조선시대 제주지역 동자석 연구

Abstract

The stone seals of graves created during the Joseon Dynasty were consisted of Muninseok, Muinseok, Sijaseok, and Dongjaseok. Among these statues, Dongjaseok are placed to the nearest to the tumulus and hence it play the role of a servant, who makes the offerings for the spirit of the deceased. Dongjaseok are a kind of stone seal which cannot be found at the royal graves but have been witnessed in memorial services held before the nobility's graves in the Seoul and Gyeonggi areas. Therefore, Dongjaseok are a projection of the nobility's pride during the Joseon dynasty, and are not influenced by the Buddhism. However, one cannot affirm that the Jeju Dongjaseok were directly influenced from the Seoul and Gyeonggi areas as the shapes of the Jeju Dongjaseok are different from the Dongjaseok in the Seoul and Gyeonggi areas. The origins of the Jeju Dongjaseok can be seen in the stone seal of a prince in Hawon-dong, the stone seal of a Tamna castle lord in Hwabuk-dong, and the double topknot Dongjaseok and granite Muinseok created during the 15th century. Although, the stone seal of the prince in Hawon-dong and the stone seal of the Tamna castle lord in Hwabuk-dong should be exempted from the discussion in this thesis as their recorded history is inaccurate. Eventually, the Jeju Dongjaseok has originated from the granite Muninseok and the stone seals from the 15th century; introduced from the mainland of Korean peninsula. Then they developed into the Jeju style basalt Muninseok in the 16th century and progressed into the 17th century's trend, where Muninseok and Dongjaseok were established at the same time. The Dongjaseok from the 17th century have a variety of hair styles; a) bold head , b) a neat bun, c) braided hair and d) double topknot. Also the clothing of the Dongjaseok is expressed relatively simply on the belt and sleeves. The face of the Dongjaseok itself does not have diversified features but detailed expression can be seen from its bowing posture and clasped hands. During the 18th century, the details of the top jackets were expressed in more details and these details included belts, sleeves and jacket ties. Also the 18th century saw the beginning of the diversified expressions on the Dongjaseok with spears, spoons and snakes are added to the statues. In the 19th century, the special clothing and hair style features from the 17th and 18th century were sometimes preserved but in a rather simplified version or even omitted. According to this analysis, the Jeju Dongjaseok culture in the 17th century reflects the situation at the time and this is the most significant difference to the other areas' Dongjaseok. This unique characteristic continued into the 18th and 19th century. By closely looking at Jeju's social circumstances in the 15th and 16th century, the meaning applied to the Dongjaseok can be easily understood. Before the introduction of the Dongjaseok in the 15th century, the confucian funeral culture in Jeju was dominated by the central government and a few native Jeju noblemen including Deuk-Jong Ko. During the 16th century, the basalt stone seals were first introduced and the funeral culture in Jeju was mainly controlled by the exiles to Jeju and government officials. In addition, the Jeju Dongjaseok and Muninseok were established simultaneously during the 17th century and it is assumed that there had been a shift of power from the conventional leaders to the dominant figures of the Kims of Gyeongju. The hair styles, clothing and objects depicted in Jeju Dongjaseok culture are all based on real people who lived in Jeju. These people included the male slaves in government employ, servant girls and court musicians. From these trends we can see that the central figures who initiated the Dongjaseok culture, wanted to build the stone seals of their real servants. In the 18th and 19th century, the Dongjaseok became more common and it started to settle in the Jeju area as a process of expressing various symbols in a standard pattern. As discussed above, the Jeju Dongjaseok funeral culture in the 17th century can be comprehended as the shift of power in the leading role of funeral culture. Thus, it is clearly proved that the Jeju Dongjaseok funeral culture in the 17th century had different characteristics from the Dongjaseok in the Seoul and Gyeonggi areas and they were continually developed until the 19th century.