고조선 관모양식을 이은 고구려 금관의 출현과 발전 재검토

Abstract

This paper examines the domestic and foreign political ideology that Goguryeo pursued by observing the changes of style and form of gilt bronze crown, golden crown and golden crown ornament of Goguryeo. In addition, this paper assumes the beauty of King Gwanggaeto the Great’s golden crown by combining the excavated golden crown ornaments as well as recreating the original form by using Jeolpoong Style as the inner crown, which was not found in the golden crown excavation taken place in all of Gangseo-gun. A gold crown brim circumference was excavated from both tomb No. 211 of Mount Chilsung and tomb No. 992 of Mount Ooh, assumed to be King Seochun and King Gogukwon’s tomb, respectively. Based on these excavations, there is a possibility that the first golden crown style of gold brim circumference with standing decoration appeared since the third Century in Goguryeo. The golden crown assumed to be made in the years of King Sosurim, the golden crown of King Gwanggaeto the Great, and the golden crown excavated in Gangseo-gun, Borim-myun, Gansung-ri are great examples among golden crowns of Goguryeo period by having the Jeolpoong independent and decorated with standing ornaments in the circumference. Unlike the golden crowns of the Silla period, these crowns show several series of changes in their form. Among the crowns, the earliest piece was excavated from tomb No. 2100 of Maseongu which is presumed to be King Sosurim’s tomb. The crown seems to be from the late 4th century. The distinct feature of this particular golden crown is that it symbolized the content of Korea’s birth myth with horses and bird decorations. Due to territorial expansion, King Sosurim’s era was a period of enforcing the royal authority by organizing a centralized state system and solidifying the foundation of the policy for southward expansion. Therefore, a golden crown symbolizing the progenitor myth must have been used as the regalia to further enforce the foundation of the royal authority in this period and, thus, established a political function of strengthening the sanctity of the royal authority as well as the Goguryeo-centered national identity. The golden crown that was found relatively intact is made in the same form as the crown found in the tomb of King Gwanggaeto the Great: the Jeolpoong form having an ornament in the shape of a bird’s feather. Although formally conducted, Goguryeo dominated and collected tribute from the servant countries in the Korean Peninsula, all of Manchuria, and Japan region and established the Universal Order(天下秩序) for its border regions including the Korean Peninsula and all of Manchuria. Likewise, Goguryeo’s establishment of the Goguryeo-centered Universal Order as the successor of Go-josean can be said to be the justifiable completion of national policy during the period of the King Gwanggaeto the Great, which began since the establishment of Goguryeo. Therefore, these circumstances was the reason for the golden crown ornament of King Gwanggaeto the Great to contain the Jeolpoong style from what many countries of Go-josean commonly used. The golden crown was not only used as a symbol to reinforce the King’s authority but also made an pretense to show other nations that Goguryeo was the inheritor of Go-josean, therefore, allowing it to conduct a reigning function. The golden crown that was excavated from Gangseo-gun is the one that is reported to be more advanced in style than the ones from the days of King Sosurim and King Gwanggaeto the Great. This fancy golden crown has continuous flower patterns engraved on the crown brim circumference and seven standing decorations of flame patterns. Goguryeo concentrated on war when it came to King Jangsu’s Dynasty to practically rule the Korean Peninsula and all of Manchuria. Goguryeo strengthened the royal authority while they secured the nation’s legitimacy to reconstruct Go-josean’s power over the surrounding countries. This political ideology of Goguryeo was applied to the golden crown which was reported to be found from Gangseo-gun. The crown is interpreted that its figuration is Dangoon from Go-josean, the son of the Sun God, by ornamenting the standing decorations in flame patterns. Every official hat ornament which is expressed by flame style is assumed to symbolize the Jumong myth, especially the appearance of Haemosu. It appears to be that the ornament is reflecting the God of sun. Therefore, it is confirmed once again that the symbol of Haemosu myth in the golden crowns of Goguryeo indicates that Goguryeo is inheriting the tradition of Go-josean. In this sense, it is possible to interpret that the style of the golden crown, which preceded the golden crown of Silla, developed a new molding and decorating technique grounded on the traditional culture of Go-josean’s culture along with the changing aspects of domestic and foreign politics and society. Thus, it can be said that such characteristics were carried on and included in the golden crowns of Silla and created an important cultural identity of this nation. Therefore, the interpretation of our country’s origin of golden crowns, which is said that it began from the traditions and culture of Siberia shaman must be criticized and overcome.