묘역지석묘의 유물 훼기와 장송의례

Deliberate Destruction of Artifacts and Funeral Rituals at Dolmens with Surrounding Stone Platforms

본고는 묘역에서 출토되는 유물을 분류·분석함으로써 묘역지석묘의 장송의례 중 최종 단계의 의례를 구체화하고자 하였다. 먼저 묘역에서 출토되는 유물에서 의례의 흔적을 확인할 수 있는지를 알아보기 위해 유물의 잔존상태 및 출토정황을 살펴보았다. 그 결과 무문토기 저부편의 경우 동체부에서 저부로 이어지는 면에 ‘⋃’자상의 타격점을 확인할 수 있었다. 또 석검을 파검하여 신부와 병부를 각각 敷石 상부와 하부에 따로 부장한 사례를 확인할 수 있었다. 이후 묘역 내 특정 공간에 훼기 유물이 밀집해 있는 사례에 대해 취락 내 방향을 살펴본 결과, 대부분이 주거공간을 향해 있었다. 이러한 양상의 의미에 대해서는 亡者의 영혼이 現世로 돌아오는 것을 막고, 타계로 무사히 가길 기원했던 당대인들의 관념에서 비롯된 것으로 보았다. 끝으로 훼기 유물이 훼기되기 이전에는 장송의례에서 어떠한 용도로 사용되었는지 추정해 보았다. 특히 묘역 출토유물 중 가장 많은 수량을 차지하는 것은 무문토기였는데, 구연부편을 통해 기종 수량을 살펴본 결과, 주로 자비용으로 사용되는 鉢이 가장 많다는 점에 주목하였다. 더불어 야요이시대 倭人의 장송습속에 대한 문헌기록을 참고하여, 共飮共食 의례를 설정하였다. 그리하여 묘역 출토 훼기 유물에 대해 훼기되기 이전에는 장송의례의 과정 중 공음공식 행위에 사용된 것으로 추론하였다. 이러한 공음공식 행위의 의의는 다종·다량의 유물이 출토되는 묘역지석묘가 분묘군 내 다른 분묘에 비교하여 차별성이 인정된다는 점과 민족지 사례를 참고하여, 다른 家系와의 차별성을 드러내기 위한 것으로 보았다.

This paper sought to examine in detail the rites of the final stages of the funeral rituals that took place at dolmens with surrounding stone platforms, by classifying and analyzing the artifacts excavated from these stone platforms. First, the artifacts and the contexts of their discovery were examined in order to see if traces of ritual could be identified from those artifacts excavated from stone platforms. As a result, in the case of the bottom part of coarse plain pottery, it was possible to confirm the presence of striking points, which were ‘⋃’-shaped, which extended from the center to the base of the vessel. In addition, it was possible to identify that polished stone daggers had been deliberately broken and the dagger body and hilt separately buried in the upper and lower parts of the stone platform. It could also be observed that, when found in association with settlements, the area where the artifacts were concentrated within the stone platform was located towards the direction of the residential spaces. It was interpreted that this phenomenon may be associated with the intention to prevent the sprit of deceased from returning to the realm of the living. Such a notion was thought to have originated from the perception of the people of the time who prayed for the deceased’s safe journey to the afterworld. Finally, the purpose the artifacts (prior to their destruction) during funeral rituals was considered. Coarse plain pottery accounted for the largest number of artifacts excavated from the stone platforms but a close examination of their form revealed that most of the vessels consisted of beaker-shaped pottery, which was most commonly used for cooking. With reference to the records on the funeral tradition of the Yayoi period, it was proposed that the ‘drink together and eat together (共飮共食)’ ritual may have taken place. It was therefore inferred that the artifacts excavated from the stone platform had been used in ‘drink together and eat together’ rituals prior to being destroyed. Based on the significance of the ritual, along with the fact that a large number of artifacts were found at such dolmens, it was recognized that the dolmens where such rituals had taken place could be distinguished from the other dolmens. It was suggested, by referring to ethnographic examples, that the rituals may have also been intended for differentiation from other family groups.