• The Korean Journal of Mycology
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• v.22 no.4
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• pp.309-324
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• 1994

A total of 2,276 isolates of Rhizoctonia solani obtained from diseased crops of 68 species was classified into anastomosis groups AG-1, AG-2-1, AG-2-2, AG-3, AG-4 and AG-5 by anastomosis test. Among the isolates, 1,091 isolates were identified as AG-1, 326 isolates as AG-2-1, 191 isolates as AG-2-2, 71 isolates as AG-3, 505 isolates as AG-4, and 92 isolates as AG-5. Among the isolates of AG-1, 791 isolates were grouped as cultural type IA, 280 isolates as cultural type IB, and the others as cultural type IC. Among the isolates of AG-2-2, 112 isolates were grouped as cultural type IIIB, and the others as cultural type IV. Cultural types IA, IB and IC of AG-1 were isolated from 7, 26 and 2 species of crops, respectively. AG-2-1 was isolated from 10 species of crops. Cultural types IIIB and IV of AG-2-2 were isolated from 7 and 3 species of crops, respectively. AG-3 was only isolated from Solanum tuberosum. AG-4 was isolated from 43 species of crops, and AG-5 from 13 species of crops. A single anastomosis group was isolated from each of 45 species of crops, but two or more than two anastomosis groups were isolated from each of the other crops. Cultural appearance of the isolates belonging to an anastomosis group or a cultural type was mostly distinct from that belonging to others, although cultural appearances of some anastomosis groups or cultural types were similar to one another. Optimum temperature for mycelial growth of AG-1, AG-2-2, AG-4 and AG-5 ranged from 26 to $30^{\circ}C$, and that of AG-2-1 and AG-3 from 22 to $26^{\circ}C$. Minimum temperature for mycelial growth of AG-2-1 was the lowest as $2{\sim}3^{\circ}C$, that of AG-1(IA) and AG-4 was the highest as $10{\sim}11^{\circ}C$, and that of the others ranged from 5 to $10^{\circ}C$. Maximum temperature for mycelial growth of AG-2-2(IIIB) was the highest as $36{\sim}37^{\circ}C$, that of AG-2-1 was the lowest as $29{\sim}30^{\circ}C$, and that of the others ranged from 31 to $36^{\circ}C$. When the mycelial growth rates at $26^{\circ}C$ were compared, AG-1(IC) grew most rapidly, followed by AG-1(IA) and AG-1(IB), and AG-2-1 grew most slowly.

• MISULJARYO - National Museum of Korea Art Journal
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• v.104
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• pp.70-100
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• 2023

The celadon made in the Goryeo era, a time when Buddhism was flourishing in Korea, naturally contains many elements of Buddhist culture. Among them, inlaid celadon with Sanskrit inscriptions bears a close relationship with esoteric Buddhism. However, the research on deciphering the Sanskrit inscriptions has made little progress due to the small number of extant examples. However, the four recent excavations at the No. 23 kiln site in Sadang-ri, Gangjin have yielded new materials that allow the existing materials to be categorized into several types. The results obtained through the reading and interpretation of the inscriptions are as follows: First, the Sanskrit characters inlaid on the celadon were parts of mantras. Inscriptions where only one character is apparent cannot be deciphered, but scholars have revealed that others are written in the manner of a wheel mantra represent the "Mantra for Purifying the Dharma-Realm," "Six-Syllable Mantra of the Vidyaraja," "Sweet Dew Mantra," "Jewel Pavilion Mantra," "Mantra of the Savior Bodhisattva," "Dharani of the Mind of the Budha of Infinite Life," and "Mantra for Extinguishing Evil Rebirth." Each mantra was written in Siddham script. Second, they are believed to have been produced during the thirteenth and fourteenth centuries based on the arrangement of the inscriptions and the way the "Sweet Dew Mantra" is included in the "40 Hands Mantra." In particular, the celadon pieces with a mantra inlaid in a concentric manner are dated to the late thirteenth and early fourteenth centuries based on their production characteristics. Third, the interpretation of the inlaid mantras suggests that they all refer to the "Shattering Hell" and "Rebirth in the Pure Land." Based on this, it can be concluded that some of these inlaid celadon wares with mantras may have been used in Buddhist rituals for the dead, such as the ritual for feeding hungry ghosts (施餓鬼會). Also, because the Sadang-ri No. 23 kiln site and the "ga" area of the site are believed to have produced royal celadon, it is likely that these rituals were performed at the royal court or a temple under its influence. Fourth, this inlaid Goryeo celadon with Sanskrit mantras was not a direct influence of the ceramics of Yuan China. It emerged by adopting Yuan Chinese Buddhist culture, which was influenced by Tibetan Buddhism, into Goryeo Korea's existing esoteric practices. Fifth, the celadon wares inlaid with a Sanskrit mantra reveal a facet of the personal esoteric rituals that prevailed in late Goryeo society. Changes in esotericism triggered by the desire for relief from anxieties can be exemplified in epitaph tablets and coffins that express a shared desire for escaping hell and being born again in paradise. Sixth, the inlaid celadon with Sanskrit mantras shares some common features with other crafts. The similarities include the use of Siddham Sanskrit, the focus on Six-Syllable Mantra of the Vidyaraja, the correspondence with the contents of the mantras found on Buddhist bells, wooden coffins, and memorial tablets, and their arraignment in a similar manner with rooftiles. The major difference between them is that the Mantra for Extinguishing Evil Rebirth and the Sweet Dew Manta have not yet been found on other craftworks. I believe that the inscriptions of Sanskrit mantras are found mainly on inlaid celadon vessels due to their relatively low production cost and efficiency.