• Journal of Fashion Business
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• v.5 no.4
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• pp.127-143
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• 2001

This thesis looks into the characteristics and compares the clothing styles between the Three Kingdom to the Unified Shilla era. The purpose of this study is to see what common themes exists between the foundation of Korean clothing and how it has evolved and through see to what extent the Chinese influence has been to Korean clothing culture. Also by explaining the originality and creativity of Korean clothing, we will be able to make clear the status of Korean culture. These findings include the following; 1. The Korean strait line Gik-ryong Kyo-im can also be found at the Gochang region in the west. 2. The Ban-ryong-ui, worn by the aristocrats of the Three kingdom and Unified Shilla era, began to appear from the nobles from the Nam-Buk cho(South-north era). This combined with a Bokdu(headwear) became a part of casual dress wear. 3. Go(pants) became a traditional part of clothing for Unified Shilla and the west. 4. Ban-bi and Bae-dang, all forms of Bansu-ui ( short sleeve), came from Chinas Kucha and Hotan and came to Korea. 5. Chinas Pae-baek and Pae-za (Shawl) which is the same as Unified Shillas Peo was also to be found to have come from the west. 6. The way a different color line was added to clothing both can be found in Korean and western clothing. Similarities to material used are; First, expensive wool was used and mostly originated from the west. From far away Rome came the O-saek-gae (Five-color wool). Secondly, Kong-gak me (peacock feather) and Bi-chi mo were all originated from the west. Third, Sil-sil is stated in the Sam-kuk Sa-ki (Three Kingdom records) as being prohibited to be worn by Jin-gol women (Highest nobility during Shilla era) as headwear or comb (pin) or as a comb(pin) for yuk-doo poom ( 6th class nobility) women. Suggesting that it existed and other sources tell us that it came from Tashkent region of Russia and was a jewelry of some sort. From what we have seen above, we can see the similarities between Korean and western clothing cultures and that these interactions not only occurred with China but with many other nations. We can see that our ancestors were creative and original that when importing foreign cultures that they transformed them into a Korean style. That these foreign cultures were transformed into our own style is good evidence to these facts.

• Journal of the Korean Society of Costume
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• v.50 no.7
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• pp.47-58
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• 2000

Prime Minister Kim tart-song is said to have built this cave temple in the tenth year of the reign of King Kyongdok-wang(742-765) of Unified Shilla(751). The numerous stone Buddhist images in the grotto represent the best Buddhist figure of the Unified Shilla period and of all Korea. The Sokkuram Grotto is composed of the main hall, entrance to the main chamber and antechamber in space. The main hall beyond the small antechamber is round and the ceilling is domed. Within the rotunda sits a majestic Buddha(Amitabha), 3.48m in height and 2.6m in width, carved in granite and facing east. Surrounding the main Seated Buddha are eleven-headed Avalokitesvara Bodhisattva, Manjusri Bodhisattva and the other three Buddhist images, Ten disciples, Buddhist figures in the ten Niches in relief. An eleven-headed Avalokltesvara Bodhisattva of boundless mercy is sculptured on the wall behind the main Seated Buddha. Further guarding the Buddha are ten standing Arhans of the Disciples of Buddha. Next, two Devas. one on each side, stand guard. Two Bodhisattvas are the saints who are next to the Seated Buddha in importance, also one on each side. And, There are ten niches around the dome. They contain seven seated Bodhisattvas and one Vimalakirti(the name of a famous lay disciple of the Buddha). Two niches are empty. Consequently, there are total thirty-eight Buddhist images in the Sokkuram cave temple. The Buddhist images have been reguarded as masterpieces of Buddhist art and Shilla culture of Unified Shilla in the eightth century. The Buddhist images are represented very dear, elegance and beauty of detail skill

• Journal of the Korea Furniture Society
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• v.26 no.1
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• pp.31-50
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• 2015

This study analyzes traditional form and figurative characteristics of Ottchil Painting based on objective relics about long lasted Ottchil Painting and related literature as our country's national culture. Study range is among Lolang (Nangnang), Three Kingdom Dynastys (Koguryo, Baekje and Shilla), Unified Shilla Dynasty, Koryo Dynasty, Joseon Dynasty, Modern times and Contemporary. The method of study is after theoretical consideration of Ottchil Painting through related literature, adduced figurative characteristics of related Ottchil Painting by time period with case-study methods such as excavated relics and historical basis. Ottchil Painting consists of color, which is derived from Ottchil mixed with a mineral pigment of powder and various patterns and drawings using different techniques. The methods of Ottchil Painting are Myohoi, Yanggam, Gakhoik, Younma, Balsoa and Toiso. The techniques of Ottchil Painting of our country is established by splendid and unique for about 1,600 years revolved around Myochilchaehoi technique and Myoyuchaehoi technique started at Unified Shill a Daynasty and through Koryo, Joseon Dynasty, Modern times and Contemporary. Also, such this Ottchil Painting form of red in the inside and black in the outside, which is wood based, the rest is bamboo sheath and framework from Geonchil based and the figurative characteristics presented the traditional Patterns of Lotus, Phoenix, arabesque, bird, animal, cloud, marble and letter with red Ottchil, yellow Ottchil, or five colors Ottchil.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.3 s.162
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• pp.351-363
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• 2007

Most of the proceeded research of jogories in the Goryeo era are about the total clothing system of the men and women's dress and not many have studied of the developing process of the jeogories specific structures. Therefore, the purpose of this study is to figure out the origin and the alteration of a git, gil, seop and gorem which forms a jeogori after the Unified Shilla era. The range of this study os from 918 to 1392, Goryeo era and 80 pieces 7 portraits and 5 Buddhist relics were for references. This study reached the following conclusions. First, oat git, gil, seop, somae and gorem forms the Goryeo era's jogori. Second, as the length of the joegori got shorter then the past, the ryeongem also got shorter and changed to an oatgit. Third, as most of the opening side of the jeogori started to fix on the right. Forth, an extra cloth attached on the gil developes a seep that be originates in Unified Shilla when get shoter. Fifth, there were wide and very long sleeves that came all the way down to the hand, narrow sleeves and long sleeves. Sixth, Goryeo era's jeogori had ribbons and cloth buttons to fix the form instead of a belt.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.2
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• pp.83-97
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• 2003

Yangroyun(養老宴), the ceremony for elderly people, originated with the ancient chinese, but the ceremony was held as almsgiving in the early period of Three Kingdom - Shilla.Goguryo.Backje. During the period, a king participated in the ceremony and gave elderly people grain and cloth. Also, in the unified Shilla dynasty, as it were. According to establish the aristocracy in the Three Kingdom Period, Yangroyun became the royal ceremony. In Goryo dynasty, Yangroyen was developed as a ceremony for awarding a person with filial piety prizes. In Chosun dynasty, Yangroyun was peformed in the rigid regulation. It was begun from the king Sejong, According to$\boxDr$Kyungkukdaejeon(經國大典)$\boxUl$, Yanroyun was held in September of the lunar year for over eighty years old, and queen held a banquet for the wives of the elderly. According to $\boxDr$Chosunwangjosilrok(朝鮮王朝實錄)$\boxUl$,$\boxDr$Gisaji(耆社志)$\boxUl$, and $\boxDr$Jungbomunhunbigo(增補文獻備考)$\boxUl$, Yanguroyun held totally eighty times in Chosun dynasty, however, in the late Chosun dynasty, Yangroyun was held few times.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.151-174
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• 2022

According to the "Special Act on the Restoration and Maintenance of the Core Relics of the Shilla Kingdom" enacted in 2019, the Shilla Kingdom refers to the capital of Shilla and Unified Shilla period, and refers to Gyeongju, where the king lived, and the nearby area. Shilla Wanggyeong is a heritage registered on the UNESCO World Heritage List in 2000 under the name of Gyeongju Historic Site and belongs to Wolseong District, Hwangnyongsa District, and Daeneungwon District among the five districts registered as Gyeongju Historic Site. Unlike the Namsan and Sanseong districts, the Shilla Kingdom is a heritage consisting mostly of archaeological sites without physical substance. Gyeongju City sought to promote local tourism while providing more direct experiences to visitors by restoring the heritage that constitutes the Shilla Kingdom. Starting with the restoration of Woljeonggyo Bridge in 2005, the Shilla Wanggyeong restoration project began in earnest. Gyeongju City tried to restore the building site on the west side of Donggung Palace and Wolji after Woljeonggyo Bridge, but it was canceled due to opposition from the UNESCO World Heritage Committee. The World Heritage Committee opposed the restoration and recommended a heritage impact assessment for similar projects in the future. During the miscarriage impact assessment procedure, there is an OUV attribute analysis process of the heritage to be evaluated. This study intends to preemptively derive OUV attributes for the Silla Kingdom through literature and overseas case analysis. In the case of literature research, domestic and foreign research data related to the UNESCO World Heritage Convention and World Heritage Management were examined, and in overseas cases, the architectural works of Krakow Historical District, Stonehenge and Abbury Geoseok Ruins in England, and Le Corbusier were analyzed. Through this, the outstanding universal value attributes of the Silla Kingdom were derived. This study is expected to be used as a reference in the process of restoration projects of other heritage constituting the Shilla Kingdom or construction plans in nearby areas in the future and serve as an indicator to improve the management system of the Shilla Kingdom more efficiently from the perspective of world heritage.

• Journal of The Geomorphological Association of Korea
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• v.19 no.4
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• pp.73-81
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• 2012

This study analyzed and examined the entries of natural disasters recorded in Samguk-sagi in relation to the natural thoughts. In the ancient Korean view of nature thought the Unified Shilla dynasty surveyed their view on nature in terms of terrestrial upheavals. In the first place, I came to know that the important natural disasters such as droughts, floods, hails, locusts, earthquakes, thunderstroke, storms uprooting trees, tornado etc. recorded in Samguk-sagi have something in common with the entries of natural disasters in the ancient Chinese histories. Accordingly, they interpreted natural disasters in terms of good omens and heavenly punishments. The king refrained from luxurious food and drink, released prisoners or reduced their sentence as a sign of his benevolence. They thought that natural disasters were caused by the heavenly instruction due to lack of virtue on the part of the king. I think that these were acts of ritual on the part of the king as a ruler to fulfill his responsibility for a benevolent administration.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.104-128
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• 1996

In the ancient times, the medical practice relied primarily upon human instincts and experiences at the same time, shaman's incantations were widely believed to cure diseases, the workings of evil spirits supposedly. For the period from the Old Chosun through Samhan(三韓), Chinese refugees brought a long medical knowledge and skills of the continent. New Chinese medicine, traditional practices and incantations were generally used at this time. In Samhan, however, the last was the most important, performed by a Chongoon(天君). Medicine and the medical system were arranged by the period of the Three Countries(三國時代). No definite record concerning Koguryo remains now. As for Paekje, however, history shows that they set up the system under the Chinese influence, assigning medical posts such as Euibaksa(醫博士, medical doctor), Chaeyaksa(採藥師, pharmacist), and Jukeumsa(呪禁師, medicine man) within Yakbu(藥部, department of medicine). Scientifically advanced, they sent experts to Japan, giving a tremendous influence on the development of the science in ancient Japan. After the unification of the three countries, Shilla(新羅) had theri own system after the model of Dang(唐). This system of the Unified Shilla was continued down to Koryo(高麗) and became the backbone of the future ones.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.73-92
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• 2004

The present article deals with the concept 'ekayāna' as the spirit of the times in the period of Unifying War in Shilla, which is embodied in the thought of Wonhyo and Euisang. This article is divided into five sections. Section I introduces the background of research history regarding the spirit of the age during the Unifying War, and explaines the reason why we adopted two thinkers such as Wonhyo and Euisang, especially the concept 'ekayāna' of the two as a subject for inquiry. Section II discusses on the hermeneutical difference between the Chinese Faxiang sect and Wonhyo regarding the interpretation of one passage from Saṃdhinirmocana-Sūtra, in which the relation between ekayāna and triyāna is explained. It is noteworthy that Faxiang sect places emphasis on the differentiation of triyāna, but Wonhyo gives emphasis to equality of ekayāna. Section III refers to the hermeneutical horizons of Wonhyo which is connoted in the interpretation of Saṃdhinirmocana-Sūtra, especially focusing on the concept 'ekayāna'. Here we can make a conclusion as follows; Firstly, the 'ekayāna' in Wonhyo is immanent in 'triyāna' and at the same time transcendental from 'triyāna', so to speak 'com-transcendetal' with 'triyāna'. Secondly, there is inseparable and unmixable relation between 'ekayāna' and beings. In another words, 'ekayāna' is śūnyatā. Thirdly, 'ekayāna' is a kind of universal truth(普法 pŭ fă) in that it offers the benefit to open and develop the immanent buddhadhātu of all living lives. In addition to Wonhyo's thought on ekayāna, section IV refers to the concept 'ekayāna' of Euisang. On Euisang, 'ekayāna' is 'the perfect teaching(圓敎 yuán jiào)' and 'pratītyasamutpāda'. From this point of view, we can conclude that the thought on ekayāna between the two, Wonhyo and Euisang is not different, and completely coherent. As a result, as it is concluded in section V, it is also clear that ekayāna has 'com-transcendental' relation to triyāna. Therefore we can safely make a conclusion that the spirit of the times in the period of Unifying War in Shilla among the leading thinkers is the vision for 'com-transcendency'.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.184-205
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• 2019

Buddhism was introduced to Gyeonggi-Do early on and thus created various types of Buddhist culture there. Since the introduction of Buddhism into Gyeonggi-do, the there has been continuous construction of stone stupas. More stone stupas were built in southern Gyeonggi than in northern Gyeonggi-do. In particular, Anseong, Icheon, Yongin, and Yeoju were centers of construction. Looking at the characteristics of each period, stone stupas remain from the Unified Shilla Period to Joseon, indicating that stone stupas were steadily built during this period. The stone stupa corresponding to the Unified Shilla Period is meaningful in that it shows the northern limit of Shilla Buddhist culture. Since then, the stone stupas of the Goryeo Dynasty were actively constructed in the southern part of Gyeonggi-do in the early Goryeo Dynasty. By the late Goryeo Dynasty, the stupas were built throughout Gyeonggi-do, indicating that the construction of the stupa was active. In the Joseon Dynasty, stone stupas were built in temples near Hanyang and deeply related to the royal family. Stone pagodas were erected mainly on major traffic routes. Stone stupas built in Gyeonggi-do have a variety of artistic and historical significance.