가야 연화문과 가야 불교

Abstract

This article begins by asking the question whether Buddhism existed in the Kingdom of Gaya. I traced Gaya’s brand of Buddhism based on real materials, i.e. lotus flower patterns, rather than engaging in research focusing on existing literature. I compared the lotus flower patterns of China with those of the Three Kingdoms on the Korean Peninsula (Silla, Baekje, and Koguryeo), using historic sites and relics of Gaya associated with them as basic materials. Although few lotus flower patterns of Gaya remain today, they display a wide range of shapes, and there are many whose periods have not yet been identified. Thus, I engaged in the work of estimating the period of the remaining patterns and how they changed over time by classifying them into types. Thus, the remaining lotus flower patterns of Gaya were divided into six types. As regards their shapes, there are single, double, and triple petals, with pointed petals outnumbering round-shaped ones. About half of them display decorative petal lines/angles or ovaries, while the other half do not. I traced the periods of lotus flower patterns of Gaya by using information on the sites from which they were unearthed and a method based on classification of their types. Thus, No. M3 Tomb in Okjeon, Hapcheon and No. 8 Tomb in Dohang-ri, Haman are said to date back to the late fifth century; No.2 Kiln in Songrim-ri, Goryeong and the one in 158-2 Goa-ri, Goryeong to the early sixth century; and the tomb with murals in Goa-dong to the mid-sixth century. As for the lotus petals, single/plural petals were prevalent in the late fifth century and double petals in the sixth century. Pointed petals were in fashion in all the periods. However, I could not confirm the connection between decorative lines/angles pips and the periods. As it was impossible to determine the periods of the lotus flower patterns made on convex roof-end tiles, they were estimated by comparing them with the concave roof-end tiles unearthed together with them and examining their production techniques. The lotus flower patterns made on the convex roof-end tiles collected from the sites of Dae Gaya royal palaces were estimated to date back to the period preceding the fall of the kingdom in the sixth century based on the shape of decorative lines on the single petals, the way convex roof-end _89 tiles were joined to their concave counterparts, and the way concave roof-end tiles were made. Some of the lotus flower patterns made on the convex roof-end tiles unearthed from Jisan-ri, Goryeong display similarities with those on the original roof tiles of Heungryunsa Temple in terms of the patterns themselves and the production techniques. Thus, they were also estimated to date back to the period preceding the fall of Dae Gaya in the sixth century. I surmise that the lotus flower patterns found in East Asia are associated with Buddhism, and also that the lotus flower patterns made in China from the late fifth to the mid-sixth century and those of the Three Kingdoms on the Korean Peninsula - when the lotus flower patterns of Gaya were made - are directly linked to Buddhism. This article also looks at how lotus flower patterns developed in order to ascertain the interrelationships between the lotus flower patterns of Gaya and Buddhism, and whether Buddhism existed in Gaya, with the help of the relevant literature. The lotus flower patterns of Gaya are thought to have been associated with Goguryeo and the Southern Dynasties of China in the late fifth century and with Baekje and Silla by the early sixth century. Only a few lotus flower patterns of Gaya remain, but they appear to have derived from diverse sources and systems. Gaya was engaged in a direct diplomatic relationship with the Southern Dynasties of China in the late fifth century, yet the writer could not identify any factors associated with them in the lotus flower patterns of Gaya. In this sense, the lotus flower patterns found in No.8 Tomb in Dohang-ri and the site of a kiln in Songrim-ri can be said to be important materials. It is thought that the lotus flower patterns of the murals in Goa-dong include certain Buddhist characteristics, as is the case with the murals of Koguryeo. It is also thought that the lotus flower patterns on the convex roof-end tiles found in Goryeong display characteristics related with Buddhism. I conclude that this may be possible as the people of Gaya were deeply associated with Buddhism. Evidence of the Gaya people’s association with Buddhism includes the existence of Wanghusa Temple(왕후사) of Geumgwan Gaya in 452, as recorded in Samguk yusa (Memorabilia of the Three Kingdoms), the name Crown Prince Wolgwang(월광태자), which is a Buddhist style of name, and Baekje’s positive use of Buddhism in its diplomacy in the early and mid-sixth century.