• Korean Journal of Heritage: History & Science
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• v.52 no.2
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• pp.292-307
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• 2019

Buddhists have always tended to adorn and embellish Buddhist statues and their surrounding spaces in order to exhibit the grandeur and sublime nature of the Buddha. The various kinds of splendid instruments and implements used in such ornamentation are collectively called jangeomgu in Korean. Thus, the term jangeomgu encompasses articles used to decorate Buddhist statues, halos, and baldachin, as well as Buddhist banners and wind chimes, which are generally hung outside a building. Wind chimes are still widely used at Buddhist temples. In China, judging from various structures such as the Wooden Stupa of Yongningsi in Luoyang and the Dunhuang Caves, wind chimes began to be used around the sixth century. As for Korea, Buddhism was first introduced from China during the Three Kingdoms Period, and Koreans accordingly began to build Buddhist temples and buildings. It would appear that wind chimes came to be used around the time that the first temples were built. The oldest extant wind chime in Korea is the gilt-bronze wind chime of Baekje, discovered at the Mireuksa Temple Site in Iksan. In general, Korean wind chimes dating from the Three Kingdoms Period are classified into two general types according to their shape and elevation, i.e., those shaped like a Buddhist bell and those shaped like a trapezoid. As these two forms of wind chimes have influenced each other over time, those made during the Goryeo dynasty, having inherited the style, structure, and design of the preceding period, display such features. At the same time, the artisans who produced wind chimes pursued technical development and adopted free, yet not extravagant, designs. In particular, Goryeo wind chimes are characterized by original designs created through exchanges with other Buddhist art forms of the same period, such as the embossed lotus design band of Goryeo bells; the bullmun design, which served to display the grandeur of the royal family; the samhwanmun design, which consisted of decorating the interior of a Goryeo incense burner with three holes; Sanskrit designs; and designs inspired by the windows and doors of stone pagodas. In this way, the production of Goryeo wind chimes developed with a focus on purpose while being free of formal constraints. This study started out from the fact that the largest number of Korean wind chimes were produced during the Goryeo dynasty. Therefore, research on wind chimes should be based on those of the Goryeo dynasty, especially since fewer relevant studies have been conducted compared to studies on other forms of Buddhist art. For the purposes of this study, the reasons for the production of wind chimes will be examined first, followed by an examination of the various styles of Korean wind chimes. Then, based on the findings of this investigation, the development and characteristics of the wind chimes produced during the Goryeo dynasty will be explored for each period.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.22-37
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• 2021

The wind chime is a longstanding Jangeomgu (majestic article) found in Korea, China, and Japan. However, basic research on wind chimes is currently inadequate as it is difficult to estimate the time of production, and there are few relics. Therefore, this research morphologically classifies the eight bronze wind chimes decorating the baldachin of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan. Based on this, the manufacturing techniques and production period are scientifically demonstrated. The synthesis of the research results reveals that the structure and characteristics of the wind chimes of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan differ depending on their location on the baldachin. The four large-sized wind chimes on the lower-baldachin were manufactured by casting a Cu-Sn-Pb alloy, and they are estimated to have been made during the early period of Goryeo. The two medium-sized wind chimes of the upper-baldachin's northern direction were manufactured through forging a Cu-Sn or Cu-Sn-Pb alloy, and they appear to have a similar structure to the cylindrical wind chimes appearing during the latter period of Goryeo and the Joseon period. The two small-sized wind chimes of the upper-baldachin's southern direction were manufactured by casting a Cu-Sn-Pb alloy containing Zn, and based on the chemical composition of the alloy and the shape of the clapper, they are estimated to have been manufactured during the latter period of Joseon. Through the observation of microstructures and a chemical composition analysis, it is demonstrated that two wind chimes of the lowerbaldachin were manufactured by casting and slow cooling the alloy with an alloy ratio of Cu:Sn:Pb≒80:15:5. In addition, it is estimated that the wind chimes of the upper-baldachin's northeast direction were manufactured by forging an alloy of Cu-Sn with a similar alloy ratio to that of forged high tin bronze. The results of a comparative analysis of prior research on domestic wind chimes confirm that two wind chimes of the lower-baldachin have a similar composition ratio to the wind chime excavated from Wolnamsaji in Gangjin, containing an amount of tin that corresponds with ancient records. Having a similar alloy ratio to forged high tin bronze, the wind chimes of the upper-baldachin's northeast direction are the only instances among all of the wind chimes that have been examined to date that were manufactured using this forging method. The purpose of this research is to collect baseline data to verify and classify the manufacturing period of wind chimes according to their morphological characteristics based on scientific evidence. It is hoped that this data can be utilized for the restoration and conservation processes of the wind chimes of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan.

• Journal of Conservation Science
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• v.19
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• pp.67-72
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• 2006

The chemical compositions and lead isotope ratio of Poong-Tag(wind bell) bell excavated from Wanggyeong site, Gyeongju have analyzed by ICP and TIMS. The analysis result of chemical composition of Poong-Tag shows that it consists of 92:4 ratio of Cu:Sn. Other 8 minor elements(Pb, Zn, Fe, Ag, Ni, As, Sb and Co) show the concentration of below 0.2% respectively. This result means that Poong-Tag have made using highly purified Cu and Sn ore. For the study of provenance of raw material with the lead isotope ratio, the origin of the raw material of Poong-Tag can not be presumed owing to beyond the scope. The observation result of microstructure of Poong-Tag show the dendrite structure made through casting process. The chemical composition, microstructure, and lead isotope ratio of Poong-Tag excavated from Wanggyeong site, Gyeongju can be used as fundamental data to compare with other Poong-Tag of different regions and periods.

• Conservation Science in Museum
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• v.21
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• pp.53-66
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• 2019

This study describes the processes undertaken for the conservation treatment of metal artifacts excavated in Hasong-ri, Yeongwol, Gangwon-do and the results of the related surface composition analysis. X-ray fluorescence analysis (XRF) was applied to analyze the surface composition of a small gilt-bronze wind chime, two clappers, and a small gourd-shaped bronze bottle. The gourd-shaped bronze bottle was investigated using radiography to examine its internal structure. The wind chime and clappers were excavated from the same location. A gilt layer was identified on the wind chime, but surface corrosion made it difficult to identify any such layers on the clappers. The element analysis revealed that the wind chime was made of bronze in a Cu-Sn-Pb ternary system and was gilt-plated using mercury amalgam. The clappers were made from copper with a small amount of gold detected, but did not show any evidence of mercury. Since a thick corrosion layer was affixed to the surface of each clapper, it was impossible to identify the surface composition and determine if the clappers had been gilded. It is possible that the gold detected from the clappers was a foreign substance or had detached from the giltbronze wind chime buried alongside them. The small gourd-shaped bronze bottle was investigated through surface element analysis and radiography to verify if it was a type of silver bottle used as currency during the Goryeo dynasty. The radiography photography identified that a small hole in the middle of the base had been stopped up. The general surface analysis did not detect silver, which suggests that the bottle was made of bronze instead and was not one of the silver bottles used as a means of currency.

• Korean Journal of Heritage: History & Science
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• v.50 no.1
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• pp.18-41
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• 2017

The Gangjin WolnamSaji(月南寺址) is a small site where three-story pagodas and a destroyed tombstone remained. In 1973, it was discovered that the destroyed tombstone was that of the second master of Susunsa, Hye shim(慧諶), who had a special relationship with the military regime in Goryeo, and it once again attracted attention as a result of the recent excavation of the Rooftile of Yeonhwamun(蓮花文). In particular, the Windchime excavated in 2012 is a large-sized one group with a length of 23cm, and a relatively large Sanskrit character was decorated on four sides of the body. In addition, it was also confirmed in preservation process that the word 'gaecheon(盖天)' was engraved. The Sanskrit characters(梵字) om( , oṃ), a( , a), hum( , hūṃ), brum( , bhrūṃ) were decorated on the body of the Wind-chime excavated in WolnamSaji. Om( , oṃ), a( , a), hum( , hūṃ) are known as the Sammiljineon(三密眞言) and brum( , bhrūṃ) has the meaning of having the highest honor. In addition, the Sammiljineon(三密眞言) allows us to understand the truth by responding to the principle of universe, which is the Vairocana Buddha(毘盧遮那佛), and brum( , bhrūṃ) has the meaning of unity. In the end, the meaning of the Sanskrit decorating the four sides of the Wind-chime, of WolnamSaji(月南寺址), can be interpreted as the expression of the Buddha's doctrine, or the willingness to be combined with Buddha, the highest existence in itself. It is possible that the word 'gaecheon(盖天)' carved on the body can be regarded as the name of the master craftsman related to the making of the Wind-chime, but it is unlikely that it is the name of the master craftsman, considering that it is a place where the location is not easily seen. If so, you can think of the original function that the Wind-chime has. In other words, it can be interpreted symbolically and implicitly that the wish of the sound of the airwaves symbolized by the words of the Buddha covers the sky and spreads all over the place. It is thought that the Wind-chime excavated in WolnamSaji(月南寺址) was made in the mid to late 13th century considering the comparisons with another wind-chime excavated from the temple site, the historical situation in the late Goryeo, the publication date of the scriptures(經典) of Esoteric Buddhism(密敎).

• Journal of the Architectural Institute of Korea Planning & Design
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• v.36 no.2
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• pp.63-70
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• 2020

In the ancient Buddhist temple area, various metal artifacts are still excavated. Therefore, the aim of this study is to approach the characteristics of ancient architecture through ancient metal artifacts. First, metal decoration of ancient architecture appears for the purpose of structure, decoration, arson. Then, as the method of wood structure is developed, the application is separated into structural, functional and decorative purposes. In ancient times, metal decoration has reduced the role of structure, but its decorative role has expanded. Second, various metallic ornaments were used on the roof of ancient architecture. As the wooden technology developed, the metal decoration was gradually omitted while applying the curve to the roof. Third, the metal ornaments used on the roof of ancient architectures include the ridge central decoration, roof top decoration, a nine-ring decoration, gable board Ornamental Metal, corner flower decoration, eaves nail, wind bell. And subsequent research requires a terminology that can link the results of archeology and Buddhist art through excavation as a result of architecture.

• Conservation Science in Museum
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• v.4
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• pp.57-61
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• 2003

From the stupa of Sujongsa-Temple, located in Yangpyeong, Gyeonggi-do province, was excavated a celadon jar with lid, a gilt-bronze nine-storied miniature pagoda and a silver-plate hexagonal miniature shrine, etc. Among them, the gilt-bronze miniature pagoda has been known as a gilt-bronze product since most of its surface has copper tint and the base part has bronze corrosion. Its formal title registered on the Cultural Properties Administration also begins with "a gilt-bronze". However, it was supposed to be a gold product in many aspects: the color and status of the surface, degree of the bronze corrosion creation and the metal thread joining the wind bell. So the necessity to prove its material by a scientific analysis was raised. We examined it with nondestructive method. The results were traces of open-working on many parts of the surface, but no traces of gilding. Moreover, as we perform an XRF analysis, the main component were gold and silver(16%) and some impurities such as copper and iron were found. Therefore, it could be inferred that this miniature pagoda is a gold product.

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

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.62-79
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• 2020

The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.