• 한국광물학회지
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• 제28권2호
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• pp.187-193
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• 2015

익산 미륵사지 석탑의 사리공 내에서 출토된 납유리 9점의 납동위원소비를 분석하여 납 원료의 산지를 추정하고, 이를 왕궁리 출토 납유리의 연구결과와 비교하여 상관관계를 알아보고자 하였다. 납유리는 주화학성분 분석결과, PbO가 약 70 wt.%, $SiO_2$가 약 30 wt.% 함유된 전형적인 $PbO-SiO_2$계의 유리였다. 납동위원소비를 이용한 납유리의 원료산지 추정결과, 기존 동북아시아 납동위원소비 분포도로는 대부분이 한국북부의 방연석 광산에 속하는 것으로 나타났다. 반면, 한반도 납동위원소비 분포도로는 한국남부의 방연석 광산이 납유리의 주요 원료 산지로 추정할 수 있어 두 분포도의 결과가 상이하게 나타났다. 또한 동일지역, 동시대에 조성된 것으로 알려진 왕궁리 출토 납유리의 기존 연구데이터와 비교한 결과, 납 원료의 산지가 서로 유사한 것으로 판단된다.

• 박물관보존과학
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• 제12권
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• pp.35-45
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• 2011

국립중앙박물관에서는 일제 강점기에 발굴된 미정리유물 정리사업의 일환으로 서봉총(瑞鳳塚), 식리총(飾履塚), 금령총(金鈴塚) 출토 행엽(杏葉) 중 일부를 선별하여 보존처리 및 제작기법을 연구하였다. 선별된 행엽은 편원어미형(扁圓魚尾形), 심엽형(心葉形), 이형(異形)으로 구분할 수 있으며 실체현미경관찰 및 XRF, SEM-EDS 분석결과 지판(地板)의 재질은 철(Fe)이며, 상판(上板) 및 문양판의 재질은 철(Fe), 구리(Cu), 은(Ag)이 각각 확인되었다. 편원어미형과 십자문심엽형행엽의 경우 세 분묘 모두 제작기법과 크기가 동일한 행엽이 각각 철(Fe)과 구리(Cu)로 제작된 것이 특징이다. 도금층이 존재하지 않는 이형행엽을 제외한 나머지 행엽의 도금층은 수은아말감도금이었다.

• 한국의류산업학회지
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• 제5권3호
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• pp.299-303
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• 2003

Some of historical textiles were analyzed to identify the imprinted textures on the metal remains of Haengyeup(a horse strap pendant) and Doja (a knife), which were excavated in the ruins of Hwangsung-dong, Kyungju city in the fifth century and textiles imprinted on the human bones that were excavated in the Pungnae 4th Area, Namyangju county in the sixteenth century. The results analyzed arc as follows ; It was confirmed that the imprinted textures of Haengyeup and Doja are white ramie since the structural characteristics of cellulosic bast fibers, partially projected long oval cross sections with large lumens and the imprinted textures of human bones are silk fabrics since the triangular cross sections of fibroin is showed. All of the textiles were designed in plain weaves. In the case of weaving yarns, the warp threads were thicker than the weft threads, that is, the imprinted textures of Haengyeup were measured by 1.35 mm for warp and 1.21 mm for weft, and the Doja by 1.16mm for warp and 1.11 mm for weft. In connection with the direction of the yarn twist, the Z-twist were observed in the imprinted textures of human bones, whereas it presented the S-twist in the case of Haengyeup and Doja. The warp yarns were mostly harder twisted than the weft yarns on the amounts of twist, that is, it was observed that the case of Haengyeup were amounted to 0.33 twists per centimeter for warp yarns and 0.25 twists per centimeter for weft yarns. Also it was showed 0.32 twists per centimeter for warp yarns and 0.26 twists per centimeter in the case of the textures of human bones. On the fabric counts, it was showed that the finer the yarns the higher the densities since it were $4.3{\times}5.1$ threads per sqaure centimeters and $7.6{\times}7.1$ threads per sqaure centimeters each in the case of Haengyeup and Doja, whereas it was $18.2{\times}33.7$ threads per sqaure centimeters in the case of the textures of human bones.

• 박물관보존과학
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• 제5권
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• pp.1-4
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• 2004

대구 욱수동·경산 옥산동 유적 발굴조사에서 삼국시대 토기가마 38기가 확인되었으며 이중 8기의 토기가마에서 수습된 목탄 9점에 대한 수종을 조사하였다. 분석결과 소나무가 4점, 상수리나무류가 3점, 굴피나무가 1점 조사되었으며 1점은 일부의 잔존 목질부가 대부분의 점토질과 함께 엉켜있어 수종분석이 불가능하였다.

• 한국문화재보존과학회:학술대회논문집
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• 한국문화재보존과학회 2004년도 제20회 발표논문집
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• pp.104-108
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• 2004

Species and anatomical characteristics of twenty-seven straw shoes (around AD 500s-600s) of Baekje Kingdom, excavated at Gwanbukri and Goongnamji relics of Baeje Kingdom, were examined. The shoe tissues were macerated and examined under microscope. They were identified as Typha spp (cattails), not any of straws such as rice. Cattails, a perennial glass, grow in low and swamp places. Cattails are not known as one of major raw materials for straw shoes. The cattail fibers are not as strong as those of rice straws, common raw materials for ancient shows.

• 건축역사연구
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• 제4권1호
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• pp.29-42
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• 1995

This study aims at examinating the change of architectural technique in the residential district of Seoktanri(石灘里), and then extracting the restorable types from it. The constructive technique was advanced in the composition of walls and the use of footing. The arrangement of columns was developed to standing them in a row and three rows in the center of interior space. In the light of excavated relics and the position of furnace, the interior space is seperated into cooking-heating, working and storing space. By the difference of height and the slope, the floor is divided into two parts which are low and high. According to the arrangement of column-holes, the types of roofs to be restored are as follows; the gable roof without column-hole, the hipped roof with center-column-holes(中央柱孔) in a row and the gable roof with center-column-holes in three rows.

• 보존과학연구
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• 통권19호
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• pp.61-74
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• 1998

Conservation Treatment Process 1. Inlaying is observed at the back and head of a sword to grasp the inner structure of relics by photographing X-ray. 2. After removing rust of surface, inlaying emerge. 3. After hardening, inlaying emerge to magnetite layer by standing Scapel and Vibrotool throught microscope. Charcterization 1. Most of domestic inlaying become designed to the head of a sword but this inlaying become designed to gold inlaying to the back of a sword. 2. Inlaying is the technique to groove V-shape on the surface of relice and to put gold thread in.

• 감성과학
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• 제25권4호
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• pp.3-20
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• 2022

세계적으로 알려진 한국의 갓의 기원과 상징성을 찾아보면 고조선까지, 또 상투와 관자는 홍산문화까지 올라갈 수 있다. 본 연구의 목적은 영어 Hat의 어원, 갓과 옥 머리빗의 상징성, 갓 부속품의 발달 역사를 살펴보고자 함이며, 연구방법으로는 문헌고찰, 유물과 벽화, 주변의 발음 변화 사례수집 등을 행하였다. 홍산문화에서 발굴되는 유적 대부분이 한국에서 발견되는 유적과 상당 부분이 일치하고 있다. 변한 사람들은 고깔형태의 삼각형 모자 변(弁)을 착용하였는데, 이는 상투의 머리형태에 맞춘 것이다. 변의 테두리는 접어져 있는데 이를 아래쪽으로 내리게 되면 갓이 된다. 뾰족한 추 상투는 동북아시아 사람들의 독특한 머리양식이며 한국인의 '하늘 자손' 이라는 민족정체성을 나타내므로 수천년간 전통이 유지되었다. 새와 구름형의 홍산문화 옥 머리빗은 종교적 특성과 홍산인의 머리양식에 관한 예법 제례에서 사용되었다. 영어 'Hat'는 '갓' 발음이 변화한 것이다. 'ㄱ, ㅎ, ㅋ'의 발음은 상호 밀접한 관계를 갖고 있는데, 고대의 'ㄱ'음은 점차 'ㅎ, ㅋ'음으로 변천하게 되었다. Hat와 갓은 '관, 고깔'의 중고음인 '가사>고사>곳' 으로부터 변형한 것이다. 홍산문화에서 시작된 독특한 머리양식은 단군 고조선시대에 대중적으로 유행되었으며, 갓의 착용과 머리양식 요소는 전승되면서 지속적으로 발전하였다. 갓의 제작 방법 및 창의적인 망건, 동곳, 관자, 머리빗 등 갓 착용을 위한 필수 부속품들의 상호 발전사도 주목할 필요가 있다.

• 건축역사연구
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• 제23권6호
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• pp.47-54
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• 2014

Hwangrong Temple was the center of the Buddhist culture of Silla dynasty. It was built in the 14th year of King Jinheung in Silla dynasty, and completely burnt out when the Mongol Army invaded the Korean peninsula during the reign of King Gojong of Koryeo dynasty. 8-year excavation of the site from 1976 as part of the Gyeongju Tourism Comprehensive Plan revealed many things about the Hwangrongsaji. Recently, a book introduced 'Geumdongnanganpyeon' among relics found in the site, but omitted in the Excavation Report published at that time. Though 'Palgak Geumdongnanganpyeon' has numerical signs 六, 七(six, seven), there was no clear explanation of the signs. Thus, this paper examines it. We can guess, through the remaining iron fragment, that the side of Geumdongnanganpyeon is octagonal, and the width of the side S13 fragment belongs to is about 400mm. The overall form of the face is similar to the Geumdong Palgaktop stored in the Museum of Dongguk University, but, in detail, it is similar to the Zhuanlunzang Pavilion of Longxing Temple and the Sakyamuni Pagoda of Fogong Temple in China. And, numerical signs can be understand to designate the numbers of story and face. The reason why the number might indicate the number of story is that fragments which are presumed to be used for the same purpose contain different measurement values, and the basis of the concept of face can be found in efficiency of manufacturing and manufacturing techniques of artifacts of the time. The two aspects mentioned above cannot be confirmed because of not sufficient relics and related researches. But, the overall form may have been multi-story tower of at least two stories. If more studies in various fields are done in the future, it is expected that the original form will be recovered more accurately.

• 건축역사연구
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• 제17권6호
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• pp.45-65
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• 2008

Hoe-amsa temple was renewed by Zen priest Na-ong(1320-76) in the later Goryeo dynasty(918-1392), and he introduced the institution of Zen Buddhism temple of Yuan dynasty(1271-1368) in China. And in 13-14 century, many Zen Buddhism temple were built in east Asia, like China, Japan, Korea and so on. Hoe-amsa temple became to be ruined in the middle years of Joseon dynasty(1392-1910), and the ruin was excavated recently. The purpose of this study is to make a searching examination the history of Hoe-amsa temple by analyzing the historic records and excavation relics, and to clarify the function of Jeongcheong, east Bang-jang and west Bang-jang of Hoe-amsa temple, by comparative analysis with Bang-jang architecture of Zen Buddhism temple of Yuan dynasty. As the result of this study it can be said like follow. Hoe-amsa temple maintained the form made by priest Na-ong in spite of several times of repair in Joseon dynasty, and it was reflected in excavation relics of now. The Jeongcheon of Hoe-amsa temple was the space called Chimdang where the chief priest performed lectures and ceremony, the west Bang-jang was the living space of chief priest, and the east Bang-jang was lodging for honored guest. The architecture composed by Jeongcheong, east Bang-jang and west Bang-jang was the adaptation of institution of Bang-jang architecture of Zen Buddhism temple in Yuan dynasty, on the base of general architecture form of Goryeo dynasty.