[기획논문] 고인돌과 적석총의 구조적 양식으로 본 제천문화 기능

Abstract

Although Korea plays an important role as the center of dolmens, there has not been much progress in research on the function of dolmens. The fact that Jeokseokchong or stone mound tombs built later are the developedform of dolmens suggests the way to infer the function of dolmens along with the functions of stone mound tombs. In addition, new aspects of the stone mound tombs can be found as the structure and function of thedolmen is examined. Therefore, the function of harvest ceremony is inferred considering the interrelationship between dolmens and stone mound tombs. The tomb of King Jangsu is the best-known relic among stone mound tombs. The cover stone of the dolmen with the constellations drawn on it, the ceiling of the Goguryeo tomb murals depicting the ceiling as thesky, and the world view represented in the tomb of King Jangsu reveal the fact that the structure built on the top of the tomb of King Jangsu is Cheonjedang, not Hyangdang or a shrine. As the tomb of King Jangsurepresents the worldview of Heaven-Earth-Human in the form of circle, square, and triangle, the structure at the top is surely Cheonjedang, which is a place for holding a ritual for the worship of the heavenly gods. It should be noted that dolmens and stone mound tombs are both a tomb and a space for enthronement. The king’s funeral is followed by the accession of the new king. In order for a king to ascend the throne, he must go through a certain rite of passage. By passing through the rite of passage, he goes through the ordeal of being isolated from the world and is reborn as a new king. The isolation space of the separator is both theburial chamber of the tomb of King Jangsu and the stone chamber of the table-type dolmens. A new king is born by passing through the separator in this space. At that time, the king was not only recognized as a heavenly son and a heavenly king, but also a priest who exercised the power of heaven. The new king establishes the divine power of heaven unifying man and heavenby holding a ritual for the worship of the heavenly gods standing on either Cheonjedang on stone mound tombs, or the cover stone of dolmens, which represent the heaven. When the king descends from the heaven, hereproduces the ritual for the son coming down from the heaven to secure the divine authority of the heavenly king. Therefore, dolmen and stone mound tombs were structures not only for holding rituals for the heavenlygods for announcing the king’s ascension, but also regularly performing the rituals at the beginning and end of agricultural work. This structure was located in Gunung, where a large crowd could participate, making it possible to hold festivals such as national competitions. The development of the heavenly space indicated the process of the development of the heavenly world. Developed from the original Cheonjedan of the earth’s surface is a three-dimensional altar-type dolmen,in which the heaven and the earth are separated up and down. The dolmen’s heaven and earth form became more expanded and developed, which lead to the creation of a large pyramid-type Jeokseokchong. The heavenly space developed and continued to be succeeded due to the historical consciousness that the heavenly king is the nation’s ancestor, and the nationis the son of the heavenly king. Therefore, it can be said that Korea is a country with the largest number of dolmens and Jeokseokchong in a large size, and a cultural sovereign country that continued to enjoy the festive heavenly culture on a national scale.