• 한국전통조경학회지
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• 제29권3호
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• pp.12-21
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• 2011

본 연구는 상호가시성 분석을 통해 신라산성의 입지와 감시체계를 해석하였다. 분석을 위해 Arcview 3.2에서 $10{\times}10m$ 그리드의 지형표고모형이 제작되고, 명활산성, 남산신성, 서형산성 등의 위치가 표시되었다. 4개의 연구결과가 도출되었다. 첫째, 신라 왕도(538개 조망점)의 누적가시도(cumulative visibility, 累積可視度)에서 왕도에 면한 산성구간이 높은 피시빈도(被視頻度)를 보였다. 이는 산성이 왕도에 대한 가시를 확보하고 있음을 의미한다. 둘째, 3개 산성별 누적가시도에서 산성의 내부지역은 전시에 지휘가 유리하고, 외부지역은 산성간 상호감시체계가 형성되었음을 밝혔다. 셋째, 3개 산성 합산 누적가시도에서 산성이 없는 왕도 북쪽에서 높은 피시빈도가 나타났다. 왕도 북쪽은 명활과 서형산성에서 적군의 감시와 지원이 용이한 4km 내외에 포함된다. 신라 왕도는 산성으로 인해 견고한 감시체계를 형성하고 있음을 알 수 있다. 넷째, 효율적인 감시와 방어를 위해 산성이 왕도에서 봉우리로 상승하며 입지되었음을 추론하였다. 이는 7~8부 능선 입지설을 대체할 수 있는 실용적 산성 입지설이 될 것이다. 본 연구에서 사용한 누적가시도 분석기법은 추후 경관고고학적 입지 분석에 실증적인 도구가 될 것이다.

• 건축역사연구
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• 제23권4호
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• pp.35-46
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• 2014

The temple Hoeamsa(檜巖寺) was repaired by Naong(懶翁), and with this the power of the temple became far greater to be the greatest Buddhist temple during late Goryeo and early Joseon. Naong's reconstruction of Hoeamsa was originated from Jigong(指空)'s teaching 'Samsan Yangsu(三山兩水)'. But it is not clear whether Samsan Yangsu really meant Hoeamsa. By the way, after 14 years, Naong suddenly remembered this word and began to repair Hoeamsa in a large scale. From this, we can guess that Naong tried to give the contemporary Buddhism some change through the repair of Hoeamsa. But, as King Gongmin(恭愍王) the greatest supporter of Naong was suddenly assassinated, the political situation changed a lot and Naong also died unexpectedly. Naong's death brought out the critical sense to Hoeamsa and, in the process to resolve the crisis, the repair of Hoeamsa began to be justified through diverse religious factors. As these were expanded and developed on and one, Hoeamsa came to be honored as the most divine temple in Korea during the early Joseon dynasty. Furthermore, into the cause structure for the Naong's repair of Hoeamsa, the influence of Jajang was added through Odaesan Buddhism. As we can well understand, late Silla situation of Jajang and the late Goryeo of Naong were very similar and the both Buddhist leaders should have derived out some religious solution for them. In other words, both of them had a similar recognition in finding the religious solution for the contemporary crises. It becomes a way to understand the Hoeamsa repairing structure taken by Naong and his disciples. Therefore, by comparing the similar religious solution structures given by Jajang and Naong and by clearer understanding on Samsan Yangsu spirit, we can see the repair of Hoeamsa and the related aspects more accurately.

• 한국의류학회지
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• 제21권1호
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• pp.129-143
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• 1997

This study is about'The Costumes of Ch'oyong dance. (namely Ch'oyong-mu-bok; 처용무복)': emphasis on its structure and change. 1 studied Akhakguebum (the book of music and dance; 낙학궤범), Eui-Gue-Do (a collection of a series of paintings showing the whole processes of the royal courtesies and ceremonies; 의궤도) and some genre painting (풍증화). 'The costumes of Ch'oyong-Dance'were composed of robe(의), pants-skirt(대) , outer-skirt (상) , scarf-string(천의·길경) , shirt(한삼) , hat with mask (사교·가면) , belt(대) and shoes (혜) . According to the position, the colours of robe(의) and pants-skirt(군) were different. What is called, it is'the Colour of Five-Position (오방색) .'The Costumes of choyong-Dance' can be divided three factors by its symbolic means; i. e. shamanism, buddhism and bureaucratism. The pants-skirt(군), outer-skirts(상), scarf · string(천의·길경) and mask are considered as shamanic factor. However, the scarf(천의) , string(길경) and patterns(만화)which are decorated with many lotus patterns enclosed with vine are considered as buddhistic factor. And the hat (사모) , robe(의) , outer-skirt(상) , belt(대) and shoes(잔) are considered as bureaucratic factor. Ch'oyong is endowed with some power by these factors, and its symbolic means became stronger and enlarged by 'the Colour of five-position'. As time goes, the forms and details of robe had been changed noticeable; sleeve-width, neck-line and patterns. The shamanic, buddhistic and bureaucratic factors are reduced. These changes were derived from the changes of Ch'oyong·Dance. On the ground of the shape of mask and round-neckline robe(단영) , someone has an opinion that Ch'oyong is an aribian. However, according to this study, Ch'oyonh is Korean traditional thing; round-neckline robe already existed and settled in Silla dynasty and Ch'oyong-mask symbolized shamanic power.

• 자원환경지질
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• 제46권5호
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• pp.445-453
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• 2013

의성 탑리리 오층석탑(국보 제77호)은 통일신라시대의 대표적인 석조문화재이다. 현재 이 석탑은 지속적인 풍화로 인해 전체적으로 흑색, 황색, 백색변색이 발생되어 있으며 백색변색이 발생한 부분에서 미세균열, 박리박락, 입상분해가 집중적으로 분포해 있다. 표면오염물에 대한 분석결과, 흑색변색은 망간산화물, 황색변색은 철산화물, 백색변색은 석고와 타라나카이트로 인해 발생한 것으로 확인하였다. 또한, 석탑에 발생한 물리적 훼손은 암석내부에서 석고의 결정화 작용으로 인해 발생한 것으로 판단된다. 따라서 의성 탑리리 오층석탑을 장기적으로 보존하기 위해서는 보존처리 매뉴얼에 따라 석고를 중심으로 표면오염물을 제거하고 P-XRF를 활용한 정기적인 모니터링이 요구된다.

• 한국지역지리학회지
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• 제20권4호
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• pp.425-443
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• 2014

본 논문은 두 가지 주제를 고찰하였다. 우선, 본 논문은 죽음이라는 현상을 실제적으로 이해하기 위해 국외 인문 지리학 영역에서 축적되어 온 연구 성과를 고찰하였다. 이 결과 1950년대부터 물질 경관의 외형 변화에 주목하는 죽음의 지리가 1990년대 무렵 경관 이면의 배경과 맥락에 주목하는 죽음경관 연구로 변동했음을 알 수 있었다. 둘째, 본 논문은 이 연구를 기반으로 하여 근대 이후 한국의 경우 어떠한 제도적 담론이 시민사회의 죽음경관의 배제와 포섭에 개입하였는지를 분석하고자 했다. 그 결과 국가가 기존 죽음경관인 묘지를 억제하기 위해 '여의도', '불법 호화 무연고묘지' 담론 같은 배제 의식을 생산해 왔음을 알 수 있었다. 또한, 화장, 납골, 산골(散骨) 시설 등의 도입을 촉진하기 위해 '통일신라', '선진국', '님비'를 핵심으로 하는 여러 담론을 생산해 왔음을 알 수 있었다. 결과적으로 이러한 담론의 발현 과정에서 특정한 사실들이 진실로 수용되고 그 이면의 모순들이 은폐되는 현상들을 포착하였다.

• 건축역사연구
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• 제20권2호
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• pp.39-54
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• 2011

The Bunhuangsa stone pagoda, constructed in AD. 634, National Treasure no. 30, has been named as 'brick-copied pagoda' since the Japanese-ruling period by scholars. It is said that the Chinese brick pagoda was its precedent model, however the Bunhuangsa Pagoda is the oldest of all the Chinese-style brick pagodas except one, the Sungaksa Pagoda. The Chinese pagoda cannot have been a precedent model to copy due to its complex detail of wood vestige, as the Bunhuangsa pagoda is simple form without ornament. Domestic brick pagodas cannot have been a precedent model to copy as well, because all the domestic brick pagodas are younger than the Bunhuangsa Pagoda. Therefore, the terminology 'brick-copied pagoda' is a fallacy; it is rather that later brick pagoda copied the precedent the Bunhuangsa stone pagoda. The Bunhuangsa Pagoda is simply a piled-up pagoda of thick or thin, big or small slates of stone, facing only one smooth side and therefore needing nothing to relate to brick. The originality of the pagoda is more related to simple piled-up Indian stone stupa rather than Chinese brick pagoda. The roof form of its gradually stepped projection comes from the harmika of the summit of Indian stupa. Contrary to general history, old Silla Dynasty imported Buddhism directly from India by sea. From written national history and by temple foundation history, the Indian Buddhism evangelist possibly made influence to the erecting of temple and pagoda. The original wrong terminology has made a harmful effect gradually to the naming of mass-styled stone pagoda of only carved stepped-roof form after brick-copied pagoda. The false term 'brick-copied pagoda' should be discarded, which comes with superficial observation based on toadyism to China and colonialism to Japan. Instead of the fallacious term, this paper suggests multi-storied 'piled-up pagoda with slate stone.'

• 건축역사연구
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• 제23권3호
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• pp.7-19
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• 2014

The temple Hoeamsa(檜巖寺) was repaired by Naong(懶翁), and with this the power of the temple became far greater to be the greatest Buddhist temple during late Goryeo and early Joseon. Naong's reconstruction of Hoeamsa was originated from Jigong(指空)'s teaching 'Samsan Yangsu(三山兩水).' But it is not clear whether Samsan Yangsu really meant Hoeamsa. By the way, after 14 years, Naong suddenly remembered this word and began to repair Hoeamsa in a large scale. From this, we can guess that Naong tried to give the contemporary Buddhism some change through the repair of Hoeamsa. But, as King Gongmin(恭愍王) the greatest supporter of Naong was suddenly assassinated, the political situation changed a lot and Naong also died unexpectedly. Naong's death brought out the critical sense to Hoeamsa and, in the process to resolve the crisis, the repair of Hoeamsa began to be justified through diverse religious factors. As these were expanded and developed on and one, Hoeamsa came to be honored as the most divine temple in Korea during the early Joseon dynasty. Furthermore, into the cause structure for the Naong's repair of Hoeamsa, the influence of Jajang was added through Odaesan Buddhism. As we can well understand, late Silla situation of Jajang and the late Goryeo of Naong were very similar and the both Buddhist leaders should have derived out some religious solution for them. In other words, both of them had a similar recognition in finding the religious solution for the contemporary crises. It becomes a way to understand the Hoeamsa repairing structure taken by Naong and his disciples. Therefore, by comparing the similar religious solution structures given by Jajang and Naong and by clearer understanding on Samsan Yangsu spirit, we can see the repair of Hoeamsa and the related aspects more accurately.

• 한국의사학회지
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• 제33권1호
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• pp.43-57
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• 2020

Essence of the Hwangchil tree (黃漆樹 Dendropanax morbiferus H.Lév.) has been used for various purposes, like waxing emperor's armors, covering an astrology board, or, during the Silla Dynasty, burying it to block something bad in the soil symbolically. Essence of the Hwangchil tree was known to have remarkable preservation effects such as waterproofing, damp-proofing, rust-proofing, and moth-proofing as well as not being easily peeled off from even soft surfaces like paper. There is a record in Prescriptions for Epidemic diseases of Cows, Horses, Sheep, and Pigs (牛馬羊猪染疫病治療方), published in 1541, of Hwangchil that is local to Jeju Island being used instead of benzoin (安息香), of burning Hwangchil, and of making cows inhale its smoke to prevent plague among them. Along the same lines, there are records in the Local Chronicle of Tamra (耽羅志) and the Book of Earth Geography (輿地圖書) that identify Hwangchil with benzoin. In Seonghosaseol (星湖僿說), a book written by Lee Yik in around 1760, it is acknowledged that Hwangchil could be medicinal herb. In 2000, Ahn Duk-Kyun registered the roots and branches of Hwangchil tree as 'Boncho' (本草 herbal medicine) in the Pictorial Book of Korean Medicinals (韓國本草圖鑑) and presented the method of taking it for medical purpose. Researchers have suggested that Hwangchil essence as well as diverse parts of the plant such as its roots, branches, leaves, flowers, fruits, and gum have various meaningful medicinal properties. Regarding the history and recent researches of using Hwangchil tree, it has various medicinal probabilities such as, 'dispersing miasma' (辟邪), 'opening holes' (開竅), 'waking the heart' (醒心), 'smoothing spirits' (安神), 'piercing the block' (疎泄), 'removing the old and welcoming the new' (去故生新). This paper contributes ideas about how to expand the uses of Hwangchil Tree.

• 복식
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• 제62권7호
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• pp.41-53
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• 2012

Hwangnamdaechong Tomb (The 98th tomb in Hwangnam-dong), one of the royal tombs located around the area of royal tomb of King Michu in Hwangnam-dong, Gyeongju, is currently designated as Historic Site No. 40. It is assumed that Hwangnamdaechong Tomb is a royal tomb of the early 5th century. This study aims to examine the fabric relics excavated from Hwangdamdawchong Tomb and currently housed in Gyeongju National Research Institute of Cultural Heritage. The types of fabrics excavated from Hwangdamdawchong Tomb include plain silk, warp-faced compound woven silk, and hemp cloth. Most of these fabrics are adhered to metal products that became rusty. Plain silk found in Hwangnamdaechong Tomb can be divided into four types by its weaving method. Geum excavated from Hwangnamdaechong Tomb is typical Gyeong Geum that uses colored warp for its base and pattern. It is plain Gyeong Geum that the binding weft and warp is plain woven. Although there are a lot of Gyeong Geum fabrics whose colors are hard to define due to yellowing after long years, there are still many fabrics whose color such as purple, red, blue, and green can be identified. As literatures have shown that p cloth as well as silk were frequently woven during Silla dynasty, tremendous amount of hemp cloth was excavated. Most of the hemp cloth has S-twist in the warp and 8-12 seung degree of delicacy.

• 박물관보존과학
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• 제22권
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• pp.1-14
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• 2019

본 연구는 황남대총 남분 출토 패각류 중 용도가 불명확한 금동제패각장식구(金銅製貝殼裝飾具)에 대한 연구조사이다. 금동제패각장식구로 조사 보고된 이 유물은 조사결과, 이전 발굴유물부터 현재까지 발견되지 않았던 앵무조개로 만든 잔으로 확인되었다. 암모나이트와 가장 유사한 종으로 알려진 앵무조개는 껍질 표면에 등갈색 방사대와 껍질 안쪽의 격벽, 격벽 중앙에 체관을 가지고 있다. 앵무조개잔[이하 앵무배(鸚鵡杯)로 표기]은 중국에서 제작되어 사용된 것으로 알려져 있으며, 현존하는 유물로는 중국 서진 및 동진시기의 무덤에서 발견된 금속으로 장식된 앵무배 3점 뿐이다. 일본에서는 아직 확인되지 않았으며, 한국에서는 이번 조사를 통해 황남대 총 남분 출토품에서 앵무배를 확인하였다. 본 논고는 연구 조사된 앵무조개의 생물학적 특성 및 국외 발굴 출토사례 및 기초자료를 위한 분석조사를 실시하였다.