삼국시대~조선시대 영남지역 출토 鎭壇具의 연구 (A study of the ritual implements for the land-god excavated from Youngnam region from the Three Kingdoms Period to Joseon Period)

서지정보

· 발행기관 : 한국대학박물관협회
· 수록지 정보 : 고문화 / 89호 / 33 ~ 64페이지
· 저자명 : 박호숙

초록

진단구를 매납하는 진단의례는 건물이나 탑 등을 축조할 때 건물과 사람들의 안녕과 행운을 빌고 벽사의 의미로 지신에게 행해지는 의례로 이해된다. 이 논문은 삼국~조선시대 영남지역 출토 진단구의 특성과 전개 양상을 밝히는 데 그 목적을 두었다. 이를 위해 삼국~조선시대 영남지역 출토 진단구를 시대별·지역별로 유형화하고 분석하였다. 유형화의 기준은 출토위치에 의한 분류(I~Ⅳ유형)와, 건축용도에 따른 유형 분류(A, B, C), 진단 용기류에의 잔존 내용물 有·無에 의한 분류(a, b유형)로 분석되고 검토하였다. 이러한 유형분류는 지역별·시대별 진단매납의 전개 양상과 변천뿐만 아니라 사용계층에 따른 진단구의 특성, 의미 도출도 시도되었다. 진단구는 통일신라시대 경주지역에서 다양한 유형이 존재하다가 고려시대에는 진단구의 유형이 줄어드는 양상이다. 이와 더불어 진단구가 지방으로 확산되어 확인되는 양상이다. 또 진단구는 통일신라시대 이래 유력자와 일반민 그리고 사찰 등 다양한 계층에서 넓게 채용되는 양상이다. 진단구 용기는 대부분 항아리류[壺類]를 사용하였으며 일반사람의 생활유구에서는 한번 진단의례시 진단유물이 많이 매납되지 않고 있는 반면 유력자와 관련된 건물지 또는 공공건물의 성격을 가진 건물지에서는 용기류에 철물, 청동류, 구슬류 등이 담겨 있는 경우가 다수 확인되었다. 황룡사와 전 인용사지 그리고 불국사 등의 사지에서는 진단구가 다량으로 출토되어 사찰 금당이나 탑의 축조 시에도 건물지나 탑지에 진단구를 매납하고 그 이후에도 지속적으로 진단구를 매납했던 것으로 보인다. 그런데 경주지역에서 사찰과 관련된 진단유구의 다량 매납 사례는 사찰에서 비불교적인 진단 매납의례를 활발하게 행한 것을 암시하여 진단신앙과 불교의 습합양상을 잘 보여준다.

영어초록

This article is designed to reveal the characteristics of the ritual implements for the land-god from Youngnam region from the Three Kingdoms Period to Joseon Period and their changing patterns. Usually upon construction of houses and stupa the ritual for the land-god had been practiced to ward off evil spirits, to guard the residents from the unlucky unexpected threats, and to bless good lucks. To study such characteristics and their changing patterns in this article the ritual implements for the landgod from Youngnam region from the Three Kingdoms Period to Joseon Period have been categorized. Their location in buildings(Ⅰ, Ⅱ, Ⅲ, Ⅳ), the functions of the buildings (A, B, C), the remains from the ritual jars(a, b) have been criteria upon categorizing. As a result the Hyeongsan River Basin, the Taewha River Basin, and the Eastern Coastal areas have diverse types of many ritual implements for the land-god over time from the Unified Silla Period to Goryeo Period. In contrast the upper basin of the Nakdong River have some examples of the ritual implements for the land-gods during the Goryeo Period and Joseon period. In the middle basin of the Nakdong River and its lower basin the Goryeo Period had witnessed some spread of the ritual implements for the land-god. In Namgang River Basin many examples of the ritual implements for the land-god dated from the Three Kingdoms Period to Joseon Period have been found as well. As far as the ritual implements for the land-god from Youngnam region during the Unified Silla Period are concerned, they have been found at Gyeongju area. Their types are diverse. Lots of their occurrence and their high concentration rate at Gyeongju area is outstanding in comparison with other areas. But the Goryeo Period had witnessed decrease in the types of the ritual implements for the land-god. Along with this trend the ritual implements for the land-god seem to be diffused into neighbouring local regions. But the Joseon Period had witnessed the decrease in their types and occurrences in comparison with those of the Unified Silla Period. In addition the ritual implements for the land-god from Youngnam region had been buried by various social classes including ruling classes, ordinary people, and Buddhist temples during the Unified Silla Period. During the Unified Silla Period eighteen types of the ritual implements for the land-god had been retrieved from Gyeongju area. So such a pattern implies that Gyeongju area might be a centre of the rituals for the land-god. In many case ritual jars have been used as a container to enshrine votive items. Some ritual jars for worshipping the land-god, which had been excavated at Buddhist temple sites, have been found to enshrine iron objects, bronze items, beads and so on. Archaeological discoveries strongly suggest that not only the foundation of a new Buddhist audience hall including that of a stupa construction but also annual periodic occasions might witness the ritual votive implements for the land-god might. This pattern vividly shows the cultural processes in which the Buddhist temples during the Unified Silla Period had accepted the votive rituals for land-god to ward off evil spirits and protect the temples from the various evil threats, which must be non Buddhist elements. It must be confessed that there are many limitations in data, analytical processes, and interpretational processes including logical leaps and faults, which must be my full responsibility.

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