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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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초록· 키워드
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The appearance of the wooden chamber tomb with stone mound (積石木槨墳) coincided with the period when maripkan (麻立干) was used as the title of the king (王號) and Silla was already into the stage of solidifying its centralized dynastic system. In the maripgan period (in particular, during the 4th century) the Kim dans became the most powerful ruling group, oppressing the Paks and the Seoks.
Hwnagnam Daech'ong (皇南大塚) with two mounds has attracted a considerable attention for its size and the quality and quantity of its burial objects. Considering its size and burial objects. Hwangnam-dech'ong is estimated as the tombs of king and queen in the early maripgan period.
In the southern mound, the diseased wore a new type of gilt-bronze crown which was decorated with three tree-shaped uprights. The uprights were divided into seven boughs. Four gilt-crowns of the same type were also excavated inside the tomb-chambers
The northern mound, probably the tomb of the king's wife, was built later than the southern one. The gold crown of the northern mound has five uprights which consist of three common tree-shaped uprights on the front side and two antler-shaped uprights on the back. The crown of the southern mound became the standard type.
At that time when the Silla crown buried in Hwnagnam Daech'ong. the crown of the Silla style began to be buried in the marginal regions of Kyoungju (慶州), including Taegu (大邱), K youngsan (慶山), Pusan (釜山), etc. This geographical distribution can be interpreted that these areas became the territory of the Silla kingdom and the crown of the Silla style played the role of regalia in the arena of politics. On the basis of this research, it can be supposed that the crown of the Silla style would be used for special use. Thus, it is necessary to inquire into the use and significance of the crown in the social context of the Silla kingdom.
The paper takes a closer look at the way in which the ruling group looked at the rite in Sijomyo (始祖廟 shrine for the founder of a dynasty) in the maripkan period of the Silla dynasty. The Kims tried to establish the authority and superiority of the royal family and claimed to be the only descendants of the heavenly god. The rite in Sijomyo had an important system of royal and religious symbolism. In an ancient text, Samuksaki (三國史記), there is a spiritual story about Sijomyo in the times of King Nemul.
The rite in Sijomyo is thought to be an enthronement ceremony by which the new king would take over the ancestral spirit. So, the symbolical decoration of the crown seems to have deeply to do with the spiritual authority of the ruler as a solar deity. In particular, the tree of the crown can be regarded as the Cosmos tree that symbolizes the renewal of life. It can be supported by the historical records on 'the intertwining tree (連理木)' in Samuksaki. There are also a picture of a intertwining tree and related words carved on the roof slab of the Wu Laing Shrine (武梁祠). The record is as follows: "Intertwining branches grow when a ruler's virtue is pure and harmonious, and the eight directions are unified into a single family"
Examinations of the iconography of bird-antler motif and historical records about auspicious deer reveal that antler motif of the crown represented a supernational mounts on which the dead ruler would ascend to paradise and could bless the people. In this sense, the crown can be seen as a concrete canonization of the ancestral spirit, a protector of the nation.
Hwnagnam Daech'ong (皇南大塚) with two mounds has attracted a considerable attention for its size and the quality and quantity of its burial objects. Considering its size and burial objects. Hwangnam-dech'ong is estimated as the tombs of king and queen in the early maripgan period.
In the southern mound, the diseased wore a new type of gilt-bronze crown which was decorated with three tree-shaped uprights. The uprights were divided into seven boughs. Four gilt-crowns of the same type were also excavated inside the tomb-chambers
The northern mound, probably the tomb of the king's wife, was built later than the southern one. The gold crown of the northern mound has five uprights which consist of three common tree-shaped uprights on the front side and two antler-shaped uprights on the back. The crown of the southern mound became the standard type.
At that time when the Silla crown buried in Hwnagnam Daech'ong. the crown of the Silla style began to be buried in the marginal regions of Kyoungju (慶州), including Taegu (大邱), K youngsan (慶山), Pusan (釜山), etc. This geographical distribution can be interpreted that these areas became the territory of the Silla kingdom and the crown of the Silla style played the role of regalia in the arena of politics. On the basis of this research, it can be supposed that the crown of the Silla style would be used for special use. Thus, it is necessary to inquire into the use and significance of the crown in the social context of the Silla kingdom.
The paper takes a closer look at the way in which the ruling group looked at the rite in Sijomyo (始祖廟 shrine for the founder of a dynasty) in the maripkan period of the Silla dynasty. The Kims tried to establish the authority and superiority of the royal family and claimed to be the only descendants of the heavenly god. The rite in Sijomyo had an important system of royal and religious symbolism. In an ancient text, Samuksaki (三國史記), there is a spiritual story about Sijomyo in the times of King Nemul.
The rite in Sijomyo is thought to be an enthronement ceremony by which the new king would take over the ancestral spirit. So, the symbolical decoration of the crown seems to have deeply to do with the spiritual authority of the ruler as a solar deity. In particular, the tree of the crown can be regarded as the Cosmos tree that symbolizes the renewal of life. It can be supported by the historical records on 'the intertwining tree (連理木)' in Samuksaki. There are also a picture of a intertwining tree and related words carved on the roof slab of the Wu Laing Shrine (武梁祠). The record is as follows: "Intertwining branches grow when a ruler's virtue is pure and harmonious, and the eight directions are unified into a single family"
Examinations of the iconography of bird-antler motif and historical records about auspicious deer reveal that antler motif of the crown represented a supernational mounts on which the dead ruler would ascend to paradise and could bless the people. In this sense, the crown can be seen as a concrete canonization of the ancestral spirit, a protector of the nation.
목차
Ⅰ. 머리말
Ⅱ. 新罷 麻立干時代와 高塚文化
Ⅲ. 皇南大塚 직각 맞가지식 新羅冠의 출현과 始祖廟 察祀
Ⅳ. 新羅冠의 나무ㆍ사슴뿔ㆍ寶珠의 상징성과 治世理念
Ⅴ. 女性墓ㆍ地域古墳 出土 신라관의 사회적 의미
Ⅵ. 맺음말
ABSTRACT
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