나주 복암리 정촌고분 출토 금동신발 문양 소재 연구 = A Study on the Subject Matter in the Designs on the Gilt-bronze Shoes Excavated from Jeongchon Tomb in Bogam-ri, Naju

다국어 초록 (Multilingual Abstract)

Gilt-bronze crowns and shoes unearthed in tombs from the Three Kingdoms period have been highlighted by academics as the most prominent artifacts for reflecting the social standing of a buried person. This paper aims to explore the meanings of the subject matter found in the designs on the Gilt-bronze Shoes Excavated from the Jeongchon Tomb through a comparative analysis of designs on gilt-bronze crowns and shoes from regions controlled by the Baekje Kingdom and on mural paintings from Goguryeo tombs.
The designs on the Gilt-bronze Shoes from Jeongchon Tomb are symbolic expressions of the ascent to immortality and display its temporal progression. The earliest stage of this progression is represented by the designs on the soles of the gilt-bronze shoes. In the middle of the shoe’s sole is a lotus flower with a monster depicted above and below it. These two monsters from the earthly world uphold the lotus flower, which represents the sky of the heavenly realm. This composition can be viewed as a preparatory stage for ascending to immortality. The depiction of a lotus flower and monsters is presumed to have symbolically articulated a preparatory stage in which a dragon-shaped monster metamorphosized into a lotus flower and entered into the realm of the immortals by undergoing a number of changes while riding on another dragon.
One of the designs on the uppers of the shoes is birds, which are considered to represent the first stage of the ascent to immortality. Birds can be either earthly creatures or heavenly versions according to their feathers and combs. The right shoe is decorated mostly with earthly birds, and the left shoe with heavenly versions. Thus, the designs evolve from the right shoe to the left.
Another design on the uppers of the shoes is dragons. On the right side of the right shoe are two groups of five interlocking dragons that face one another with their mouths closed to create a balance of yin and yang energy. The left side of the right shoe also shows two groups of five interlocking dragons, again striking a balance between yin and yang. However, a difference is apparent in their mouths: Five of them hold their mouths open, but the other five keep them closed. The left shoe is adorned with a winged dragon with its subordinate dragons, jeongni and cheonggyu, which indicates that this winged dragon is superior to the dragons depicted in the right shoe. The hierarchy in the composition moves up from the right shoe to the left.
The other design on the uppers is auspicious figures and animals, including the gods of the earth, who are regarded as supreme beings. The gods of the earth on the right shoe are facing and interacting with each other, while those on the left shoe are depicted looking ahead and proceeding as the dragons move forward. Such depictions signal the temporal progression from the right shoe to the left. The left shoe shows younger gods on its right side and older gods on the left, indicating a temporal movement from the right to the left. As for the auspicious animals, two human-headed birds, respectively examples of the creatures known as cheonchu and manse, emerge in the lower section of the right side of the right shoe. The manse is followed by the cheonchu while looking back at it and interacting. Above the cheonchu and manse are two animal-headed birds known as bugwi and gilli. The gilli is on the fore sole and looks back while leading the bugwi, and the bugwi turns its head to look at the deer and bieo (a fish with wings and legs) that follow behind on the left side of the right shoe. The winged and legged fish in the lower section of the left side is proceeding toward the fore sole. Five deer, including cheollok (a type of mythical deer with a horn shaped like a bird’s comb), are depicted here. On each side of the left shoe are five deer as well. The right side of the left shoe includes a cheollok with a large horn, while the left side shows a cheollok with a short horn.
Dragon-shaped projections are attached to the toe caps of the shoes. These projections have necks which are considered an indicator for the ascent to heaven and symbolize dragons in the final stage of ascending to immortality. They are thought to have served as a medium for the buried person to ascend to heaven while leading the creatures on the uppers and soles of the shoes. The Gilt-bronze Shoes Excavated from the Jeongchon Tomb in Naju contain an assembly of designs materializing the Taoist thinking on immortals that were current at the time. Such designs are transformed and upgraded versions of the Taoist designs found on gilt-bronze crowns from the late fourth and early fifth centuries. They appear to have been applied most frequently in the late fifth century. The designs on the Gilt-bronze Shoes from Jeongchon Tomb that reflect Taoist concepts share affinities with mural paintings from Goguryeo tombs, attesting to ideological similarities between the Baekje and Goguryeo Kingdoms.
Taoist concepts developed further during the Sabi period. However, with the spread of Buddhist ideology that renounced glamor during physical life, Taoist designs are presumed to have been simplified. Moreover, the development of Buddhism is believed to have resulted in the disappearance of resplendent tomb furnishings and the downscaling of previously gigantic tombs.

목차 (Table of Contents)

• Ⅰ. 머리말
• Ⅱ. 정촌고분 금동신발 문양 분석
• Ⅲ. 정촌고분 금동신발의 문양 원리
• Ⅳ. 맺음말