• Acta Via Serica
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• 제7권2호
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• pp.1-38
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• 2022

Many knotted carpets from western China and Central Asia from 700 BCE to 700 CE demonstrate strong resemblances to the Assyrian-Persian stone reliefs and Hellenistic-Romanmosaics. Egypt reveals the earliest samples in plain linen fiber and carpets with colorful designs in the mural paintings. The Egyptian wall decoration in faience shows the motifs of waterlily in two variations in the design, both of which appear in the Assyrian floor thresholds designs. The same waterlily or four-petal design in the Egyptian and Assyrian stonework also appear in the Pazyryk knotted carpet in the same manner. The Assyrian thresholds show a composition with a central area and borders in a square or rectangular overall design, which again parallels the Pazyryk carpet. The ideas of composition and motifs commonly seen in the Hellenistic and Roman mosaics appear in the carpets of Central Asia and western China. The similarities between the stone mosaic works and carpets demonstrate clearly that the remote places and peoples in ancient times learned from, and exchanged with, each other the ideas and artistic styles, and integrated to create some local artistic traditions, thanks to the roles the easy-to-carry textiles played throughout the Silk Road. The carpets played their roles: as practical material for daily use, and as carrier of cultural information through their designs.

• 패션비즈니스
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• 제14권3호
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• pp.1-19
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• 2010

The Assyrians usually wore two types - the tunic and the shawl. These two types were worn alone, or in combination and changes were introduced by varying the proportions of the tunic or shawl. The tunic appeared to be of the sleeves are short and reaching to the ankles or shortened to knee length according to the rank. Assyrian shawl pattern can be divided into five distinct styless. Many of the styles were suitable for costumes to wear in religious plays and pageants. Fringed shawls were the trademark of forma1 Assyrian costume. The usual badge of rank was a long fringed shawl. Intermediate rank wore shawl with short fringes and lower grade wore no shawl at all. The military costume was comparative uniformity : conical helmets was regarded as Scythic in character, short, fringed tunics, wide belts or helmet, round caps and long tunics covered in metal scales, belted at the waist. Assyrian woman costume was the long tunic with fringed hem and a long fringed shawl or was a plaid tunic and wide belt over it. They wore gold crown and horned Cap and tiara, ugal (head-dress) and the most ordinary earrings were the drop and the cross shape and necklace was made of the coloured stones and bracelets ended with heads of animal was regarded as Scythy style or adorned with a rosette at the centre.

• 복식
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• 제50권8호
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• pp.113-128
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• 2000

This essay examines the costumes for gods and priests in ancient Mesopotamia as they are depicted in various documents and artifacts of the period, and it is part of an ongoing project that studies the process in which the religious costumes, the means of religious communication, of ancient Mesopotamia had evolved. The study shows that the religious costunmes in ancient Mesopotamia have following characteristics. 1. The costumes for gods are the same as those for men, including warp-around skirts, tierd skirts, shawls, and tunics. However, there are some differences : costumes for gods include such distinguishing features as aprons and long tassels. 2. Both wear stylized headpieces that indicate their divinity and have long hair and long beard. 3. As for shoes, the Sumerian and Babilonian gods go barefoot, but the militant Assyrian gods wear sandals. 4. Sumerian and Babilonian figures do not have much, but the Assyrian gods wear various ornaments including earrings and bracelets that emphasize their muscular physique. 5. Priests wear weird skirts or wrap-around skirts but no top. They have shaved hair to indicate their role as purifiers, but some of them have long beards.

• 패션비즈니스
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• 제5권3호
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• pp.63-71
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• 2001

The symbol of the sacred tree represents the world tree. They were influenced by Tree worship in Northern mounted nomadic groups, and the first is quite obvious, that the sacred tree is a palm tree. The Assyrian sacred tree possesses characteristics, making the tree iconographic and rather artificial. The tree typically has a thin trunk arranged in two or three tiers. Each tier is separated by horizontal plates or bands. The top of the tree is crowned with a palmette form. Wavy streamers emanate from the tree abd terminate in palmettes in a criss cross fashion. The central trunk is topped with a palmette and surrounded the trunk with palmettes emphasizing a link to date trees. The number of branches on the tree is limited, and there are usually seven, fifteen or thirty branches. The connection of these numbers with those of the week, and of the lunar wax and wane is so obvious. The branches on the tree may have indeed represented a calender of some sort. Mainly based on the excavated tomb articles of the three kingdoms and referred to Chinese and Japanese ones, Sacred Tree pattern showed that was lightly influenced by the times and area, but was slowly changed and developed to different types through those each ages generally. The Sacred Tree type was three part in according to the wavy streamers emanate from the tree abd, Sacred tree type I, Sacred tree type II, Sacred tree type III[the Mountain(; 山)-typed piled up Sacred Tree].

• 복식문화연구
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• 제2권2호
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• pp.189-201
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• 1994

This study is an analysis of the costume terminologies of Silla nine costume terminologies were compared with other languages. The results of this study revealed that the costume terminologies of Sill were related to Semitic language group such s Hebrew, Aramaic, Arabic, and Assyrian as well as Persian, Turkish, Mongolic, Manchu, Gyliak and so on. The results of the analysis of this study imply that he people Silla had cultural contacts with the people of the Middle Est Asia and Near East Asia as well as their neibouring people such as Mongolians, Manchurians and Giyaks.

• 복식문화연구
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• 제2권2호
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• pp.307-316
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• 1994

This study is concerned with a comparative linguistic analysis of the Manchu costume terminologies. The Manchu costume terminologies revealed the elements Hebrew, Norweygian, English, Assyrian, Chinese, American Indian, Sanskrit, Tatar, Turkestan, Greek, Arabic, Indian, Kashmiri. The most influential elements of the Manchu costume terminologies were the Chinese costume terminologies. specifically, the elements of the Chinese costume terms were found in the terminologies of the fabrics, the gems and the precious stones. Also the influence of the Mongolic costume on the Manchu costume terminologies appeared in this study.

• 복식문화연구
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• 제2권2호
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• pp.297-306
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• 1994

This study is concerned with a comparative linguistic analysis of the Mongolian costume terminologies. It was found that the Mongolian costume terminologies were related to the costume terminologies of English, Indian, Chinese, Arabic Uigur, Tibetan, Persian, Turkish, Hebrew, Assyrian. The influence of the Chinese costume terminologies was fond in the terminologies of the fabrics and the precious stones of the Mongolians. Also, the influence of the Indian costume terminologies were shown in the Mongolian costume terminologies. A characteristic feature in the Mogolian costume terminologies of the fabrics and the precious stones showed the elements of the foreign terminologies. This factor amy be due to the fact that originally the Mongolians ere the nomades.

• 한국문헌정보학회지
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• 제25권
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• pp.185-213
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• 1993

This study is on the history of classification in Western library from ancient to Harris(1870), before Dewey. It looks into the classification systems of librarians, bibliographers, booksellers and libraries of that time. One of the earliest was the classification of the clay tablets in the Assyrian library of Assurbanipal. But the earliest recorded system in the papyrus is that which Callimachus(B.C. 310-240) devised for the library at Alexandria. In the medival, the monastry libraries used many classifications. but their libraries were very small. Gesner, Naude, Brunet, Jefferson, Edwards, Harris etc. tried to make a good classification for bibliographies and libraries. Especially Brunet made the scheme based on the French system, and it used on bibliographical classification and shelf classification in the many libraries. In 1859, Edwards made the classification scheme for the public library in the Great Britain. In 1870, Harris made the famous inverted Baconian classification and it strongly influenced the Dewey Decimal Classification.

• 한국의상디자인학회지
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• 제10권1호
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• pp.79-97
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• 2008

This paper is a study on the Bisotun relief of the Achaemenid Dynasty in ancient Persia. The Bisotun relief consists of the relief and the inscriptions which was completed through 7 phases. The inscriptions describe how King Darius suppressed the rebels in Elamite, Babili and ancient Persian languages. This relief is a work during the early Darius period and it describes using the traditions of Mesopotamia in terms of the theme and structure. In terms of structural features, it follows the typical features of the Assyrian arts, the beard and the shape of hair style. On the other hand, the smooth curves used to describe the creases of the clothes and the supple body was not a typical oriental feature. It was known to be because of Greek influence from their communications. It also showed the dressings of the clans that made up the Achaemenid Dynasty through the 9 rebellions wearing clothes unique to their clan and the inscription that was inscribed with the name of the clans. The clothing and ornaments they were wearing can be divided into two groups, the clans that wore one-piece style Persian dress and clans that wore tunic jackets and trousers which is a typical dressing style of the nomads.