Pub Date : 2023-06-30DOI: 10.34265/mbmh.2023.41.28
Gyujoung Kim, Seong-Hee Cho
The distribution of Mahan dwelling sites in the Iksan area is divided into the Geum River watershed area (Nonsancheon Stream and lower stream of Geum River) and the Mangyeong River watershed area (middle and lower stream of Mangyeong River). In the Geum River watershed area, small settlements are mostly identified, while large settlements have not yet been identified. Large settlements such as Sadeok and Jangsin-ri are identified in the Mangyeong River watershed area, and small- and medium-sized settlements appear to have been distributed around the large settlement. In terms of time, Mahan's dwelling sites in Iksan may be divided into the periods of establishment and development. The period of establishment corresponds to before the 2nd century B.C., but there is a limit to examining the social aspects of the time since not many residential areas have been investigated yet. The period of development started from the 2nd century AD onward, and large settlements were formed mostly around the 3rd and 4th centuries AD. Although the Iksan area during the 4th century AD was politically integrated into Baekje but, culturally, the tradition of Mahan was still maintained and continued, and cultural traces of Mahan remained in some areas until the 6th century AD. This indicates that even though the Jeonbuk region including Iksan was politically integrated into the territory of Baekje, the cultural identity of Baekje was not transplanted culturally due to the strong tradition of the then local power group. It seems that Mahan's acceptance of Baekje did not take place in a short period of time, but the change to Baekje culture first appeared in relics as material evidences, and then Baekje culture was gradually transplanted into the scopes of dwellings and tombs. It can thus be seen that the speed of political and cultural integration is different from each other.
{"title":"Characteristics of Mahan Society in Iksan Viewed from Dwelling Site Data","authors":"Gyujoung Kim, Seong-Hee Cho","doi":"10.34265/mbmh.2023.41.28","DOIUrl":"https://doi.org/10.34265/mbmh.2023.41.28","url":null,"abstract":"The distribution of Mahan dwelling sites in the Iksan area is divided into the Geum River watershed area (Nonsancheon Stream and lower stream of Geum River) and the Mangyeong River watershed area (middle and lower stream of Mangyeong River). In the Geum River watershed area, small settlements are mostly identified, while large settlements have not yet been identified. Large settlements such as Sadeok and Jangsin-ri are identified in the Mangyeong River watershed area, and small- and medium-sized settlements appear to have been distributed around the large settlement. \u0000In terms of time, Mahan's dwelling sites in Iksan may be divided into the periods of establishment and development. The period of establishment corresponds to before the 2nd century B.C., but there is a limit to examining the social aspects of the time since not many residential areas have been investigated yet. The period of development started from the 2nd century AD onward, and large settlements were formed mostly around the 3rd and 4th centuries AD. Although the Iksan area during the 4th century AD was politically integrated into Baekje but, culturally, the tradition of Mahan was still maintained and continued, and cultural traces of Mahan remained in some areas until the 6th century AD. This indicates that even though the Jeonbuk region including Iksan was politically integrated into the territory of Baekje, the cultural identity of Baekje was not transplanted culturally due to the strong tradition of the then local power group. It seems that Mahan's acceptance of Baekje did not take place in a short period of time, but the change to Baekje culture first appeared in relics as material evidences, and then Baekje culture was gradually transplanted into the scopes of dwellings and tombs. It can thus be seen that the speed of political and cultural integration is different from each other.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122569491","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.34265/mbmh.2023.41.60
Bum-Ki Lee
Looking at the relics and distribution structures recently discovered in the area of Baekpo Bay on the Haenam Peninsula, this article attempts to approach the social structure of Mahan on the Haenam Peninsula at the time, focusing on the prestige products showing the symbols of local politics. In the past, the area of Baekpo Bay on the Haenam Peninsula has been recognized as a port of call for coastal routes through literature and excavation data since ancient times. Archaeological data showing that this area is a hub for foreign exchange in Northeast Asia continue to be confirmed, and based on abundant archaeological data, it seems to have served as a gateway to exchanges with China using sea routes formed from B.C. and the rise and fall of Mahan politics in Jeollanam-do. As such, the Haenam Peninsula, where Baekpo Bay is located, has formed a social structural system that can facilitate the distribution of symbolic artifacts such as luxury goods from an early age through various cultural contacts and various internal and external exchanges connected to both sides. The development of the system through various direct and indirect exchanges with the social distribution network served as the background for the international city to be located on the ancient maritime silk road in the Baekpo Bay area, and it was able to function as a society for entering the Korean Peninsula through the sea. In particular, the area of Baekpo Bay, where Hyeonsan-myeon is located, has been identified as the primary gateway to exchanges with China. Therefore, it was possible to form a social structural system related to internal and external exchanges and distribution from an early age and maintain its position as an intermediate port with Gaya and Japan for a considerable period of time. It is estimated that the establishment of such a system had political forces(chiefs) supported by strong economic power that could maintain their independent power.
{"title":"The Structure of Mahan Society in Baekpo Bay of Haenam Peninsula through External Exchange","authors":"Bum-Ki Lee","doi":"10.34265/mbmh.2023.41.60","DOIUrl":"https://doi.org/10.34265/mbmh.2023.41.60","url":null,"abstract":"Looking at the relics and distribution structures recently discovered in the area of Baekpo Bay on the Haenam Peninsula, this article attempts to approach the social structure of Mahan on the Haenam Peninsula at the time, focusing on the prestige products showing the symbols of local politics. In the past, the area of Baekpo Bay on the Haenam Peninsula has been recognized as a port of call for coastal routes through literature and excavation data since ancient times. Archaeological data showing that this area is a hub for foreign exchange in Northeast Asia continue to be confirmed, and based on abundant archaeological data, it seems to have served as a gateway to exchanges with China using sea routes formed from B.C. and the rise and fall of Mahan politics in Jeollanam-do. As such, the Haenam Peninsula, where Baekpo Bay is located, has formed a social structural system that can facilitate the distribution of symbolic artifacts such as luxury goods from an early age through various cultural contacts and various internal and external exchanges connected to both sides. The development of the system through various direct and indirect exchanges with the social distribution network served as the background for the international city to be located on the ancient maritime silk road in the Baekpo Bay area, and it was able to function as a society for entering the Korean Peninsula through the sea. In particular, the area of Baekpo Bay, where Hyeonsan-myeon is located, has been identified as the primary gateway to exchanges with China. \u0000Therefore, it was possible to form a social structural system related to internal and external exchanges and distribution from an early age and maintain its position as an intermediate port with Gaya and Japan for a considerable period of time. It is estimated that the establishment of such a system had political forces(chiefs) supported by strong economic power that could maintain their independent power.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"718 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122000520","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Mahan Confederacy pursued external relations centered around the powerful state of Mokji, but smaller states also pursued individual external relations. Therefore, Mahan, which interacted with West Jin, may have been Baekje representing the Mahan Confederacy. However, it is also possible that forces such as Mahan small states or the Shinmi state, which have not yet been merged into Baekje, were the main agents of the relations. The Mahan confederacy had interacted with neighboring states within the Three Han Primitive States(Samhan) region such as the Jinhan and Byeonhan, as well as with neighboring states across the sea such as Juho and Wa(Japan). They also had direct interactions with China such as the Later Han(25-220 CE), Cao Wei(220-266 CE), and Western Jin(265-316 CE) dynasties, and had relations with Lolang and Daifang counties. These interactions took various forms, such as sending envoys, tribute, or engaging in warfare, including official and unofficial goods exchanges. The Mahan smaller states, which were located in the Iksan area, also engaged in an exchange with surrounding small states. After the formation of the Mahan Confederacy, it would have participated in foreign exchanges as a powerful country representing the entire Mahan or as a regional power. Such exchanges would have continued until the early 4th century when the Iksan area was fully integrated into Baekje.
{"title":"Mahan’s Foreign Relations and Iksan as Seen Through Documentary Records","authors":"Young-Kon Kim","doi":"10.34265/mbmh.2023.41.2","DOIUrl":"https://doi.org/10.34265/mbmh.2023.41.2","url":null,"abstract":"The Mahan Confederacy pursued external relations centered around the powerful state of Mokji, but smaller states also pursued individual external relations. Therefore, Mahan, which interacted with West Jin, may have been Baekje representing the Mahan Confederacy. However, it is also possible that forces such as Mahan small states or the Shinmi state, which have not yet been merged into Baekje, were the main agents of the relations. \u0000The Mahan confederacy had interacted with neighboring states within the Three Han Primitive States(Samhan) region such as the Jinhan and Byeonhan, as well as with neighboring states across the sea such as Juho and Wa(Japan). They also had direct interactions with China such as the Later Han(25-220 CE), Cao Wei(220-266 CE), and Western Jin(265-316 CE) dynasties, and had relations with Lolang and Daifang counties. These interactions took various forms, such as sending envoys, tribute, or engaging in warfare, including official and unofficial goods exchanges. \u0000The Mahan smaller states, which were located in the Iksan area, also engaged in an exchange with surrounding small states. After the formation of the Mahan Confederacy, it would have participated in foreign exchanges as a powerful country representing the entire Mahan or as a regional power. Such exchanges would have continued until the early 4th century when the Iksan area was fully integrated into Baekje.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"61 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128309087","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.34265/mbmh.2022.40.84
Weon-Chang Cho
Additional rafter tile is a special tile fixed by driving a nail onto the end of additional rafter and is used for double eaves together with rafter tiles. While the rafter tiles are circular in cross-section like the appearance of rafters, the additional rafter tiles are square in cross- section, showing a difference in shape. The shape of the additional rafter tile changes a little, depending on the period, and the pattern is also carved differently. For example, in the case of the Baekje period, the ghost face is carved in a cross-sectional square. However, in the Unified Silla period, the shape of the cross-sectional square remained the same, but the design was changed to lotus pattern (late 7th century) or floral medallion motif (9th century). In the 8th century, the additional rafter tile of the square was changed to rectangle and this shape continued to exist until after the 13th century, the late Goryeo Dynasty. However, in addition to the lotus pattern, chrysanthemum pattern, floral pattern, floral medallion motif, and Ghost eye design are also carved. And after the 13th century, the shape of the additional rafter tile was changed into a trapezoidal shape with a wide upper part, and the design was carved into a complex design of Ghost eye design. Such a periodic change of the additional rafter tile means a periodic change of the end of additional rafter tile. Recently, restoration or repair of wooden buildings has been carried out throughout the country. It is expected that the shapes and patterns shall be selectd correctly in consideration of the periodic change when building the additional rafter tile.
{"title":"Periodic Change of the Additional Rafter Tile during the Three Kingdoms and Goryeo Dynasty","authors":"Weon-Chang Cho","doi":"10.34265/mbmh.2022.40.84","DOIUrl":"https://doi.org/10.34265/mbmh.2022.40.84","url":null,"abstract":"Additional rafter tile is a special tile fixed by driving a nail onto the end of additional rafter and is used for double eaves together with rafter tiles. While the rafter tiles are circular in cross-section like the appearance of rafters, the additional rafter tiles are square in cross- section, showing a difference in shape. The shape of the additional rafter tile changes a little, depending on the period, and the pattern is also carved differently. For example, in the case of the Baekje period, the ghost face is carved in a cross-sectional square. However, in the Unified Silla period, the shape of the cross-sectional square remained the same, but the design was changed to lotus pattern (late 7th century) or floral medallion motif (9th century). In the 8th century, the additional rafter tile of the square was changed to rectangle and this shape continued to exist until after the 13th century, the late Goryeo Dynasty. However, in addition to the lotus pattern, chrysanthemum pattern, floral pattern, floral medallion motif, and Ghost eye design are also carved. And after the 13th century, the shape of the additional rafter tile was changed into a trapezoidal shape with a wide upper part, and the design was carved into a complex design of Ghost eye design. Such a periodic change of the additional rafter tile means a periodic change of the end of additional rafter tile. Recently, restoration or repair of wooden buildings has been carried out throughout the country. It is expected that the shapes and patterns shall be selectd correctly in consideration of the periodic change when building the additional rafter tile.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"117 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126862989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
his study starts with the problem consciousness that it is difficult to define the concept of tombs in the Yeongsangang River basin as ancient tombs with data such as Sumyo(壽墓) or Heomyo(虛墓). Since there is no central burial facility, it is difficult to see it as an ancient tomb, and it is judged as a ‘mound-shaped monument’ in terms of shape and function. As a result of the mound-shaped monument review, it can be found in seven places from the upstream station of the Yeongsangang River to the downstream station. The shape and structure are the same as the 'mound' of the ancient tomb, and can be discussed in five ways: location, number, stone cover status, shape, and ditch facilities. The characteristics are that there are many places with a good view, many square shapes, many made of one, and many without ditch facilities. It can be said that the concept was different from the tombs gathered on the flat land with ditches. It is a ‘signature symbol’ role that shows the status of the group, and it seems to be a trend phenomenon that creates a huge ancient tomb in that it matches its appearance and function within a certain period of time. The Yeongsangang River basin was created from the middle of the 5th century to diversify its social meaning and pray for authority and well-being. From the existence of the 'mound-shaped monument' it can be seen that even in the process of gradually transitioning from Mahan to Baekje, it was completed as a tomb landscape with various components in addition to the mound. In the future, extensive archaeological approaches to space composition are expected to be made to deepen consciousness research such as Mahan's grave and funeral.
{"title":"A Study on the Constructionand Social Meaning of ‘mound-shaped monument’ in the Yeongsangang River Basin","authors":"Ok-Min Han","doi":"10.34265/mbmh.2022.40.2","DOIUrl":"https://doi.org/10.34265/mbmh.2022.40.2","url":null,"abstract":"his study starts with the problem consciousness that it is difficult to define the concept of tombs in the Yeongsangang River basin as ancient tombs with data such as Sumyo(壽墓) or Heomyo(虛墓). Since there is no central burial facility, it is difficult to see it as an ancient tomb, and it is judged as a ‘mound-shaped monument’ in terms of shape and function. As a result of the mound-shaped monument review, it can be found in seven places from the upstream station of the Yeongsangang River to the downstream station. The shape and structure are the same as the 'mound' of the ancient tomb, and can be discussed in five ways: location, number, stone cover status, shape, and ditch facilities. The characteristics are that there are many places with a good view, many square shapes, many made of one, and many without ditch facilities. It can be said that the concept was different from the tombs gathered on the flat land with ditches. It is a ‘signature symbol’ role that shows the status of the group, and it seems to be a trend phenomenon that creates a huge ancient tomb in that it matches its appearance and function within a certain period of time. The Yeongsangang River basin was created from the middle of the 5th century to diversify its social meaning and pray for authority and well-being. From the existence of the 'mound-shaped monument' it can be seen that even in the process of gradually transitioning from Mahan to Baekje, it was completed as a tomb landscape with various components in addition to the mound. In the future, extensive archaeological approaches to space composition are expected to be made to deepen consciousness research such as Mahan's grave and funeral.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"155 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134318014","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.34265/mbmh.2022.40.22
Hyun-sook Lee
This study analyzes the remains related to the ritual implements for the land-God identified in the Woongjin ~ Sabi period ruins of Baekje. Through this, the characteristics and changes of the types of the ritual implements for the land-God(地鎭具) were identified. In Baekje, ritual implements for the land-God are confirmed in both the building site and the tomb. The rituals of land-God were centered on the building site during the Hansung- Woongjin period. However, during the Sabi period, it is possible to see the rituals of land- God taking place by concentrating on individual building sites. The Sabi period ritual implements for the land-God is buried in a land adjacent to individual building sites, which is different from the ritual implements for the land-God held at the base or at the base of individual building sites during the Unified Silla and Joseon Dynasty. The rituals identified in the ancient tomb group are both rituals of land-God for the entire site of the ancient tomb group and individual tomb. The rituals for land-God for the entire ancient tomb group are mainly confirmed in the site formation layer for the construction of the ancient tomb group in Seokchon-dong, Hansung period, but after Woongjin period, the ritual for land-God is changed to take place around individual tombs. In other words, it can be inferred that after the tomb of King Muryeong during the Woongjin period, the rituals for land-God were changed through a special treat and contribution to the land god after burial, avoid disaster and protect the tomb by comforting the soul. It's a “Haeto(解土)” Baekje's the ritual implements for the land-God were made in the building site and ancient tombs. We can be distinguished from the scope and meaning of rituals during the Hansung- Woongjin period and Sabi period based on the excavated location of the rituals for land-God. The ritual implements for the land-God districts during the Hansung-Woongjin period were almost buried around the cemetery or the building site and have a strong meaning of contribution to the well-being and blessing of the whole. On the other hand, rituals for land-God are held by concentrating on individual building sites and tomb units, and prayed for the repelling evil spirits(辟邪) and repose of souls(鎭魂), Safety of the target structure through the ritual for land-God.
{"title":"The Present Conditions and Meaning of the ritual implements for the land-God(地鎭具) in Baekje","authors":"Hyun-sook Lee","doi":"10.34265/mbmh.2022.40.22","DOIUrl":"https://doi.org/10.34265/mbmh.2022.40.22","url":null,"abstract":"This study analyzes the remains related to the ritual implements for the land-God identified in the Woongjin ~ Sabi period ruins of Baekje. Through this, the characteristics and changes of the types of the ritual implements for the land-God(地鎭具) were identified. In Baekje, ritual implements for the land-God are confirmed in both the building site and the tomb. The rituals of land-God were centered on the building site during the Hansung- Woongjin period. However, during the Sabi period, it is possible to see the rituals of land- God taking place by concentrating on individual building sites. The Sabi period ritual implements for the land-God is buried in a land adjacent to individual building sites, which is different from the ritual implements for the land-God held at the base or at the base of individual building sites during the Unified Silla and Joseon Dynasty. The rituals identified in the ancient tomb group are both rituals of land-God for the entire site of the ancient tomb group and individual tomb. The rituals for land-God for the entire ancient tomb group are mainly confirmed in the site formation layer for the construction of the ancient tomb group in Seokchon-dong, Hansung period, but after Woongjin period, the ritual for land-God is changed to take place around individual tombs. In other words, it can be inferred that after the tomb of King Muryeong during the Woongjin period, the rituals for land-God were changed through a special treat and contribution to the land god after burial, avoid disaster and protect the tomb by comforting the soul. It's a “Haeto(解土)” Baekje's the ritual implements for the land-God were made in the building site and ancient tombs. We can be distinguished from the scope and meaning of rituals during the Hansung- Woongjin period and Sabi period based on the excavated location of the rituals for land-God. The ritual implements for the land-God districts during the Hansung-Woongjin period were almost buried around the cemetery or the building site and have a strong meaning of contribution to the well-being and blessing of the whole. On the other hand, rituals for land-God are held by concentrating on individual building sites and tomb units, and prayed for the repelling evil spirits(辟邪) and repose of souls(鎭魂), Safety of the target structure through the ritual for land-God.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"102 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127655200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.34265/mbmh.2022.40.52
Byong-ho Lee
The purpose of this study is to shed light on the differences in the production and distribution of ceramic roof tiles used in the construction of the royal palaces and Buddhist temples of Baekje in the Sabi period (538-660) and the changes that occurred in the activities of the tile makers.The discussion in Chapter 2 is focused on the differing ways in which ceramic roof tiles were used in the construction of royal palaces and temples during the Sabi Baekje period. The convex roof-end tiles excavated at the sites of Baekje’s royal palaces, including those at Busosanseong Fortress, Archaeological Site in Gwanbuk-ri, Gua-ri and Ssangbuk-ri Buyeo, shared similar decorative motifs such as circular and triangular dots and waves for a long period of time. Conversely, the convex roof-end tiles discovered at temple sites dating back to the Sabi Baekje period, such as Temple Sites in Neungsa-ri and Gunsu-ri, and Wangheungsa Temple Sie in Buyeo, and Jeseoksa and Mireuksa Temples in Iksan, show that more than two new motifs were introduced at that time. The difference can be explained by the fact that new buildings continued to be added to the royal palaces, making necessary stricter management and control of the tile manufacturing facilities and equipment.In Chapter 3, the discussion deals with the ways in which roof tiles were produced and distributed for the construction of royal palaces and temples and the tendencies of tile makers. The roof tiles of new Buddhist temples built during the Sabi period were supplied by both state-run kilns and private kilns specializing in the production of roof tiles for Buddhist temples. The construction of palace buildings in the Sabi period led to continuous growth inthe size and number of tile kilns, as can be seen in the kiln sites at Geumdeok-ri, Jeongam-ri, Jeongdong-ri, Wangjin-ri and Hyeonbuk-ri. The discoveries made at the Yeondong-ri kiln site in Iksan suggest that the tile makers hired by the government-run workshops in Buyeo produced the roof tiles required for construction projects in the Iksan area. The excavation of the Wangheungsa Temple kiln site has revealed that the operator of the kiln organized temporary teams of tile makers from among workers at other kilns, suggesting a turning point in the history of tile production in Baekje. Analysis of the archaeological features has also revealed that the tile kilns of Wangjin-ri, Gwanhyeon- ri and Bonui-ri in Cheongyang were created by tile makers who had previously worked at the larger, government-financed kilns in Jangam-ri and Geumdeok-ri in Seocheon. The appearance of the convex roof-end tiles discovered at the kiln sites in Sinsan-ri of Seosan, Bunhyang-ri of Cheongyang, Sudeoksa Temple in Yesan, and Cheonho-ri of Nonsan suggests that they were produced by tile makers sent from the government-run kilns in the capital of Baekje for short-term local projects. Such changes in Baekje’s tile production system resulted from the effort to meet the need for a n
{"title":"Distribution of Roof Tiles for the Royal Palace and Buddhist Temples and the Tendency of Tile Makers in the Sabi Baekje Period","authors":"Byong-ho Lee","doi":"10.34265/mbmh.2022.40.52","DOIUrl":"https://doi.org/10.34265/mbmh.2022.40.52","url":null,"abstract":"The purpose of this study is to shed light on the differences in the production and distribution of ceramic roof tiles used in the construction of the royal palaces and Buddhist temples of Baekje in the Sabi period (538-660) and the changes that occurred in the activities of the tile makers.The discussion in Chapter 2 is focused on the differing ways in which ceramic roof tiles were used in the construction of royal palaces and temples during the Sabi Baekje period. The convex roof-end tiles excavated at the sites of Baekje’s royal palaces, including those at Busosanseong Fortress, Archaeological Site in Gwanbuk-ri, Gua-ri and Ssangbuk-ri Buyeo, shared similar decorative motifs such as circular and triangular dots and waves for a long period of time. Conversely, the convex roof-end tiles discovered at temple sites dating back to the Sabi Baekje period, such as Temple Sites in Neungsa-ri and Gunsu-ri, and Wangheungsa Temple Sie in Buyeo, and Jeseoksa and Mireuksa Temples in Iksan, show that more than two new motifs were introduced at that time. The difference can be explained by the fact that new buildings continued to be added to the royal palaces, making necessary stricter management and control of the tile manufacturing facilities and equipment.In Chapter 3, the discussion deals with the ways in which roof tiles were produced and distributed for the construction of royal palaces and temples and the tendencies of tile makers. The roof tiles of new Buddhist temples built during the Sabi period were supplied by both state-run kilns and private kilns specializing in the production of roof tiles for Buddhist temples. The construction of palace buildings in the Sabi period led to continuous growth inthe size and number of tile kilns, as can be seen in the kiln sites at Geumdeok-ri, Jeongam-ri, Jeongdong-ri, Wangjin-ri and Hyeonbuk-ri. The discoveries made at the Yeondong-ri kiln site in Iksan suggest that the tile makers hired by the government-run workshops in Buyeo produced the roof tiles required for construction projects in the Iksan area. The excavation of the Wangheungsa Temple kiln site has revealed that the operator of the kiln organized temporary teams of tile makers from among workers at other kilns, suggesting a turning point in the history of tile production in Baekje. Analysis of the archaeological features has also revealed that the tile kilns of Wangjin-ri, Gwanhyeon- ri and Bonui-ri in Cheongyang were created by tile makers who had previously worked at the larger, government-financed kilns in Jangam-ri and Geumdeok-ri in Seocheon. The appearance of the convex roof-end tiles discovered at the kiln sites in Sinsan-ri of Seosan, Bunhyang-ri of Cheongyang, Sudeoksa Temple in Yesan, and Cheonho-ri of Nonsan suggests that they were produced by tile makers sent from the government-run kilns in the capital of Baekje for short-term local projects. Such changes in Baekje’s tile production system resulted from the effort to meet the need for a n","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125496462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.34265/mbmh.2022.39.280
Ji-Youn Kim
As a building of Joseon Dynasty, Daeungjeon Hall at Jangyuksa Temple has jusimpo type gable roof with three bays in the front and three bays on the side, and inside the Hall, it attracts the attention of wall paintings and dancheong drawn on the wall and ceiling as well as Buddha statues and Buddhist paintings. Wall paintings and dancheong which make the interior of the Hall look majestic are usually drawn small because they are painted in the sense to focus attention on Buddha statues or Buddhist paintings as the main object of worship and form a religious atmosphere, but it receives attention since the east and west wall of Daeungjeon Hall at Jangyuksa Temple show unique iconography that is not seen in wall paintings of other temples. This paper looked into the layout focusing on wall paintings the inside of Daeungjeon Hall at Jangyuksa Temple and examined the iconographic origin of the iconography that is distinguished from wall paintings of other temples, such as Munsudongja(Child Majusri) on a lion, Bohyeondongja(Child Samantabhadra) on a white elephant, and Bicheon(aprasas) playing a musical instrument, etc. as well as the development process. This iconography was established as solo iconography in earlier period of wall paintings, and it was found that it had an influence on banner Buddhist paintings of Seoul&Gyeonggi area be drawn at the bottom from the end of the 19th century to the early 20th century. However, Arhat paintings and Portraits of Great Masters on Pobyeok wall show characteristics after the 19th century in the iconography, coloration, and detailed expression, so it is believed that they were repainted after a rebuilding. Then, based on the records handed down to the temple, the creation period of the wall paintings was examined. Most of the wall paintings the inside of Daeungjeon Hall were created in 1764 during a ceremony of Buddhist paintings, in which leading monk painters Doohoon(斗訓) and Jaeok(再玉) participated, and it can be said that they have great material value as representative works showing the iconography of Gisamunsudongja(Child Majusri on a lion) and Gisangbohyeondongja(Child Samantabhadra on a white elephant) in the mid-18th century.
{"title":"The Iconography and Characteristic of Wall Paintings of Daeungjeon Hall at Jangyuksa Temple in Yeongdeok","authors":"Ji-Youn Kim","doi":"10.34265/mbmh.2022.39.280","DOIUrl":"https://doi.org/10.34265/mbmh.2022.39.280","url":null,"abstract":"As a building of Joseon Dynasty, Daeungjeon Hall at Jangyuksa Temple has jusimpo type gable roof with three bays in the front and three bays on the side, and inside the Hall, it attracts the attention of wall paintings and dancheong drawn on the wall and ceiling as well as Buddha statues and Buddhist paintings. Wall paintings and dancheong which make the interior of the Hall look majestic are usually drawn small because they are painted in the sense to focus attention on Buddha statues or Buddhist paintings as the main object of worship and form a religious atmosphere, but it receives attention since the east and west wall of Daeungjeon Hall at Jangyuksa Temple show unique iconography that is not seen in wall paintings of other temples. \u0000This paper looked into the layout focusing on wall paintings the inside of Daeungjeon Hall at Jangyuksa Temple and examined the iconographic origin of the iconography that is distinguished from wall paintings of other temples, such as Munsudongja(Child Majusri) on a lion, Bohyeondongja(Child Samantabhadra) on a white elephant, and Bicheon(aprasas) playing a musical instrument, etc. as well as the development process. This iconography was established as solo iconography in earlier period of wall paintings, and it was found that it had an influence on banner Buddhist paintings of Seoul&Gyeonggi area be drawn at the bottom from the end of the 19th century to the early 20th century. However, Arhat paintings and Portraits of Great Masters on Pobyeok wall show characteristics after the 19th century in the iconography, coloration, and detailed expression, so it is believed that they were repainted after a rebuilding. \u0000Then, based on the records handed down to the temple, the creation period of the wall paintings was examined. Most of the wall paintings the inside of Daeungjeon Hall were created in 1764 during a ceremony of Buddhist paintings, in which leading monk painters Doohoon(斗訓) and Jaeok(再玉) participated, and it can be said that they have great material value as representative works showing the iconography of Gisamunsudongja(Child Majusri on a lion) and Gisangbohyeondongja(Child Samantabhadra on a white elephant) in the mid-18th century.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128455652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.34265/mbmh.2022.39.228
Jeong-seog Seo
The Mireuksanseong Fortress of Iksan, located in Mireuksan Mountain in Geumma-myeon, Iksan city. It is located in moutain behind the Mireuksa Temple and seen anywhere in Iksan area. Therefore it has received attention of academic world in Korea. In addition the Mireuksanseong Fortress has received more attention of academic by over and above legend constructed by King Joon in Gojoseon. By the way excavation investigation is going to be held, the Mireuksanseong Fortress is unconnected with King Joon. And discovered characteristic of the Mireuksanseong Fortress shows it was constructed to unified Silla Dynasty. Recentry it was confirmed biulding site in the Mireuksanseong Fortress. Most of them was a stone walled buiding. It was have been known storehouse, and contructed to unified Silla Dynasty.
{"title":"The Mireuksanseong Fortress Through Archaeological Materials","authors":"Jeong-seog Seo","doi":"10.34265/mbmh.2022.39.228","DOIUrl":"https://doi.org/10.34265/mbmh.2022.39.228","url":null,"abstract":"The Mireuksanseong Fortress of Iksan, located in Mireuksan Mountain in Geumma-myeon, Iksan city. It is located in moutain behind the Mireuksa Temple and seen anywhere in Iksan area. Therefore it has received attention of academic world in Korea. In addition the Mireuksanseong Fortress has received more attention of academic by over and above legend constructed by King Joon in Gojoseon. \u0000By the way excavation investigation is going to be held, the Mireuksanseong Fortress is unconnected with King Joon. And discovered characteristic of the Mireuksanseong Fortress shows it was constructed to unified Silla Dynasty. \u0000Recentry it was confirmed biulding site in the Mireuksanseong Fortress. Most of them was a stone walled buiding. It was have been known storehouse, and contructed to unified Silla Dynasty.","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131045974","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-30DOI: 10.34265/mbmh.2022.39.66
Kyung-Lim Ryu
{"title":"A Study on Dokseongdo(獨聖圖, painting of hermit sage) and Hyeonwangdo(現王圖, Painting of Yama) of Seonun-sa Dosolam(兜率庵)","authors":"Kyung-Lim Ryu","doi":"10.34265/mbmh.2022.39.66","DOIUrl":"https://doi.org/10.34265/mbmh.2022.39.66","url":null,"abstract":"<jats:p />","PeriodicalId":343790,"journal":{"name":"THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129499331","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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