신라사 연구에 있어서 ‘기마민족 이론’의 재고: 등자 및 재갈을 중심으로
A Critical Reexamination of 'Horse-rider Theory' in the Study of Silla History: Focused on Stirrups and Bits
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This paper examines a Korean version of 'the Horse-rider Theory' originally formulated by Egami Namio, Japanese prehistorian in the late 1940s. In this paper I argued that it is impossible to accept the 'the Horse-rider Theory' for two reasons: lack of logic and chronological problem. On one hand, the scholars who support the theory have been postulating that it was not impossible for horse-riders to move into modern city of Gyeongju, the capital of Silla Kingdom, since the horse-riders moved very swiftly. On the other hand, however, they admit that there is a little difference between the horse-riders and Silla people in terms of culture chronology. Although there is a great deal of geographic distance between Central Asia and southern part of Korea, if they move very quickly, there should not be any time difference at all. In order to disprove the theory, brief histories of Scythai, Sarmat, and Hsingnu's were over-viewed. It turned out that not only the Scythians but also Sarmat peoples disappeared long before Silla Kingdom even existed. This indicates two things: Migration of Scythians, who used to have built kurgans in and around Central Asia, did not take place what so ever; There was no cultural contact between Scythians and Silla people. In addition, two horse-riding equipments (i.e., bits and cheek-pieces and stirrups) are examined to see whether there are any similarities between those of the horse-riders' and Silla people's. The research outcome suggests that the horse-riders in Central Asia did not even use stirrups to begin with, while a great number of stirrups have been excavated out of Silla Stone-surrounded wooden chamber tombs located in Gyeongju. Although some similarities have been recognized in bits and cheek-pieces, huge differences between the two regions in materials and style are detected. In conclusion, it is difficult, not impossible, to accept the horse-rider theory to explain the culture change in Silla and it should be completely reexamined in the near future for the development of the study of Silla history and archaeology.
Abstract
This paper examines a Korean version of 'the Horse-rider Theory' originally formulated by Egami Namio, Japanese prehistorian in the late 1940s. In this paper I argued that it is impossible to accept the 'the Horse-rider Theory' for two reasons: lack of logic and chronological problem. On one hand, the scholars who support the theory have been postulating that it was not impossible for horse-riders to move into modern city of Gyeongju, the capital of Silla Kingdom, since the horse-riders moved very swiftly. On the other hand, however, they admit that there is a little difference between the horse-riders and Silla people in terms of culture chronology. Although there is a great deal of geographic distance between Central Asia and southern part of Korea, if they move very quickly, there should not be any time difference at all. In order to disprove the theory, brief histories of Scythai, Sarmat, and Hsingnu's were over-viewed. It turned out that not only the Scythians but also Sarmat peoples disappeared long before Silla Kingdom even existed. This indicates two things: Migration of Scythians, who used to have built kurgans in and around Central Asia, did not take place what so ever; There was no cultural contact between Scythians and Silla people. In addition, two horse-riding equipments (i.e., bits and cheek-pieces and stirrups) are examined to see whether there are any similarities between those of the horse-riders' and Silla people's. The research outcome suggests that the horse-riders in Central Asia did not even use stirrups to begin with, while a great number of stirrups have been excavated out of Silla Stone-surrounded wooden chamber tombs located in Gyeongju. Although some similarities have been recognized in bits and cheek-pieces, huge differences between the two regions in materials and style are detected. In conclusion, it is difficult, not impossible, to accept the horse-rider theory to explain the culture change in Silla and it should be completely reexamined in the near future for the development of the study of Silla history and archaeology.
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