• 헤리티지:역사와 과학
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• 제55권1호
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• pp.151-174
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• 2022

2019년 제정된 '신라왕경 핵심유적 복원·정비에 관한 특별법'에 따르면 신라왕경은 신라 및 통일신라 시기의 수도를 일컫는 말로서 왕이 거주하고 정치하던 경주 및 그 인근 지역을 말한다. 신라왕경은 경주역사유적지구라는 명칭으로 2000년 유네스코 세계유산목록에 등재된 유산이며 경주역사유적지구로 등재된 5개 지구 중 월성지구와 황룡사지구, 대릉원지구에 해당한다. 신라왕경은 남산지구나 산성지구와 달리 대부분이 물리적 실체가 없는 고고학 유적(archaeological sites)으로 구성된 유산이다. 경주시는 신라왕경을 구성하는 유산들을 복원하여 관람객들에게 보다 직접적인 경험을 제공함과 동시에 지역 관광을 진흥하고자 하였다. 2005년 월정교 복원을 시작으로 신라왕경 복원사업이 본격적으로 진행되었다. 경주시는 월정교 다음으로 동궁과 월지의 서편 건물지를 복원하려 하였으나 유네스코 세계유산위원회의 반대로 무산되었다. 세계유산위원회는 복원을 반대하면서 차후 유사한 사업에 대한 유산영향평가를 권고하였다. 유산영향평가 절차 중 평가 대상 유산의 OUV속성 분석과정이 존재한다. 본 연구는 신라왕경에 대한 OUV속성 도출을 문헌 및 해외사례 분석을 통해 선제적으로 수행하고자 한다. 문헌연구의 경우 유네스코 세계유산협약 및 세계유산 관리와 관련된 국내·외의 연구자료를 살펴보았고 해외사례는 폴란드 크라쿠프 역사 지구, 영국 스톤헨지와 에이브베리 거석 유적, 르 코르뷔지에의 건축 작품을 분석하였다. 이를 통해 신라왕경의 탁월한 보편적 가치 속성을 도출하였다. 본 연구는 향후 신라왕경을 구성하는 다른 유산의 복원사업 또는 인근 지역의 건설공사 계획 수립 과정에서 참고자료로 활용할 수 있고, 기존에 수립된 신라왕경의 관리체계를 세계유산의 관점에서 보다 효율적으로 개선하기 위한 지표의 역할을 수행할 수 있을 것으로 기대한다.

• 동아시아식생활학회지
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• 제3권2호
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• pp.15-24
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• 1993

(1) According to the history of three kingdoms, tea was introduced to Korea at the period of Korea at the period of Sun-Duck Queen of Shilla dynasty, and Dae-Ryeom Kim, the emissary, brought tea seeds from Tang China in 828, and sowed them on Mt. Jiri by the order of the King Heung-Duck, Shila. In 1885, The Chosun government took action in transplant 6000 each of tea of tea seeding from Ch'ing. (2) Transmission of schools As for the type of tea through the history of Korea, it could be characterized as cake-tea in the three kingdoms period, lump-tea in Koryo dynasty and leaf-tea in Chosun dynasty. Those were affected by Chinese tea culture. (3) Transfer of tea and tea utensils Kokuryo and Shilla had to import cake-tea from tang China, and Koryo had to import lump-tea from Sung China, and Chosun had to import leaf-tea from ch'ing China. On the other hand, to export various tea to Khitai, Chin, Yuan, and Chosun had to export tea Ch'ing China. And the tea bowl produced in the Sung such as Chien Chou ware and Chi Chou ware, was also introduced to Koryo. (4) Suggestion for the promation of tea industry The Chosun government were adviced to the exchange of Chosun tea for Chosun tea for China horse, by yang Ho, General to the Ming expeditionary forces in Chosun, and were advised to engage in foreign tea trade, by Lee Hong Jyand, minister of commerce for the nothern sea to the Ching.

• 한국조경학회지
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• 제26권1호
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• pp.21-27
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• 1998

According to the Samkuk Saki(History of Three Nations), An-ap pond was constructed in the 14th year of the reign of King Mun-$\mu$ But this period precedes the unification of Shilla(in the 16th year the reign of king Mun-mu) and Shilla was at war. Therefore I suppose the 16th year of the King's reign is just the time of the commencement of the construction of the pond. But the real construction had not been started before the 16th year of the King's reign, after the unification of the three nations into Shilla Dynasty. Another record of making a larger pond(the 19th year of the reign of king Kyung-duk) may signify the enlargement of the very pond that had been built the 16th year of King Mun-mu's reign. Korean traditional belief was the belief in the Dragon, the Mountain God, and the Heavenly God and these was deeply rooted in the Royal family and perhaps had influenced the building of An-ap pond. Namely it is explained that Em-hae Jun sympolizes the An-ap pond itself as the sea and the Dragon lived in the sea and also the mountain built in the East bank of An-ap pond is related to the Mountain God. And also Taoism's Sin Sun Sa-Sang(Paradise philosophy) had influenced the building of the three legendary immortal islands, called Yong Ju, Bang-Jang, Bong-Rae in the An-ap pond. It is supposed that the age of An-ap pond from the above mentioned facts and inferences and we can also understand the influence of the Royal family customs on the building of An-ap pond. The inscriptions on the vessels and architectural accessories suggest us the influence of the Royal family customs on the construction of An-ap pond.

• 복식
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• 제50권7호
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• pp.47-58
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• 2000

Prime Minister Kim tart-song is said to have built this cave temple in the tenth year of the reign of King Kyongdok-wang(742-765) of Unified Shilla(751). The numerous stone Buddhist images in the grotto represent the best Buddhist figure of the Unified Shilla period and of all Korea. The Sokkuram Grotto is composed of the main hall, entrance to the main chamber and antechamber in space. The main hall beyond the small antechamber is round and the ceilling is domed. Within the rotunda sits a majestic Buddha(Amitabha), 3.48m in height and 2.6m in width, carved in granite and facing east. Surrounding the main Seated Buddha are eleven-headed Avalokitesvara Bodhisattva, Manjusri Bodhisattva and the other three Buddhist images, Ten disciples, Buddhist figures in the ten Niches in relief. An eleven-headed Avalokltesvara Bodhisattva of boundless mercy is sculptured on the wall behind the main Seated Buddha. Further guarding the Buddha are ten standing Arhans of the Disciples of Buddha. Next, two Devas. one on each side, stand guard. Two Bodhisattvas are the saints who are next to the Seated Buddha in importance, also one on each side. And, There are ten niches around the dome. They contain seven seated Bodhisattvas and one Vimalakirti(the name of a famous lay disciple of the Buddha). Two niches are empty. Consequently, there are total thirty-eight Buddhist images in the Sokkuram cave temple. The Buddhist images have been reguarded as masterpieces of Buddhist art and Shilla culture of Unified Shilla in the eightth century. The Buddhist images are represented very dear, elegance and beauty of detail skill

• 대순사상논총
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• 제17권
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• pp.73-92
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• 2004

The present article deals with the concept 'ekayāna' as the spirit of the times in the period of Unifying War in Shilla, which is embodied in the thought of Wonhyo and Euisang. This article is divided into five sections. Section I introduces the background of research history regarding the spirit of the age during the Unifying War, and explaines the reason why we adopted two thinkers such as Wonhyo and Euisang, especially the concept 'ekayāna' of the two as a subject for inquiry. Section II discusses on the hermeneutical difference between the Chinese Faxiang sect and Wonhyo regarding the interpretation of one passage from Saṃdhinirmocana-Sūtra, in which the relation between ekayāna and triyāna is explained. It is noteworthy that Faxiang sect places emphasis on the differentiation of triyāna, but Wonhyo gives emphasis to equality of ekayāna. Section III refers to the hermeneutical horizons of Wonhyo which is connoted in the interpretation of Saṃdhinirmocana-Sūtra, especially focusing on the concept 'ekayāna'. Here we can make a conclusion as follows; Firstly, the 'ekayāna' in Wonhyo is immanent in 'triyāna' and at the same time transcendental from 'triyāna', so to speak 'com-transcendetal' with 'triyāna'. Secondly, there is inseparable and unmixable relation between 'ekayāna' and beings. In another words, 'ekayāna' is śūnyatā. Thirdly, 'ekayāna' is a kind of universal truth(普法 pŭ fă) in that it offers the benefit to open and develop the immanent buddhadhātu of all living lives. In addition to Wonhyo's thought on ekayāna, section IV refers to the concept 'ekayāna' of Euisang. On Euisang, 'ekayāna' is 'the perfect teaching(圓敎 yuán jiào)' and 'pratītyasamutpāda'. From this point of view, we can conclude that the thought on ekayāna between the two, Wonhyo and Euisang is not different, and completely coherent. As a result, as it is concluded in section V, it is also clear that ekayāna has 'com-transcendental' relation to triyāna. Therefore we can safely make a conclusion that the spirit of the times in the period of Unifying War in Shilla among the leading thinkers is the vision for 'com-transcendency'.

• 복식문화연구
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• 제8권1호
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• pp.115-122
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• 2000

There are many battle paintings among wall paintings in Kokuryeo. Most warriors in paintings wore armours in full kit. Armours in Three-Kingdom Period were contrived for strategy. They have been checked that Pangab suitable for infantry action had been worn in Shilla while flexible Chalgab for cavalry battle had been worn in Kokuryeo. As cavalry strategy in Kokuryeo was brought to Kaya Kingdom via battles in fifth century, Chalgab became also worn in South area. Pangab, Shaejagab and Nubigabot as well as Chalgab had also been worn on view of wall paintings. There were many kinds of helmets such as Jongjang-panju, Mangokjongjang-panju, Kwanmonhyoungbok-balju, Chongkakju and Kwaehyoungju. Accesory-Armours are Sanggab, Kyounggab, Sangbakgab, Gwinggab, Daetwaegab and Kyounggab. Those helmets and Accesory-Armours are quite similiar to excavations from Shilla, Kaya Kingdom area. As Kokuryeo wall paintings are related to excavations from South area, armours and helmets in those wall paintings can be a good data to investigate the full shape of excavations and how to use, while excavations are very useful to the study on method of construction and manufacturing of armours and helmets.

• 한국한의학연구원논문집
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• 제2권1호
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• pp.104-128
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• 1996

In the ancient times, the medical practice relied primarily upon human instincts and experiences at the same time, shaman's incantations were widely believed to cure diseases, the workings of evil spirits supposedly. For the period from the Old Chosun through Samhan(三韓), Chinese refugees brought a long medical knowledge and skills of the continent. New Chinese medicine, traditional practices and incantations were generally used at this time. In Samhan, however, the last was the most important, performed by a Chongoon(天君). Medicine and the medical system were arranged by the period of the Three Countries(三國時代). No definite record concerning Koguryo remains now. As for Paekje, however, history shows that they set up the system under the Chinese influence, assigning medical posts such as Euibaksa(醫博士, medical doctor), Chaeyaksa(採藥師, pharmacist), and Jukeumsa(呪禁師, medicine man) within Yakbu(藥部, department of medicine). Scientifically advanced, they sent experts to Japan, giving a tremendous influence on the development of the science in ancient Japan. After the unification of the three countries, Shilla(新羅) had theri own system after the model of Dang(唐). This system of the Unified Shilla was continued down to Koryo(高麗) and became the backbone of the future ones.

• 복식
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• 제38권
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• pp.359-368
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• 1998

Bee-chy is the name of a bird as well as of a jade. This study is about Bee-chy-mo which only Royalty had used in the Shilla period. Bee-chy is a bird which belongs to Alcedinid-ae, and is called as“Ruddy Kingfish”,“Black-capped Kignfish”,“Common Kingfish”. It is distributed all over the world only except for the South Pole. The colors of Black-capped Kingfish and Common Kingfish's feathers are bright green or deep blue. The feather was so beautiful that people already used it in ancient China. Feather garments as well as decorations with Kingfish feathers were popularized in Tang period. Bee-chy-mo was used by attaching Kingfish feathers to decorations or weaving clothes with Kingfish feathers.

• 제3의학
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• 제2권2호
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• pp.253-295
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• 1997

It is very critical to specify certain medical personnels in defining the history of certain era. Due to the limited source of information and lack of thorough research, there still aren't enough study grounded on concrete historical investigation. Authors attempted to investigate those medicinal personnels engaged in Three Kingdoms period in terms of the activity area, relation with religion and their role in medical system and medical exchange. The sum of recorded medical personnels in Three Kingdoms period numbers 50 of which 6 belonged to Kokooryo, 18 to Baekje, 7 to Shilla and 19 to Unified Shilla. There might existed far more medical personnels who tried to alleviate the suffering of the people and were not recorded in the documents. The more earlier in times, the more medicine gets the religious tinge. This is not the exception for the period of the Three Kingdoms and those medicine men, wizard doctors and priest doctors were playing important role in healing people and processing crude drugs. The system of royal physician and medical education facility were established and doctors and pharmacists, shamanic doctor, herb collectors, Kongbong's doctor(供奉醫師), Kongbong's diviners(供奉卜師) took leads in medicine in those times. Those folkloric healers also took part in. Korea imported chinese medicine and Japan employed chinese medicine via Korea or directly from China and developed into traditional japanese medicine. In this process those who emigrated from Baekje and Kogooryo and their offsprings took an active part. Since the limited source of information of Three Kingdoms, we only can infer the me야cal environment of those times by featuring the activities of medical personnels.

• 헤리티지:역사와 과학
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• 제52권4호
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• pp.184-205
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• 2019

본 논문은 경기도 지역 석탑의 건립 현황과 양식 분석을 통해 경기도 지역 석탑이 갖는 특징과 의의를 밝히기 위한 것이다. 경기도 지역에 불교가 유입된 이후 다른 지역과 마찬가지로 불상, 석탑, 승탑, 마애불 등 다수의 불교 조형물이 조성되었으며, 이 가운데 불상과 더불어 신앙적인 면에서 중요한 위치를 차지하는 것이 불탑이다. 이후 고려~조선을 거치는 동안 경기도 지역에도 많은 사찰이 건립되었으며 그에 따른 석탑 건립도 성행하였다. 본 논문은 경기도 지역 내 지정된 석탑을 기본으로 48기의 석탑을 연구 대상으로 삼았다. 분포 현황을 보면 한강을 기준으로 경기 북부보다는 남부에 집중 건립되었는데, 중심이 되는 지역은 안성, 이천, 용인, 여주 등이다. 이는 지역적 특수성도 기인하지만, 북부에는 석탑을 건립하는 대형 불사가 많지 않았던 것으로 보인다. 시대별 특징을 보면 통일신라부터 조선에 이르기까지 석탑이 남아 있어 석탑이 꾸준히 건립되었음을 알 수 있다. 주로 고려시대 석탑이 집중 건립되었는데, 고려 전기에 남부 지역에서 활발히 건립되었으며, 고려 후기에는 경기도 전역에 걸쳐 석탑이 건립되었다. 조선시대에는 한양과 가까운 지역 및 왕실과 관련이 깊은 사찰들에 석탑이 건립되어 당시 시대 상황을 간접적으로나마 이해할 수 있다. 석탑은 지역적 특수성, 즉 교통의 요지인 곳에 주로 건립되었는데 안성, 이천, 용인, 여주 등 전략적 요충지로서 주목되는 지역에 불사가 성행하였고 그로 인해 석탑 건립이 활발했던 것으로 보인다. 미술사적 의의를 살펴본 결과, 성주사지 석탑의 영향을 받아 어비리 삼층석탑에서 별석 초층탑신받침이 확인되는 점, 고려시대 석탑 중 백제계 석탑은 확인되지 않고 주로 신라계 석탑과 고려 양식 석탑이 건립되었다는 점, 탑신 결구 방식과 탑신 제작 방식에서 전국적으로도 사례가 많지 않은 특징이 나타난다는 점, 마지막으로 석탑 장엄조식에서 보편성과 특수성을 찾아볼 수 있다는 점에서 의의가 있다고 생각된다.