• Journal of architectural history
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• v.19 no.4
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• pp.109-123
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• 2010

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

• Journal of architectural history
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• v.23 no.5
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• pp.37-45
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• 2014

It was identified by the excavation that architecture remains were confirmed buddhist temple consist of ruins of main building of a temple, auditorium site, ruins of stone pagoda, embankment, pedestrian Facilities and drainage etc. in the Gwangmyeong-dong site. The site has been held temple arrangement with 1 main building of a temple, twin Pagodas from the Unified Silla period to Goryeo dynasty. The temple constructed after that was destroyed the architecture in the Unified Silla period. It seems that aristocrat or royalty power of within group of the nearby remains of city which was constructed in the Unified Silla period build and visit the temple. Considering there are excavations, it assumes that the temple had been constructed during the last days of the Unified Silla, was closed up during the mid-Goryeo Dynasty.

• 보존과학연구
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• s.23
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• pp.149-162
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• 2002

Gilt bronze locks(Treasure No. 1141) excavated from Hancheonsa temple are artifacts of Goryeo Dynasty. The locks underwent a conservation process from October 2001 to July 2002. The process included cleaning and the application of corrosion inhibitors, Benzotriazolesolution, as well as reinforcement treatment with Paraloid NAD-10 solution,an acrylic resin. Non-destructive XRF analysis unveil that the artifacts are made of an alloy of copper(Cu), tin(Sn) and lead(Pb), but the gilt layer is too thin to analyze the purity of the gold or the exact production method. Gilt bronze locks are important materials because they preserve all the structures of locks in Goryeo Dynasty to the smallest detail. The surface pattern is revealed through the conservation process and components of the alloy through material analysis.

• Journal of Conservation Science
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• v.35 no.1
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• pp.11-18
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• 2019

The adhesives joining Buddhist scripture scrolls from medieval Korea(Goryeo Dynasty, A.D. 918~1392) are different from wheat starch adhesive. The composition of the adhesive was analyzed using Attenuated Total Reflectance-Fourier Transform Infrared(ATR-FTIR) spectroscopy. In the adhesive used to join Buddhist scripture scrolls, peaks attributed to amide I and amide II of the protein and carbohydrate were detected in the ATR-FTIR spectra, and no carbonyl peak($1745cm^{-1}$) for oil was detected in the 2nd derivative ATR-FTIR spectra. The ATR-FTIR spectra almost coincided with those of defatted soybean powder adhesive. Hence, the adhesives joining Buddhist scripture scrolls were inferred to be soybean adhesive prepared from a defatted soybean cake.

• Fashion & Textile Research Journal
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• v.9 no.2
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• pp.176-187
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• 2007

Buddhist paintings in the late Joseon dynasty are characterized by diversification and subdivision of subject matters. Buddhist paintings rapidly declined since 19th century, being miniaturized and showing complicated composition. Figures that identified the shape of shoes in Buddhist paintings of late Joseon dynasty included sacheonwang that were placed in the left and right bottom of Buddhist paintings, sinjung, gwiwang and pan-gwan of siwangtaeng. Sacheonwang, an Indian folk god, was depicted as a noble person in "ahamgyeong", an early sutra, but was depicted as an armored warrior in Mahayana Buddhism world. The style of shoes sacheonwang in Korea were different depending on the times. The shoes of the sacheonwang sculpture in Seogguram of Shilla dynasty are sandal type. The sacheonwang that was drawn on Jijangbosaldo in Goryeo dynasty wears non-showy armor and red yi(履). The sacheonwang that was expressed on Buddhist paintings in Joseon dynasty wears showy armor and decorated hwa. Comparing the yi of Goryeo Jijangbosaldo sacheonwang with the yi of Bodhisattva on the Dunhuang yeolbanbyeonsangdo, Jijangbosaldo sacheonwang's shoes are Korean style in which the sole is flat and the front part has no decoration, but in the shoes of Bodhisattva on the Dunhuang yeolbanbyeonsangdo the sole is not flat, the front part is lifted. The style of shoes of pan-gwan, who is depicted on Siwangtaeng, is hwa. However, unlike the decorative hwa of sacheonwang, its front is not lifted and it has no decoration. It is assumed that the shoes of sacheonwang or pan-gwan represented obangsaek based on the idea of eumyang-ohaeng. Depiction of shoes shown in Buddhist paintings reflected the phases of the social life. In addition, the sandals of Shilla sacheonwang implies that sourthern culture in addition to Buddhism was introduced. Having expressed the shoes of Goryeo sacheonwang with conventional yi implies that Buddhism governed the inner world of the people, and the shape and material of the shoes reveals aristocracy. It is assumed that that an armored warrior wore yi, not hwa implies that the then society was stable. Also, it is assumed that that the shoes of sacheonwang on Buddhist paintings in Joseon dynasty were hwa implies that the role of tutelary god was stressed in the disordered society.

• Journal of Astronomy and Space Sciences
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• v.34 no.1
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• pp.67-73
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• 2017

In this paper, we investigate the observations of Venus in daytime that are recorded in the Goryeosa (History of the Goryeo Dynasty, A.D. 918-1392). There are a total of 167 accounts of such observations in this historical book, spanning a period of 378 yr (from 1014 to 1392). These include six accounts where the days of the observation are not specified and two accounts where the phase angles are outside the calculation range of the equation used in our study. We analyze the number distribution of 164 accounts in 16 yr intervals covering the period from 1023 to 1391. We find that this distribution shows its minimum at around 1232, when the Goryeo dynasty moved the capital to the Ganghwa Island because of the Mongol invasion, and its maximum at around 1390, about the time when the dynasty fell. In addition, we calculate the azimuth, altitude, solar elongation, and apparent magnitude of Venus at sunset for 159 observations, excluding the eight accounts mentioned above, using the DE 406 ephemeris and modern astronomical algorithms. We find that the average elongation and magnitude of Venus on the days of those accounts were ${\sim}40^{\circ}$ and -4.5, respectively, whereas the minimum magnitude was -3.8. The results of this study are useful for estimating the practical conditions for observing Venus in daylight with the naked eye and they also provide additional insight into the corresponding historical accounts contained in the Goryeosa.

• The Journal of Korean Philosophical History
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• no.31
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• pp.321-346
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• 2011

This is a preliminary study in order to deal intensively with the overall characteristics of Korean military science in the future days. First off, the history of military science of China based on the precedent studies was recapitulated, and a comparative study on the acceptance process of the books on military art and science, as well as on understanding patterns of literati on the subject through literature searches, ranging from the Three Kingdoms Period to the Goryeo Dynasty in Korean peninsula, was conducted. In case of Korea, the Chinese books on military strategy, including Sun Tzu's the Art of War, had already been passed down during the Three Kingdoms Period, and broadly read by scholarly people. They had utilized diverse methods based on their knowledge of Confucianism. In the reference materials, the authors of Korean military strategy books had greatly relied upon the Chinese books on military strategies, however, they had made the military principles run in their own way. At the end of Goryeo Dynasty, 'Military Science' had been well established as a subject in academia, and this curriculum had been taught not only at the National Confucian Academy, Seonggyun-gwan, in the capital but also at the country public school ("Hyanggyo") in the province together with Confucianism. Because of the limits of reference materials, however, it was difficult to confirm whether or not such strategic experiences were actually led to the publication of the books on military art and science, or how many books on military strategies and tactics had been published up until the end of Goryeo Dynasty. But, the facts that there were not many publications of the books on military strategies during the era of Three Kingdoms and of Goryeo Dynasty don't mean that Korean military science had entirely relied upon the Chinese military art and science. For instance, such strategies, tactics and leaderships as exhibited in the process of the Great Victory at Salsu River ("Salsu Daecheop") achieved by General Eulji Mun-deok, as well as the Great Victory at Gwiju ("Gwiju Daecheop") achieved by General Kang Gam-chan could never happen by chance.

• Journal of Korean Library and Information Science Society
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• v.49 no.4
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• pp.373-404
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• 2018

The purpose of this study is to investigate the overall situation related to the engravings included in Buddhist scriptures produced in the Goryeo Dynasty. at the wooden board in Hae-in Temple(海印寺)'s ${\ll}$Hwa-eomgyeong(華嚴經)${\gg}$ are Ju-bon(周本) 80sheets(5sheets duplicates), Jin-bon(晉本) 12sheets, and ${\ll}$Ye-sugyeong(豫修經)${\gg}$ 44sheets, and There is a print of ${\ll}$cheon-tae-eun-sa-han-san-seub-deug-si-jib(天台隱士寒山拾得詩集)${\gg}$ at Songgwang Temple(松廣寺). Also ${\ll}$Uhjebijangjeon(御製秘藏詮)${\gg}$ included in the Koryo period Chojo Tripitaka is the Emperor $T{\grave{a}}iz{\bar{o}}ng$ of $S{\grave{o}}ng$ Poetry collection owned by Japan's Nanzanji(南禪寺). In each book from volume 1-20(volume17 is not there), there were 5 sheets of engravings and most of them are located in the same locations (1,5,9,13,17). And than 50 engravings that are contained in volume 1-10 are used repetitively in volume 11-20. In Volume 21 that corresponds to appendix, 3 engravings. This has a big value in that this is a Booljeondo(佛傳圖) of the fastest period that was made in Korea. In Chapter 3, we looked at the publications of the Goryeo Dynasty by century. We have confirmed that among 19 types of the 12 kinds of printed materials.

• The Journal of Korean Philosophical History
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• no.25
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• pp.251-292
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• 2009

In this thesis, the status of Pre-Chin Study of One Hundred Schools in the history of Korean thoughts, and in addition, the reception of $Hs{\ddot{u}}n$ Tzu's ideology and the aspect of its development in Korea were examined. Moreover, the different understandings of $Hs{\ddot{u}}n$ Tzu and their trend of the times were summarized through the intellectuals' collection of works from the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty to 18-19 century. What was revealed through the study can be summed up as the followings. From the age of Three States to the middle part of Goryeo Dynasty, few intellectuals regarded other schools or philosophers among Study of One Hundred Schools as heresies and blamed them. However, since Mencius had been established as the legitimate classical scripture of Confucianism after the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty, other Pre-Chin philosophers including $Hs{\ddot{u}}n$ Tzu had started to be regarded and criticized as heresies. Intellectuals of Goryeo Dynasty and the early Cho Sun Dynasty made various estimates on $Hs{\ddot{u}}n$ Tzu's doctrine of the evilness of human nature, but we can see the understanding of $Hs{\ddot{u}}n$ Tzu became deeper. In the heyday of Neo-Confucianism in Cho Sun Dynasty, the intensity of the criticism on $Hs{\ddot{u}}n$ Tzu by intellectuals rather tended to decrease, compared to that of the early Cho Sun Dynasty, which produced contrary evidence that the world view of Sung Confucianism, based on Mencius' doctrine of the goodness of human nature, had been already established. Also, even the intellectuals criticizing the evilness of human nature positively quoted $Hs{\ddot{u}}n$ Tzu's other ideas in general. In 17th century, there were some arguments to conclude $Hs{\ddot{u}}n$ Tzu as Legalism, but the general trend came to accept Study of One Hundred Schools constructively, challenging the authority of Sung Confucianism, or based on positive school. In 18th century, it can be confirmed that the understanding on $Hs{\ddot{u}}n$ Tzu became broader, and particularly in the historical research of letters, $Hs{\ddot{u}}n$ Tzu's original texts and annotations were used in many ways. In short, the intellectuals' criticism on $Hs{\ddot{u}}n$ Tzu in Cho Sun Dynasty was always grounded on his argument of the evilness of human nature, and furthermore, on connecting it to Legalism, related to the Fenshukengru. On the other hand, it can be said that they generally accepted other ideas of $Hs{\ddot{u}}n$ Tzu positively, except for the idea of the evilness of human nature. However, it's worth paying attention to the fact that those intellectuals who criticized $Hs{\ddot{u}}n$ Tzu could easily meet with the books of Study of One Hundred Schools, and relatively had an open attitude in terms of knowledge.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.60-77
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• 2021

From 2007 to 2011, four Goryeo Dynasty vessels, namely the Taean treasure ship, Taean Mado Shipwreck No.1, No.2, No.3 were discovered in Taean area, Chungcheongnam-do province. From the shipwrecks, 175 pieces of mokkan (wooden tablet) were excavated. These mokkans are the only case of Goryeo Dynasty and represent the unique usage of mokkan as cargo tags, after the paper replaced the wooden tablets as writing materials. The Taean mokkans provide details, such as the year, recipient, port of origin, types of the cargo, quantity and unit, the name of the responsible person for shipment. Thus, they enable us to speculate about the characteristics of the cargo. Furthermore, through studying the writing style, form, material and manufacturing method, researchers can extract which form and characteristics were favored at that time. The Taean mokkans have no preset style for writing. Therefore, they can be written selectively and freely. And since the mokkan were attached to cargos, mokkans with furrows on upper side were favored, and efficiency and simplification of the manufacturing process were priorities in making mokkans. The Taean mokkans can be compared to those from the Shinan ship and the Quanzhou ship because those are of the same era and use. On the writing styles and information, Chinese mokkans are focused on the cargo owners, while The Taean mokkan includes more detailed information, such as the recipients. In forms, Chinese mokkans have maximum thickness of 1.0 centimeter and have pointed edges in lower parts, while mokkans from Taean do not have fixed thickness or edges. Furthermore, Chinese mokkans and Korean mokkans have different styles from manufacturing methods and material selections. These differences between Chinese and Goryeo mokkan are related to the differences between littoral-transport Goryeo ships and ocean-transport Chinese ships, such as shipping distances, types of cargo, shipping systems, packing methods, and transport operators. At the moment, because there are only small amount of data and materials of Chinese mokkan, comparative studies regarding Goryeo and Chinese mokkan can only be fragmentary. However, this article can be a base from which to expand the scope of Goryeo mokkan studies.