益山雙陵 陵主 新論 (New Perspectives on the Identity of the Burial Occupants of Iksan Ssangneung)

서지정보

· 발행기관 : 백제학회
· 수록지 정보 : 백제학보 / 52호 / 177 ~ 227페이지
· 저자명 : 김길식

초록

이 논문은 그동안 주목되지 못했던 익산 쌍릉 구성 요소들의 성격을 새로운 관점에서 분석하여 陵主의 성격을 구체화하고자 천착되었다. 쌍릉의 묘제인 능산리식횡혈식석실과 빈약한 출토유물에만 집착한 나머지, 제자리걸음만 하고 있기 때문이다.
익산 도성의 제석사-왕궁-쌍릉의 동-서 배치에는 불교의 제석신앙과 서방정토사상이 반영되었으며, 대왕릉과 소왕릉이 산 정상부에 동(우)-서(좌)로 배치된 것도 불교의 제석천과 범천의 우-좌 배치를 표방한 것으로 보았다. 이처럼 왕궁성을 중심으로 익산 도성의 동쪽 끝에 제석사를, 서쪽 끝에 왕릉을 배치한 것은 신라 진평왕 대의 내제석궁(천주사)-월성･동궁과 월지-서악동 왕릉군의 배치 형태와 대비되었다.
대왕릉 능주는 수나라와 교섭하여 입수한 최고 위계의 금옥환대를 매개로 불교의 제석천과 도교의 옥황상제를 표방하면서 왕권의 신성성과 위엄을 표출하고자 하였다. 이는 신라 진평왕이 왕권 강화와 신성성을 강조하기 위해 天賜玉帶를 기재로 삼은 것과 상통하였다. 또 대왕릉 출토 軟質盌은 신라토기로서 능주가 신라와 밀접한 인물임을 암시하였다.
소왕릉의 묘도 안에 세워져 묻힌 無字碑는 북조~수나라 계통으로, 수에서는 4~7품관, 당에서는 6~7품관 능묘에 세울 수 있는 비석으로서 그 능주는 왕이 아닐 가능성이 높아졌다. 또 墳頂의 石柱는 하늘(부처)과 통하는 通天柱의 의미로 세워진 것으로, 이 역시 신라 진평왕이 제석을 주존으로 모신 것으로 추정되는 내제석궁을 ‘天柱’寺라는 이름으로 부른 것과 상통하였다. 그리고 봉분 호석과 墓前의 상석대좌, 분정의 석주는 8세기 전반 통일신라 왕실이 새로 설치한 것으로 파악되었다. 이때부터 소왕릉은 외관이 통일신라의 고위 귀족묘의 모습으로 새로 단장되어 통일신라식 능묘 제사가 이루어졌다. 이처럼 대왕릉과 소왕릉의 능주는 신라와 밀접한 관계가 있었던 인물로서 그 주인공은 불교적 지배 이데올로기를 실현했던 무왕과 그 왕비로 특정되었다.

영어초록

This paper delves into the long-debated question of the burial occupant of Iksan Ssangneung, a topic that has remained controversial for decades. Previous studies have primarily examined the tomb’s architectural style—specifically, the Sabi-period Neungsan-ri style horizontal stone chamber tomb—and its limited burial artifacts. However, these analyses have largely resulted in speculative conclusions regarding the tomb’s construction period and its occupant’s identity. With no definitive evidence to support these claims, scholarly discourse has remained at an impasse.
The east-west alignment of Jesoksa Temple, the royal palace site, and Ssangneung within the Iksan capital reflects the Buddhist cosmology of Śakra and Brahmā. The positioning of Ssangneung itself, with the tombs oriented east and west atop the hill, further embodies this Buddhist concept.
This spatial arrangement placing the royal palace at the center, Jesoksa Temple at the easternmost point, and Ssangneung at the westernmost—parallels the urban planning model used during the reign of Silla’s King Jinpyeong. In Silla’s capital, Naejesokwon(Cheonjusa Temple) was established on the eastern edge, while Donggung and Wolji, along with the Seoakdong royal tombs, were positioned to the west, creating a similar east-west balance in the sacred and political landscape.
Meanwhile, the occupant of the larger tomb(Daewangneung) sought to express the sanctity and authority of the monarchy by incorporating a high-ranking gold and jade belt, likely acquired through diplomatic exchanges with the Northern Dynasties or the Sui Dynasty. This practice follows the precedent set by Silla’s King Jinpyeong, who reinforced the divine nature of royal authority through the Cheonsaokdae(Geumokhwandae, "Heaven-bestowed jade belt"). Additionally, a soft earthenware bowl excavated from Daewangneung, identified as a Silla artifact, is believed to have been part of the funeral offerings brought by a Silla envoy, further suggesting diplomatic and ritual connections between the kingdoms.
On the other hand, the uninscribed stele(Mujabi), erected and later buried within the burial path of the smaller tomb(Sowangneung) originates from the Northern Dynasties to Sui period. During the Sui Dynasty, such steles were dedicated to officials of the 4th to 7th rank, while in the Tang Dynasty, they were used for those of the 6th to 7th rank. The absence of an inscription suggests that the burial occupant of Sowangneung was not a king. Additionally, the stone pillar atop the mound serves as a Tongcheonju(Sky-piercing pillar), a celestial pillar symbolizing a connection to Buddha. In front of the mound, 32 rectangular guard stones(Hoseok) symbolize the 32 heavens, while the mound itself, symbolizing Brahmā, completes the 33 heavens (32 heavens + Brahmā). This spatial and symbolic arrangement suggests that Sowangneung and its occupant embodied Brahmā, just as Daewangneung was associated with Śakra.
The large pedestal structure in front of the tomb, a sacrificial stone altar, along with the stone pillars at the tomb's entrance and the mound’s stone guard, was newly installed during the early 8th century when the Unified Silla royal court restored and renovated Sowangneung. This transformation gave the neglected Sowangneung the appearance of a high-ranking noble’s tomb from Unified Silla and allowed for the establishment of Unified-Silla-style royal tomb rituals.
Thus, the burial occupants of Daewangneung and Sowangneung were figures closely associated with Silla, holding the highest position at the time, one that could embody both Śakra and Brahmā in Buddhist tradition. The true identities of these figures are none other than King Mu and his queen.

참고자료

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