• 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.

• Cartoon and Animation Studies
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• s.35
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• pp.271-289
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• 2014

This study produced the serious game based of Sacheonwang for the smart phone. The popularization of smart phone has expanded the contents market. However the game content made of various Korean traditional cultures is just few. According to this problem, it considered Sacheonwang (Dongbang Jigukcheonwang, Bukbang Damuncheonwang, Namban jungcheonwang, Seobang Gwangmokchoenwang) and tried to develop the serious game application of smart phone based on the Korean traditional culture. It modernized the 4 types of Sacheonwang analyzed the characteristics, and it was created to super deformed characters. It suggested the production and development of game using Sacheonwang character and the Buddhist image. This study looked at the contents of the Buddhist and developed the Buddhist civilization and applied on the game contents to extend Korean traditional culture and interact Korean traditional culture. This study, therefore, will develop the Korean traditional characters and the game content using the research of the Buddhist cultural elements.

• Korean Journal of Heritage: History & Science
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• v.44 no.3
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• pp.112-131
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• 2011

This article reports the results of scientific analysis using SEM-EDX, XRD, TG/DTA, performed on 5 green glaze samples of the brick and roofing tile excavated from the Sacheonwang temple site in Gyeongju in order to verify the chemical compositions and melting temperature. The glaze samples on 2 clay statues have similar chemical composition (PbO 74~81%, $SiO_2$ 14~18%) and melting temperature range ($970{\sim}1070^{\circ}C$), whereas the 2 tiles of goblin's face and 1 rhomb brick have different characteristics. Sample SC 003 (made of PbO 63~67%, $SiO_2$ 25~28%), one of the tiles of goblin's face, shows low melting temperature range (below $970^{\circ}C$), and sample SC 004 (composed of PbO 64~70%, $SiO_2$ 19~25% and melting point $970{\sim}1070^{\circ}C$), the other tile of goblin's face, shows different chemical characteristics compared with 2 clay statues. The green glaze on rhomb brick shows different composition compared with all the others from Sacheonwang temple site in that it does not show any impurity elements other than the main components (PbO 87~88%, $SiO_2$ 12~13%) with very low melting temperature range ($750{\sim}770^{\circ}C$). Surprizingly, the chemical and optical characteristics of this green-glaze on rhomb brick are very similar to that on the bricks from Yeongmyo temple site, Gyeongju. The above results indicate that raw material and manufacturing method are not same for 5 green-glaze samples from Sacheonwang temple site and therefore suggests that further study on the provenance of raw material such as lead isotope analysis is necessary. Our work will provide basic data for future reproduction study of green glazed brick of Sacheonwang temple site, Gyeongju and will also serve as a reference data for the study of raw material and manufacturing method of green glaze from other sites of cultural assets.

• Korean Journal of Heritage: History & Science
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• v.54 no.3
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• pp.168-191
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• 2021

This article examines the shape, iconography, and creation date of the Four Buddhist Heavenly Kings (Sacheonwang 四天王) enshrined in the Heavenly Kings' Gate (Cheonwangmun 天王門) of Hoeamsa in Yangju, Gyeonggi Province during the early Joseon Dynasty. First, small fragments of clay decoration excavated from a fourth-platform gate site of the Hoeamsa Temple Site in Yangju Gyeonggi Province were analyzed and compared to other Four Heavenly Kings enshrined in the (Cheonwangmun gates) during the Joseon Dynasty. In addition, the size and shape of the gate were compared to other Cheonwangmun gates constructed during the Joseon Dynasty. Results revealed that the excavated fragments were part of the armor of Sacheonwang, and the clay-standing statues enshrined in the fourth-platform gate of Hoeamsa Temple would be proportional in size to those of Beopjusa Temple in Boeum, South Chungcheong Province. The flame-type pieces, which decorated the Heavenly King's crown in the Joseon Dynasty, and the rectangular-type pieces were not found in artifacts from the Goryeo Dynasty. Therefore, the Sacheonwang sculptures of the Hoeamsa Temple were likely made in the late 15th century in the early Joseon Dynasty. A detailed iconography of the Sacheonwang of Hoeamsa is presumedly based on the Buddhist paintings and illustrations of Buddhist scriptures (Gyeongbyeonsangdo 經變相圖)from the late Goryeo and early Joseon. During the late Goryeo Dynasty and early Joseon Dynasty, Traditional iconography from Goryeo and new iconography from Ming coexisted. However, in the late 15th century, the Sacheonwang statues of the early Joseon Dynasty had many different elements from those of the Goryeo Dynasty and were similar to those enshrined in Cheonwangmun Gate during the Joseon Dynasty. The Four Heavenly Kings of Hoeamsa Temple, believed to have been produced in the late 15th century, has historical significance in the following points. They were the first Joseon Sacheonwang statues example enshrined in the Cheonwangmun gate. In addition, they were established as a new tradition that influenced the iconography of the Four Heavenly Kings during the Joseon Dynasty.

• Journal of architectural history
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• v.16 no.5
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• pp.55-66
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• 2007

Through analysing on construction cases of stupa built in A.D. 7,8th, I have researched about these : constructive methods of inner soil of stupa, spatial compositions, characteristics of structures, arrangements of inner soil and etc. And cases analysed are six ; Mireuksajiseoktap(stone pagoda of Mireuksa Temple site), Gameunsajisamcheumgseoktap(three storied stone pagoda of Gameunsa Temple site), Goseonsajisamcheungseoktap(three storied stone pagoda of Goseonsa Temple site), Wolseong nawolliocheungseoktap(five storied stone pagoda in Nawonri, Wolseong), Guksagokseoktap(three storied stone pagoda in Guksa valley), Giamgokseoktap(three storied stone pagoda in Giam valley). Additionally we researched about inner soil of Sacheonwangsaji tapji(basement of stone stupa site in Sacheonwang Temple site) to speculate on composition of Synthetically, the foundation could be divided as core space and outer space. ; the former as structural function and the latter as ornamental function. And the core area could be divided again as center column space and buffer space. The relationship between core spaces and its formation are as belows; First, according to the area of foundation and scale of stone pagoda, formations of core are differed. As the scale of stone pagoda goes bigger, and the area of foundation goes larger, the structure of stone pagoda comprised by center column type and layered-core which endure upper load independently. On the contrary, as the scale of stone pagoda goes smaller, and the area of foundation goes lesser, the structure of stone pagoda tend to use only center column to endure upper part. Second, spatial composition of core area is comprised as two spaces, one which endure upper load and buffer space which absorb side pressure and upper pressure. The buffer space tend to be used in case of those structures which could not endure side pressure or have lots of joint. In some cases, it was located below the cover stone of foundation and gained upper load. And in case that have not gained pressure from side stone, the buffer space are comprised by smalle stone or roof tile to get structural supplement.