한국 통사 저자 오정윤의 역사 강좌 26강 | 농경문청동기에 울려 퍼지는 고조선 샤먼의 주술 소리

Hello, everyone. This is the 26th lecture of the Korea-Japan Cooperation on Aging. Today's topic is the Cheongdong-gi of Nonggyeongmun. It is said that there is a pattern of farming in the Cheongdong-gi, so it is called the Cheongdong-gi of Nonggyeongmun. The Cheongdong-gi of Nonggyeongmun is very important because it shows the agricultural economy of Korea in a proper way. This is the 8th lecture of the Kojo-seon. The 0308 here is the 3rd Dalak of the Kojo-seon. The Kojo-seon was 0101, and the Kojo-seon was 0102, and the Kojo-seon was 0103, and the Kojo-seon was 0108. The reason why I try to tell you a lot about the Kojo-seon is that it is too small in Korean history books. So we can see it on the spot, and we can see it as a cultural heritage. So now, the cultural heritage of the Kojo-seon has not yet been included. So, after 10 episodes, the culture of the political, economic, and social affairs of the Kojo-seon will be covered from the Dan-gun of the Kojo-seon. I'll do this on the spot. Now, this is the front and the back of the Nonggyeokmun Cheongdong-gi. The front and the back. And this is not the end. Actually, it's down here, too. But it's broken now, so I can't see the bottom. Fortunately, there's a ring here. There must have been a ring here, too. There are four rings in total, and two of them are left, so we can see that there is a ring here. Why? Because the ring has a very important function. And this is the sea that clearly shows the Nonggyeokmun Cheongdong-gi. And then, there's a way to go to the ground with a hoe or a hose. There's a way to go to the ground with a hoe or a hose. You can see the Nonggyeokmun Cheongdong-gi clearly through this. You can check the Nonggyeokmun Cheongdong-gi at the National Central Museum. If you go to the Seonsa Ancient Museum, you can see the Nonggyeokmun Cheongdong-gi. What does it look like? If you go into the Nonggyeokmun Cheongdong-gi, you can see the independent Nonggyeokmun Cheongdong-gi on the left. It looks like this. It's very small. It's in the exhibition hall, so there's a glass in front and a glass in the back, so you can go to the front and back and see it. And the Nonggyeokmun Cheongdong-gi has a cowhide on both sides. The cowhide means that the ritual of the cowhide on this side and the ritual of the cowhide on this side are different, so there are two cowhides. This is the outside of the Nonggyeokmun Cheongdong-gi. I marked the border of the Nonggyeokmun Cheongdong-gi like this. In the middle, I marked the middle to show that this picture and this picture are different. If there are four cartoons, I marked the middle to distinguish the four. So this is the first picture, the second picture, and the next picture is like this. There's a field in the middle, so there's a farmer's field. And here, fortunately, you can see the bowl. You can see the bowl, so you can see the seeds. This is the ground. So the ground is for sowing seeds. That's why these four pictures have a connected story structure. This is also very important. So the first side is a picture of a cowhide field, and the second side is a picture of a farmer himself. And this man is currently barefoot, and he is called Nagyeong. He's farming barefoot, and he's holding a shovel that digs the soil on one side, and he's holding a hoe on the other side. So this is a typical picture of a farmer digging a field and sowing seeds. And there's a bird's feather in this man's head. This is a very important symbolic element for us to understand the Buddhism, Buddhism, and the Baekje faith. That's why the historical significance of the Yonggyeongmun Cheongdonggye is so important. There's a part of the Korean Bible, chapter 1, verse 3, verse 47. The Yonggyeongmun Cheongdonggye is a relic of the Joseon Dynasty and a tool used for farming. Although it is only about 12.8 cm wide, it is a very important material for revealing the appearance of the society at the time. So people, farmland, farmland, cowhide, etc. are described. If we interpret the Joseon Dynasty society through this content, it is a man-centered patriarchal society, a production technique that specializes in the Cheongdonggye period, and a cowhide that connects the sky and the ground. And then there's the Nakyeong wind forest. The Nakyeong wind forest existed until modern times. In the 1960s and 1970s, there was a wind forest where a strong man took off his clothes and went to the field or rice field. And there is a bird, the lion of the city, that is in charge of irrigation and farming. On this side, mainly women have seeds, and on this side, men have a field, so we can see the division of labor. Now, I'm going to explain this material one by one. First of all, during the Shinseok period, there are many stories about whales, but they don't have a connection structure. So I described the diversity of species, the ecology of whales, and the appearance of whales, but this is not connected to the story structure. The oldest picture that is currently connected to the story structure is this Nonggyeongmun Cheongdonggye. So I saw this as Korea's first cartoon, a four-cut cartoon. So it's very important to be the origin of Korean cartoonists. Because the four-cut cartoon is a story, but it's not a structure that connects the stories. This has storytelling. So it's a story on one side and a story on the other side, but I don't know much about it. Because the bottom part is broken, there must be a ritual or some kind of action. Unfortunately, there's no bottom part, so we don't know exactly what's going on on the first and second sides, but we know what's going on on the third and fourth sides. No, not on the third side, but on the first side, number one, number two, and on the second side, number three and number four. So here's a woman with a bowl. So you can see that she's spraying seeds. And this is how she grows a field to spray the seeds. So if you look at these four, it's like this, right? It's a criticism of the sky. All our tribes come and criticize the abundance of agriculture. It's going to be like this, right? Women bring seeds and prepare to spray them. Men grind the field and work hard to grow a lot of good crops. It's a four-cut cartoon like this. This is the first story I want to tell you about the Cheongdong-gi of Nonggyeokmun. Next is this hole. There are six holes in this hole. They didn't just drill this hole, did they? If you look at this hole, there are traces of rope here. So this was hung on the neck with a rope. So people hang this on their necks and look at the shrine. But more importantly, as this shrine moves, this abundance must continue to be heard in the sky. So the process of people spraying seeds in the spring, wearing laces, and cutting them, must always be conveyed to the sky through shamans. So how do they do it? The transmission function is that shamans carry this on their necks and walk around the field. When they walk around the field, where do all the things they saw and learned in the field come from? It must come from the Cheongdong-gi of Nonggyeokmun. Then it must be transmitted to the sky. We'll talk about the transmission function a little later. You can think of it as a radio, TV, or smartphone to transmit it. We're looking at a smartphone that a shaman has from 2,500 to 3,000 years ago. So how do we open this smartphone and transmit it to the sky? We'll talk about that in a moment. So what do we do? Fortunately, a shield-type organ was found in Gwaejeong-dong, Chungcheongnam-do. But look here. There are six holes here. There are four here. There are holes in the front, back, and shoulders. It's a shield that protects the shoulders, chest, and back. The shape is the same, right? It's the same. There's a line in the middle. So it's the same as this shape. But there's no story structure here. There's a story structure here. One, two, three, four. It's like this. So this part is broken. It looks like this. Like this. And there's a ring on it. So we can guess the overall shape. The bottom part is broken. Next is important. What's this on the left and right? This. There are two horns on the Korean pottery in the Samhain period. It's like the horn on our warhorses. It symbolizes bravery, but it also symbolizes wealth. There are many factors. When we hold a ritual in a temple, When we go to war, We put alcohol in here and give it to each person. Or it's called a farewell. We don't fear death. Even if we die, we can go to the country where our ancestors are. We hold our hands like this. We hold our hands and put them in here one by one. So the soldiers who participate in the ritual in the temple drop a drop of blood. If you drop it all, you give it to one person. After giving it, you dip the blood in the alcohol in your hand and put it in your mouth like this. It's called a farewell. The Westerners called it Dracula. All the people in the North were like this. I'm guessing it's a bowl for that. This is bravery. We can't put blood on cows. So it's a bowl of alcohol and blood in the form of cows or something like that. I think it's a kind of bowl for that. In that sense, this is the same. This can be used for farming, and it can be used for various purposes. I guess it's the horn of a cow. Let's look at the next one. It's a cow and a bird. The reason we can't see a lot of cows is because the cows in the village were made of wood. As time goes by, they all rot and disappear. Fortunately, in Korea, there is a cow stand made of real blue copper from the Samseong Nihon Museum. Or there is a cow stand in the Cheongdong area of Nonggyeongmun. It's a traditional way of worshiping birds. In the end, it's a birth myth that our ancestors came down from the sky. Or it's a birth myth that the ancestors came from the eggs. It's a birth myth that our ancestors came down from the eggs. We can see it right away in the birth myth of this cow stand. Also, humans will replace the function of birds that connect the sky and the ground. I see it as a brother. The way the brothers put the feathers of the birds on their heads. This shows us that we are an ancestral nation. It's very important because this is a relic. The cow stand and the bird in the Cheongdong area of Nonggyeongmun are the lion of God who communicate with the sky. We call the shamans who play the role of the lion of God as brothers. Maybe in the history of Korea, if I make YouTube videos, I'm going to teach you how to find ancient culture in ancient Chinese characters. At that time, if you talk about the brother, such as Boil and the drinker, you can see that the circle of our ancient culture is breathing in Chinese characters. I think this is a brother. Why do you think it's a brother? In the word brother, we can make the letter Chu in the sky. Or we can make the letter Bil in the sky. Also, when we pay taxes, there is a brother. So we can quickly think that the culture of the cow is deeply related to our ancient culture. Next is the Nakyung. The Nakyung is always taken off by the shamans in the Dark Ages. It means that it is the most primitive. If the behavior of wearing clothes is a system of human society, taking it off means that I came from my mother or father. And through the fact that my father's mother came from heaven, I always take it off to show that I am a descendant of God. So this Nakyung is an old tradition. So the Nakyung of the shamans in the Dark Ages and the Nakyung of the Nonggyeongmun in the Cheongdong Period have the same historical context. You can see the historical continuity of our Kojoseon culture through the fact that the appearance of praying for the prosperity of agriculture has been passed down to this day. Next is Seonggak. The Nonggyeongmun in the Cheongdong Period was made of lines. In the Shinseok Period, all the Amgakkas were made of cotton. This is a common feature of all the Amgakkas in the world. If you make it of cotton, and if you put in a more realistic structure of things, it turns into Seonggak. So the history of KBS shows that the Amgakkas of the Shinseok Period and the Cheongdong Period were made of lines, and the people of the Cheongdong Period, who had land animals, and the people of the Shinseok Period, who hunted whales, were replaced by the Amgakkas of the Bangudae. This Nonggyeongmun in the Cheongdong Period clearly shows the Cheongdong Period. This is Seonggak. The lines such as the field, the cow dung, the outline of a person's body, all represent the Amgakkas of the Cheongdong Period. Unlike the Amgakkas of the Shinseok Period, it represents the Amgakkas of the Cheongdong Period. The last stage of the Nonggyeongmun in the Cheongdong Period comes. It's the ring. I thought a lot about this. If you look at the exhibition room, you can clearly see the ring. But why did they hang the ring like this? In the past, when priests hung the ring around their necks and went to the fields and forests, it was a way of praying for good harvest or good harvest. It was a way of giving the energy of God to the farmers. The farmers hoped that the ring would be lifted up to the sky again. It was a function like that. Then, what was in the ring? It was the sound. The sound is a symbol of an adult. It's not a big deal that we call it an adult. In the past, cultural heroes were called adults. What is an adult? It's an earring. So the earring was worn by shamans. If you wear an earring and make a sound, the sound is transmitted from the sky, the sound of the people is transmitted, and it is done with the mouth. Then, where is it? It's right on the top of a high mountain. It's a symbol of standing with your legs up. In this symbol, we call the place where the king is in politics. It's called the Tteuljeong. The Tteuljeong came from this symbol. Among the letters that came from this symbol, there is the full moon. The full moon is right here. It was a supermoon yesterday when I went up to the high mountain and looked at the moon. If you look at the full moon, the energy of the sky and the energy of the land. In the daytime, the energy of the sky. In the daytime, it's usually winter, or in the cold, the most solar energy. The four seasons of the 24 seasons are created. Spring, summer, autumn, and winter are created. And at night, we get the energy of the land by looking at the full moon. So if the energy of the sun and the moon is the full moon, this character represents the sound of the sky to the earth, and the character of the shaman who delivers the sound of the earth to the sky. Isn't this ring the symbol of these saints? So if you go back and forth, this ring will make a sound. And the shaman is the one who plays the role of a god. I think this is the best way to show this structure. Even if it seems simple, if you look at it in detail, you can see the original culture of Korean society and our people. This is the end of the 26th lecture. The next 27th lecture is very important. It's a song by Gojoseon. It's called Gongmu Dohwak. A singer named Lee Sang-eun, who used to sing a song called Damdadi, sang this Gongmu Dohwak. It's a musical instrument called Gongwoo, which comes out in this Gongmu Dohwak. But he just called it Gongwoo. How important this is. So next time, I'll meet you with Gojoseon's song Gongmu Dohwak. This is the end of today's lecture.