• Title/Summary/Keyword: Ancient Inscription

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The Origin of Changseung and Ongjung Stone (장승의 기원과 옹중석)

  • Chung, Seung Mo
    • Korean Journal of Heritage: History & Science
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    • v.46 no.1
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    • pp.160-175
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    • 2013
  • There is the need to make a sharp distinction as regards JANGSEUNGs (Korean traditional totem poles) that are different in origin, history and function. This study is to identify the functions of the figures, as well as to trace stone JANGSEUNGs to their origins. In this regard, researched were conducted into the origins of JANGSEUNGs and their changes in history. There was a tradition in the GORYEO Dynasty (an ancient dynasty in the Korean Peninsula) that it erected JANGSAENGs (the archaic name of JANGSEUNGs) or allied stone figures within temples; especially, 'TONGDOSA GUKJANGSAENG SEOKPYO (a stone JANGSAENG that was erected by the royal command and is at the entrance of TONGDO Temple located in YANGSAN, South GYEONGSANG Province, South Korea)' functions as a stone monument rather than as a stone sign. In the engraved inscription, it is written that it should be erected in the form of PANA as before. 'PANA' refers to 'ZHONGKUI', a god in Chinese Taoism believed to exorcise devils that spread diseases. The inscription is to define the territory of TONGDO Temple. The article on HAN JUN GYEOM in a book 'WORAKGI (a travelogue on WORAK Mountain in North CHUNGCHEONG Province, South Korea)' written by HEO MOK makes it possible to guess the scale of GUKJANGSAENGs erected in DOGAP Temple. The stones, on which 'GUKJANGSAENG' or 'HWANGJANGSAENG' were engraved, are not JANGSAENGs but are demarcation posts. In the JOSEON Dynasty (the last dynasty in the Korean Peninsula) JANGSAENGs functioned as signposts. Unlike JANGSAENGs in temples, they were made of wood. At first, the word 'JANGSAENG' was written '長生' in Chinese characters, but in the JOSEON Dynasty another character '木 (wood)' was added to them, and thus the orthography was likely to change into 'JANGSEUNG.' In the JOSEON Dynasty, in addition, optative or geomantic figures were not called 'JANGSEUNG.' Historically, for instance, there has been no case where 'DOL HARBANGs (stone figures found only in JEJU ISLAND, South Korea)' are called 'JANGSEUNG.' In a book 'TAMRA GINYEON (a historical record on JEJU Island, South Korea)' it is written that KIM MONG GYU, JEJU governor, erected ONGJUNG Stones outside the fortress gate. ONGJUNG Stones usually refer to stone statues erected in front of ancient kings or dignitaries' mausoleums. Moreover, they were geomantic figures erected to suppress miasma. A magazine 'GWANGJUEUPJI (a journal on old GWANGJU, South Korea, 1899)' shows that two two ONGJUNG Stones were so erected that they might look at each other to suppress miasma from a pathway through which lucks lose. On the two stone figures located in BUAN-EUP, North JEOLLA Province, South Korea, inscriptions 'SANGWON JUJANGGUN' and 'HAWON DANGJANGGUN' were engraved. The words are to identify the figures' sexes. They are a kind of optative geomantic figures, and therefore there is no reason to call them 'JANGSAENG' or 'JANGSEUNG' or 'DANGSAN.' The words 'SANGWON' and 'HAWON' are closely associated with Taoism. Since then, the words have been widely used as inscriptions on stone figures in temples, and subsequently are used for JANGSEUNGs. A hatted ONGJUNG Stone, found in BUKANSAN Fortress, disappeared and other ones may be being buried somewhere. Meanwhile, ONGJUNG Stones in JEJU Island and stone figures in BUAN-EUP have hardly been displaced and thus have properly functioned. Stone figures, made in those days, seem to be most similar in function to JANGSAENGs made during the GORYEO Dynasty. Specifically, like earlier JANGSAENGs, stone figures made during the early to mid-18th century were likely to function not only as optative figures but as boundary stones. Most of stone figures in temples were made whenever the land use survey was conducted throughout the nation, but given that at the same period of time, the commonalty filed many lawsuits against grave sites, temples might erect many stone figures to mark their territories. Currently, wooden or stone figures are commonly called 'JANGSEUNG', but they were erected in different epochs and for different reasons. Their origins are to be sought in stone figures that functioned not only as optative figures in temples but as boundary stones during the GORYEO Dynasty.

Conservation and Archaeological Analysis of Huo Quan Coins Excavated from Tomb No. 4 at the Madeung Archeological Site in Heukcheon-ri, Haenam (해남 흑천리 마등 4호 토광묘 출토 화천의 보존처리와 고고학적 분석)

  • Kim, Midori;Jo, Yeontae;Yi, yangsu
    • Conservation Science in Museum
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    • v.24
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    • pp.37-54
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    • 2020
  • This paper presents an archaeological interpretation of the results of conservation treatment and scientific analysis of the ancient Chinese bronze coin known as Huo Quan(貨泉) coins excavated from Tomb No. 4 at the Madeung Archaeological Site in Heukcheon-ri, Haenam. Huo Quan coins were issued in China by Wang Mang(王莽) when he founded the short-lived Xin(新) Dynasty and were used in the Samhan(三韓) period in Korea. A total of thirteen Huo Quan coins were excavated from the Madeung Archeological Site with some coins fused to each other. They were classified as clusters A, B, and C. On a coin from the B cluster the classical Chinese characters "貨泉" are visible to the naked eye, but no characters are visually identifiable in the other coins. For conservation treatment, foreign substances attached to the surfaces of the coins were removed, weak materials were reinforced with protective coatings, and fragments were reattached to the main bodies of the coins. Next, Nano CT scanning was conducted to identify the exact number of coins within the clusters and examine the surface condition of the coins. It revealed the inscription "貨泉" on twelve out of thirteen coins. In addition to these coins excavated from Heukcheon-ri, a number of coins were excavated from a tomb in Bokryong-dong, Gwangju. This necessitates an investigation into the possible development of a monetary economy in this region.

The life and academic world of 鶴皐(Hakgo) 金履萬(Kim Ee-man) (학고(鶴皐) 김이만(金履萬)의 생애와 학문세계)

  • Kim, Jong-soo
    • The Journal of Korean Philosophical History
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    • no.37
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    • pp.97-134
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    • 2013
  • Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).