따원코우문화의 부호와 아사달문양과의 관련성 연구 (A study on the co-relationship of a symbol of Dawenkou culture between Asadal pattern)

서지정보

· 발행기관 : 동아시아고대학회
· 수록지 정보 : 동아시아고대학 / 17호 / 109 ~ 142페이지
· 저자명 : 김인희

초록

첫째, 도존은 따원코우말기 계급의 분화에 따른 장례의식의 대형화로 본격적으로 사용되기 시작하였으며 무덤에 수장하기 위해 특별히 제작된 예기이다. 따라서 도존 위에 새겨진 도존부호를 종교의례가 아닌 장송의례와의 관련성 속에 연구되어야 한다.
둘째, 도존부호가 사자와 마주 보게 배치되며, 붉은 주사가 칠해져 있고, 돼지하악골과 함께 북쪽에 놓여지는 것으로 보아 도존부호는 사자의 영혼이 도존부호의 지시에 따라 행동하기를 바라는 강력한 주술공식이다.
셋째, 부호는 우주수를 타고 올라가 죽은 자의 영혼을 등에 싣고 북두를 향해 날아가는 새의 모습을 형상화한 것이다. 따라서 아침에 산 위로 떠오르는 태양을 형상화한 부호라는 전제하에 부호를 아사달문양이라 해석한 견해는 성립하지 않는다.
넷째, 도존과 한국의 팽이형토기의 관계를 비교해 볼 때 도존이 팽이형토기보다 1,500년 정도 시기적으로 빨라 팽이형토기가 도존에 영향을 주었다는 견해는 성립할 수 없다. 또한 도존문화와 팽이형토기문화는 문화적 특징이 판이하기 때문에 도존상에 새겨진 부호가 아사달문양이라는 견해도 성립할 수 없다. 도존과 팽이형토기가 외형상 유사점이 발견되는 것은 호우리문화 시기의 環底形釜에서 기원을 찾아야 한다.

영어초록

First, Taozun, a sacrificial utensil specially produced as the burial equipment, was formally used for the first time on the large funeral ceremony as the class divided at the end of Dawenkou period. Therefore, it should not be considered from the ritual point of view but from its relevance to the burial ceremony.
Second, Taozun symbol was put on the north in the position against the dead's eyes with vermilion on it and pig's jawbone beside it, which shows that Taozun symbol is a strong incantation formula hoping the soul of the dead could act according to the instruction of it.
Third, the symbol describes the image of the bird carrying the soul of the dead on its back, climbing on the tree of universe and flying to the Big Dipper. Therefore, if we take the symbol as the rising sun on the mountain in the morning, it cannot be regarded as the Asadal pattern.
Fourth, if we compare Taozun with Korean top-shaped pottery, the former was about 1,500 years earlier than the latter. Therefore, the statement that Taozun was influenced by the top-shaped pottery is incorrect. Besides, the features of Taozun culture and that of the top-shaped pottery culture are totally different. So the statement that the pattern carved on Taozun was the Asadal pattern is incorrect, either. The study on the appearance similarity between the Taozun and the top-shaped pottery must begin with thering-shaped-bottom kettle in Houli culture period.
The key point of the study of the ancient Korean culture is that we must avoid believing transmission theory completely. The study of ancient Korean culture not only needs careful observation on the particular phenomenon, but also needs the horizontal and vertical survey. The transmission theory is modern people's view inclining to the cultural imperialism. It was impossible of the ancient people to transmit their culture because of political purpose or in the purpose of having others know the value of the culture products. The spread of the culture in the ancient society was completed not due to the giver but due to the curiosity of the receiver, or the capability and power of the receiver. Equally, in the ancient society, the culture without communication or open policy meant the end of it, which could be confirmed by the relics archeology.

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