• Korean Journal of Heritage: History & Science
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• v.54 no.3
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• pp.90-105
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• 2021

The shape of the roof is very important, as it determines the beauty of the exterior of Korean wooden architecture. In particular, the curve of the eaves is the most representative of the characteristics of Korean wooden architecture. Rafters and buyeon (浮椽), flying rafters, create curves for the eaves, and buyeon in particular makes the roof lighter and more dynamic. Although the function and role of buyeon are already known, nothing is yet clear about the beginning of its use in Korean ancient architecture. Accordingly, the purpose of this study is to determine when buyeon was first used in Korean architecture. To this end, I examined various records, buildings, remains, and artifacts that have architectural shapes in Korea, China, and Japan. The results are summarized as follows. First, the use of buyeon in China appears during the Northern Qi Dynasty (北齊) in the mid-6th century, but became common in the 7th century during the Tang (唐) Dynasty. Second, the use buyeon in Japan appears in the mid-8th century, when the capital was relocated from Asuka (飛鳥) to Nara (奈良). It corresponds with the time that Japan began importing Chinese culture directly. Third, the use of buyeon in Korea may have been introduced to Baekje from China in the mid-6th century, but it was not common. It is believed that it became common after active exchanges with the Tang Dynasty during the Unified Silla Period in the mid-7th century.

• (The) Research of the performance art and culture
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• no.43
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• pp.441-483
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• 2021

The introduction of dongbal[bara] is in line with Buddhism which was transmitted from India through China. Therefore, this paper tracked down the records of dongbal in Indian and Chinese Buddhism, and especially in scriptures and in ritual texts of Korean Buddhism, and studied the functionality and the use of dongbal, and the attributes of Baramu. Among the scriptures that record dongbal, 『Myobeopyeon hwagyeong(妙法蓮華經)』(A.D.406) is the earliest to be translated. The records of bara in the scriptures were written as dongbal(銅鈸) mostly, and that it was used as ritual tool(法具), instrumental offering, and religious ornament(莊嚴物). The oldest record which can verify that dongbal was used in Korea is 『Seodaesajajaeryugijang(西大寺資財流記帳)』(A.D.780). The oldest cymbals-like relic remaining today, the reliquary from the temple Gameunsa built in A.D.628, dates back to the early period of Unified Silla. This indicates that dongbal has been used at Korean temples by the 7th century at least. The records of dongbal(銅鈸) written in cheong-gyu(淸規, buddhist monastic rules) and ritual texts are classified as myeongbal(鳴鈸) and dongbal(動鈸). The letter 'myeong(鳴)' of myeongbal means to make a sound, and thus myeongbal refers to clash and make the sound of the bara. It is verified that myeongbal had certain established rules and methods. It appears that dongbal(動鈸) refers to Baramu(the cymbals dance) since the letter 'dong(動)' means movement or to move. Hence, the concept of movement was added to the signification of myeongbal, and became dongbal(動鈸), and then developed into baramu being transmitted until today. There are 8 types of Baramu transmitted in Korean Buddhist rituals, and they could be classified into purifying ritual, inviting ritual, protecting ritual, offering ritual, bathing ritual, dressing ritual, saluting ritual, and praising ritual according to their attributes.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.65-89
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• 2004

Up to now, the studies for a pond of ancient palace of Korea are mainly achieved in a landscape architectural field. In fact, we can't grasp the general aspects but we are only heard about the fragmentary ruins and remains by the people who are in charge of an archaeological excavation. In this thesis, therefore, I attempt to grasp the relational categories of the ponds of an ancient palace of Korea, and find out the ideological backgrounds of the ponds of a palace construction through classify them excavated so far. The ancient ponds of Korea are divided to the class of square ponds(I) and curved ponds(II) according a shapes of planes. The class of square ponds(I) are subdivided to the form IA of the class of square ponds and form IB of the class of square ponds by whether it has an island, artificial hill and ornamental stone or not. And the class of the curved ponds(II) are divided to the form IIC that is only composed of curves in shore and the form IID that is composed of curves and straight lines. According the size, it is divided to a small size that is below the maximal diameter, 20m, and a large size that is more than 45m, after all, the ponds of the ancient palaces are devided to IAa, IAb, IBa, II Ca, IICb, IIDa. The square ponds and the curved ponds are co-exist from the initial stage when a pond of a place was found in our country and are succeeded or changed after Silla unified the three Kingdoms. In other words, we can infer a continuity from the earlier stage from the fact that there is a flat figure ground mainly constituted by the ponds of a palace mixed up of a straight line and a curved line in United Silla Kingdom while it succeeds the ponds of a palace that has a square form of Goguryo in Balhai. Different from the successional relation of the flat figure grounds, in an aspect of the elements of the construction, the site of the arbor at the top of the island and the bridge facilities in a field of a palace those are not exist in three Kingdoms period are appeared in United Silla Kingdom. The point that this aspect is simultaneously appeared in a neighboring country, or Japan, allows us to infer that there may be some motivations cause the changes in a construction of the ponds of a palace of Korea, China and Japan from the latter half of the 7th century to the first half of the 8th century. The ideological backgrounds of the ponds of a palace construction are divided roughly into Taoism and Buddhism. We can recognize that the ponds of a palace made up of the islands, the artificial hills and the garden rocks reflect Taiosm, considering the records of the ponds a palace of Korea and China are all use the term, Taoism, or the concrete statement represents that the islands, the artificial hills and the garden rocks are used in the description of the ponds of a palace of Korea. Both two are, therefore, obviously differentiated from the ponds of a palace that doesn't include them. We can conclude that the ponds of a palace that doesn't include them are colored by Buddhism since they are overtly distinguished from the class of curved ponds that reflect Taoism at the same period and they are identical with the site of an ancient temples in an aspect of their type and construction.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.1-9
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• 2014

This article is the results of excavation data and it aims to interpret the composition facilities of the Royal garden at the Wanggung-ri site. The base of research was prepared through excavation and study on the royal garden at the Wanggung-ri site, which was constructed in Sa-bi period of Baek-je. The elements for the royal garden at the Wanggung-ri site were divided in 3 parts. - 1) Stonework facility 2) Installation for conveyance of water : Large moat-shaped ditch and Winding waterway(1~6 and water catchment) 3) Square cornerstone building. In this article, I arrange the basic data about facilities and function of the royal garden for making recovery of original form. First of all, I reason that stonework facilities were in charge to make space for catchment and boundary. Especially the Round angel rectangular stonework facility took charge of complex roles as catchment and water conveyance, and water can be transferred to the large moat-shaped ditch through joint between them. I confirmed that the round angel rectangular stonework facility and the large moat-shaped ditch which were connected by joint are one of the facilities in the royal garden. The large moat-shaped ditch protected the eastern, the northern walls and workshop site under the inclined plane to minimize the damage. Also, the large moat-shaped ditch took several roles, especially water catchments and landscaping. The large moat-shaped ditch was continually used from the period of Baek-je to the unified Silla, as a result it was completely deposited inside. After that, the 6 winding waterway were built in the western inclined plane with similar needs with the large moat-shaped ditch, and the square cornerstone building was built in same time. I noticed that the square cornerstone building was built as a part of the royal garden in Sa-bi period of Baek-je through the remains of Baek-je tiles around the building. After that, the square cornerstone building was built in same place as reconstruction.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.151-174
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• 2022

According to the "Special Act on the Restoration and Maintenance of the Core Relics of the Shilla Kingdom" enacted in 2019, the Shilla Kingdom refers to the capital of Shilla and Unified Shilla period, and refers to Gyeongju, where the king lived, and the nearby area. Shilla Wanggyeong is a heritage registered on the UNESCO World Heritage List in 2000 under the name of Gyeongju Historic Site and belongs to Wolseong District, Hwangnyongsa District, and Daeneungwon District among the five districts registered as Gyeongju Historic Site. Unlike the Namsan and Sanseong districts, the Shilla Kingdom is a heritage consisting mostly of archaeological sites without physical substance. Gyeongju City sought to promote local tourism while providing more direct experiences to visitors by restoring the heritage that constitutes the Shilla Kingdom. Starting with the restoration of Woljeonggyo Bridge in 2005, the Shilla Wanggyeong restoration project began in earnest. Gyeongju City tried to restore the building site on the west side of Donggung Palace and Wolji after Woljeonggyo Bridge, but it was canceled due to opposition from the UNESCO World Heritage Committee. The World Heritage Committee opposed the restoration and recommended a heritage impact assessment for similar projects in the future. During the miscarriage impact assessment procedure, there is an OUV attribute analysis process of the heritage to be evaluated. This study intends to preemptively derive OUV attributes for the Silla Kingdom through literature and overseas case analysis. In the case of literature research, domestic and foreign research data related to the UNESCO World Heritage Convention and World Heritage Management were examined, and in overseas cases, the architectural works of Krakow Historical District, Stonehenge and Abbury Geoseok Ruins in England, and Le Corbusier were analyzed. Through this, the outstanding universal value attributes of the Silla Kingdom were derived. This study is expected to be used as a reference in the process of restoration projects of other heritage constituting the Shilla Kingdom or construction plans in nearby areas in the future and serve as an indicator to improve the management system of the Shilla Kingdom more efficiently from the perspective of world heritage.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.22-49
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• 2021

Bowonsa Temple (普願寺) is located to the north of Gayasan Mountain in Unsan-myeon, Seosan-si, Chungcheongnam-do Province. The cultural properties it enshrines were produced during the late Unified Silla and early Goryeo periods, and include an Iron Seated Buddha. The Japanese Government-General of Korea Museum planned a survey on historical remains in Chungcheongnam-do Province during the early Japanese colonial era, and a field survey was conducted at the Bowonsa Temple site in 1916 (Taishō 5). During this survey, the sculpture of the Iron Seated Buddha (knee: width 212 cm x thickness 167 cm) was found enshrined in a hut. The sculpture was moved to Gyeongbokgung Palace in the following year. However, it is clear that the colossal Iron Seated Buddha was being housed at the Bowonsa Temple site at the start of the Japanese colonial era. This Iron Seated Buddha is presumed to have been produced in 955 by State Preceptor Beopin Tanmun (法印國師 坦文, 900-975). Tanmun was born into an influential family that produced many high officials. He became a leading figure in the Hwaeom (Flower Garland) school of Buddhism under the patronage of King Taejo. He also led Buddhist events at the Goryeo royal court during the reigns of King Hyejong (惠宗, r. 943-945) and King Jeongjong (定宗, r. 945-949). With the emergence of Gyunyeo (均如, 923-973), who was sponsored by Queen Daemok (大穆王后, dates unknown) of the Hwangbo clan (皇甫氏), Tanmun was transferred to Bowonsa Temple far from Kaesong. However, even while there Tanmun strengthened his ties with his supporters under the patronage of the Chungju Yu clan. He appears to have produced this colossal sculpture of Iron Seated Buddha as a prayer for longevity and a happy life for King Gwangjong (光宗, r. 949-975). The inscription on the Stele of State Preceptor Beopin at Bowonsa Temple Site that reads "[I] created a Buddha triad in gold" also suggests the Iron Seated Buddha was produced at Bowonsa Temple. This Iron Seated Buddha is thought to have been enshrined originally in a hall at Building Site No. 3 within the Bowonsa Temple precinct. Since excavations at the temple site have revealed that the temple's main hall was erected in the Joseon period, the Iron Seated Buddha might have been enshrined in a different hall at the time of its creation. It is likely that the sculpture was placed in a hall at Building Site No. 3 since Goryeo-era roof tiles and porcelain have been frequently excavated there and the remains of a square Buddhist altar have survived at the site. At the time of its creation, the Iron Seated Buddha was likely enshrined in a Goryeo-era hall at Building Site No. 3 but was transferred to the main hall during a rebuilding project undertaken at Bowonsa Temple in the Joseon period.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.20-49
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• 2009

This paper explores the Korean royal tombs steles such as monumental steles and tombstone marks (神道碑, 表石) that are broadly fallen into the following three periods ; the 15~16th centuries, 17th~18th centuries, and 19th century. As a result, the royal tombs steles were built, unlike the private custom, on the heirs to the King's intentions. During the 15~17th centuries the construction and reconstruction of the monumental steles took place. In the late Joseon period, monumental steles had been replaced with a number of tombstone marks were built to appeal to the king's calligraphy carved on stone for the first time. During the Great Empire Han(大韓帝國) when the Joseon state was upgraded the empire, Emperors Gojong and Sunjong devoted to honor ancestors by rebuilding royal tombstone mark. Based on these periodical trends, it would not be exaggerated that the history of establishing the royal tombs steles formed in late Joseon. The type of royal tombs monuments originated from those of the Three Kingdoms era, a shapeless form, the new stele type of the Tang Dynasty (唐碑) has influenced on the building of monuments of the Unified Silla and Buddhist honorable monuments (塔碑) of the Goryeo Dynasty. From the 15th century, successive kings have wished to express the predecessors's achievements, nevertheless, the officials opposed it because the affairs of the King legacy (國史) were all recorded, so there is no need to establish the tombs steles. Although its lack of quantity, each Heonneung and Jereung monumental steles rebuilt in 1695 and 1744 respectively, is valuable to show the royal sculpture of the late Joseon period. Since the 15th century, the construction of the royal tombs monumental steles has been interrupted, the tombstone marks (boulders) with simpler format began to be erected within the tomb precincts. The Yeoneung tombstone mark(寧陵表石), built in 1682, shows the first magnificent scale and delicate sculpture technique. Many tombstone marks were erected since the 1740s on a large scale, largely caused by King Yeongjo's announce to the honorific business for the predecessors. Thanks to King Yeongjo's such appealing effort, over 20 pieces of tombstone marks were established during his reign. The fact that his handwritten calligraphic works first carved on tombstones was a remarkable phenomenon had never been appeared before. Since the 18th century, a double-slab high above the roof(加?石) and rectangular basement of the stele have been accepted as a typical format of the tombstone marks. In front of the stele, generally seal script calligraphic works after a Tang dynasty calligrapher Li Yangbing(李陽氷)'s brushwork were engraved. In 1897 when King Gojong declared the Empire, these tombstone marks were once again produced in large amounts. Because he tried to find the legitimacy of the Empire in the history of the Joseon dynasty and its four founding fathers in creating the monuments both of the front and back sides by carving his in-person-calligraphy as a ruler representing his symbolic authority. The tombstone marks made during this period, show an abstract sculpture features with the awkward techniques, and long and slim strokes. As mentioned above, the construction of monumental steles and tombstone marks is a historical and remarkable phenonenon to reveal the royal funeral custom, sculpture techniques, and successive kings' efforts to honor the royal predecessors.

• Korean Security Journal
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• no.14
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• pp.413-429
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• 2007

The Guard over the royal household in the "Goryeo" era was the same as if was over the President or Ruler of a nation today. In those days, a king represented a nation and any threat to the safety of a king could bring the destruction of a nation and the dispersion of the people. by reviewing the change of the 2-Gun 6-Wi system of the era, it can be, summed up as follow, Ther will be suggestions. The Guard might focus on a king's personal safety in the wake of the system of the Silla and Taebong dynasties until the establishment of the Goryeo Dynasty's unique political system. "Goryeo" rebuilt the royal palace in Gyeonyeong-gun to take the shape of unified country after its accomplishment of unification of the late three countries, Then it was afraid of the rebellion and uprising of local powerful clans, The country put them under control and organized the local army with them in the era of Kings, Seongjong, through the kings, Seongjong and Gwangjong. The army system of "Goryeo" consisted of 2-Gun and 6-Wi, and 2-Gun placed above the 6-Wi played the role of the Royal guards, and among the organizations a certain army under the specific name of "Gyeonyong-gun" guarded the kings in the nearest position. An aristocratic culture enjoyed its golden age in the period of stability of the aristocracy of "Goryeo", but afterward in the confusion of the aristocratic disruption and incompatible confrontation the country lost its control, and faced military rebellions by treating civil officials well and ill-treating military officials The safety of kings become unstable with the grasping political power by the military officials, and "Dobang" was established in the era of Choi's family to grasp political power. In the era of Choi Woo, he gathered his men and organized his familys army with them and managed the personnel administration with the civil officials of "Jeongbang and Seobang under his command. Such a fact shows the similarity to today's task of guarding. Considering the facts that "Sambyeolcho, the military ground of the military-men-rule, was at the center of the struggling against Mongolia and that even after the fall of the military regime, they rebelled and fought against Mongolia to the end, we came to know that the nationalism in the era of the military era was great. In the transition of external situations from "Myeong" to "Won"(Chinese dynasties), the conflict between the old "Won"-friendly power and the new "Myeong"-friendly power caused the weakness of the power to guard the royal household, and "Goryeo" at last gave way to the newly rising "Joseon" led by Lee, Seong Gye who won the people's confidence.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.54-70
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• 2023

Surveys and studies on cultural assets using LiDAR measurement are already active overseas. Recently, awareness of the advantages and availability of LiDAR measurement has increased in Korea, and cases of using it for surveys of cultural assets are gradually increasing. However, it is usually restricted to surveys of mountain fortresses and is not actively used for surveys of ancient tombs yet. Therefore, this study intends to emphasize the need to secure fundamental data from LiDAR measurement for the era from the Three Kingdoms to Unified Silla in which recovery, maintenance, etc., in addition to the actual surveys, are unfulfilled due to the sites being mainly distributed in mountainous areas. For this, LiDAR measurement was executed for the area of Jangsan Ancient Tombs and Chunghyo-dong Ancient Tombs in Seoak-dong, Gyeongju, to review the distribution and geographical conditions of ancient tombs. As a result, in the Jangsan Ancient Tombs, in which a precision archaeological (measurement) survey was already executed, detailed geographic information and distribution conditions could be additionally identified, which could not be known only with the layout indicated by the topographic map of the existing report. Also, in the Chunghyo-dong Ancient Tombs, in which an additional survey was not conducted after 10 tombs were found during the Japanese colonial period, the location of the ancient tombs initially excavated was accurately identified, and the status and additional information was acquired, such as on the conditions of ancient tombs not surveyed. Such information may also be used as fundamental data for the preservation and maintenance of future ancient tombs in addition to the survey and study of the ancient tombs themselves. LiDAR measurement is most effective for identifying the condition of ancient tombs in mountainous areas where observation is difficult or access is limited due to the forest zone. It may be executed before on-site surveys, such as archaeological surveys, to secure data with high availability as prior surveys or pre-surveys. Therefore, it is necessary to secure fundamental data from LiDAR measurement in future surveys of ancient tombs and to establish a survey and maintenance/utilization plan based on this. To establish survey/study and preservation/maintenance measures for ancient tombs located in mountainous areas, a precision archaeological survey is currently executed to draw up a distribution chart of ancient tombs. If LiDAR measurement data is secured before this and used, a more effective and accurate distribution chart can be drawn up, and the actual conditions can be identified. Also, most omissions or errors in information can be prevented in on-site surveys of large regions. Therefore, it is necessary to accumulate fundamental data by actively using LiDAR measurement in future surveys of ancient tombs.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.