• Journal of architectural history
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• v.25 no.6
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• pp.7-16
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• 2016

The purpose of this study is to find framework schema of early J usimpo-style Buddhist halls (Geungnakjeon Hall of Bongjeongsa Temple, Muryangsujeon Hall of Buseoksa Temple, and Daeungjeon Hall of Sudeoksa Temple). Though the halls are known as built in the late Goryeo Period, they show the influence of the architectural style of the early Unified Silla Period. To find the adopted modules and proportions of these halls, this study conceived a schematic diagram based on the whole frame structure taking reference from the Cai-Fen system in Yingzao Fashi. In these three halls, the heights of each cross-beam (Dori) are made up by the layers of member and member units. This study computes the values of Cai, Zhi, and Fen which can apply to both the section and the plan. The vertical section structure is determined by combining the standard member heights (Cai) and the standard unit heights (CaiZhi). The bays of columns are made by multiples of the standard member width (Fen).

• Journal of architectural history
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• v.26 no.2
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• pp.7-14
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• 2017

Rafter is a member for roof and plays a role in protecting shaft members under rafter such as pillar, beam and girder from natural environment and to fix by supporting finished materials of roof. It is common in the Korean architecture that rafter cross-section is paired with circular form and Buyeon cross-section is paired with the square shape. However, while there are not many, some architectures have rafter end header in the square shape. The aim of this study is to examine the square shape cases of rafter end header with special reference to stone structure. As a result, among stone structure related to Bangyeon, the majority case is seen at Palgakwondang type Seungtap. It was shown in the Seungtap of monk of Gusanseonmun school in the later Unified Silla to the early Goryeo period that succeeded Seodang Jijang.

• Acta Via Serica
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• v.4 no.2
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• pp.61-77
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• 2019

Following the introduction of Buddhism to China by Xuanzang (玄奘 602-664), the visual tradition of an itinerant monk became a popular subject. This theme developed into a Buddhist figure with an accompanying tiger, especially in Korea where tigers were an object of worship and ritual. This paper examines Korean examples of post-itinerant monk Buddhist figures accompanied by tigers, in particular the portrayal of itinerant monks as arhats and sansins. The supernatural powers of arhats were diverse, and they often tamed the tigers who then accompanied them on their journeys. The arhat, who was introduced during the Unified Silla period and gained popularity during the Goryeo period, was loved by the general public during the Joseon Dynasty as a familiar presence that brought good fortune. Special portraits of monks accompanied by a tiger, known as sansindo (山神圖), form a unique Korean genre. Sansin religious beliefs formed through a fusion of the newly introduced Buddhism and the age-old indigenous worship of sacred mountains and tigers. Most Buddhist temples include a sansin shrine containing on altar with sansin statues and portraits. Tigers in the portraits of itinerant monks and the stories of Buddhist monks who tamed tigers became famous and widely accepted in Korea, a nation already rich in tiger lore. Folklore and indigenous shamanism contributed to the establishment of Buddhism in Korea, and tigers played a central role in this.

• Journal of architectural history
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• v.30 no.4
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• pp.53-66
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• 2021

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

• Journal of the Korean Home Economics Association
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• v.19 no.2
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• pp.123-133
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• 1981

If we are to define that the traditional costume is a comprehensive expression of the culture, thoughts, and arts of a country, it is needless to say that the traditional costume would have always reflected the social and cultural aspects of the times. In order words, the cultural contemplation of a certain people at some point the history is only possible when we observe the distintive features of the costume worn by the people of respective times. Although the Korean people had the native costume of its own from the times of the Ancient Choson to the Three Kingdoms of Koguryo, Paekche, and Silla, the Chinese influence on Korean traditional costume became somewhat pronounced ever since the Silla strenghtened the political ties with the T'ang dynasty in China, and it came to a climax when the dual structure in Korean native costume, being compounded with the Chinese touch, continued to be prevailed from the era of the Unified Silla to the Koryo and throughout the succeeding Yi dynasty, thereby copying the typical aspects of Chinese pattern in clothing and dresses worn by the ruling classes, namely the goverment officials including the Kings. Therefore, it is our aim to study the pattern of Chinese influence on our traditional costume, as well as social and cultural aspects by way of contrasting and comparing our official outfit system, which had been developing in dualism since the era of the Unified Silla, with that of China, and to trace in part the Korean traditional costume. In comparing our traditional official outfit system with that of China, we have basically concentrated on the comparison of the official outfit systems during the periods of the Three Kingdoms, the Koryo, and The Yi dynasty with that of corresponding era of Chinese history, namely the dynasties of T'ang, Sung, and Ming, and followed the documentary records for the comparison. Koreans had fallen into the practice of worshipping the powerful in China and begun to adopt the culture and institutions of the T'ang dynasty since the founding of the Unified Silla. From this time forth, Korean people started to wear the clothes in Chinese style. The style of clothing during the period of the Koryo Kingdom was deeply influenced by that of the T'ang and Sung dynasties in China, and it was also under the influenced of the Yuan dynasty(dynasty established by the Mongols) at one time, because of the Koryo's subordinative position to the Yuan. At the close of the Koryo dynasty, the King Kongmin ordered the stoppage on the use of 'Ji-Joung', the name of an era for the Yuan dynasty, in May of the eighteenth year of his rule in order to have the royal authority recognized by a newly rising power dominating the Chinese continent, the Mind. Kind Kongmin presented a memorial, repaying a kindness to the Emperor T'aejo of the Ming dynasty in celebration of his enthronement and requested that the emperor choose an official outfit, thereby the Chinese influence being converted to that of the Ming. As a matter of course, the Chinese influence deepened all the more during the era of the Yi dynasty coupled with the forces of the toadyic ideology of worshipping the China, dominant current of the times, and the entire costume, from the imperial crown and robe to the official outfit system of government officials, such as official uniforms, ordinary clothes, sacrificial robes, and court dresses followed the Chinese style in their design. Koreans did not have the opportunity of developing the official outfit system on its own and they just wore the official outfit designated on separate occasions by the emperors of China, whenever the changes in dynasty occurred in the continent. Especially, the Chinese influence had greatly affected in leading our consciousness on the traditional costume to the consciousness of the class and authority. Judging from the results, Koreans had been attaching weight to the formulation of the traditional outfit system for the ruling classes in all respective times of the history and the formulation of the system was nothing more than the simple following of the Chinese system.

• Journal of Conservation Science
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• v.36 no.2
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• pp.143-151
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• 2020

In the present article, we have analyzed five slags excavated from the Unified Silla period iron smelting site, i.e., location 4-2 of the Inje Bupyeong-ri site, to investigate the iron smelting process. The total Fe content of the slag excavated from the Inje Bupyeong-ri site ranged between 3.65 and 23.78 wt%, lower than that of typical slag, and deoxidation agent of the slag ranged between 65.92 and 88.96 wt%, higher than that of typical slag. These results suggest that the recovery rate of iron was significantly high. Furthermore, cristobalite was detected in most of the samples, and the furnace temperature, estimated by substituting the analyzed data into the FAS and FCS state diagrams, was confirmed as 1,600℃ or more. These results suggest that the operation at the Inje Bupyeong-ri site was performed at a temperature capable of producing cast iron by completely melting the carbon-containing iron. Observation of the microstructure showed that the iron fragments excavated at the Inje Bupyeong-ri site were identified as white cast iron. Steadite from the ternary iron-carbon-phosphorus system was observed in the white cast iron structure. These results show that indirect smelting was performed when the iron smelting by-products were produced. Based on the analysis results, it was confirmed that the Inje Bupyeong-ri site was the indirect smelting site in the Unified Silla period.

• Economic and Environmental Geology
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• v.57 no.3
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• pp.343-352
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• 2024

Composition analysis and lead isotope ratio analysis were conducted to determine the coloring machanism on lead glaze used in Gyeongbokgung Palace and the provenance of the lead used as a flux. 31 blue tiles were classified into green, blue, and yellow. The chemical analysis of lead glazes on the blue tiles revealed that Pb, Si, and Cu were the main components, and trace amounts of Fe, Ca, Mg, and Al were detected. The Cu content was high in blue lead glaze, while Cu was not detected in yellow or brown lead glaze which instead had high Fe content. Therefore, it was found that lead was used as a flux and copper oxide as a coloring agent in the production of lead glaze. In addition, the lead isotope ratios of the lead glaze used in the blue tiles of Gyeongbokgung palace were plotted in zone 3 on the distribution map of lead isotope ratios on the Korean Peninsula, which includes Chungcheong-do and Jeolla-do. It is presumed that the flux for the lead glaze was sourced from galena found in these regions. The lead isotope ratios of the green glaze from the Three Kingdoms and Unified Silla period were mostly located outside the Korean Peninsula, showing that the provenance of lead had changed. In particular, the lead isotope ratios of the green glaze from the Three Kingdoms and Unified Silla period suggest exchange with neighboring countries. Also the lead isotope ratios of the green glazes from the same temple are different, so it is believed that they were made at different times or in different workshops.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.79-97
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• 2008

Since now, the study on the Goryo royal tomb has been insufficient because of the realistic restriction. Goryo royal tombs are mostly located in Gae-sung, the capital of the Goryo Dynasty and we don't have possibility to see them actually. And also the Study on stone figures which has been closely related with the structures of the royal tomb has limited in Unified Silla and the Choson Dynasty period. So in this paper I have examined Stone figures of the royal tomb in Gangdo period with the target on five Goryo royal tombs of that period. In the result of this study, the royal tomb system in Gangdo period was more streamlined than that of the previous period. For example, facilities such as the railing stone or a folding screen stone were simplified. And sculpture Came to be smaller than after that perial. Also Icon of sculpture changed. It is presumed that this change was because of the anxious situation of Gangdo period with politic and social.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.265-280
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• 2022

Hwangnyongsa Temple was the large Buddhist monastery of Silla that has existed for about 685 years. The temple underwent a series of excavations from 1976 to 1983, during which it was discovered that its layout consisted of one pagoda and three main dharma halls. This discovery also led to the production of four artistic depictions of the temple at various times from its foundation to its final phase. Previous studies on the architectural layout of Hwangnyongsa Temple are largely focused on the inner sanctuary ("Buddha's Land"). The studies on the temple's main architectural structures may be natural for those who are interested in the origins of and background to its establishment, but the studies on its outer sanctuary ("Sangha's Land") have to come first to acquire a deeper knowledge of the architectural layout of the temple as a whole. To gain a comprehensive understanding of the entire layout of Buddhist monasteries of the Silla dynasty, including both their inner and outer sanctuaries, the studies on Hwangnyongsa Temple are essential as it was once the kingdom's most highly honored temple. The studies on Korean Buddhist monasteries of the Three Kingdoms Period have produced only a limited amount of information concerning the outer sanctuary, resulting in little evidence about the exact scope of the temple's sanctuary. Meanwhile, the excavations of the Hwangnyongsa Temple site have revealed the archaeological features of the walls that divided the monastery and its neighboring facilities, thus helping to delineate the size of the temple site. The excavations have revealed the boundaries between the inner and outer sanctuaries of Hwangnyongsa Temple, as well as the entire temple precincts and the exterior, providing valuable information about the changes made to the layout of the temple. In this study, the main discussion focuses on the changes made to the sanctuary of Hwangnyongsa Temple during the Unified Silla and Goryeo Periods, particularly in relation to the architectural layout of the temple. The discussion is based on a review of the periods in which the Nammunji(South Gate site) was built, which provides tangible evidence about the expansion of the temple to the south, and the walls enclosing the temple precincts on the four sides and the changes that occurred afterwards. As a result, the study concludes that both the inner and outer sanctuaries of the temple probably changed through the 1 st and 3rd. It also concludes that the changes made to the architectural layout of Hwangnyongsa Temple were intended not only to alter the scope of the temple but were also closely associated with the politico-geographical significance of its location at the center of the royal capital of Silla and the urban archaeological remains around it.

• Journal of architectural history
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• v.12 no.4 s.36
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• pp.7-26
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• 2003

This article works on the development process of the Buddhist Temple with two pagodas in the Eastern Asia. in 7-8th centuries. This study was motivated from the observation that why there are many the Buddhist Temple having two pagodas only around the late 7th century, roughly around 670 A.D.. This period corresponds to the Silla Dynasty(in Korean History) and Hakuho Period(in Japan History) among the Eastern Asia while the composition of the temple being changed as Buddhism spreads out from China. The results of this study are the followings. The appearance of the Buddhist Temple having two pagodas was resulted from the representation of the Ideology in Botabpum(dogma of pagoda security) of the Saddharmapundarika Sutra, that is to say, two Buddhas sit side by side and iconography of Esoteric Buddhism dogma supports the spirit for defending one's country. Buddhist Temple having two pagodas in China had separate tab-won(areas with pagodas outer temple building block). Buddhist Temple having two pagodas in Korea had begun with sacheunwangsa temple in Unified-Silla. But it had two pagodas with inner temple area instead of outer. This was different from the composition of China. It can be related to the layout of the temple haying two pagodas in East-Jin(in China History) and the sculpture of two pagodas in Ungang-stonecave(in China). Thus the layout of the Buddhist Temple having two pagodas in Silla had been originated from that of China, but was developed to the main temple layout on her own accord. As Japanese Temple having two pagodas had been influenced diplomatically, it had two pagodas inner area as like the layout in Shilla. But later under the influence of Tang it was modified to the layout having them in separate area. And this influence can be seen for example Tangchojaesa temple. For the more, We call see that the diplomatic trends according to the policies in East asia affected to Buddhism and then naturally also to the layout of the Buddhist Temple.