• Journal of Conservation Science
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• v.38 no.3
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• pp.217-233
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• 2022

The remains found in Geumcheok-ri, Gyeongju are located in close proximity to the Ancient Tombs in Geumcheok-ri, Gyeongju (Historic Site) which were built between the late 5th and early 6th centuries, and these tombs are known to belong to the powerful rulers of that area. Using metallurgical techniques, this study was conducted on the iron objects obtained from the excavated remains in Geumcheok-ri, Gyeongju which are presumed to have a close relation to the nearby ruins that played an important role in the growth of Silla. To identify differences in manufacturing techniques based on the purpose of the iron objects, eight objects were selected after classifying them by use and the microstructure and non-metallic inclusions were investigated. The analyses results confirmed that the manufacturing process involved forging iron with a high or low carbon content to produce a particular shape, and that the carburization process was applied to iron post forging a shape to increase its strength when necessary. The mechanical properties were improved by selectively applying the steelmaking method and the heat treatment technique considering the functions of the parts, and the low temperature reduction was applied to the smelting process. Furthermore, in comparison with the iron objects excavated from the remains located in the center of Gyeongju and its outskirts, it is confirmed that there is similarity in the smelting and manufacturing techniques between these objects.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.1-35
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• 2023

This study aims at determining the meaning of Life in The Canonical Scripture of the Daesoon Thought upon the ontological bases of occidental philosophies; especially upon those of Plato and Bergson. In western philosophy, the word ontology designates investigating the meanings of being, which is derived from the Greek 'onto (being)' and 'logia (logical discourse).' The various meanings of life have been sought from ancient times all over the world, for these are the critical and vital questions that pertain to the nature of human existence. Plato had asserted that life, in his word, soul, had three different kinds of aspects of meaning. Immortal, reciprocal, and divine. Plato scheme was such that the soul could die, but after death it could became reborn into another various forms of living creatures. The real inner life of humans, the soul, would live eternally. Henri-Louis Bergson, a famous French philosopher from the 20^th century, claimed that life had three different kinds of aspects. Self-identity, Élan vital (vital impetus) and liberty. Bergson insisted especially the real meaning of life had been characterized by "unité multiple et multiplicitéune," "unity as something multiple and multiplicity something singular." The meaning of life in Daesoon Thought could be said to have three different characteristics, solidarity, earthly immortality and grievance-resolution. Some similarities can be found between certain western ontological meanings of life and those of Daesoon Thought. Namely, the qualities of eternity, reciprocity, and divinity.

• Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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• v.1
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• pp.74-95
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• 2024

A vast body of inscribed bricks has been found connected to the mid-fourth-century Tomb of Jang Mui in Bongsan-gun, Hwanghae-do Province. After several inspections of the bricks conducted at the National Museum of Korea in 2023, these inscribed bricks were grouped into ten types. This paper interprets in detail the phrases written on these bricks from the Tomb of Jang Mui in an attempt to understand their characteristics and intentions. This detailed interpretation facilitates a rough understanding of how each phrase relates to the others and in what order the phrases would make full sentences. In terms of their contents, these inscribed bricks are presumed to have been produced to convey information about the construction of the tomb to viewers on the outside. In particular, they relate that a narrator referred to as a Jubu official named Jo was involved in the construction of the Tomb of Jang Mui. They can be compared to the inscribed bricks created in China during the Western Jin and Eastern Jin Dynasties that were produced not by family members of the tomb occupants, but by figures who participated in the construction of the tombs based on political and social connections to their occupants. During the mid-fourth century, funeral practices in the former lands of the Nangnang and Daebang Commanderies followed Chinese traditions with the permission of Goguryeo Kingdom. Many of the artifacts found inside these Chinese-style tombs and introduced to the public, including the murals, ink inscriptions, and inscribed bricks, are related to the desire of the family members of the tomb occupants to strengthen their bonds and to share emotions and goals with settler groups. The contents of the inscribed bricks discovered from the Tomb of Jang Mui can be observed in this context.

• Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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• v.1
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• pp.120-147
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• 2024

The inscribed bricks from the Tomb of Jang Mui are unique in many ways. First, there are nearly a hundred of them. Second, there are multiples bearing the same inscriptions. Third, their production methods, including type of firing, are diverse. Fourth, the forms of the bricks are inconsistent. Fifth, the positioning of the sides with inscriptions or stamped designs and those with no designs (as well as the vertical orientation of the inscriptions) are inconsistent. Sixth, most bricks bear inscriptions written reverseds. Seventh, white lime has been painted on the surfaces of the inscribed bricks. Despite these aspects, however, a comparison with Chinese inscribed bricks from the Weijin Dynasties reveals that the inscribed bricks from the Tomb of Jang Mui are indeed connected to their counterparts and provide important materials for forging a more holistic understanding of East Asian culture. Moreover, the understanding of the inscriptions as not just a series of Chinese characters, but as textual objects with characters stamped on them, a focus on how the inscribed bricks were placed inside the tomb, and the observation of them from viewers' perspectives can help clarify the significance of the inscribed bricks from the Tomb of Jang Mui.

• Korean Journal of Heritage: History & Science
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• v.53 no.2
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• pp.222-241
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• 2020

The Taereung Royal Tomb from the Joseon Dynasty is the tomb of Empress Munjeong, the second queen of King Jungjong, and it contains various types of stone artifacts. All of these stone artifacts were constructed using coarse- to medium-grained biotite granite. The major types of deterioration of the stone artifacts are identified as surface weathering and biological contaminants. Exfoliation (145 sculptures), granular decomposition (138 sculptures), and repair materials (156 sculptures), along with biological contaminant algae (154 sculptures), lichen (165 sculptures) and moss (97 sculptures), have a high occurrence frequency. In particular, it is deemed that immediate conservation treatment is required, as biological deterioration (algae) represents the most serious condition (grade 3 or higher in 94% of all stones), and it is thought that exfoliation and granulation decomposition are required for long-term conservation management. As a result of equo -tip hardness and ultrasonic measurement, more than 70% of stones were found to have very weak physical properties. Through hyperspectral analysis, organisms were shown to inhabit more than 80% of the surface of burial mound stone artifacts, and P (phosphorus), S (sulfur), Cl (chlorine), and Ca (calcium) were detected in this area. This is because Taereung Royal Tomb has been exposed to the outdoors for hundreds of years and has been weathered by physical, chemical, and biological factors. Therefore, among the stone artifacts in the Taereung Royal Tomb, those with high physical weathering grades are considered to require consolidation to reinforce them physically. Since organisms are highly likely to cause stone damage, they must be removed via dry and wet cleaning. In addition, in order to delay the reoccurrence of organisms following conservation treatment, it is necessary to regularly clean up the soil that has flowed into the burial mound, and to monitor conservation conditions over the long term.

• Korean Journal of Ecology and Environment
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• v.35 no.3 s.99
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• pp.237-246
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• 2002

Tamjin Dam is built in the upper reaches of the Tamjin River which flows through the Janghung-gun and Gangjin-gun of the Jeollanamdo, Korea. In order to map out a preservation strategy of the fish community from dam construction, We studied the distribution of fish distribution and changes of the habitat environment. we found 49 fish species inhabiting in the downstream and upstream of the Tamjin Dam. Among them, migratory fish were two species sweet smelt, Plecoglossus altivelis and freshwater eel, Anguilla japonica. The Coreoperca kawamebari which designated as a species to be protected by The Ministry of Environment of Korea was also observed. After the dam construction, reservoir would be filled with water and running water system will change to standing water system. Then the habitat and spawning space for mountain torrent fish will be reduced and the migration of migratory fish to upstream will be blocked. Through our study, we proposed several ways to protect fish community. In order to preserve the reduced habitat and spawning area of mountain torrent fish, a fishway has been diagnosed to be built in the shallow reservoir in the entrance of the upriver. The establishment of artificial spawning ground on the riverside has been recommended. In addition, We propose a creation of a shelter for fresh water eel, Anguilla japonica in areas where the depth of the water is about l0m by laying rocks. Since it is difficult for a spawning ground to be formed naturally in the reservoir due to the year-round changes in water level, We suggested a floating spawning facility using an artificial fixture. In the downstream of the dam, a waterway-style habitat and spawning ground in the river and increasing the diversity and abundance of fish fauna in the Tamjin River. A low-cost and highly efficient operational fishway has been recommended so that migratory fish such as Plecoglossus altivelis (sweetfish) can migrate from the lower reaches to the upper reaches of the river.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.216-241
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• 2019

There are 35 cultural properties of fourteen kinds in the Demilitarized Zone known so far, but this number is expected to increase in the future. Among them, Cheolwon-Doseong and Jeongol-Chong of Gimhwa should be the first step toward conservation efforts by conducting a joint investigation through the collaboration of North and South Korea. In particular, the joint investigation of Cheolwon-Doseong will not only remind the North and South that they are the same people who have had common history and cultural traditions for a long time, but will also give symbolic meaning to convert the demilitarized zone into a stage for peace. Since Jeongol-Chong is a mass grave of the fallen soldiers of Pyeongan Province who fought against the invasion of the Qing of China, it should be managed as a national designated cultural asset through joint investigation. In addition, the Demilitarized Zone should become a World Heritage Site because of its importance to the legacy of the Korean War, an international war caused by an ideological confrontation. Furthermore, it has more than 6,000 kinds of temperate forests in addition to 100 species of endangered species and natural monuments. The DMZ is very qualified to be a World Natural Heritage Site, and should be included as a World Complex Cultural Heritage Site that qualifies as a World Heritage and World Natural Heritage Site. In the Demilitarized Zone, we can also find numerous highlands, tunnels and posts used during the Korean War, as well as surveillance posts, a military demarcation line, barbed wire fences, and Panmunjom, which were created by the armistice agreement. it would be desirable to select some of its sections and war facilities and to register them as modern cultural heritage assets. Finally, it is necessary to reconstruct the Dorasan Signal Fire Site, which was the communication facility of a traditional era which connected the South (Dorasan) and North (Gaesong). This would symbolize smooth communication between the two Koreas. In order to prepare for the reckless development of the Demilitarized Zone due to the upcoming cease-fire, the government and cultural asset experts will have to work hard to identify and preserve the cultural properties of the Demilitarized Zone, and they will also have to maintain consistent control over matters such as indiscriminate investigation and mine clearance.

• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.80-99
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• 2012

It is known that there are two Gabong taesil (shrine for King's umbilical cord) of King Danjong, the 6th king of Joseon, remaining today. One of them is Mt. Sogok in Sacheon-city, Gyeongsangnam-do and the other is Mt. Beomnim in Seongju-gun, Gyeongsangbuk-do. The academic sector argued about this matter as there cannot be two Gabong taesil for one king. I once argued that Taesil on Mt. Beomnim in Seongju is King Danjong's Gabong taesil and Danjong taesil in Sacheon is the one for Prince Inseongdaegun, the eldest son of King Yejong. At that time, however, I had not examined the archaeological relics found in these places. In result of making an archaeological approach, I have come to the following conclusions :1. King Danjong had two Taesil : Agi taesil(shrine for baby's umbilical cord) and Gabong taesil. The first Agi taesil was created on Taebong of Mt. Seonseok in Seongju on November 26, 1441, but was moved to Mt. Beomnim in Seongju in 1451 to form the second Agi taesil. In 1458, King Sejo eliminated his Taesil. The stone structures of Gabong taesil still remains on Taebong of Mt. Beomnim, so it has been assumed that King Danjong established them during his reign (1452-1455). 2. Taesil in Sacheon has been known as King Danjong's Taesil because of King Danjong's reinstatement during the reign of King Sukjong. His Taesil was repaired with the reinstatement and King Sukjong was mistaken that Taesil in Sacheon was King Danjong's Taesil to fix it. The time of restoration has been assumed to be soon after the restoration of King Danjong's tomb (1699-1719). Taesil is missing the book of records and rails around the stone structure because the tombs of reinstated kings were restored without rails. 3. It is incorrect that Taesil in Sacheon was known as King Danjong's Taesil, It has been concluded that this Taesil was for Prince Inseongdaegun who was born in 1462. I focused on the fact that Prince Inseongdaegun's Taesil was in Seosamneung Taesil instead of King Danjong's Taesil. When Yiwangjik stored King Danjong's Taesil in Seoul in 1928 and moved it to Seosamneung in 1930, he found that the epitaph on the tombstone recorded that it was Prince Inseongdaegun, not King Danjong, and created Prince Inseongdaegun's Taesil in Seosamneung. I referred to "Taebong", which was created when Seosamneung Taesil was built during the Japanese imperial rule over Joseon, and the relics found in Taesil in Sacheon and Seosamneung.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.198-221
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• 2009

Royal tombs of Joseon dynasty are the crystallization of history, ideology, culture, art, architecture, and ritual ceremony of Joseon dynasty, all mingled in one. So, they are very significant symbols showing 500 years of dynastic history as a whole. Among various factors comprising a royal tomb, stone figures surrounding grave mound are special factors as a symbol protecting it. Further among them, twelve zodiac images arrayed nearest to the grave mound represent the core of the function. Images of twelve zodiac signs originated from the tombs of the Unified Silla Kingdom are certain to hold important role and position in the construction of royal tombs, judging from huge scale and excellent sculptural art of them. However, both their scale and form had been gradually simplified in Goryeo and Joseon dynasty, thus the importance of them has been underestimated compared to other stone figures Images of twelve zodiac signs were very important factors which decorated royal tombs both as a protective role and as a concept of direction. Their historicity and symbolism cannot be neglected in that they had been transmitted to the royal tombs of Joseon dynasty. In this paper, images of twelve zodiac signs expressed in the royal tombs of Joseon dynasty are classified into 3 forms, and reviewed the origin and development of them for each period. They could be classified into 3 forms ; civil vassals with human body and head, civil vassals with human body and head wearing hat decorated with zodiac animals, Chinese characters of either zodiac signs or either a combination of 10 calendar signs and 8 trigrams. The above 3 forms originated from China and became a favorite motif to decorate the royal tombs from early Joseon period until late Joseon by replacing each other and thus changing along the course of the dynasty. In the meantime, we can see a unique character in the images of twelve zodiac signs of royal tombs of Joseon dynasty. In some cases, 24 directions are expressed in which 10 calender signs and 8 trigrams are composed altogether. Images of twelve zodiac signs in the royal bombs of Joseon dynasty are very significant as evidences by which we can confirm uniqueness and tradition of Korean tomb system transmitted from Unified Silla period.

• (The)Study of the Eastern Classic
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• no.73
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• pp.119-151
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• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.