益山雙陵 陵主 新論

Abstract

This paper delves into the long-debated question of the burial occupant of Iksan Ssangneung, a topic that has remained controversial for decades. Previous studies have primarily examined the tomb’s architectural style—specifically, the Sabi-period Neungsan-ri style horizontal stone chamber tomb—and its limited burial artifacts. However, these analyses have largely resulted in speculative conclusions regarding the tomb’s construction period and its occupant’s identity. With no definitive evidence to support these claims, scholarly discourse has remained at an impasse. The east-west alignment of Jesoksa Temple, the royal palace site, and Ssangneung within the Iksan capital reflects the Buddhist cosmology of Śakra and Brahmā. The positioning of Ssangneung itself, with the tombs oriented east and west atop the hill, further embodies this Buddhist concept. This spatial arrangement placing the royal palace at the center, Jesoksa Temple at the easternmost point, and Ssangneung at the westernmost—parallels the urban planning model used during the reign of Silla’s King Jinpyeong. In Silla’s capital, Naejesokwon(Cheonjusa Temple) was established on the eastern edge, while Donggung and Wolji, along with the Seoakdong royal tombs, were positioned to the west, creating a similar east-west balance in the sacred and political landscape. Meanwhile, the occupant of the larger tomb(Daewangneung) sought to express the sanctity and authority of the monarchy by incorporating a high-ranking gold and jade belt, likely acquired through diplomatic exchanges with the Northern Dynasties or the Sui Dynasty. This practice follows the precedent set by Silla’s King Jinpyeong, who reinforced the divine nature of royal authority through the Cheonsaokdae(Geumokhwandae, "Heaven-bestowed jade belt"). Additionally, a soft earthenware bowl excavated from Daewangneung, identified as a Silla artifact, is believed to have been part of the funeral offerings brought by a Silla envoy, further suggesting diplomatic and ritual connections between the kingdoms. On the other hand, the uninscribed stele(Mujabi), erected and later buried within the burial path of the smaller tomb(Sowangneung) originates from the Northern Dynasties to Sui period. During the Sui Dynasty, such steles were dedicated to officials of the 4th to 7th rank, while in the Tang Dynasty, they were used for those of the 6th to 7th rank. The absence of an inscription suggests that the burial occupant of Sowangneung was not a king. Additionally, the stone pillar atop the mound serves as a Tongcheonju(Sky-piercing pillar), a celestial pillar symbolizing a connection to Buddha. In front of the mound, 32 rectangular guard stones(Hoseok) symbolize the 32 heavens, while the mound itself, symbolizing Brahmā, completes the 33 heavens (32 heavens + Brahmā). This spatial and symbolic arrangement suggests that Sowangneung and its occupant embodied Brahmā, just as Daewangneung was associated with Śakra. The large pedestal structure in front of the tomb, a sacrificial stone altar, along with the stone pillars at the tomb's entrance and the mound’s stone guard, was newly installed during the early 8th century when the Unified Silla royal court restored and renovated Sowangneung. This transformation gave the neglected Sowangneung the appearance of a high-ranking noble’s tomb from Unified Silla and allowed for the establishment of Unified-Silla-style royal tomb rituals. Thus, the burial occupants of Daewangneung and Sowangneung were figures closely associated with Silla, holding the highest position at the time, one that could embody both Śakra and Brahmā in Buddhist tradition. The true identities of these figures are none other than King Mu and his queen.