• Journal of the Korea society of information convergence
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• v.7 no.1
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• pp.71-81
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• 2014

Paper inquire into centering around the judical precedent, futher more refer the literature on this subject by combination documentary method of study and that of law-interpretation and this aims to examine the basis and legitimacy of the legal superficies in customary law, the right of the tomb and present relevant precedents in an orderly manner.

• Journal of architectural history
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• v.17 no.5
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• pp.23-37
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• 2008

Hyeunryungwon is a tomb for Crown Prince Sado, who was the father of King Jeongjo, the twenty second king of Joseon dynasty. The tomb had been originally in the Eastern part of Seoul, but was relocated in 1789 to the downtown Suwon, which was renowned as a good tomb site among the Royal family at that time. King Jeongjo looked through the records from the previous generations for the ideal location and direction for the tomb. He personally studied Feng Shui theory and designated its location and direction. He ordered for lavish decorations for the stone adornments of the surroundings of the grave mound, which was against the regulations of the royal family. He found his reasons in the precedent that allowed sumptuous decoration. However, for the arrangements of Jeongjagahk(T shaped building) and other attached facilities, he made unusual choice that other precedent royal tombs did not have. Instead of following the conventions that Jeongjagak should be facing south of a grave mound, he put it on the right side of grave mound. Also conventionally, Subokbang(a place where guards can stay) and Suragan(a kitchen that prepares food for sacrificial rites) should be facing symmetrically, but they too, were on the same side with Jeongjagak. It was a measurement that the grave mound of Hyeunryungwon can have a full view without being obstructed by other facilities and it was also personally ordered by King Jeongjo. The distinguishing features of Hyeunryuwon was motivated by King Jeongjo's filial affection, and his academic pursuit of precedent royal tombs initiated the unconventional and innovative challenges.

• Journal of the Korean Society of Clothing and Textiles
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• v.17 no.1
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• pp.49-62
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• 1993

This study intends to find out the correspondence of the costumes of the terracotta warriors at the tomb of Qin Shi Huang to the dress of nomadic people. The Chinese took the dress of nomadic people into their costumes so that they might practise shooting arrows from horse back in the Age Of Wars. The terracotta warriors at the tomb of Qin Sin Huang provide us with substantial evidence that Qin Dynasty inherited the system of wearing the dress of nomadic people from Zhao. Figures of calvarys wear the jackets of nomadic people, but figures of other warriors wear Han jackets. This means that the aim of taking the dress of nomadic people is to be convenient in practising shooting arrows from horse back. Nomadic people adjusted their jackets to left, because they road on a horse from left for being the tunga only on the left. But calvarys adjusted their jackets to right. In those days, China didn't have a tunga. So there was no necessity for riding from left. And Chinese were accustomed to adjusted their jackets to right. This is the reason why calvarys adjusted their jackets to right, though they wear the dress of nomadic people. Soldiers wear trousers. Some have puttee, some have their leg bounds. All the soldiers tightened their coats or jackets with belts which were inhereted from nomadic people. They wear either shoes or short boots. The figures are classified according to rank, espicially in their hats and armours. General wears a cap adorned with pheasant' feathers, officer wears an unadorned cap, and men are hatless or in turbans. Calvary's headgear looks like a p'ing-chin-tse which was correspondence to the headgear of nomadic people. Soldiers wear armours according to duty, and armours are differentiated by rank. From the state of terracotta warriors, I think that the warriors were made from BC 246 to BC 210 which is equal to the date of making the tomb of Qin Shi Huang. Then the date of making the terracotta warriors was between 60 and 100 years since the king Wu Ling of the state of Zhao took the dress of nomadic people.

• Journal of the Korean Society of Costume
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• v.66 no.1
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• pp.122-134
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• 2016

The Mural Tomb of Xu Xianxiu(AD 571), a high ranking official in Northern Qi period, is located in Taiyuan, Shanxi province, China. Despite having been raided, it was still discovered to contain over 530 pieces, such as artifacts and murals, in excellent state of preservation. These murals are noteworthy for their high level of detail compared to other murals from the same era, and are important for understanding the historical context of active East-West and Han-Hu cultural exchange in the $6^{th}$ to $7^{th}$ century. The murals of Xu Xianxiu's tomb depict round-collared and narrow-sleeved garments as well as straight collared robes typical of the Xianbei tribe's attire. Notable are the ermine fur overcoat and a headwear with flares on the left and right thought to be unique to the Xianbei. The wife and female servants show female attire of the Xianbei at the time; this attire can be characterized by narrow-sleeved long gowns and asymmetrical flying-bird buns. Despite the anti-Han policy of Northern Qi, influences such as the right sided gathering of the robes and embellished hair styles remain. The procession also depicts the three-cornered headdress and long-tailed hood of the Xianbei men, which have been recorded in documents. The large rounded pearl pattern containing the palmette, the divine animal, and bodhisattva's head motifs show the influence of the Western China [Xi'yu]. Considering that Northern Qi had more active interactions with the three ancient kingdoms of Korea than with the Southern Kingdoms[Nanchao], the findings of this study call for further research on the correlation between the attire of ancient Korea and Northern Qi.

• Journal of the Korean Society of Costume
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• v.13
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• pp.51-72
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• 1989

In this thesis, I examined the mental, philosophical aspects and the aesthetic sense of our ancestors through the study of the patterns pictured in the mural paintings of Koguryo dynasty's old tomb. To view the mode of construction in Koguryo dynasty from present angle, the detailed analysis of the patterns was done. As a result, I could fully understand the formative consciousness of our nation. 1. I defined the process of transition of the mural paintings by putting some 70 mural aintings into the form of a diagram. 2. The cultural aspects of the mural paintings in Koguryo dynasty were characterized by the fusion of our primitive religion and Buddhism, Confucianism and Taoism which were introduced from China. From this fact, I could inferred that Koguryo people were giving off the strong desire for the faith by means of the mural paintings. Further more I found that configuration of the patterns such as religious elements. 3. The types of the patterns were classified into four types, this is, geometric type, natural type, cultural type and abstract type, Among these types, geometric type and natural type were nonsymbolic in nature but became cultured and abstracted in course of time. cultural pattern and abstract pattern got the symbolic meaning in the long run. Of all the constitution of the patterns represented in the mural paintings such as repeat constitution, left and right symmetric constitution, top and bottom symmetric constitution and rotary symmetric constitution, the left and right symmetric constitution was mainly used and some monotony of left and right symmetric constitution. The analysis of motif which was got from the mode of the patterns showed that the mixing of symbolic and nonsymbolic patterns made it possible to regard the separate symbol as compound in nonsymbolic patterns and the combination between nonsymbolic patterns ensured the understanding of other patterns in certain cases. Our ancestors made great efforts to transmit certain meaning symbolically. Also to heighten the symbolism, they drew the meangless patterns firstly and then appended meaning to those patterns secondly. Furthermore, they offered the background to the patterns comblined with symbolism, so that meaning transmission was clarified at last. As mentioned above, the patterns shown in the mural paintings of Koguryo dynasty's old tomb were characterized by natural beauty. And natural beauty was found out clearly in the form and constitution of the patterns. Therefore I concluded that our nation's religious, philosophical tradition was acted on the patterns strongly.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.118-126
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• 2007

Seoul has been the former capital from Joseon founded in 1932 by this time for 600 years. Seoul populated by some 10,290,000 people is the largest city in Korea. There are lots of cultural inheritance such as the castle town and 5 palaces including Gyeongbokgung in Seoul. Especially neungs(royal tombs) from 27 generations of king and queen in the Joseon dynasty during 518 years are very important cultural inheritance. The royal tombs were built from the castle town to the radius outside 4km within 40km pivoting on Seoul. Joseon royal tombs might have significant cultural value, which are representative Korean people's spirits for ancestor worship. After the 1945 Liberation of Korea those are having been managed by Office of Cultural Properties after Ministry of Education. This paper tried to find the changing process of the conservation and maintenance, the location of royal tomb area, the changing process of royal tomb, the area changing clue of modernization process, and in the historical city, Seoul. The royal tombs in the Joseon dynasty of the radius outside 4km within 40km pivoting on Seoul have been contributed to providing the metropolitan, Seoul population with the cultural and green spaces for 600 years. In the Joseon dynasty the royal tombs had been taken charge of thoroughly by the Royal Household with Neungchamboing system from Confucian background for ancestor worship. There after they had been damaged somewhat by the Japanese Imperialism period, the Korean War, and the pressure of urbanization. But the original state has been preserved well by state management. The royal tombs in the Joseon dynasty has been kept the culture of royal tomb's and memorial services with stone sculptures for 518 years. Also there are lots of documentary records of royal tombs. The memorial services of the tombs are held by Jongyakwon of Jeonju Lee family every year. The royal tombs somewhat damaged are needed to the original state of the transferred right of managing agency by the related national bodies.

• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.2
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• pp.63-78
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• 2015

The purpose of this study is to compare the style of clothing by type of the Goguryeo and Xianbei Tribe based on the examination of the literature centered on the historical relationship between Goguryeo and Xianbei Tribe. The research results are as follows. First, it was found that both the apparels of Goguryeo and Xianbei Tribe had hemp cloth with the V-neckline with the blocked front part and hemp cloth with the open front that is worn by overlapping the straight collars of the upper garment. Both men and women wore the garment of the straight line collar that is worn by folding towards the left or right, or upper garment of the round shaped collar. Women wore an upper garment with short sleeves on top of the upper garment of Korean traditional clothes while men wore pants for the lower garment, and women wore skirt and apron with triangular cloth decoration on top of the skirt. Second, Goguryeo Anak Tomb No. 3 mural painting(year 357) shows that apparel worn by the lady who is the wife of the owner of the tomb is similar to the apparel worn by the lady in the lacquer painting for folding screen of the Sima Jinlong Tomb ancient painting on the woman of chaste reputation in terms of the form and structure.

• The Research Journal of the Costume Culture
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• v.6 no.2
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• pp.127-140
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• 1998

A study on the construction of Dan-Ryung in the early 16th century based on the shrouds from excavated tomb of Kim, Heum-Jo(1461-1528) is reported in this paper. This study is aimed at establishing database for a traditional Korean costume construction and emphasizing the necessity for development of methodology in writing report from excavated costume including measuring, construction methods and materials. This paper includes examples of measured length for each part of 'Dan-Ryung', reconstructured drawings, pictures, and construction methods. The followings on the construction of Dan-Ryung in the early 16th century are found in this study: 1) Dan-Ryung robes were made of less expensive hemp, cotton, silk & cotton, and ramie & silk. 2) As a whole, Dan-Ryung was lengthy and spacious and it had straighter and narrower sleeves when compared to the ones from the late Chosun. 3) There existed Moo which was large rectangular guest with double pleats at Dan-Ryung's side seam. Its round collar was constructed with a 3 cm width bias. Ball buttons on the outer collar and loops on the right shoulder are attached. 4) There existed a pair of indirectly attached slim and short strings. Inside string is directly attached. 5) Inside of the shoulder, a U-shaped shoulder pad made of the same cloth as the inner cloth was attached. hand sewing methods used include delicate flat-felled seam stitch, back-stitch and sew-up stitch.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.56-72
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• 2015

This study area for this research was the Taereung of the 2009 World Heritage-listed Royal Tombs of the Joseon Dynasty. The Taereung space was divided into that of the royal tomb space, religious service space, transposition space and entry space. The original vegetation is assumed to have been planted at the right, left and backside of the tomb based on historical research literature. Regarding the original vegetation landscape of Taeneung, it was assumed that Pinus densiflora was distributed around the tomb lines and tomb space, Pinus densiflora was distributed in the religion services space and transposition and Alnus japonica was distributed in the entry space. By the present status of vegetation in Taeneung, the Pinus densiflora forest was the widest area with 50.3% with the broadleaf forest at 33.7%. Quercus aliena, Quercus acutissima, and Quercus mongolica were the main species found in Taeneung. The planting area was 7.9% and Pinus densiflora were the main species planted. To analyze the plant community structure of Taeneung, 108 plots were set and divided into four spaces. The importance of the percentage of those districts was analyzed on a spatial basis and it was found that the current dominant species of the tomb space was Pinus densiflora. However, as Pinus densiflora began dying out, the power of Quercus acutissima increased and an ecological succession from the Pinus densiflora forest to Quercus aliena forest was made. In the spaces of religious services and transposition, Pinus densiflora was decreasing and Quercus spp. was expanded. In the space of entry, the dominant species were Pinus densiflora and Quercus aliena, Pinus densiflora and Quercus aliena. As soil of this area is argillaceous, Pinus densiflora is expected to disappear in the end. The prior vegetation(assumed) and present vegetation of Taeneung were compared and analyzed and a goal of vegetation management and the way in which to manage vegetation were suggested. The goal of vegetation landscape management was to analyze ecological characteristics and vegetation changes, maintain and restore a landscape suitable for historical landscape forests by space. About the space of the tomb, Pinus densiflora forests and Pinus densiflora planting zones forests should be maintained and there should be efforts to restore and manage the Pinus densiflora forests, instead of the Quercus spp. forests. About the space of religious services, Pinus densiflora forests and Pinus densiflora planting zones should be maintained and managed and there should be efforts to restore and manage Pinus densiflora forests to replace Quercus spp. Pinus densiflora forests in the space of transposition should be maintained and managed and Pinus densiflora forests should be restored to replace Quercus spp. trees. Alnus japonica forests should be restored in the space of entry.

• Korean Journal of Heritage: History & Science
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• v.42 no.3
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• pp.106-130
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• 2009

The aim of this paper is analysis of structure and development pattern about wooden coffin and chamber tombs in Gyeongju from the 2nd century B.C. to the 3rd century A.D. for researching to socio-political tendency and growth process of Sarokuk. Tombs buried with iron objects were built in Youngnam(嶺南) from the 2nd century B.C. with spread wooden coffin with stone mound(積石木棺墓). Also medium or small sized wooden coffin tombs buried with bronze mirror of western Han(前漢) and soft stoneware(瓦質土器) were appeared the 2nd century B.C. in Gyeongju, because of establishment of Han's commanderies(漢郡縣) in the Korean Peninsula and refuge from Daedong river(大同江) to Jinhan(辰韓). Separate tombs(獨立墓) with lots of bronze object ware assumed high ranked tombs of parsonage(司祭王) or local chief(地域首長). From the 2nd century A.D. the size of wooden coffin tombs became enlarged and funerary objects ware abundant, for example Sarari 130th tomb(舍羅里 130號). The burying pattern of this tomb is similar to wooden chamber tombs in Lelang(樂浪), which had prestige goods like lacquer ware and bronze mirror in wood box(木匣) beside coffin. Appearance of these wooden chamber tombs that were different from original wooden coffin tombs imply interaction between Lelang and these area with iron. Sarari community that held right of trade and distribution to outside through the geographical advantage grew up centered position in Gyeongju politically, socially, and culturally. Chamber in tomb as a new structural notion that can secure funerary objects became firmly was established from the 2nd century A.D. in Gyeongju and large sized wooden chamber tombs were generally built early of the 3rd century A.D. This tendency was reflected in stratification of community and growth as center of local state. After late of the 3rd century A.D. Gyeongju type wooden chamber tomb(慶州式木槨墓) which had subordinate outer coffin(副槨) was appeared and then subordinate outer coffin was as bigger as main chamber(主槨) the 4th century A.D., because of centralization and stratification in society and unification of various communities among the Gyeongju area.