뉴스레터

Since ancient times, humans have shown interest in life beyond life, and as a result, the existence of souls or spirits has been assumed. In addition, the scene in which a society faces death is most clearly revealed in the funeral rite. This is the same for Goguryeo. Therefore, we can understand the way Goguryeo people treat death through their perception of the afterlife and aspects revealed in funeral rites.

Residence in the afterlife, the grave, and heaven

  In ancient Korea, one of the places that attracted attention as the residence of the dead was the tomb. The belief that the spirit of Kum Hu-jik of Silla advised the king in his tomb and that the spirits of Michu Isagum and Kim Yu-sin communicated in their respective tombs, is a tradition that originated from the fact that they regarded that place as the living space of the dead. Also, the custom of burying the body in the wooden chamber and placing rice in a pot next to it at Dongokjeo and burying the pot in the Silla tomb is preparing food for the dead living in the tomb.

  Goguryeo was no different. The legend that the spirit of King Gogukcheon was angry at Queen Woo and made her plant a pine tree in his tomb, or that Mo Yong-oe was afraid there was a god there after an accident while trying to rob King Seochon’s tomb is the result of considering the tomb as a place to live after death. This point is also confirmed archaeologically. In the royal tombs of the domestic capital period, the burial area was created in the shape of a house, a bronze stove was installed, and a tomb was prepared with various auxiliary facilities, including a fence. These are results of the belief that the head of the tomb continues a life like the present life in the tomb.

  Of course, tombs are not the only places where the dead stay. In the Epitaph of King Gwanggaeto, made in the early 5th century, it is said that the death of the founder, King Chumo, or Jumong, “went up to heaven,” and there are many examples of the depiction of the heavenly world among tomb murals, showing that heaven was assumed to be a place for spirits to return. However, it seems at first, more importance was placed on tombs, and later, as the belief that spirits could escape the body and move freely became stronger due to the influence of Buddhism, the importance of tombs gradually weakened. The lotus-patterned mural that fills the wall and the “Sinpo city Jeolgol site Gilt-bronze Inscription,” which hopes the king’s spirit to ascend to Dosolcheon, clearly show such changes.

The crossroads of life and death, funeral rites

  According to Dongyijeaon in “Record of the Three Kingdom”, which tells the story of the late 3rd century, “when a person died, they buried him lavishly using all his gold and silver and other wealth, built a burial mound with stones, and planted pine and nut pine trees.” Also, Dongyijeon in “Suseo” says, “When burying the dead, people played drums, danced and played musical instruments”, which is believed to be a custom that had been practiced since ancient times and was recorded later. Big funeral is a concept that encompasses not only the number of grave goods, but also the long and grand process of funeral rites, large-scale feasts, and magnificent tombs. In that respect, it can be said that a big funeral took place in Goguryoe, which invested a huge amount of money into funerals, built huge stone mounds, decorated the surroundings with tree plantings, and sent off the dead in a noisy manner.

  These customs are related to the continuing world thought. The continuing world thought is that even after death, a person continues to live a material life like this world. At this time, the tomb was considered important as a place for spirits. That is why a huge tomb was built and a lavish funeral was held. However, as Buddhism spread and the belief that life in the afterlife is determined by the merits and deeds of one’s life became stronger, this trend also changed. In other words, a trend of simple funeral emerged. After the 5th century, the size of royal toms became smaller than before, and the connection between big funerals in grave goods weakened. In addition, in Dongyijeon “Suseo”, which conveys the circumstances of the later period, it is said, “After the burial, the people who participated in the funeral take away the items that the deceased used during his lifetime.” In line with the change in thinking, the way we face death has also changed.