마을제 제천시설의 유형 연구

Abstract

The hilly heaven ritual facilities(with a moat) which had been started in the west of Mt. BaekDu around B.C. 4000 and kept to A.D. 600, the archetypal era of heaven rituals, was succeeded to the southern Korean peninsula as various types of hilly heaven ritual facilities( the stone-mound altar․ the menhir․ the dolmen․ the tree Sotdae(heavenly pole)․ the shrine for heaven ritual) with a moat in the bronze and early iron ages. The existent heaven ritual facilities for the village rites can be divided into two types. One is the type that inherited the original form of ‘hilly heaven ritual facilities (with a moat)’ in the bronze and early iron ages. The other is the modified types of ritual facilities (with a moat) that came down to the villages, people’s site of living for several realistic reasons such as the dilution of heaven ritual’s meaning and the emphasis on the convenience. The latter also can be divided into three types. The first one is the simple type (including only one among the altar, the holy tree, the menhir, the shrine and the mountain). The second one is the double compound type. The third is the type of more than triple compound. In case of ‘hilly heaven ritual facilities’ under the geographical condition of hills located in low ridges, the altars and the like( the stone mound, the holy tree, the menhir, the shrine, and the mountain) appear either respectively or in compound. SotDaes(heavenly poles) and JangSeungs(Korean traditional totem poles at the village entrance) are sort of rare. On the other hand, the modified types of ‘hilly heaven ritual facilities(with a moat)’ that came down to the village have similar aspects with hilly ritual facilities. But instead of the number of the shrines being decreased relatively, SotDaes and JangSeungs have been added to make more variety in the appearance of facilities. Why do ritual facilities which came down to the villages have more diversified forms than hilly heaven ritual facilities? As time went by, the heaven ritual tradition which had been held in the shrine or in front of the holy tree of the sacred clean ground on the ridge came down near to the people’s living foundation. In the meanwhile the divineness of the heaven ritual has been thinned, they have built various forms of heaven ritual facilities including their diverse wishes and desires. These are the reckonable reasons.