원삼국시대 목관묘의 축조와 매장방식 접근

Abstract

This study examines wooden coffin tombs in Yeongnam Region during the period of the Original Three Kingdoms in three different perspectives. Specifically, the present study summarizes the structure of wooden coffin tombs and the investigation methods in the perspective of living persons about burial based on the construction and burial styles and Confusion funeral customs. First, the structure of wooden coffin tombs consisted of the grave hollow (central pit), wooden coffin, filling earth, fertile soil (實土), and earthen mound (wooden cover), which were the basic elements of investigation. The wooden coffin tomb investigation included the remains analysis → trench setting for exploration → soil analysis → internal element analysis in order. Photographing, documentation, and actual measurement were added in each step. Second, the wooden coffin tomb construction was conducted in order of grave hollow (central pit) excavation → wooden coffin bottom and relics burial → relics burial inside and on top of filling earth → relics burial on top of the wooden coffin → installation of the fertile soil and wooden cover → earthen mound construction and relics burial. The relics burial style included the following steps: the ritual following the central pit and grave hollow completion → the ritual following the enshrinement of a wooden coffin→the ritual for the reinforced soil (filling earth) installation process → the ritual following the complete covering of the wooden coffin with reinforced soil (filling earth) → the ritual for top soil (fertile soil) installation → the ritual after top soil (fertile soil) installation and before mound construction. In the case of wooden coffin tombs in Sindae-ri, Gyeongsan, and Sara-ri, Gyeongju, the burial style was inconsistent and became complicated depending on the hierarchical rank. In view of the location and quantity of relics buried over wooden coffin tombs in Sindae-ri, Gyeongsan, the earthen vessels and metallic materials were concentrated around the filling earth. Thus, it is highly probable that at the time of wooden coffin tomb burial, the act of burial was practiced mostly during the filling earth application after wooden coffin was laid. Third, with funeral customs viewed mainly in the perspective of living persons about burial, wooden coffin tombs in Yeongnam Region during period of the Original Three Kingdoms were investigated in connection with ethnographic cases. The steps were in order of funeral rituals and condolence → tome house selection and rites for gods of land→grave hollow making → departure of the funeral procession → arrival at the burial ground and burial (determining the exact direction, hwedaji) → burial without erecting a mound and post-burial wailing. Although matching exactly with ethnographic cases would not be practical, it is thought that there would have been many similar aspects in terms of funeral customs specifically regarding the structural elements of tombs. Since the characteristics were not quite different from those of Confucian funeral rituals and funeral attendance for wooden coffin tombs constructed in Korea, characteristics of the funeral culture such as ‘learnability’, and ‘accumulatise’, and ‘shareability’ need to be considered. After all, funeral customs were developed in the complex interaction of the perception of filial piety towards the dead, fear, and scare. Wooden coffin tombs in Yeongnam Region during the period of the Original Three Kingdoms are not exceptions in this regard. The relics burial acts during the construction of wooden coffin tombs are in contrast with the concept of filial piety towards the dead person. The destruction traces found in grave goods seem to reflect the act of burial to get rid of fear and scare.