• (The)Study of the Eastern Classic
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• no.34
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• pp.225-255
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• 2009

Few data on the epigraph from the Bal-Hae Dynasty have been reported so far. The present paper, based on an examination of the style of the epitaphic tombstones of Princess Jeong-Hye and Princess Jeong-Hyo, investigates the historical formation and characteristics of Balhae's epitaphic style and its influences on the posterior periods. The epitaphs from the Bal-Hae Dynasty have the following epigraphic characteristics and historical significances. First, Bal-Hae's epitaphs are similar to those from the Goguryeo Dynasty in the sense that they are angular in their form. Tombstones with angular head first appeared during the East Han period. During the Wi-Jin period, however, as tombstones were not allowed to be erected in front of the tomb, small-sized epitaphic tombstones were set up inside tombs. Typical tombstones from the Dang Dynasty had stone pole and square cover. Unlike those from the Dang and the Tong-Il Silla Dynasties, however, the epitaphs from Bal-Hae had angular head in their tombstone body. The Bal-Hae's angular headed tombstones are very likely to testify that Goguryeo's epitaphs, which features an influence from the Wi-Jin Nambuk-Jo period, in turn exerted an effect on those from the Bal-Hae Dynasty. Second, Bal-Hae's epitaphic tombstones are characterized by their hexagonal head,which were modified from the then typical pentagonal head by cutting out the sharp point. The hexagonal head, which has not been found in its neighboring countries during the same historical period, is peculiar to the epitaphic tombstones from the Bal-Hae Dynasty. Third, the edge lines and ornamental figures first appeared in Bal-Hae's epitaphic tombstones, as seen in those of Princess Jeong-Hye. In the fa?ade of the epitaphic tombstone, a carved line demarcates its rectangular body and trapezoidal head. Four faces of the body stonehave two parallel lines in their edges within which vignette was inscribed, and the trapezoidal head part was ornamented with flower figures. Fourth, Bal-Hae's epitaphic tombstone had an extensive influence on the posterior countries in its neighborhood. The epitaphic tombstones in the Bal-Hae style are very often found in those of the Goryeo Dynasty and the Yo Dynasty which were greatly influenced from Bal-Hae. The vestiges of Bal-Hae's epitaphic style are also found in those from the Song, the Geum, and the Won Dynasties.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.

• Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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• v.1
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• pp.96-119
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• 2024

Some inscribed bricks excavated from the western region of North Korea have been found bearing an era name used after 314 when the Nangnang and Daebang Commanderies had been completely ousted from the region. Others have been found with an era name used in the early fifth century. This indicates that the tradition of constructing brick chamber tombs was sustained for a century after the disappearance of the two commanderies. However, brick chamber tombs were never adopted as a burial system for the ruling class of the Goguryeo Kingdom. The Tomb of Jang Mui built in 348 and the Tomb of Dongni built in 353 both departed from the typical brick chamber tomb style of the region, and elements associated with stone chamber tombs were added to them. The Tomb of Dongsu (Anak Tomb No. 3), which is similar to the other two tombs in that its occupant is of Chinese descent, was constructed in 357 not as a brick chamber tomb, but as an earthen mound tomb with a stone chamber. Still, the continuation of brick chamber tomb tradition in the next half century has been somewhat puzzling. Although dated inscribed bricks have served as important evidence for understanding the continuation of the brick chamber tomb tradition, there has been a problem of continually repeating previous studies. It has also been pointed out that there was an error in the interpretation of era names in some of the dated inscribed bricks that had been believed to have been produced in or after 357. For example, "second year of Taean" (Taian in Chinese), which had been understood to correspond to 386 (during the Former Qin Dynasty), in fact refers to 303 (during the reign of Emperor Hui of the Western Jin Dynasty). In the case of "first year of Geonsi" (Jianshi in Chinese), which had been believed to indicate 407 (during the Later Yan Dynasty), it actually refers to 301. "Geonsi" is the era name used during the period when Sima Yun ousted Emperor Hui of the Western Jin Dynasty and briefly occupied imperial throne. Outside these two cases, the remaining dated inscribed bricks thought to have been produced in or after 357 are those dated to the "third year of Wonheung" (Yuanxing in Chinese). However, a reexamination of these bricks reveals that what is really "Yeongheung" (Yongxing in Chinese) has been misread as "Wonheung." The third year of Yeongheung corresponds to either 306 during the Western Jin Dynasty or 352 during the Later Zhao Dynasty, but it is highly probable that it refers to 306. This means that there is no conclusive evidence to support the hypothesis that brick chamber tombs were built in the area until the late fourth century and even into the early fifth. Accordingly, the Tombs of Jang Mui and Dongni should be viewed as the latest known brick chamber tombs to be constructed in the western region of North Korea. Moreover, brick chamber tombs appear to have been no longer built in the area around the time when the Tomb of Dongsu was constructed. These speculations accord with the historical circumstances of the time.

• Journal of Korean Library and Information Science Society
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• v.44 no.1
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• pp.227-259
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• 2013

This study objected books having been imported from China until the 7th century when unification was made among the three kingdoms together with distributed books by Korean nationals after compiling them, and clarified main characteristics by investing their whole pictures. The three kingdoms had imported books from China from the 5th century, and made them reflect to the enactment of laws and regulations, introduction of educational system, promotion of learning, international diplomacy, and national history compilation etc for settling down the ancient nation. And Buddhism having been transmitted to the Korean Peninsula in the late 4th century was nothing more than simple handing-down Buddhist scriptures in early stage, but teaching and learning developed into levels of forming new sects after the 7th century when the complete collection of Buddhist Sutras was introduced, so the study paid attention to a fact that full-scale compilation of our collection literature was appearing. As the result of analyzing the phenomena of book distributions till the 7th century when the three kingdoms were unified in this way, transmitted books showed concentrating aspects to confusion and Buddhist literature mainly, and books having been compiled by Korean nationals themselves appeared high in history books of the three kingdoms and collection literatures of Buddhism, and also a fact was grasped such like Sohak books required for basic learning and professional ones on science fields were imported from other countries. Most books having been distributed in the three kingdoms at that time were imported from the 6th century really, so majority of them seemed to be supplied with manuscript forms. However, this study considered the possibility of using bamboo scriptures on history books such as Liugi(留記) and Seogi(書記) etc that had been compiled before the 5th century at the three kingdoms.

• Journal of Korean Medical classics
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• v.3
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• pp.444-500
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• 1989

I have felt seriously a desire to study and analyse the medicine of the period of the Three Kingdoms when I thought and studied the ancient medical history. Therefore in Chapter II I inquired into the background of Politico-social and the currency of thought. In the Chapter III inquired into the system of Medical politics in the period of the Three Kingdoms. In the Chapter IV inquired into the general view of the period of the Three Kingdoms. In the Chapter V inquired into the writings of Medicine and Doctors. From this study, I reached at following-conclusions. 1. The Three Kingdoms are politically opposed to each other, but socialo culturaly cooperated, connected each other to import the technique and thought which developed in China, so generally their system and life pattern are alike. 2. On the system of medical politcics Goguryeo(高句麗) had the system of court phisician, Baek jeo(百濟) had medical doctor and collector in the Ministry of Drug which took charge of teaching and medical treatment and specially had spellchanting doctor who treat epidermic and psychological diease untreated with herb and acupuncture, Shilla(新羅) had the system of Yak chun which was charge of teaching and treatment, and had the Chimbang(針房) which assist doctor in the system of Yagchun(藥典制度). 3. The medical interchange with China made the Three Kingdoms to import the medical books. So the theory of medicine was systematized and the art of treatment developed. In the aspect of Herb the Three Kingdoms and China actively exchange their own district product. 4. The medicine of Three Kingdoms accommodated Yin Yang Ohang theory(陰陽五行說), the theory of body compose with four element(四大 : 地水火風) and the theory of life cultivation and breathing(導引養生說) with Therefore in many aspect of oriental medicine basic theory and treatment would improved. 5. The epidermic diease occurred in period of Three Kingdoms, is represented Yeok(疫), that is after all Ohn Diease(溫病), and epidermic diease, is relfected by earthquake, heavy rain, terrible droughty and eclipse of sun. The treatment of this diease did not developed in that time, we presume that there are many persons killed. 6. As the record of five starr(五星), comet(彗星) and eclipse of sun was showed, the astronomy of oriental medicine in the Three Kingdoms was high level and it became the mothers womb of Korean astronomy. 7. The medicine of the Three Kingdoms, concreted with Chinese medicine and their own ancient one, was reflect on Japanese medicine to improve the medical theory and treatment. 8. The Three Kingdoms peculiarly published Korea Nosabang(高麗老師方) Baekjyeo Shinjipbang(百濟新集方), so this independent medicine reflected on the development of natural hurb(鄕約) of the period of Korea(高麗).

• The Journal of the Korea Contents Association
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• v.18 no.7
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• pp.647-655
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• 2018

Someone said Chongkukjang(淸麴醬) might be a Jang(醬) that made it possible to eat quickly at the time of war, and it is called Jonkukjang(戰國醬), or it might have been learned from the Qing Dynasty, and it was also called Chongkukjang(淸國醬) or Jonsijang(煎?醬). It is not true. Even more they say the first appearance of Chongkukjang in the Korean ancient documents is in "Jeungbosallimgyeongje(增補山林經濟)" of the 1700s. Other argument is that Chongkukjang is also known as the Three Kingdoms since it was in the records of 'Shi(?)' which means Meju and chongkukjang written in "The Chronicles of the Three States(三國史記)". It is not clear whether Chongkukjang was introduced from the Qing Dynasty (1600s) or from the Three kingdom period. In this article, the history of Chongkukjang was studied through the records of ancient documents. There was a Chongkukjang(?) in Goguryeo and Silla era. Chongkukjang was called as Jyonkuk(젼국), Chyonkuk(쳔국), Chyongkuk(?국), and it was written as '?' as the Chinese character. Chongkukjang began to be perceived as Jang such as Doenjang and Gochujang at some time, and it was used as Jonsijang, Jonkukjang, but now it was unified as Chongkukjang(淸國醬). The meaning of '?' also means Chongkukjang until the 1500s, and after 1600, it happened to be it's meaning is changed to Meju and Doenjang. There is no evidence that Chongkukjang has history of war or food related to the Qing Dynasty. Chongkukjang has more than 2200 years of history, but since it was there before it recorded, it had a history of thousands of years earlier than this.

• The Research Journal of the Costume Culture
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• v.12 no.6 s.53
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• pp.1060-1069
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• 2004

We can study and judge the costumes of the Three Kingdom period through an ancient tomb murals and various burial mound(clay) figures, however, it is quite difficult to search for costumes of the Goryeo period ($960{\sim}1392$), because dresses from this era were rarely found, related antiquities are limited and hard to survive. This is the reason why people say that the Goryeo Dynasty is the period of undiscovered era for its history of costumes in Korea. Fortunately, these days, there are various kinds of buddhist statues discovered with its burial accessories such as costumes and dyed fabrics of the Goryeo era. Through these, we can glimpse through the Goryeo cloths and develop our researches on this field. In addition, a man called Seo Geung(서긍, the Chinese scholar Xu Jing) wrote a book in the 12th century about peoples lives in Goryeo and in this book, there are few documents about the people's costumes which help us to understand the period's traditional dresses. In this paper, we will look for the traditional costumes which were formed and developed through people's lives in Goryeo, using remains from various burial accessories in buddhist statues as well as the documents related to the costumes written in ${\ll}$Goryeosa 고려사${\gg}$. Moreover, costumes of a period usually developed and influenced by the atmosphere of people's lives both economically and mentally, therefore, in this study, we will especially focus on the dresses of the bureaucratic officials and their wives, who led comfortable lives and latitude of mind. Through the records, like Silla, Goryeo exported Sehjeo(세저) and Sehjoongmapo(세중마포) to China. And we found out that Silla's skillful weaving techniques of hemp and ramie cloths were succeeded to Goryeo. According to above facts, Goryeo people made clothes with various kinds of fabrics such as, different sorts of silks, ramie, hemp cloths and cottons. They also have very skillful manufacturing techniques for certain textiles. Their official robes were generally influenced by Tang and Song Dynasty, but, like ordinary people, we found out that the government officials also wore baji(pants) and a jeogor(jacket), which were traditional costumes since the Unified Silla Kingdom with various coats. Especially, women's costumes such as jeoksam(unlined summer jacket) and hansam(한삼), which are sort of jeogori(jacket), baji(pants) and chima(skirts) were made of various kinds of silks and ramie cloths, that were generated from the Goguryeo Kingdom, with jikryeongpo(a long jacket and striped skirt).

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.10
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• pp.471-479
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• 2017

The purpose of this study was to investigate changes in salivary cortisol content in 35 subjects before and after visiting Gotjawal Forest in Jeju. Cortisol raw samples were collected before and after visiting Gotjawal Forest and were analyzed by salivary cortisol enzyme immunoassay. The period of the study was from May 1, 2017 to June 30, 2017. There was no significant difference in cortisol content between the control and experimental groups before the visit, but the value of the experimental group significantly decreased afterwards. The mean value of cortisol in male subjects was lower than that of the control group. In the case of women, the value of the experimental group was lower than that of the control group. The post-visit cortisol content of the experimental group was significantly lower than that of the control group. In the post-visit analyses according to gender and group, there were significant differences between genders, groups, and combined effects of gender and group. This study provides basic data to prove the effects of forest bathing.

• Atmosphere
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• v.25 no.4
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• pp.719-734
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• 2015

Korea is one of the country with the world's oldest meteorological observation records. Starting with first meteorological record of fog in Goguryeo in the year of 34 BC, Korea had left a great deal of quantitative observation records, from the Three Kingdoms Period to Goryeo to Joseon. During the Joseon Dynasty, with a great attention by kings, efforts were particularly made to measure rainfall in a systematic and scientific manner. In the 23rd year of King Sejong (1441), the world's first rain gauge called "Chugugi" was invented; in the following year (1442), a nationwide rainfall observation network was established. The King Sejong distributed Chugugi to 350 observation stations throughout the state, even to small towns and villages, for measuring and recording rainfall. The rainfall observation using Chugugi, initiated by King Sejong, had been in place for about 150 years, but halted during national disturbances such as Japanese invasion of Korea in 1592. Since then, the observation had been forgotten for a long time until the rainfall observation by Chugugi was resumed in the 48th year of King Yeongjo (1770). King Yeongjo adopted most of the existing observation system established by King Sejong, including the size of Chugugi and observation rules. He, however, significantly reduced the number of Chugugi observation stations to 14, and commanded the 352 local authorities such as Bu, Gun, Hyeon to conduct "Wootaek", a method of measuring how far the moisture had absorbed into the soil when it rains. Later on, six more Chugugi stations were established. If the number of stations of Chugugi and Wootaek are combined together, the total number of rainfall observation station in the late period of Joseon Dynasty was 372. The rainfall observation with Chugugi during the Joseon Dynasty is of significance and excellence in three aspects: 1) the standard size of Chugugi was so scientifically designed that it is as great as today's modern rain gauge; 2) rainfall was precisely measured, even with unit of Bun (2 mm); and 3) the observation network was distributed on a nationwide basis.

• Journal of architectural history
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• v.20 no.1
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• pp.95-116
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• 2011

It is a true fact that the ancient Buddhist temples of Korea were great, important historical influence revealing the transition and developing stages of all the BUddhist temples in Eastern Asia including China and Japan. Before Mahayana arose within India, the monastery and pagoda were united during the conflict and development of the original Buddhism and pagoda faith. With the arising of Mahayana and the introduction of Buddhist statues, the Buddhist temple and pagoda were in conflict and resulted in separation. With the creation and development of the Mahayana Bodhisattva concept, Hinayana and Mahayana started to show doctrine differences and expressed each others' characteristics relevant to the structure of the temple. As a result, the Buddhist Temple having 1 pagoda spread in China together with Hinayana and Mahayana. The Buddhist temple of Hinayana had its temple and pagoda separated and the Buddhist temple that has a pagoda in front was divided into a form of 1 pagoda and 1 main temple. The temple and pagoda for Mahayana in the form of 1 pagoda and 2 temple, where the main statue of the Buddha may be worshipped from both the left and right hand sides, were separated in the form of 1 pagoda and 3 temples to have its original form again. Mahayana was first introduced into Goguryeo through the routes in the northern region and developed from having 1 pagoda and 2 temples, to having 1 pagoda and 3 temples. China was influenced by the southern regions, which is why Abhidharma was introduced into Baekje. Later on, the importance of Bodhisattva increased and the transition speed of the Buddhist temple having 1 pagoda and 3 temples accelerated, as Buddhism became more popular and as Mahayana flourished. The statue of the Buddha on both sides of the pagoda shall gradually move next to the central temple, and the temple shall form large crowds to not only form a tacit boundary with the pagoda but the expansion of Bodhisattva shall also have a wall or a corridor constructed in between the central, left and right hand side temples to form separate areas, and shall have a pagoda built in front of the temples that worship from both sides. In conclusion, independence shall exist among each Bodhisattva within the Buddhist temple, and the status of the pagoda shall fall and appear as the pagoda on both sides in front of the main Buddha statue.