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This study aims to figure out the social meanings and symbols of horse equipments which were excavated in the ancient Silla tombs. In particular, I will examine the characteristics of the horse worship and horse equipments, and how they were transformed according to the social changes and the intemational situation. In this context, a relation between the international equestrian culture that was adopted from Northeast Asia and the horse worship in Silla will be revealed.
Silla grew into a full-fledged kingdom with hereditary kings from the Kim family in the fourth century By that time, kings were called Malipgan (麻立干). King Nemul (奈勿王), who came to the throne in late fourth century, was the first entitled Malipgan. This tide meant that Malipgan reigned over Gans (干) who were leaders of small states. Under the rule of Malipgan, central control system was more solidified, and Kims exclusively kept the royal power and begin to join the international society.
In the period of Malipgan, wood-lined chamber tombs with stone mounds (積石木槨墳) began to be built. Hwangnarn-dechong (皇南大塚) is the largest double tombs in the Kyongju area and is regarded as an early example of wood-lined chamber tombs with stone mounds. Considering the size of mound and the quality and quantity of burial objects. Hwangnam-dech' ong is thought to be as the tombs of king and queen.
I can notice some of new aspects in horse equipments from Hwangnam-dechong. Since Hwangnam-dechong. the horse fittings began to be buried at the top of 1110und. These fittings are the objects closely related with the myth of Park Hyeokgeose (朴赫居世) who founded the Silla.
The legend is as follows: One day in the distant past. the headman of the village Goheu, me Reverend Sobeoldori found a white horse kneeling down by a spring. at the foot of Yangsan (洋傘). At me spot where the horse knelt was a large shining egg. After breaking the egg, people found a boy. Believing that he was the son of Heaven sent down by the king of Heaven. they raised him well. The boy was selected as a king by me chiefs of Yukbu (六部. six districts) and he became me first king of Silla. The King's family name was Park because he was bom in an egg. which resembled a gourd mat sounds exactly me same as Park in Korean. His given name was Hyeokgeose, meaning 'to govern and enlighten me world.'
In me story of Hyeokgeose‘ s birth, the white horse played the role of the messenger who delivered me heavenly will to man. It is also important to emphasize that the place where the horse trappings were buried was the top of mound. It was the last work in me process of building a tomb and was performed me last ceremony for a dead person on this process.
Considering the symbol of the white horse and the place of horse fittings, therefore. it can be easily concluded that me ceremony to bury me horse fittings was done to send me king s soul over to me heaven. Besides. me ceremony was executed for unification between the next king and me people. In connection with me horse worship in Silla it is worth to notice mat regular inspection of amy troop was held in Alcheon and Yangsan. These places are believed to have been related with the birth spots of Hyeokgeose. the Ancestor King. Regular inspection of me troop at me place where me Ancestor King carne down from heaven can be viewed in relation to me belief of ancestral deity that have prevailed among Silla people.
Besides the belief of ancestral deity. me horse worship in Maripgan period of Silla was stimulated by me newly accepted equestrian culture. The horse tiding culture and heavy-arm cavalry was introduced from the Xiongnu (匈奴) and Xianbei (鮮卑) in the Mongols and Manchus, to China, and then Goguryeo. subsequently Silla.
The northern tribes were played tile important and decisive role at spreading out tile equestrian culture in Aisa. The northern tribes fielded some of tile finest cavalry tile world would ever see. while providing a constant mom in tile side of me Chinese. So, tile Chinese desired to maintain adequate equestrian forces to combat me nomadic raiders. Massive military campaigns were waged in search of superior 'blood-sweating horses (汗血馬)" from tile Ferghana (Dayuan. 大苑) far to me west. These sojourns. while tremendously expensive in terms of resources and manpower. not only helped to improve me quality of Chinese horses. but also led to tile establishment of major contacts between East and West. The horse became essential for maintaining contact and control of tile empire and for transporting goods and supplies throughout me vast and diverse area.
As tile military and economic significance of tile horse increased, tile horse also played an important role in tile mythology of early China. The horses was thought capable of flight and of carrying their riders to tile 'home of tile immortals". And they began to have symbolized a power of sovereign and to have mixed tile iconography of Chitin (麒麟) which had a unicorn and sometimes considered a horse hybrid. The belief of horses with supernatural powers in tile Han dynasty succeeded to tile Xianbei that set up there own states. Former Yan (前燕, 337-370). Later Yan (後燕, 384-407) etc. in China.
According to tile first chapter of tile Weishu (魏書, History of tile Wei). written in tile mid-sixth century by tile Chinese historian Weishou (魏收). a mysterious animal spirit that was shaped like a horse and bellowed like an ox led tile Xianbei south on tile perilous journey from their homeland in tile far northeast of China. over tile Daxing' an Range and into tile Inner Mongolian plain. In Shuchao (書?), the story that tile king was descended from heaven to earth mounting a white horse. was recorded. The winged horses that were illustrated tile legendary event have found on tile pair of plaques. They may be used for buckle.
'Flying horse' or 'Celestial Horse' was also discovered in an old royal tomb called tile Cheonmachong (天馬家, Heavenly Horse Tomb) excavated in Kyongju 1973. The 'Flying Horse' was painted on a birch bark saddle guard. Around the horse is painted Indongdangchomun (忍冬唐草文), which is so similar in pattern to the murals found in old tombs of the Goguryeo and the metal works of Xianbei, It has a special value as historical material in clarifying the cultural relations between the Silla and these areas.
Though the iconography of 'Plying horse' at Cheonmachong was traced it's root to Han China and Yan of Sixteen State period. the flying horse that was depicted on saddle guard is unique in horse equipment history of the world. The 'Flying horse' is closely related to characteristic equestrian culture of Silla. As previously pointed out. it is needful to underline that the military inspection at the Ancestor King's birthplace was the most important military training in Silla. It made the soldiers of Silla feel that were protected by the Ancestor King. 111is fact points that the 'Flying horse' on king' s saddle guard could be connected with a belief of the Ancestor King".
Thus, in Malipgans period that was formed a powerful kingdom. Silla positively accepted the international equestrian culture in her manner. The newly adopted equestrian culture was developed under the traditional horse worship in Silla which was related to the lite for the ancestor spirit.
Silla grew into a full-fledged kingdom with hereditary kings from the Kim family in the fourth century By that time, kings were called Malipgan (麻立干). King Nemul (奈勿王), who came to the throne in late fourth century, was the first entitled Malipgan. This tide meant that Malipgan reigned over Gans (干) who were leaders of small states. Under the rule of Malipgan, central control system was more solidified, and Kims exclusively kept the royal power and begin to join the international society.
In the period of Malipgan, wood-lined chamber tombs with stone mounds (積石木槨墳) began to be built. Hwangnarn-dechong (皇南大塚) is the largest double tombs in the Kyongju area and is regarded as an early example of wood-lined chamber tombs with stone mounds. Considering the size of mound and the quality and quantity of burial objects. Hwangnam-dech' ong is thought to be as the tombs of king and queen.
I can notice some of new aspects in horse equipments from Hwangnam-dechong. Since Hwangnam-dechong. the horse fittings began to be buried at the top of 1110und. These fittings are the objects closely related with the myth of Park Hyeokgeose (朴赫居世) who founded the Silla.
The legend is as follows: One day in the distant past. the headman of the village Goheu, me Reverend Sobeoldori found a white horse kneeling down by a spring. at the foot of Yangsan (洋傘). At me spot where the horse knelt was a large shining egg. After breaking the egg, people found a boy. Believing that he was the son of Heaven sent down by the king of Heaven. they raised him well. The boy was selected as a king by me chiefs of Yukbu (六部. six districts) and he became me first king of Silla. The King's family name was Park because he was bom in an egg. which resembled a gourd mat sounds exactly me same as Park in Korean. His given name was Hyeokgeose, meaning 'to govern and enlighten me world.'
In me story of Hyeokgeose‘ s birth, the white horse played the role of the messenger who delivered me heavenly will to man. It is also important to emphasize that the place where the horse trappings were buried was the top of mound. It was the last work in me process of building a tomb and was performed me last ceremony for a dead person on this process.
Considering the symbol of the white horse and the place of horse fittings, therefore. it can be easily concluded that me ceremony to bury me horse fittings was done to send me king s soul over to me heaven. Besides. me ceremony was executed for unification between the next king and me people. In connection with me horse worship in Silla it is worth to notice mat regular inspection of amy troop was held in Alcheon and Yangsan. These places are believed to have been related with the birth spots of Hyeokgeose. the Ancestor King. Regular inspection of me troop at me place where me Ancestor King carne down from heaven can be viewed in relation to me belief of ancestral deity that have prevailed among Silla people.
Besides the belief of ancestral deity. me horse worship in Maripgan period of Silla was stimulated by me newly accepted equestrian culture. The horse tiding culture and heavy-arm cavalry was introduced from the Xiongnu (匈奴) and Xianbei (鮮卑) in the Mongols and Manchus, to China, and then Goguryeo. subsequently Silla.
The northern tribes were played tile important and decisive role at spreading out tile equestrian culture in Aisa. The northern tribes fielded some of tile finest cavalry tile world would ever see. while providing a constant mom in tile side of me Chinese. So, tile Chinese desired to maintain adequate equestrian forces to combat me nomadic raiders. Massive military campaigns were waged in search of superior 'blood-sweating horses (汗血馬)" from tile Ferghana (Dayuan. 大苑) far to me west. These sojourns. while tremendously expensive in terms of resources and manpower. not only helped to improve me quality of Chinese horses. but also led to tile establishment of major contacts between East and West. The horse became essential for maintaining contact and control of tile empire and for transporting goods and supplies throughout me vast and diverse area.
As tile military and economic significance of tile horse increased, tile horse also played an important role in tile mythology of early China. The horses was thought capable of flight and of carrying their riders to tile 'home of tile immortals". And they began to have symbolized a power of sovereign and to have mixed tile iconography of Chitin (麒麟) which had a unicorn and sometimes considered a horse hybrid. The belief of horses with supernatural powers in tile Han dynasty succeeded to tile Xianbei that set up there own states. Former Yan (前燕, 337-370). Later Yan (後燕, 384-407) etc. in China.
According to tile first chapter of tile Weishu (魏書, History of tile Wei). written in tile mid-sixth century by tile Chinese historian Weishou (魏收). a mysterious animal spirit that was shaped like a horse and bellowed like an ox led tile Xianbei south on tile perilous journey from their homeland in tile far northeast of China. over tile Daxing' an Range and into tile Inner Mongolian plain. In Shuchao (書?), the story that tile king was descended from heaven to earth mounting a white horse. was recorded. The winged horses that were illustrated tile legendary event have found on tile pair of plaques. They may be used for buckle.
'Flying horse' or 'Celestial Horse' was also discovered in an old royal tomb called tile Cheonmachong (天馬家, Heavenly Horse Tomb) excavated in Kyongju 1973. The 'Flying Horse' was painted on a birch bark saddle guard. Around the horse is painted Indongdangchomun (忍冬唐草文), which is so similar in pattern to the murals found in old tombs of the Goguryeo and the metal works of Xianbei, It has a special value as historical material in clarifying the cultural relations between the Silla and these areas.
Though the iconography of 'Plying horse' at Cheonmachong was traced it's root to Han China and Yan of Sixteen State period. the flying horse that was depicted on saddle guard is unique in horse equipment history of the world. The 'Flying horse' is closely related to characteristic equestrian culture of Silla. As previously pointed out. it is needful to underline that the military inspection at the Ancestor King's birthplace was the most important military training in Silla. It made the soldiers of Silla feel that were protected by the Ancestor King. 111is fact points that the 'Flying horse' on king' s saddle guard could be connected with a belief of the Ancestor King".
Thus, in Malipgans period that was formed a powerful kingdom. Silla positively accepted the international equestrian culture in her manner. The newly adopted equestrian culture was developed under the traditional horse worship in Silla which was related to the lite for the ancestor spirit.
목차
머리말
積石木?墳의 馬具埋納
新羅 馬具裝飾의 特微과 天馬塚 障泥의 天馬圖
맺음말
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