한국의 古代 ‘神山 世界’ 圖像 연구(下) – 三國時代까지, 氣 표현 중심으로 –

Abstract

‘The world of sacred mountains’ is the term what I defined. It is detailed images of harmony between humans and animals in mountains. These images are usually expressed as imaginary, ideal, and the immortal world. ‘The world of sacred mountains’ is an utopia where people want to live, as considered a shelter and a state of enlightenment. The purpose of this paper is finding and examining the examples of ‘the world of sacred mountains.’ It is also a study on Baekje Gilt-Bronze Incense Burner which is a representative work of ‘the world of sacred mountains’ motif in ancient Korea. For this reason, this study deals with relics which were made until the early 7th century, date of Baekje Gilt-Bronze Incense Burner, referred as the Three Kingdoms period. As a result of examining various examples, ‘the world of sacred mountain’ images until the Three Kingdoms period are as follows. Some of these are consistent with those of other countries. First, the mountain is a main motif. Huge objects that people encountered commonly were mountains, and it gave people number of benefits. Furthermore, people regarded the mountain as an existence that interact with the celestial world and the place where god lives. Second, most people are taoist hermits and most animals are imaginary creatures (dragon, phoenix, etc.). Some animals exists in the real world, but they are, after all, members of the imaginary world, the ideal world, the world of sacred mountains, and the immortal world. Third, it contains gi(氣) and giun patterns in whole or in part. These were expressed by jeommun(點文), jikseonmun(直線文), pasangmun(波狀文), guchimun (鋸齒文), samgakmun(三角文), wonmun(圓文), gwangmangmun (光芒文), yeonhwamun (蓮華文), hwayeommun(火焰文), pahyungmun(巴形文), dangchomun(唐草文), and etc. For example, the mountain was expressed by samgakmun(三角文), dangchomun(唐草文), jeommun(點文), jikseonmun(直線文), pasangmun(波狀文), and etc. Fourth, hwasaeng(化生) and yeonhwa-hwasaeng(蓮華化生) patterns, one of the gi patterns, are depicted together. These patterns are also represented by various patterns as mentioned above. Fifth, several patterns of ‘the world of sacred mountains’ that appear in gi, hwasaeng and yeonhwa-hwasaeng form mutual apposition and compatible alternation with equality. It is an appearance that mountain expressed as yeonhwamun, samgakmun, dangchomun, jikseonmun, and etc. In case of Gilt-bronze Incense Burner of Baekje, 33 small mountains which are incarnated from the mountains were appeared as lotus motifs. The oldest expression of ‘the world of sacred mountains’ in the Korea's historical and cultural area (today the Korean Peninsula, Northeast China, Inner Mongolia included) was found in the relics about 2,000 years ago. Furthermore, they even well contained the expression of gi (including hwasaeng) from the Neolithic period. The expression of ‘the world of sacred mountains’ in Korea was handed down without major changes during 660 years, from the time around 1st century to the Three Kingdoms period. In this respect, ‘the world of sacred mountains’ motif in ancient Korea was established long before the 1st century. This motif was distinctly developed within the realm of our history and culture. It also maintained a unique style and identity without influence from neighboring countries until the Three Kingdoms period