高句麗 壁畵古墳의 銘文과 被葬者에 관한 諸問題 (Study on the inscriptions and the buried of Koguryo mural tomb)

서지정보

· 발행기관 : 고구려발해학회
· 수록지 정보 : 고구려발해연구 / 36권 / 37 ~ 70페이지
· 저자명 : 정호섭

초록

안악 3호분의 피장자가 동수 이외의 다른 인물로 설정하기는 어렵다. 덕흥리 고분의 진도 중국계 인물로 보인다. 우산하 3319호묘의 피장자 역시 동진 사람이었는데, 어떠한 연유로 고구려에 와서 활동한 사람으로 생각된다. 이러한 정황을 보면 고구려에는 상당수의 중국계 인물들이 반독립적인 상태로 혹은 고구려에 완전히 귀속되어 존재하기도 하는 등 다양한 형태로 나타난다. 4-5세기에 고구려에는 이들과 같은 존재들이 활발하게 활동한 것 같다. 아마 4-5세기는 동아시아에 있어서 격변기였다고 생각된다. 모두루총의 피장자 역시 모두루 이외에 생각하기 어렵다. 명문자료들을 볼 때 이들의 존재양식은 각자 처한 입장에 따라 달리 나타나고 있다. 한편 고구려 벽화고분 내에 단편적으로 명문을 남기고 있는 10여기의 고분의 피장자의 신분도 일부는 추측이 가능하며, 그들의 신앙이나 내세관도 벽화와 함께 살펴보면 짐작되는 면이 있다.
최근 수릉이나 귀장 문제는 문헌기록도 소략하고, 무덤축조 시기를 정확하게 밝혀줄 만한 구체적인 단서를 확인하기도 어려운 점에서 논란의 대상이 된다. 그런데 현재로선 고구려 왕릉 축조에 있어서 수릉, 귀장론은 수긍하기 어렵다. 즉, 문헌기록 상으로는 수릉이나 귀장론 모두 부정할 여지가 있고, 고고학적인 여러 정황들도 마찬가지이다.

영어초록

Although the inscriptions within a Koguryo mural tomb tend to either directly or indirectly indicate the crypt’s owner, the accuracy and scope of this information are disputable to a certain point. The buried in Anak Tomb No.3 is almost certainly a foreigner named Dong Shou. The Moduru Tomb in Ji’an, China carries no hint of being the burial place of anyone other than Moduru. Similarly, the Jin interred in the Dukheung Village mural tomb looks to have been another individual of Chinese descent. The person buried laid to rest in the Woo-san Tomb No.3319 was also a native of Eastern Jin who, for some reason, came to make a living in Koguryo. These instances suggest that there was an ample and diverse Chinese population inhabiting Koguryo lands in a half independent or naturalized state during the 4-5th centuries, most likely because East Asia at this time was fraught with cataclysmic change.
Koguryo mural tomb inscriptions describe different ways of life depending on the personal circumstances of the deceased buried in the grave. About 10 Koguryo mural tombs with only fragmentary written information still provide enough evidence to hint at the identities of those for whom they were made. Some of the tomb murals even go so far as to indicate the religion and hopes for the afterlife that the buried held before death.
On the other hand, there are few reliable sources addressing the problem of whether Koguryo prepared its kingly tombs in their leaders’lifetimes or whether it was customary for Koguryo people to bury those who had died away from home back in their native soil. Indicators on the construction period of these particular tombs remain scant, sparking an ongoing debate that is supported by more negative archaeological evidence than positive. Confirming such majestic gravesites in Pyongyang as the King Dongmyeong Tomb, the Honam Village Four Spirits Crypt, and the Gangseo Great Tomb to be royal tumuli has also proved complex. More difficult yet is the process of singling out the royal tombs included in the crop of 7th century mural tombs discovered to date. Although Koguryo’s wars with Sui and Tang do account for a certain amount of uproar during the 7th century, it is doubtful whether the mural tombs erected in this time slot were planned to serve as royal burial sites.
More promising is the recent light shed on the Neungsan Village Temple Site in Buyo, which has important implications for the Jeongneung Temple Site in Pyongyang. While it is undeniably important to understand the royal tomb formation customs of the Three Kingdoms in general, scholars have simultaneously struggled to determine the possibility of cultural diffusion amongst Koguryo, Baekje, and Silla. At this point, it is almost impossible to properly grasp the relationship between the ground layers and relics found at the Jeongneung Temple Site. A more in-depth study of this area may very well impart the key.

참고자료

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