Ancient Korea Research Articles

English

The researchers found that the Tcheonzamun (The Thousand Character Essay) consists of 63 poems of 16 letters, while the last 63rd poem consists of 8 letters. The researchers looked at the history of ancient Korea through Tcheonzamun poem. This is because the history of Korea before the 1st century has not been known until now. Through the first translation using the Chinese character, the researchers found that the author of Tcheonzamun poems tried to encourage the Maeg people, the ancestor of Koreans, because they were defeated in a combat with another country at that time. The researchers found that there is another method for the translation of Tcheonzamun poem. The researchers used their Korean pronunciations of the 16 letters for the second translation. The meaning of the translations under the two methods was similar, while the second translation through Korean pronunciations of Chinese characters had a tinge of sadness. From the aforementioned three key points, the researchers assumed two things: the people of Maeg country wrote the Tcheonzamun, and that the Tcheonzamun was spread from Maeg country into China before 500 B.C. Another two things the researchers found further are: the Tcheonzamun poem is a splendid writing because it expresses similar meaning both in interpretation of Chinese characters and Korean pronunciations using Chinese characters. There is a little difference between the modern Korean language and the Korean language of more than 2500 years old. The researchers wanted to know if Maeg people were religious people or not. Through this research, the researchers concluded that Maeg people were very religious people. And finally it is considered that the object for Maeg people of this Tcheonzamun poem is their petition to God for protection. Key words: Maeg, Korean pronunciations, the sorrowful voices of Tcheonzamun (The Thousand Character Essay) author.

The Depressed Mood in Poetry by Female Writers from Ancient Korea and China - focusing on Huh-Nanseolhun (許蘭雪軒) and Wang-Fengxian (王鳳嫺) -

The Depressed Mood in Poetry by Female Writers from Ancient Korea and China - focusing on Huh-Nanseolhun (許蘭雪軒) and Wang-Fengxian (王鳳嫺) -

고대 한국의 占卜 시행과 그 의미

고대 한국의 占卜 시행과 그 의미

An Aspect of the History of Medicine in Ancient Korea as Examined through Silla Buddhist Monks'Annotations on the "Chapter on Eliminating Disease"in the Sutra of Golden Light (Suvarnabhāsa-sūtra).

Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the "Chapter on Eliminating Disease" in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (57 BC-935 AD) who were active immediately after the nation's unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (617-686 AD), Gyeongheung (620?-700? AD), and Seungjang (684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light, which was compiled by Gangyō(835-871 AD), a Japanese monk from the Heian era (794-1185 AD). Representative versions of the "Chapter on Eliminating Disease" in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmakṣema (385-433 AD); the eight-volume edition by Chinese monk Baogui, which differs little from the preceding work in terms of the contents of the "Chapter on Eliminating Disease"; and the ten-volume edition by Yijing (635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo's annotations on the Indian medical knowledge found in the "Chapter on Eliminating Disease" in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang and five phases (wuxing). In accordance with East Asia's theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (catvāri mahā-bhūtāni) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vāta)-induced disease, bile (pitta)-induced disease, phlegm (śleṣman)-induced disease, and a combination (saṃnipāta) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (xiangke) of the five phases including the five viscera (wuzang), five flavors (wuwei), and five colors (wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo's annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo's death, annotated the "Chapter on Eliminating Disease" based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.

한국 고대와 유교의 만남 - 韓國 古代 自然觀과 王道政治 -

한국 고대와 유교의 만남 - 韓國 古代 自然觀과 王道政治 -

Martial Arts and Ideology of Hwarang, the Ancient Korean Warrior

From 37 BC to 676 AD, an era called the period of the Three States, ancient Korea was divided into Koguryo, Baekje and Shilla. Among these states, Shilla was the one that terminated the period and founded a single united nation. At the background of this unification, there were the prominent activities of Hwarang, an elite warrior group. The purpose of this study is to verify the characteristics of Hwarang’s martial arts and the ideological background that provided the foundation for the unification. Hwarang members usually ascended mountains or entered caves alone to hone their skills or were taught by senior Hwarang members and experts. Moreover, considering that the members of this group included monks, it is surmized that the monks supported the group as they practised their martial arts. National loyalty was regarded as the ultimate virtue. Due to the influence from Buddhism, Hwarang evolved into a loyal association where the members dedicated their lives to the nation. After many years, this ideology is currently receiving a great deal of attention and it is being used in a variety of educational fields. The ideological characteristics of Hwarang are part of Korea's cultural heritage and deserve academic attention.

Bio-Anthropological Studies on Human Skeletons from the 6th Century Tomb of Ancient Silla Kingdom in South Korea.

In November and December 2013, unidentified human skeletal remains buried in a mokgwakmyo (a traditional wooden coffin) were unearthed while conducting an archaeological investigation near Gyeongju, which was the capital of the Silla Kingdom (57 BCE– 660 CE) of ancient Korea. The human skeletal remains were preserved in relatively intact condition. In an attempt to obtain biological information on the skeleton, physical anthropological, mitochondrial DNA, stable isotope and craniofacial analyses were carried out. The results indicated that the individual was a female from the Silla period, of 155 ± 5 cm height, who died in her late thirties. The maternal lineage belonged to the haplogroup F1b1a, typical for East Asia, and the diet had been more C3- (wheat, rice and potatoes) than C4-based (maize, millet and other tropical grains). Finally, the face of the individual was reconstructed utilizing the skull (restored from osseous fragments) and three-dimensional computerized modeling system. This study, applying multi-dimensional approaches within an overall bio-anthropological analysis, was the first attempt to collect holistic biological information on human skeletal remains dating to the Silla Kingdom period of ancient Korea.

Origin and types of dual capital system in ancient China -A comparative example to the multiple capital system in ancient Korea-

중국 陪都制(alternate capital system)의 始原은 현재까지 알려진 바에 의하면 서주 초기 東都인 雒邑을 嚆矢라고 보고 있지만 배도라는 용어의 출현은 唐代부터 확인되고 있다. 그 이후 陪都制는 民國시기의 陪都 重慶(중요거점)을 마지막으로 그 존재가 사라진다. 중국 고대의 각 정권은 정치, 경제, 군사 등 다방면에 걸친 매우 복합적인 배경에 따라 도성제도의 신축적 수용을 취하였다. 특히 先秦(진대 이전)시기에서 隋唐時期까지 배도제의 선택과 수용은 국가 경영과 직접적인 연관성을 가지고 있기에 통치자들이 다방면에 걸친 신중한 고려를 하였다는 사실이 문헌기재와 고고자료에서 확인되고 있다. 동아시아에서 비교적 선진적인 도성제도를 운영한 고대 중국의 사례를 바탕으로 배도의 도시•지리적 형성 과정과 그 기능에 대한 정형성을 고찰하였다. 고대 동아시아에서 선진적인 도성제를 운영한 중국은 陪都制라는 독특한 도성체계를 구축하여 정치사회적 복합성과 다양성을 실현하였다. 복수의 도성을 설치하여 중심 도성의 보조적 기능을 수행하게 함으로써 정치, 경제, 외교적 효용과 신축성을 극대화하였다. 고대 중국 陪都制에 대한 인식의 확장은 한국과 일본을 포함한 고대 동아시아의 復都制를 이해하는 데에도 의미 있는 연동작용을 할 것이다.The origin of dual capital system in China goes back to Luoyang, the eastern capital of the Western Zhou, but the term, sub-capital or secondary capital, started to be used from the Tang dynasty. However, dual capital system was abandoned after use of political centers during the Republic of China. Ruling regimes of the ancient China chose the capital system with flexibility, based on the complex political, economic, and military contexts. During the pre-Qin and the Sui-Tang period, ancient literature and archaeological data show a careful contemplation of the rulers because the choice of capital system had a direct impact on the running of the state. This paper examines the formation process of secondary sub-capitals in their urban and geographic contexts and patterns in their function in ancient China. China established this peculiar dual capital system and operated it across ancient East Asia area, which effectively dealt with the political and social complexity, and cultural diversity. This system is assumed to have maximum flexibility and effectiveness in politics, economy and diplomatic relations through multiple sub-capitals subsidizing the main capital for ruling local areas. A broad understanding of the ancient Chinese capital systems would help us understand the ancient capital systems of the rest of East Asia including Korea and Japan.

A Comparative Study on System of Measurement in Ancient Korea, China and Japan

A Comparative Study on System of Measurement in Ancient Korea, China and Japan

Changseok Kim, The Formation and Development of Foreign Trade in Ancient Korea, (Seoul National University Press, 2013)

Changseok Kim, The Formation and Development of Foreign Trade in Ancient Korea, (Seoul National University Press, 2013)

Ch’oe Ch’iwŏn’s P’ungnyudo and Present-day Hallyu

P’ungnyudo, originating from the ancient societies, was based on belief in the heavens and native beliefs, but it was also open to and accepting of the teachings of foreign religions such as Confucianism, Buddhism, and Daoism. In the process of teaching this to and transforming the people, it became the central principle of ancient Korea. The hwarang and kuksŏn, who modeled themselves on this guiding ideology, were the leading forces of Silla and the key figures in the unification of the three kingdoms of Silla, Kokuryŏ, and Paekche. During the later years of Silla, however, they underwent some changes. In Koryŏ, there were efforts to revitalize sŏnp’ung; however, only the recreational aspects were emphasized. It continued as the p’ungnyu of music and poetic music of the sŏnbi in Chosŏn, with hwarang deteriorating into one of the eight despised social groups as a male shaman. Since the mid-1990s as Hallyu such as Korean drama and K-pop started to garner popularity, Korean pop culture has been receiving international attention. There has been a renewed interest in Korean enjoyment, talent, and style, as well as in traditional culture of Korea. P’ungnyudo, mentioned early on by Ch’oe Ch’iwŏn in Nallangbisŏ, grounded itself on traditional culture at the same time it was open and accepting towards foreign culture. Hallyu should be developed in the same way. Korea accepted culture from China and its western regions as well as from the West through the Silk Road and further developed it anew. In the same way, it will be possible to revitalize p’ungnyudo by being open minded and accepting of one another and maintaining a spirit of harmony and mutual prosperity.

Characteristics and Development of Glass Beads in Ancient Korea

Characteristics and Development of Glass Beads in Ancient Korea

A Study on GunHyeon(郡縣) and Chisoseong(治所城) in Ancient Korea - Focused on the Hagseongsanseong mountain fortress in Asan -

A Study on GunHyeon(郡縣) and Chisoseong(治所城) in Ancient Korea - Focused on the Hagseongsanseong mountain fortress in Asan -

Relations between Ancient Korea and Turkey: An Examination of Contacts between Koguryŏ and the Turkic Khaganate

Relations between Ancient Korea and Turkey: An Examination of Contacts between Koguryŏ and the Turkic Khaganate

Korean Medicine in General Practice: Current Status, Challenges, and Vision in Clinical Evidence.

Research mirrors the reality of clinical practice in a society. Korean medicine (KM) shares many medical theories, principles, and interventions with other Traditional Eastern Asian Medicines (TEAM) which is due to Korea's interaction over the last two millennia with its geographical neighbors. Korean medicine however has developed specific clinical approaches and characteristics which can be observed when studying Korean medicine practitioners. These distinctive features and characteristics of Korean medicine have arisen due to the unique medical environment and resources shaped by the geological, cultural, and economic forces of ancient and modern Korea. We believe that the unique features of KM have evolved not only through the influence of the larger TEAM regional activity but also through the influence of local regional KM practices.

한·일 고대 사리장엄 비교연구

한·일 고대 사리장엄 비교연구

『삼국유사』에 나타난 한국인의 사생관

『삼국유사』에 나타난 한국인의 사생관

Rice in ancient Korea: status symbol or community food?

Abstract

Study on terminologies of interpretation of Chinese Characters in the dictionary of ancient Korea

Study on terminologies of interpretation of Chinese Characters in the dictionary of ancient Korea

고대 한국과 일본에서의 중국 춤

본 연구는 고려 시대 이전 한국에 중국에서 전래된 당악 춤이 있는지에 대한 것이다. 사실 한국에서 기존의 학설에 의하면, 당악(唐樂) 춤의 전래는 고려시대 송(宋)에서 전래된 것으로 알려져 있다. 그러나, 동시대 일본을 살펴보면, 일본 궁중에 한국에서 전래된 고려악(高麗 樂)과 함께 당악(唐樂) 춤들이 존재하고 있음을 알 수 있다. 일본 궁중춤의 전래에 대해 연구해 본다면, 혹 고대 한국에 당악(唐樂) 춤의 존재 가능성을 엿볼 수 있을 수도 있다. 일본의 역사서들은 일본의 궁중악무인 가가쿠(雅樂)가 그 시작부터 한국의 영향을 받고있음을 보여주고 있다. 비록 한국과 일본의 역사서들이 직접 언급하고 있지 않지만, 이러한 기록들을 면밀히 조사해 보면 몇몇 당악(唐樂) 춤 작품들이 한국에서 건너왔음을 시사하고 있다. 이러한 고려악과 당악의 전래는 752년 일본 동대사에서 있었던 대불개안공양회에서 그 절정을 이루고 있다. 본 연구를 통해 기존학설과는 다르게 고대 한국에 파진악(破陣樂)과 같은 당악(唐樂) 춤의 존재했음을 짐작해 볼 수 있다. 그러므로 고대 한국 춤의 연구에서 있어 고대일본의 춤 연구는 매우 중요하다고 할 수 있으며, 마찬가지로 고대 일본 공연 예술 연구에도한국의 춤 연구가 필수적임을 보여준다.