문화유산으로서 태사묘의 가치와 의미— 공공성과 개별성을 중심으로

Abstract

The purpose of this study was to examine the historical transition of Taesamyo Shrine located in Andong and discuss characteristics of Taesamyo Shrine as a regional cultural heritage. The origin of Taesamyo Shrine goes back to year 930. When Wang-Geon and Gyeong-Hwon had a fierce battle in Andong, the native forces of Gochang-gun (former name of Andong) including Kim Seon Pyeong, Kwon Haeng and Jang Jeong Pil helped Wang-Geon and delivered a victory to contribute to the founding of Goryeo. Accordingly, Wang-Geon offered government posts of Daegwang and Daesang to the three persons and called them Taesa. Gochang-gun was promoted to Andong-bu. With such background, the government office of Andong set up an ancestral tablet in 983 and held sacrificial rites to revere contributions of Samtaesa. This was the outset of Taesamyo Shrine. In the 16th and 17th centuries when the neo-Confucian family ideology intensified, Andong Kwon Clan (descendants of Taesa Kwon) that was appointed as Gyeongsang Auditor and Andongbusa provided financial support to conduct maintenance work on Taesamyo Shrine. In addition, the so-called Confucian practice took place, where rituals conducted on memorial days such as New Year, Dano (the fifth day of the fifth month), Chuseok (Korean thanksgiving) and Dongji (winter solstice) were turned into sacrificial rites of Confucian schools and lecture halls. As such, since contributions of Samtaesa were in the public domain of founding a dynasty beyond honors of individuals and clans (families), the ritual space for them was built in a public place called Busa (government office). Constant efforts were made to secure public nature through the practice of Confucian ritual methods. On the one hand, as Samtaesa were native forces of Andong, their descendants were actively involved in management of Taesamyo Shrine. In other words, Gyeongsang Auditor and Andongbusa who financially supported Taesamyo Shrine were public authorities who were also descendants of Samtaesa. Such individuality(blood tie) provided a strong motive to sustain Taesamyo Shrine for a thousand years, but there are concerns for weakening of publicness. Therefore, it would be necessary to consider how to find the balance between publicness and individuality. Furthermore, the value of cultural heritages include hardware (material) and software (spiritual) aspects. Taesamyo Shrine was repeatedly reconstructed due to three fire incidents during the Japanese Invasion of Korea in 1592, in year 1721 and during the Korean War. Its original vestiges were lost because of this reason. In this sense, Taesamyo Shrine may not be properly evaluated on its cultural or hardware value. Nonetheless, Taesamyo Shrine is a place where Samtaesa the founders of ‘Andong’ gave birth to many historical stories. This is the software aspect of Taesamyo Shrine. From now on, the thousand-year traces (stories) of Taesamyo Shrine must be turned into a public history to prepare for the next thousand years.