountainhead of all world religion; and for ages many tribes clung to the old belief in one class of ghosts. They taught that man had good luck when the ghost was pleased, bad luck when he was angered. | ||
87:4.2 ±Í½Å °øÆ÷¿¡
´ëÇÑ ±Í½Å ¼þ¹è°¡ È®´ëµÇ¸é¼, ¾î¶² °³Àΰúµµ È®½ÇÈ÷ ½Äº°ÇÒ ¼ö ¾ø´Â ´õ ³ôÀº Á¾·ùÀÇ ¿µ¿¡ ´ëÇÑ ÀνÄÀÌ »ý°Ü³µ´Ù. À̵éÀº
±Í½Å ³ª¶óÀÇ ¿µÅ並 Áö³ª¼ ´õ ³ôÀº ¿µÅä·Î ³ª¾Æ°£ ¿µµé, Á¹¾÷Çϰųª ¿µÈ·Ó°Ô µÈ ¿µµéÀ̾ú´Ù.
| As the cult
of ghost fear expanded, there came about the recognition of higher
types of spirits, spirits not definitely identifiable with any individual
human. They were graduate or glorified ghosts who had progressed
beyond the domain of ghostland to the higher realms of spiritland.
| |
87:4.3 µÎ Á¾·ùÀÇ
¿µ ±Í½ÅÀÌ ÀÖ´Ù´Â °³³äÀº ¼¼°è Àü¿ª¿¡ µÎ·ç, ´À¸®Áö¸¸ È®½ÇÇÏ°Ô Áøº¸Çß´Ù. ÀÌ »õ·Î¿î ÀÌ¿øÀû ¿µ »ç»ó(dual spiritism)Àº
ÇÑ ºÎÁ·¿¡¼ ´Ù¸¥ ºÎÁ·À¸·Î ÆÛÁú ÇÊ¿ä°¡ ¾ø¾ú´Ù; ¼¼°è Àü¿ª¿¡ °ÉÃļ ÀÚÀ¯·Ó°Ô ¹ß»ýÇß´Ù. È®´ëµÇ´Â ÁøÈÇÏ´Â Áö¼º¿¡ ¿µÇâÀ»
¹ÌÄ¡´Â °æ¿ì, ÇÑ °³³äÀÇ ÈûÀº ±× ½Çü³ª ³í¸®¿¡ ÀÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á °³³äÀÇ »ý»ýÇÔ°ú °³³äÀ» ³Î¸® ½±°Ô °£´ÜÈ÷
Àû¿ëÇÒ ¼ö ÀÖ´Â º¸Æí¼º¿¡ ÀÖ´Ù.
| The notion
of two kinds of spirit ghosts made slow but sure progress throughout
the world. This new dual spiritism did not have to spread from tribe
to tribe; it sprang up independently all over the world. In influencing
the expanding evolutionary mind, the power of an idea lies not in
its reality or reasonableness but rather in its vividness and the
universality of its ready and simple application. | |
87:4.4 ³ªÁß¿¡´Â
»ç¶÷ÀÇ »ó»ó·ÂÀº ¼±ÇÑ ÃÊÀÚ¿¬Àû Á¸Àçµé°ú ¾ÇÇÑ Á¸ÀçµéÀÇ °³³äÀ» »ó»óÇß´Ù; ¾î¶² ±Í½ÅµéÀº °áÄÚ ¼±ÇÑ ¿µÀÇ ¼öÁØÀ¸·Î ÁøÈÇÏÁö
¾Ê¾Ò´Ù. ±Í½ÅÀ» µÎ·Á¿öÇÏ´Â ÃʱâÀÇ ´ÜÀÏ ¿µ »ç»óÀº Â÷Ãû ÀÌ¿øÀû ¿µ »ç»óÀ¸·Î ÁøÈÇß°í, ÀÌ°ÍÀº ¶¥ÀÇ ÀÏÀ» ´«¿¡ º¸ÀÌÁö
¾Ê°Ô ÅëÁ¦ÇÑ´Ù´Â »õ·Î¿î °³³äÀ̾ú´Ù. ¸¶Ä§³» Çà¿î°ú ºÒ¿î¿¡´Â °¢ÀÚ¸¦ ÅëÁ¦ÇÏ´Â ÀÚ°¡ ÀÖ´Ù°í º¸¾Ò´Ù. ±×¸®°í µÎ Á¾·ù »çÀÌ¿¡¼,
ºÒ¿îÀ» °¡Á®¿À´Â Áý´ÜÀº ´õ È°µ¿ÇÏ°í ¼ö°¡ ¸¹´Ù°í ¹Ï¾ú´Ù.
| Still later
the imagination of man envisioned the concept of both good and bad
supernatural agencies; some ghosts never evolved to the level of
good spirits. The early monospiritism of ghost fear was gradually
evolving into a dual spiritism, a new concept of the invisible control
of earthly affairs. At last good luck and bad luck were pictured
as having their respective controllers. And of the two classes,
the group that brought bad luck were believed to be the more active
and numerous. | |
87:4.5 ¼±ÇÑ ¿µ,
¾ÇÇÑ ¿µÀÇ ±³¸®°¡ ¸¶Ä§³» ¼º¼÷ÇßÀ» ¶§, ±×°ÍÀº ¸ðµç Á¾±³ °³³ä °¡¿îµ¥ °¡Àå ³Î¸® ÆÛÁö°í ¿À·¡ Áö¼ÓÇÏ¿´´Ù. ÀÌ ÀÌ¿øÀû
¿µ »ç»óÀº Å« Á¾±³ öÇÐÀÇ Áøº¸¸¦ ÀǹÌÇߴµ¥, ±×°ÍÀÌ »ç¶÷À¸·Î ÇÏ¿©±Ý Çà¿î°ú ºÒ¿îÀ» ¼³¸íÇÏ°Ô ÇÏ°í, ÇÑÆí µ¿½Ã¿¡ ¾î´À
Á¤µµ ÀÏ°ü¼º ÀÖ°Ô ÇൿÇÏ´Â ÃÊÀΰ£ Á¸ÀçµéÀ» ¹Ï°í ÀÖ¾ú±â ¶§¹®ÀÌ´Ù. ¿µµéÀº ¼±ÇϵçÁö ¾Æ´Ï¸é ¾ÇÇÏ´Ù´Â °ÍÀ» »ç¶÷µéÀÌ ¹ÏÀ»
¼ö ÀÖ¾ú´Ù. ÀÌ ¿µµéÀº °¡Àå ¿ø½ÃÀû Á¾±³ÀÇ ´ÜÀÏ ¿µ »ç»ó¿¡ ´ã±ä Ãʱ⠱ͽŵéó·³ ¿ÏÀüÈ÷ º¯´ö½º·´´Ù°í »ý°¢µÇÁö´Â ¾Ê¾Ò´Ù.
»ç¶÷µéÀº ÀÏ°ü¼º ÀÖ°Ô ÇൿÇÏ´Â ÃÊÀΰ£ ¼¼·ÂÀ» ¸¶Ä§³» »ó»óÇÒ ¼ö ÀÖ¾ú°í, ÀÌ°ÍÀÌ Á¾±³ ÁøÈÀÇ ¿ª»ç Àüü¿¡¼, Àΰ£ öÇÐÀÇ
¼ºÀå¿¡¼, °¡Àå Áß´ëÇÑ Áø¸®ÀÇ ¹ß°ß Áß¿¡ Çϳª¿´´Ù.
| When the doctrine
of good and bad spirits finally matured, it became the most widespread
and persistent of all religious beliefs. This dualism represented
a great religio-philosophic advance because it enabled man to account
for both good luck and bad luck while at the same time believing
in supermortal beings who were to some extent consistent in their
behavior. The spirits could be counted on to be either good or bad;
they were not thought of as being completely temperamental as the
early ghosts of the monospiritism of most primitive religions had
been conceived to be. Man was at last able to conceive of supermortal
forces that were consistent in behavior, and this was one of the
most momentous discoveries of truth in the entire history of the
evolution of religion and in the expansion of human philosophy. | |
87:4.6 ±×·¯³ª
ÁøÈµÈ Á¾±³´Â ÀÌ¿øÀû ¿µ »ç»óÀÇ °³³äÀ» ¾ò±â±îÁö ²ûÂïÇÑ ´ë°¡¸¦ ÁöºÒÇÏ¿´´Ù. »ç¶÷ÀÌ Ãʱ⿡ °¡Áø öÇÐÀº, Çϳª´Â ¼±ÇÑ
¿µÀÌ°í ´Ù¸¥ Çϳª´Â ¾ÇÇÑ ¿µ, ¿ÀÁ÷ µÎ °¡ÁöÀÇ ¿µÀ» °¡Á¤ÇÔÀ¸·Î, ¿µÀÇ ºÒº¯¼º°ú ÇöÀç Çà¿îÀÇ º¯È¸¦ ÀýÃæÇÒ ¼ö ÀÖ¾ú´Ù.
±×¸®°í ÀÌ ¹ÏÀ½ÀÌ »ç¶÷À¸·Î ÇÏ¿©±Ý ¿ì¿¬ÀÇ º¯¼ö¸¦, º¯ÇÏÁö ¾Ê´Â ÃÊÀΰ£ ¼¼·ÂÀÇ °³³ä°ú Á¶ÈÇÒ ¼ö ÀÖ°Ô ¸¸µé¾úÁö¸¸, ÀÌ
±³¸®´Â ±× µÚ·Î °è¼Ó, Á¾±³°¡µéÀÌ ¿ìÁÖÀû ÅëÇÕÀ» »ó»óÇÏ´Â °ÍÀ» ¾î·Æ°Ô ¸¸µé¾ú´Ù. ÁøÈ Á¾±³ÀÇ ½ÅµéÀº ÀϹÝÀûÀ¸·Î ¾îµÒÀÇ
¼¼·Âµé°ú ´ë¸³µÇ¾ú´Ù.
| Evolutionary
religion has, however, paid a terrible price for the concept of
dual spiritism. Man's early philosophy was able to reconcile spirit
constancy with the vicissitudes of temporal fortune only by postulating
two kinds of spirits, one good and the other bad. And while this
belief did enable man to reconcile the variables of chance with
a concept of unchanging supermortal forces, this doctrine has ever
since made it difficult for religionists to conceive of cosmic unity.
The gods of evolutionary religion have generally been opposed by
the forces of darkness. | |
87:4.7 ÀÌ ¸ðµç
°ÍµéÀÇ ºñ±ØÀº, ÀÌ·¯ÇÑ »ý°¢µéÀÌ »ç¶÷ÀÇ ¿ø½Ã Áö¼º¿¡ »Ñ¸®¸¦ ³»¸± ¶§ ¿Â ¼¼°è¿¡ ¾ÇÇϰųª ºÒȸ¦ ÀÏÀ¸Å°´Â ¿µµéÀÌ Á¤¸»·Î
¾ø¾ú´Ù´Â »ç½Ç¿¡ ÀÖ´Ù. ±×·± ºÒÇàÇÑ »óȲÀº Ä®¸®°¡½ºÆ¼¾Æ ¹Ý¶õ ÀÌÀü¿¡´Â ³ªÅ¸³ªÁö ¾Ê¾Ò°í, ¿À¼øÀý±îÁö¸¸ Áö¼ÓµÇ¾ú´Ù. ¼±°ú
¾ÇÀÌ ¿ìÁÖ¿¡¼ ´ëµîÇÏ´Ù´Â °³³äÀº 20¼¼±â¿¡µµ Àΰ£ÀÇ Ã¶ÇÐ ¼Ó¿¡ »ý»ýÇÏ°Ô »ì¾Æ ÀÖ´Ù; ¼¼°è Á¾±³ÀÇ ´ëºÎºÐÀº ±Í½Å ¼þ¹è°¡
°í°³¸¦ µé´ø ¾ÆµæÈ÷ ¿À·¡ Àü¿¡ ÅÂ¾î³ ÀÌ ¹®ÈÀû ÈçÀûÀ» ¾ÆÁ÷µµ Áö´Ï°í ÀÖ´Ù.
| The tragedy
of all this lies in the fact that, when these ideas were taking
root in the primitive mind of man, there really were no bad or disharmonious
spirits in all the world. Such an unfortunate situation did not
develop until after the Caligastic rebellion and only persisted
until Pentecost. The concept of good and evil as cosmic co-ordinates
is, even in the twentieth century, very much alive in human philosophy;
most of the world's religions still carry this cultural birthmark
of the long-gone days of the emerging ghost cults. |
87:5.1 ¿ø½ÃÀεéÀº ¿µ°ú ±Í½ÅÀÌ °ÅÀÇ ¹«Á¦ÇÑ ±Ç¸®¸¦ °¡Á³Áö¸¸, Àǹ«´Â ¾ø´Â °ÍÀ¸·Î º¸¾Ò´Ù; ¿µµéÀº »ç¶÷µéÀº ¸¹Àº Àǹ«°¡ ÀÖÁö¸¸, ±Ç¸®´Â ¾ø´Ù°í ¿©°å´Ù. »ç¶÷µéÀÌ ÀÚ½ÅÀÇ ¿µÀû ÀÓ¹«¸¦ Ç×»ó ÀÌÇàÇÏÁö ¸øÇؼ ¿µµéÀÌ »ç¶÷µéÀ» ¾÷½Å¿©±ä´Ù°í ¹Ï¾ú´Ù. Àηù´Â ±Í½ÅÀÌ Àΰ£»ç¿¡ °£¼·ÇÏÁö ¾Ê´Â´Ù´Â ´ë°¡·Î ±Í½Å ¼¶±â´Â ÀÏÀ» °è¼ÓÇÑ´Ù°í ÀϹÝÀûÀ¸·Î ¹Ï¾ú°í, ¾ÆÁÖ ÀÛÀº ºÒÇ൵ ±Í½ÅÀÌ ÇൿÇÑ Å¿À¸·Î µ¹·È´Ù. ÃʱâÀÇ Àΰ£µéÀº ½Åµé(gods)ÀÌ ¹ÞÀ» ¾î¶² ¸í¿¹¸¦ ÀڽŵéÀÌ ±×³É Áö³ªÄ¥±î ºÁ µÎ·Á¿öÇß°í, ¾Ë·ÁÁø ¸ðµç ¿µµé(spirits)¿¡°Ô Èñ»ý¹°À» ¹ÙÄ£ µÚ¿¡µµ, ±×Àú öÀúÇÑ ¾ÈÀüÀ» À§ÇØ, ¡°¹ÌÁöÀÇ ½Åµé(unknown gods)¡±¿¡°Ôµµ ´Ù½Ã Çѹø Á¦¹°À» ¹ÙÃÆ´Ù. | 5. The Advancing Ghost Cult 87:5.1 Primitive man viewed the spirits and ghosts as having almost unlimited rights but no duties; the spirits were thought to regard man as having manifold duties but no rights. The spirits were believed to look down upon man as constantly failing in the discharge of his spiritual duties. It was the general belief of mankind that ghosts levied a continuous tribute of service as the price of noninterference in human affairs, and the least mischance was laid to ghost activities. Early humans were so afraid they might overlook some honor due the gods that, after they had sacrificed to all known spirits, they did another turn to the "unknown gods," just to be thoroughly safe. | |
87:5.2 ÀÌÁ¦ ´Ü¼øÇÑ
±Í½Å ¼þ¹è·ÎºÎÅÍ ´õ Áøº¸µÇ°í ºñ±³Àû º¹ÀâÇÑ ¿µµé°ú ±Í½ÅÀ» ¼þ¹èÇϴ dz½ÀÀÌ µÚµû¶úÀ¸¸ç, ÀÌ°ÍÀº »ç¶÷ÀÇ ¿ø½ÃÀû »ó»ó ¼Ó¿¡¼
³ôÀº ¿µµéÀÌ ÁøÈÇÔ¿¡ µû¶ó¼ ±×µéÀ» ¼¶±â°í ¼þ¹èÇÏ´Â °ÍÀ̾ú´Ù. Á¾±³ ¿¹½ÄÀº ¿µ(ÖÄ)ÀÌ ÁøÈÇÏ°í Áøº¸ÇÏ´Â µ¥ ¹ß°ÉÀ½À»
¸ÂÃß¾î¾ß ÇÑ´Ù. È®´ëµÈ ¼þ¹è´Â ÃÊÀÚ¿¬ Á¸ÀçµéÀ» ¹Ï´Â °Í°ú °ü·ÃÇÏ¿© ½ÇÇàµÇ´Â ÀÚ¾Æ À¯Áö ±â¼ú, °ð ¿µ ȯ°æ¿¡ ´ëÇÑ ÀÚ¾ÆÀÇ
Á¶Á¤À̾úÀ» »ÓÀÌ´Ù. »ê¾÷ Á¶Á÷°ú ±º»ç Á¶Á÷Àº ÀÚ¿¬ ¹× »çȸ ȯ°æ¿¡ ´ëÇÑ Á¶Á¤À̾ú´Ù. °áÈ¥ÀÌ ³²³àÀÇ ¿ä±¸¸¦ ä¿ì·Á°í
»ý°Ü³ °Íó·³, Á¾±³Àû Á¶Á÷Àº ³ôÀº ¿µ ¼¼·Â°ú ¿µÀû Á¸ÀçµéÀ» ¹Ï´Â °³³ä¿¡ ¹ÝÀÀÇÏ¿© ÁøÈÇß´Ù. Á¾±³´Â ÀÌ ¼ö¼ö²²³¢ °°Àº
¿ì¿¬°ú °ü·ÃÇؼ Àΰ£ÀÌ °¡Áö´Â ȯ»ó¿¡ ´ëÇÏ¿© ÀûÀÀÇÏ´Â °ÍÀ» ³ªÅ¸³½´Ù. ¿µÀ» µÎ·Á¿öÇÏ°í ÈÄÀÏ¿¡ ¿µÀ» ¼þ¹èÇÏ´Â °ÍÀº ºÒÇà¿¡
´ëºñÇÏ´Â º¸ÇèÀ¸·Î¼, ¹ø¿µÀ» º¸ÀåÇÏ´Â ¹æÃ¥À¸·Î¼ ¹Þ¾ÆµéÀÌ°Ô µÇ¾ú´Ù.
| And now the
simple ghost cult is followed by the practices of the more advanced
and relatively complex spirit-ghost cult, the service and worship
of the higher spirits as they evolved in man's primitive imagination.
Religious ceremonial must keep pace with spirit evolution and progress.
The expanded cult was but the art of self-maintenance practiced
in relation to belief in supernatural beings, self-adjustment to
spirit environment. Industrial and military organizations were adjustments
to natural and social environments. And as marriage arose to meet
the demands of bisexuality, so did religious organization evolve
in response to the belief in higher spirit forces and spiritual
beings. Religion represents man's adjustment to his illusions of
the mystery of chance. Spirit fear and subsequent worship were adopted
as insurance against misfortune, as prosperity policies. | |
87:5.3 ¾ß¸¸ÀεéÀº
¼±(good)ÇÑ ¿µµé(sprits)ÀÌ ÀÚ½ÅÀÇ ÀÏ¿¡ ºÐÁÖÇÏ¿© Àΰ£¿¡°Ô ¿ä±¸ÇÏ´Â °ÍÀÌ °ÅÀÇ ¾ø´Ù°í »ó»óÇÑ´Ù. ±âºÐÀÌ ÁÁÀº
»óÅ·ΠµÎ¾î¾ß ÇÏ´Â °ÍÀº ¾ÇÇÑ ±Í½Åµé°ú ¿µµéÀ̾ú´Ù. µû¶ó¼ ¿ø½Ã ¹ÎÁ·µéÀº È£ÀǸ¦ °¡Áø ¿µµé º¸´Ù ¾ÇÀÇ ÀÖ´Â ±Í½Åµé¿¡°Ô
´õ ÁÖÀǸ¦ ±â¿ï¿´´Ù.
| The savage
visualizes the good spirits as going about their business, requiring
little from human beings. It is the bad ghosts and spirits who must
be kept in good humor. Accordingly, primitive peoples paid more
attention to their malevolent ghosts than to their benign spirits. | |
87:5.4 Àΰ£ÀÇ
¹ø¿µÀº ƯÈ÷ ¾ÇÇÑ ¿µµéÀÌ ÁúÅõÇÏ°Ô ¸¸µç´Ù°í »ý°¢µÇ¾ú°í, ±×µéÀÌ ¾Ó°±À½ÇÏ´Â ¹æ¹ýÀº Àΰ£ ´ë¸®ÀÚ¸¦ ÅëÇؼ, ±×¸®°í »ç¾ÇÇÑ
½Ã¼±À» »ç¿ëÇÏ¿© º¸º¹ÇÏ´Â °ÍÀ̾ú´Ù. ¿µÀ» ÇÇÇϱâ À§ÇÑ ±Í½Å ¼þ¹èÀÇ ¾ç»óÀº, »ç¾ÇÇÑ ´«ÀÇ °£°è¿Í »ó´çÈ÷ °ü°èµÇ¾ú´Ù.
»ç¾ÇÇÑ ´«¿¡ ´ëÇÑ µÎ·Á¿òÀº °ÅÀÇ ¼¼°èÀûÀ¸·Î ÆÛÁ³´Ù. ¾Æ¸§´Ù¿î ¿©ÀεéÀº ¾ÇÇÑ ´«À¸·ÎºÎÅÍ ÀÚ½ÅÀ» º¸È£ÇÏ·Á°í º£ÀÏÀ» ½è´Ù;
³ªÁß¿¡´Â ¾Æ¸§´ä°Ô ¿©±è¹Þ°í ½Í¾î ÇÏ´Â ¹µ ¿©ÀεéÀÌ ÀÌ °ü½ÀÀ» µû¶ú´Ù. ³ª»Û ¿µÀ» ÀÌ·¸°Ô µÎ·Á¿öÇÑ °Í ¶§¹®¿¡ ¾îµÎ¿öÁø
µÚ¿¡ ¾ÆÀ̵éÀ» ¹Ù±ù¿¡ ³»º¸³»´Â ÀÏÀÌ µå¹°¾ú°í, ¿¾³¯ÀÇ ±âµµ´Â ¾ðÁ¦³ª ¡°¾ÇÇÑ ´«À¸·ÎºÎÅÍ ¿ì¸®¸¦ ±¸¿øÇϼҼ¡± ÇÏ´Â °£Ã»À»
´ã¾Ò´Ù.
| Human prosperity
was supposed to be especially provocative of the envy of evil spirits,
and their method of retaliation was to strike back through a human
agency and by the technique of the evil eye. That phase of the cult
which had to do with spirit avoidance was much concerned with the
machinations of the evil eye. The fear of it became almost world-wide.
Pretty women were veiled to protect them from the evil eye; subsequently
many women who desired to be considered beautiful adopted this practice.
Because of this fear of bad spirits, children were seldom allowed
out after dark, and the early prayers always included the petition,
"deliver us from the evil eye." | |
87:5.5 ÄÚ¶õÀº
ÇÑ Àå Àüü¸¦ ¾ÇÇÑ ´«°ú ÁÖ¹®¿¡ ¹è´çÇϸç, À¯´ëÀεéÀº À̸¦ ¹Ï¾ú´Ù. ³²±Ù ¼þ¹è ÀüºÎ°¡ ¾ÇÇÑ ´«¿¡ ´ëÇÑ ¹æ¾î·Î¼ »ý°Ü³µ´Ù.
»ý½Ä ±â°üÀº ¾ÇÇÑ ´«À» Èû¾ø°Ô ¸¸µå´Â À¯ÀÏÇÑ ÁÖ¹°·Î »ý°¢µÇ¾ú´Ù. ¾ÇÇÑ ´«Àº Ãâ»ý Àü¿¡ »ý±â´Â ¾ÆÀ̵éÀÇ ¹ÝÁ¡, °ð ¾î¸Ó´Ï
ÂÊÀÇ ¿µÇâ¿¡ °üÇÏ¿© ÃÖÃÊ ¹Ì½ÅÀ» ³º¾Ò°í, ÀÌ À¯ÇàÀº ÇѶ§ °ÅÀÇ º¸ÆíÀûÀ̾ú´Ù.
| The Koran contains
a whole chapter devoted to the evil eye and magic spells, and the
Jews fully believed in them. The whole phallic cult grew up as a
defense against evil eye. The organs of reproduction were thought
to be the only fetish which could render it powerless. The evil
eye gave origin to the first superstitions respecting prenatal marking
of children, maternal impressions, and the cult was at one time
well-nigh universal. | |
87:5.6 ÁúÅõ´Â
Àΰ£ÀÇ »Ñ¸® ±íÀº Ư¼ºÀÌ´Ù. µû¶ó¼ ¿ø½ÃÀεéÀº ÁúÅõ¸¦ Ãʱ⠽ŵéÀÇ Å¿À¸·Î µ¹·È´Ù. ±×¸®°í »ç¶÷Àº ÀÏ´Ü ±Í½Å ¼ÓÀ̱⸦
½ÇÇàÇÑ µÚ¿¡, °ð ¿µµéÀ» ¼ÓÀ̱⠽ÃÀÛÇß´Ù. ¡°¿µµéÀÌ ¿ì¸®ÀÇ ¾Æ¸§´Ù¿ò°ú ¹ø¿µÀ» ½Ã»ùÇϸé, ¿ì¸® ½º½º·Î¸¦ º¼Ç°¾øÀÌ ¸¸µé°í
¿ì¸®ÀÇ ¼º°øÀ» ÇÏÂú°Ô ¸»Çϸ®¶ó¡± ¸»Çß´Ù. ±×·¯´Ï±î, ÃʱâÀÇ °â¼ÕÀº ÀھƸ¦ ³·Ãß´Â °ÍÀÌ ¾Æ´Ï¶ó, ½Ã»ùÇÏ´Â ¿µµéÀ» µûµ¹¸®°í
¼ÓÀÌ·Á´Â ½Ãµµ¿´´Ù.
| Envy is a
deep-seated human trait; therefore did primitive man ascribe it
to his early gods. And since man had once practiced deception upon
the ghosts, he soon began to deceive the spirits. Said he, "If
the spirits are jealous of our beauty and prosperity, we will disfigure
ourselves and speak lightly of our success." Early humility
was not, therefore, debasement of ego but rather an attempt to foil
and deceive the envious spirits. | |
87:5.7 Àΰ£ÀÇ
¹ø¿µÀ» ¿µµéÀÌ ÁúÅõÇÏ°Ô µÇ´Â °ÍÀ» ¹æÁöÇÏ·Á°í ä¿ëÇÑ ¹æ¹ýÀº ¿î ÁÁ°Å³ª ¸¹ÀÌ »ç¶û¹Þ´Â ¾î¶² ¹°°ÇÀ̳ª »ç¶÷¿¡°Ô ¿å¼³À»
Æۺ״ °ÍÀ̾ú´Ù. ÀÚ½ÅÀ̳ª °¡Á·¿¡°Ô ĪÂùÇÏ´Â ¸»À» ±ð¾Æ³»¸®´Â °ü½ÀÀº ÀÌ ¹æ¹ýÀ¸·Î ±â¿øÀ» °¡Á³°í, ±×°ÍÀº °á±¹ ¹®¸íȵÈ
°â¼Õ¤ýÀÚÁ¦¤ý¿¹ÀÇ·Î ÁøÈÇß´Ù. °°Àº µ¿±â¿Í ¹ß°ÉÀ½À» ¸ÂÃß¾î, ¸ø³ª(ugly) º¸ÀÌ´Â °ÍÀÌ À¯ÇàÀÌ µÇ¾ú´Ù. ¾Æ¸§´Ù¿ò(beauty)Àº
¿µµéÀÇ ½Ã»ùÀ» ÀÏÀ¸Ä×´Ù; ¾Æ¸§´Ù¿òÀº ÁË ¸¹Àº Àΰ£ÀÇ ÀÚ¸¸½ÉÀÇ ¿¹½ÃÀÌ´Ù. ¾ß¸¸ÀεéÀº ¸ø³ À̸§À» ã¾Ò´Ù. ÀÌ À¯ÇàÀÇ
Ư¼ºÀº ¿¹¼úÀÇ Áøº¸¿¡ Å« Àå¾Ö°¡ µÇ¾ú°í, ¼¼°è¸¦ ¿À·§µ¿¾È ¾îµÒħħÇÏ°í ÃßÇÏ°Ô ¸¸µé¾ú´Ù.
| The method
adopted to prevent the spirits from becoming jealous of human prosperity
was to heap vituperation upon some lucky or much loved thing or
person. The custom of depreciating complimentary remarks regarding
oneself or family had its origin in this way, and it eventually
evolved into civilized modesty, restraint, and courtesy. In keeping
with the same motive, it became the fashion to look ugly. Beauty
aroused the envy of spirits; it betokened sinful human pride. The
savage sought for an ugly name. This feature of the cult was a great
handicap to the advancement of art, and it long kept the world somber
and ugly. | |
87:5.8 ¿µ(ÖÄ)À»
¼¶±â´ø ½ÃÀý¿¡, ¸ñ¼ûÀº ±â²¯ÇØ¾ß µµ¹ÚÀÌ¿ä, ¿µÀÇ ÅëÁ¦·Î ÀÎÇÑ °á°ú¿´´Ù. ¿µµé¿¡°Ô ¿µÇâÀ» ¹ÌÄ¡·Á°í ÀÌ¿ëµÉ ¶§¸¦ Á¦¿ÜÇÏ°í,
»ç¶÷ÀÇ ¹Ì·¡´Â ³ë·ÂÀ̳ª ±Ù¸éÀ̳ª Àç´ÉÀÇ °á°ú°¡ ¾Æ´Ï¾ú´Ù. ¿µÀ» ´Þ·¡´Â ¿¹½ÄÀº ¹«°Å¿î ÁüÀ̾ú°í, ÀλýÀ» Áö·çÇÏ°í °ÅÀÇ
°ßµô ¼ö ¾ø°Ô ¸¸µé¾ú´Ù. ¿À·£ ¼¼¿ù¿¡ °ÉÃļ, ´ë´ë·Î ½¢ÇÑ ¹ÎÁ·µéÀÌ ÀÌ ÃÊÀΰ£Àû ±Í½ÅÀ» ¼¶±â´Â ±³¸®¸¦ °³¼±ÇÏ·Á°í ¾Ö½èÁö¸¸,
¾ÆÁ÷±îÁö ±× ¾î¶² ¼¼´ëµµ ±×°ÍÀ» ¿ÏÀüÈ÷ °ÅºÎÇÒ ¾öµÎ¸¦ ³»Áö ¸øÇÏ°í ÀÖ´Ù.
| Under the spirit
cult, life was at best a gamble, the result of spirit control. One's
future was not the result of effort, industry, or talent except
as they might be utilized to influence the spirits. The ceremonies
of spirit propitiation constituted a heavy burden, rendering life
tedious and virtually unendurable. From age to age and from generation
to generation, race after race has sought to improve this superghost
doctrine, but no generation has ever yet dared to wholly reject
it. | |
87:5.9 ¿µµé(spirits)ÀÇ
Àǵµ¿Í ¶æÀº ¡Á¶¤ý½ÅŹ¤ý¡Èĸ¦ ÅëÇØ ¿¬±¸µÇ¾ú´Ù. ±×¸®°í ÀÌ ¿µÀÇ ¸»¾¸µéÀº Á¡Ä¡±â¤ý¿¹¾ð¤ý¸¶¼ú¤ý½Ã·Ã¤ýÁ¡¼º¼úÀ» ÅëÇØ Ç®ÀÌÇÏ¿´´Ù.
±× ¼þ¹è Àüü°¡ ÀÌ °¡ÀåµÈ ³ú¹°À» ÅëÇؼ ¿µµéÀ» ´Þ·¡°í, ¸¸Á·½ÃÅ°°í ¸Å¼öÇϱâ À§ÇÑ °èȹÀ̾ú´Ù.
| The intention
and will of the spirits were studied by means of omens, oracles,
and signs. And these spirit messages were interpreted by divination,
soothsaying, magic, ordeals, and astrology. The whole cult was a
scheme designed to placate, satisfy, and buy off the spirits through
this disguised bribery. | |
87:5.10 ÀÌó·³
»õ·Ó°í È®´ëµÈ ¼¼°è öÇÐÀÌ ¼ºÀåÇÏ¿´°í ÀÌ´Â ´ÙÀ½À¸·Î ÀÌ·ç¾îÁ³´Ù:
| And thus there
grew up a new and expanded world philosophy consisting in: | |
1. Àǹ«¡ª¿µµéÀ» ±âºÐ
ÁÁ°Ô, Àû¾îµµ Á߸³ »óÅ·ΠµÎ±â À§Çؼ ÇØ¾ß ÇÒ ÀÏ.
| 1. Duty-those
things which must be done to keep the spirits favorably disposed,
at least neutral. | |
2. ±Ç¸®¡ª»ç¶÷ÀÇ ÀÌÀÍÀ»
À§ÇÏ¿© ¿µµéÀ» Àû±Ø ¼³µæÇÏ·Á°í °í¾ÈµÈ ¹Ù¸¥ ÇàÀ§¿Í ¿¹½Äµé.
| 2. Right-the
correct conduct and ceremonies designed to win the spirits actively
to one's interests. | |
3. Áø¸®¡ª¿µµéÀ» ¹Ù¸£°Ô
ÀÌÇØÇÏ´Â °Í, ¿µµé¿¡ ´ëÇÑ Åµµ, µû¶ó¼ »î°ú Á×À½¿¡ ´ëÇÑ ¿Ã¹Ù¸¥ ÀÌÇØ¿Í Åµµ¸¦ °®´Â °Í.
| 3. Truth-the
correct understanding of, and attitude toward, spirits, and hence
toward life and death. | |
87:5.14 ¿¾³¯
»ç¶÷µéÀÌ ¾Õ³¯À» ¾Ë·Á°í ¾Ö¾´ °ÍÀº ´ÜÁö È£±â½É ¶§¹®ÀÌ ¾Æ´Ï¾ú´Ù. ±×µéÀº ºÒ¿îÀ» ÇÇÇÏ°í ½Í¾ú´Ù. Á¡Ä¡±â´Â ´ÜÁö °ï°æÀ»
ÇÇÇÏ·Á´Â ½Ãµµ¿´´Ù. ÀÌ ½ÃÀý¿¡ ²ÞÀº ¹Ì·¡¸¦ ¿¹¾ðÇÑ´Ù°í »ý°¢µÇ¾ú°í, ÇÑÆí ÀÏ»óÀûÀÌÁö ¾ÊÀº °ÍÀº ¸ðµÎ ¡Á¶·Î »ý°¢µÇ¾ú´Ù.
¿À´Ã³¯µµ ¹®¸íÈµÈ ¹ÎÁ·µéÀº ¡Á¶¿Í Ç¥½Ã, ±×¸®°í ¿¾³¯ÀÇ ±í¾îÁö´Â ±Í½Å ¼þ¹è¿¡¼ ±âŸ ¹Ì½ÅÀÇ ÀÜÀ縦 ¹Ï´Â ±«·Î¿ò¿¡ ½Ã´Þ¸°´Ù.
»ç¶÷Àº ¾ÆÁÖ ´À¸®°í °íÅ뽺·´°Ô ÁøÈ »ý¸íÀÇ ´«±ÝÀ» ¿Ã¶ó°¡´Â µ¥ »ç¿ëÇÑ ÀÌ ¹æ¹ýµéÀ» õõÈ÷, ¾ÆÁÖ ÃµÃµÈ÷ ¹ö¸± °ÍÀÌ´Ù.
| It was not
merely out of curiosity that the ancients sought to know the future;
they wanted to dodge ill luck. Divination was simply an attempt
to avoid trouble. During these times, dreams were regarded as prophetic,
while everything out of the ordinary was considered an omen. And
even today the civilized races are cursed with the belief in signs,
tokens, and other superstitious remnants of the advancing ghost
cult of old. Slow, very slow, is man to abandon those methods whereby
he so gradually and painfully ascended the evolutionary scale of
life. |