통화 만발발자 제천유적을 통해 본 백두산 서편 맥족의 제천문화(Ⅰ) - B.C. 4000~3500년경 ‘3층원단(層圓壇)(모자합장묘(母子合葬墓))·방대(方臺)’를 중심으로 - = The Heaven Ritual祭天 Culture of Maek貊 race seen through ‘Wanfabozi萬發撥子 Heaven Ritual relic’ in Tonghua通化, the west of Mt. Baekdu白頭(Ⅰ) - Centered on ‘the three-layered circular altar(the mother-son tomb) with attached square altar’ during around B.C. 4000~3500 -

국문 초록 (Abstract)

본고는 1990년대 중국측의 ‘요하문명론-장백산문화론’ 정립 과정에서 백두산 서편 통화 일대의 고제단군이 주목된 이래 10여년에 걸친 연구 결과 ‘요하문명론-장백산문화론’ 대신 요서·요동·한반도 지역을 관통하고 있던 ‘맥족계 제천문화’의 실상이 드러나게 되었음을 밝힌 글이다. 더하여 맥족계 제천문화가 시기·형태·규모 면에서 요서 후기 홍산문화기에 나타나는 난숙한 제천문화의 祖形이 됨을 밝힘으로써 동북지역 상고사 연구의 새로운 방향 전환이 필요함도 제안하였다.
백두산 서편의 고제단군에 대한 중국측의 10여년의 연구 과정은 1995년을 기점으로 전·후기로 나뉜다. 본고에서는 연구 후반기, 그중에서도 특히 1997~1999년간 동북지역 최초로 체계적이고 대대적인 발굴이 이루어졌던 통화지역의 ‘만발발자 고제단’을 중심으로 하였다. 만발발자 유적은 제천시설·주거시설·무덤시설로 이루어져 있는데 이중에서도 제천시설이 중심이며 나머지 주거시설·무덤시설은 부속시설에 해당한다. 제천 시설은 후기 신석기 이래 고조선시기를 거쳐 고구려시기까지 지속되었는데 크게 ①1차 시설 : 3층원단(모자합장묘)·방대, ②2차 시설 : 환호·선돌2주·방단·제천사로 나뉜다. 본고에서는 1차 시설을 고찰하였다.

다국어 초록 (Multilingual Abstract)

In the 1990s, the chinese academic circles sought to find elements of Hungshan Culture(Ritual禮制 Culture, Pre-Shang先商 Culture) in Mt. Baekdu area according to ‘the Liao-ho river遼河 civilization theory - the Mt. Changbai長白 culture theory’. Especially they paid attention to the stone mound altar·tomb(the ancient altars) in Tonghua area, the west of Mt. Baekdu.
Tonghua area was the center of Maek race(the chief race of Korean race)’s cultural domain, the west of Mt. Baekdu which has been populated and flourished since the late Neolithic period. The research on the ancient altars in the west of Mt. Baektu began in 1989 with the discovery of ‘the Liming黎明 altar’ in Tonghua, which received the attention of the chinese academic circles and the communist party of China and about 40 altar relics were surveyed or excavated until 1995. To the next step, based on these successful research results, the systematic and massive excavation on ‘the Wanfabozi altar’ in Tonghua was conducted during 1997~1999.
The Wanfabozi relic was consisted of Heaven Ritual facilities, Residential facilities and Tomb facilities. Among them, Heaven Ritual facilities are the main facilities, and the remaining Residential facilities and Tomb facilities are the attached facilities of Heaven Ritual facilities. Heaven Ritual facilities continued from the late neolithic period(Baedalkuk倍達國) to Dangunjoseon檀君朝鮮 and Koguryo高句麗 period and it was consisted of ① the three-layered circular altar(the mother-son tomb) with attached square altar facility, ② the moat · two sets of Menhir · square altar · Shrine for Heaven Ritual facility. In this paper, the first facility was reviewed.
The construction time of ‘the three-layered circular altar(the mother-son tomb) with attached square altar’ was B.C. 4000~3500. And the way that mother and son were buried together and the bear clay statue(Doung陶熊), jades and pottery with swastika excavated from the tomb showed that Bear熊 race(later Maek貊 race) in the late neolithic maternal society with bear-belief tradition, had embraced the advanced Heaven Ritual culture based on Sundo仙道 thoughts such as ‘Chun天·Ji地·In人(Circle·Square·Triangle)’ Thoughts(The idea of One-Three).
These excavation results notices the change of research trend on the ancient history of East Asia, centering on liaoxi遼西 area since 1980s. Especially chinese scholars, according to ‘the Liao-ho river civilization theory-the Mt. Changbai culture theory’, have argued that Hungshan culture in Liaoxi area was spread to Liaodong遼東 area as well as Zhongyuan中原 area. But the excavation results of Wanfabozi altar shows that the typical Heaven Ritual culture based on Sundo thoughts was formed in Liaodong area and spreaded to Liaoxi area, and was in full bloom in Liaoxi area and again spreaded to Zhongyuan area. This is why the chinese official reports on Wanfabozi relic(State Administration of Cultural Heritage國家文物局’s) completely concealed Heaven Ritual facility.