청동기시대 고대 북방 유라시아와 동북아시아의 네트워크

The wheels are turning eastward: Intrusion of Chariot into East Asia in the context of the ancient network of Northern Eurasia and East Asia in Bronze Age

본 고에서는 우랄산맥 지역에서 발생한 고대 전차의 연구현황을 살펴보고 그들이 동아시아로 확산되는 과정을 유라시아 초원문화의 유입경로가 되는 하가점상층문화를 중심으로 살펴보았다. 전차의 등장과 동아시아로의 확산은 단순한 기술의 전파 과정으로만 설명할 수 없다. 그 기술과 사용을 이해하기 위해서는 전쟁, 정치, 사회, 경제 등의 인문적 요인과 함께 전차를 운용 가능할 수 있는 지리 환경적인 요소가 종합적으로 고려해야 한다. 즉, 각 지역 사회에서 전차를 만들고 사용할 수 있는 역량이 있어야 한다. 하가점상층문화의 경우 전차를 만들고 운용한 집단과 전사 집단이 별도로 존재한 흔적이 있다. 이후 실질적인 전차가 사라지고 대신에 전차는 전사를 상징하는 도구(고삐걸이)가 장식화되어서 전사 집단과 결합하게 된다. 하가점상층문화에서는 실제 전차를 전쟁에 도입하는 실질적인 효용이 크지 않았다. 대신에 전차의 부속구는 의례와 상징의 역할이 강조되는 샤먼의 도구로 전환되었고, 이후 비파형동검문화로 그 요소가 확산된다. 이것은 동아시아 청동기의 발달이 전쟁보다는 제사와 샤먼계급의 등장을 중심으로 형성되어왔다는 것과도 상통한다. 한편, 중국에서는 춘추시대를 거치면서 국가의 국력과 행정적인 능력을 상징하는 것으로 바뀌었다. 이와 같이 유라시아에서 동아시아로 유입된 전차는 일방적인 확산이 아니라 각 지역에 맞게 적절하게 변용되었고 재지사회에서 재창조 되었다. 비파형동검 문화권의 의례용 청동기들이 전차의 부속과 관련된 것으로 미루어 볼 때에 유라시아 전차의 확산은 동아시아와 유라시아 청동기 시기의 네트워크를 보여주는 가장 실증적이며 구체적인 자료가 된다.

In this paper, the author examines the current status of the archaeology of ancient chariot in Eurasia, and its expansion to North-eastern Asia, focused on the upper-xiajiadian culture located on the crossroad of the Eurasian steppe and Northeast Asia. Unlike many cultures of the Late shang~early Zhou period in northern China, such as the baifu type and the Lijiaai culture, Upper Xiajiadian culture didn t accept chariot as the main weaponry. Instead, the symbolic significance of the chariot held its meaning, and various elements of the chariot were absorbed into the ritual system of the Lute-shaped dagger culture, in which bronze mirror with knots was used as the main rite tool. Finally, this deformed chariot symbolic material affected the Korean Peninsula indirectly during Slender dagger culture. The advent of the chariot and its spread to North-eastern Asia cannot be explained simply by the diffusion of technology. In order to understand the technology and use, the geographical and environmental factors that can operate chariot, along with geo-sociological factors such as war, politics, society, and economy, must be considered comprehensively. In other words, each community should have the ability to create and use a chariot. In the case of Xiaoheishigou cemetery of Upper-Xiajiadian culture, the author could trace the divided groups of warriors 1)chariot and weaponry, 2) chariot, 3) weaponry without chariot. This shows that the usage of the chariot was not so actual in Upper Xiajidian culture. Instead of that, some details of chariot instruments like horse-bell, hoppers, and rein hook were decorated and combined with the warrior group. The reason why the chariot was not used as a tool in real warfare is due to the geographical environment in southeastern Inner Mongolia, where the plains are not developed. In other words, the practical utility of the chariot was not significant in Upper Xiajiadian culture. Instead, Chariot was transformed into a ritual and symbolic significance for Shaman and spread over into Lute-shaped dagger culture area of Manchuria and Korea. As such, the spread of chariot worked with the global historical dynamics of Eurasia, as well as the regional characteristics of the Upper Xiajiadian. In the Shiertaiyingzi type of Lute-shaped dagger culture of Liaoxi region, the feature of chariot just remained as some bronze bells and π-shaped rein hook and a bronze mirror with knot symbolized the wheel of the chariot. We can conclude that chariot tradition led to the development of the bronze age of the Eurasian steppe, which was transformed into a ritual-oriented symbol in North-eastern Asia. Meanwhile, in China, it was transformed into a symbol of the statelet s power and administrative capabilities through the Spring and Autumn Period. The chariot was appropriately adapted for each region and recreated in the context of each society, rather than a one-sided spread. Considering that the ritual bronze ware of the Lute-shaped dagger culture is related to the indirect spread of chariot tradition, it can be assumed that the ideas and myths related to chariot spread to ancient Korea like the Haemosu epic of Buyeo state could be a result that has been modified over a long period of time, but has continued cumulatively.