• The Journal of the Korea Contents Association
• /
• v.20 no.12
• /
• pp.82-94
• /
• 2020

Images play an important role in the symbolic system as they are connected with imagination through the association of language. Through history, we know that Korean people have been a people of strong spiritual unity and unity for thousands of years. I tried to study how the Korean people's unified mental symbol system was utilized and accomplished through mythological images. Our people are recognized as a people of white clothes because they are connected with white clothes, and modifiers such as the country of the east where the sun does not go down are connected with the sun. The Korean people have been handed down according to the times, such as the son of the sky, the Hongik man, the birch tree and the Gyerim of Silla, as a symbol of the myth of Gojoseon, and do not know when it became a country that loved the sun and whether brightness became a symbol. In relation to the spiritual symbolic system of our nation, the mythical image of Jeju musindo embedded in the shamanist ideology was reinterpreted through the meaning of Roland Bart to provide a basis for the study of the spiritual symbolic system of our nation.

• Conservation Science in Museum
• /
• v.11
• /
• pp.1-8
• /
• 2010

Conservation re-treatment of dagger and scabbard in Gyeongju National Museum, which were excavated from Gyerim-ro Tomb No. 14 (Treasure No. 635) was carried out after a wide-scale dissembling in order for publishing a report and holding a special exhibition. The interior shape of the iron dagger which was disclosed by ornament plates was confirmed by X-ray investigation. The results of XRF analysis which was used to analyse compositions of the golden ornament plates reveal that having more than 3% of copper distinguishes it from other Silla gold artifacts. The conservation treatment progressed in a way that surface contaminants were removed and insecure areas were consolidated. The original shape of the iron dagger and scabbard was found after adhering and restoration. With the ornament plates staying on the iron dagger, a stand in acrylic for display and storage was made, which is able to place the dagger and scabbard in the safest way.

• Conservation Science in Museum
• /
• v.16
• /
• pp.4-13
• /
• 2015

In most gold objects crafted using the granulation technique that have been thus far discovered in the Korean Peninsula, granules were joined using a soldering alloy of gold and silver. However, it was recently revealed through SEM-EDS analysis performed on the ornamented dagger sheath from Gyerim-ro Tomb No.14 in Gyeongju that the gold granules were joined to the surface of this sheath using an entirely different technique. The gold granules on the Gyerim-ro dagger sheath are evenly sized and shaped, the surface has a dendritic texture. Dendritic textures are a characteristic feature of metal alloys, not observed in pure metals. As a matter of fact, the gold granules were made of a ternary alloy of 77wt% Au, 18wt% Ag and 4wt% Cu. Due to this component, the alloy has a melting point below 1000℃ (approximately 980℃), which is significantly lower than 1064℃, the melting temperature of pure gold. This makes it possible to join the gold granules directly to the surface of the sheath by briefly heating them to high temperature, without the use of soldering or any other media. When examined through SEM image, the surface of the sheath showed no traces of soldering, it suggests that the granules were joined through unaided fusion.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.37 no.2
• /
• pp.90-103
• /
• 2009

The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.