Goryeo Research Articles

언급·인용 사례로 살핀 고려 후기~조선 초기 지식인의 『고려도경』 인식

Goryeodogyeong is a book recognized for its value as a major historical source of research during the Goryeo dynasty. As such, it can be thought that people have widely read and used Goryeodogyeong since old times. However, the perception of Goryeodogyeong by intellectuals in the late Goryeo dynasty and early Joseon dynasty was very different from now. First of all, it is very rare to directly cite or mention the Goryeodokyeong. In most cases, it stays in re-authentication or simply mentions the name and author. This phenomenon means that even though the dynasty was replaced, the nature of the social culture shared by intellectuals did not change significantly.
 However, at the same time, there is a strange difference in the attitude toward Goryeodogyeong in the late Goryeo dynasty and the early Joseon dynasty. In the late Goryeo dynasty, Goryeodogyeong was mainly used to find forgotten facts or quote them in poetry. But, in the early Joseon dynasty, Goryeodogyeong was cited as a historical source to explain the history of the old dynasty and critically reviewed in the sentence. In the attitude toward the book called Goryeodogyeong, the continuity and disconnection of intellectual society in the late Goryeo dynasty and the early Joseon dynasty are shown at the same time.
 On the one hand, this fact suggests that Goryeodogyeong was not widely distributed through engraving or manuscript in the late Goryeo dynasty and early Joseon dynasty. According to the records, the existence of the Goryeo dynasty edition of the Goryeodogyeong, which is different from the current Goryeodogyeong, is confirmed. However, it was not known exactly until now whether there was a Goryeo version of Goryeodokyeong.
 If the Goryeo version of Goryeodogyeong existed, it is most likely that the engraving was published after correction based on the Song dynasty version introduced from Yuan in the mid-14th century. However, even if it existed, it seems to have disappeared soon after it was not widely distributed. This means that unlike after the 18th century, the demand for Goryeodogyeong was not high among intellectuals at that time.

하남지역 사찰공방 연구

This study examined the types and characteristics of workshops found in the Cheonwangsa Temple Site and Dongsa Temple Site among the temples of the Three Kingdoms and Goryeo Dynasty periods in the Hanam region. In the workshop of Cheonwangsa Temple Site, a tile kiln, a charcoal kiln, a copper furnace, and remains of bell-casting facilities can be found in the space between the main hall and the lecture hall. From these remains, it is presumed that the workshop inside the temple's precinct during the temple's founding period was moved outside the temple site after the remodeling but continued to supply tile and charcoal. The Dongsa Temple Site workshop was constructed by digging the ground where buildings were built during the Unified Silla Period. A furnace presumed to have been used for iron production and remains of bell casting facilities were found. These workshops were operated temporarily to make roof tiles and dharma crafts needed at the temple's foundation. There is no trace that they were continued afterward. Considering the workshops' location, type, and operation, Cheonwangsa Temple shows the characteristics of a government office. It is presumed that Dongsa Temple was founded as a memorial temple sponsored by nobles. The workshops inside and around the two temple spaces are presumed to be auxiliary facilities that directly produce and supply items needed by the temples. It is deemed that professional craftsmen operated them. The operation of these workshops was related to the size of the temples. It shows the characteristic of a government office supported by the central or local government at the time, like the Seongjeon Sawon (temple with the government office in charge of construction, repair, and operation of temples) during the Unified Silla Dynasty.

고려후기~조선초 驪興閔氏 閔霽 家系의 정치적 동향

This study was prepared to examine the trend of the Minje family of the Yeo Heung-Min family in the late Goryeo and early Joseon Dynasty. The Minje family continued to serve as servants from the end of the Goryeo Dynasty and produced queens and meritorious subjects even after the founding of the Joseon Dynasty. The Minje family provides an example of the background and existence of the ruling power during the period of change of dynasty. In this paper, paying attention to these points, I examined Minje's personal connections and activities. During the period of change of dynasty, Minje cooperated with the Lee Seong faction and formed a relationship with the forces opposing the establishment of the country. Political activity was based on these relationships. After King Taejong ascended the throne, Minje emerged as a talented person who produced queens and public servants. In addition, the Minje family, which had ties with major political figures, exercised influence over the royal family and politics. This purge is not simply to get rid of Min, who is related by blood. Taejong purged the Min brothers to prevent the monopoly of certain forces in politics. As a result, the Min family moved away from politics.

일제강점기 1937년 만주국 강덕제 발원 고려대장경 인경과 특징

In 1937, the printing of the Tripitaka Koreana was carried out under the supervision of Gyeongseong Imperial University professor Dakahasi Toru(高橋亨) through the cooperation of the Japanese Government- General of Korea at the request and praying of KangDeok-je, the emperor of Manchukuo.
 In 1935, the KangDe Emperor visited Japan and observed old books and paintings from Joseon, China, and Japan in the collections of the Palace Museum and Jesil Museum, and was interested in the Goryeo Tripitaka and the Hwangbyeokpan Tripitaka. In 1936, the KangDe Emperor requested the Japanese Government-General of Korea to print the Tripitaka Koreana. It is presumed that Kang Deok-je's request for printing the Tripitaka was based on his devout Buddhist faith, and that he wished for merit or reward through the printing of the Tripitaka, a compilation of Buddhism.
 The printing of the Tripitaka in 1937 was requested by the KangDe Emperor, but 2 sets of Tripitaka were printed with one copy for the Central Buddhist College. In addition, the items required for printing were produced in Joseon, and printing and binding were performed by Joseon people in the traditional way of Joseon.
 Preparation for printing began in June 1937, printing was done from September 2nd to October 17th, and binding and box production were completed by December 1937. The Tripitaka arrived in Manchukuo on January 19, 1938. What was sent to the KangDe Emperor was 1,163 books of the Tripitaka, 3 lists, and 48 boxes, as well as 2 books of Daegakguksa-munjib大覺國師文集 and 1 book of Haejangsa-sajinjang 海印寺寫眞帳 in Haeinsa. The printed version was enshrined in Manchukuo and Bohyeonsa in Mt. Myohyang, Pyongan-do, and the Tripitaka in Manchukuo is unknown.
 Regarding the characteristics of the printing of the Tripitaka in 1937, the missing scriptures and supplementation of missing letters were reviewed. At the time of printing in 1937, 18 plates were engraved again with the intention of reproducing the original plate of the Goryeo Dynasty for the re-engraved plate to supplement the missing plate in 1915. The missing letters due to the damage of the Tripitaka scriptures were supplemented using 1,017 letters in 136 places produced in 1915.

고려시대 모란의 사용과 그 문화적 의미

The peony was studied only as a object to appreciated by the Confucian minister(儒臣) and bureaucrats of the Goryeo Dynasty, but this paper examined that the peony symbolized the power of the kingship.
 It was used as a flower symbolizing the kingship through the act of putting flowers on the head[戴花] in the royal(or national) rite(ex. royal banquet) related to the king, visualizing the process of conveying the command of the king, or appreciating it with the scholars and creating poetry[賞花].
 On the other hand, there were various meanings surrounding the peony between the king and the bureaucracy, because those who mobilized the peony selectively gave the meaning of the power, wealth, beauty, and luxury of the king and ruler to the flower according to the purpose of using it. In other words, various meanings were derived according to the politics and class of those who call the peony, and the symbolism of the peony became more diverse according to the purpose and viewpoint of the users.
 This situation has come to have various meanings as the material called peony has passed through the ages. It is the result of the re-appropriation of peonies in various ways through the time and space of each person, their position, and experience. The same peony has also been reborn in a different context depending on what meaning it has given and recognized, and it is necessary to approach various other symbols of the Goryeo Dynasty based on this perspective.

고려 초기청자 요지의 운영체계와 성격

“Goryeo celadon kiln site” refers to the remains of sites where various types of celadon, including the bowl with a halo-shaped foot, were produced during the early stages of celadon production in Korea.
 From the 1960s to the 1980s, the Gangjin Yongun-ri No. 9 and 10, Gochang Yonggye-ri, and Yongin Seo-ri sites were excavated, and research was conducted on the date of appearance and comparisons with Yue ware in China, as well as the evolution of the celadon bowl with a halo-shaped foot. After the 1990s, when the early celadon brick kilns in Wonsan-ri, Baecheon, and Bangsan-dong, Siheung, were investigated, more detailed research on the kiln’s structure and excavated objects has been conducted. Since the 2010s, early celadon kiln sites such as have been rediscovered or newly investigated. Specifically, in Yonggye-ri, Gochang, and Seo-ri, Yongin, new materials such as kilns and sedimentary layers, as well as other related facilities such as surrounding building sites have been uncovered, shedding light on the operation and characteristics of early celadon.
 The celadon kilns of the early Goryeo period were located in mountainous regions, and the range of the kiln site was confined to the local region. The kiln site is typically surrounded by large or small mountains and is located at the bottom of a mountain slope. On the flat surface area beneath the kiln site, facilities such as workshops and construction sites were located.
 This article examines the current state of excavation research to determine the locations of the celadon sites during the early Goryeo period as well as the systems of operation of the kilns and disposal sites. The celadon kilns of the early Goryeo period were located in mountainous regions, and the range of the kiln site was confined to the local region. The kiln site is typically surrounded by large or small mountains and is located at the bottom of a mountain slope. On the flat surface area beneath the kiln site, facilities such as workshops and construction sites were located.
 Early Goryeo celadon kiln sites were dispersed over an area between 2,000 and 5,000㎡ containing the kilnand disposal area. The kilns were renovated and repaired multiple times, the combustion chambers were relocated, portions of the previous kilns were demolished, and new kilns were constructed on a saggar sedimentary layer above the previous kiln. Even though the area was surrounded by the same terrain for several kilometers, kilns and disposal sites operated within a restricted area. This system of operation of kilns and disposal sites is distinct from that of mid-century Goryeo celadon sites.
 The operations of the early Goryeo celadon sites are believed to be very closely related to the tiled building sites created in the flat part of the kiln and the disposal site. Only a few specific sites, including the early celadon brick kiln site and the mid-century Goryeo celadon sites in Gangjin and Buan. However, based on the “Taepyeong Imsul” tiles excavated in Yonggye-ri, Gochang, it is assumed that this tile-roofed building site was a monitoring facility of the kiln site able to quickly reflect the decisions of the Goryeo court.

Picturing Political Power: Eighteenth-Century Korean Portraits in San Francisco's Asian Art Museum

Picturing Political Power: Eighteenth-Century Korean Portraits in San Francisco's Asian Art Museum

The study on tea drinking culture in the Joseon Dynasty of Korea and the Nguyen Dynasty of Vietnam

Tea is not only good for health as well as the mind, and a spiritual drink that enlightens people, but also contributes to developing culture and art in each country. If the Goryeo Dynasty of Korea favored the culture of "whisked tea" (點茶法), using powdered tea as in the Song Dynasty, then in the Joseon Dynasty of Korea, the culture of "leaf tea" as in the Ming Dynasty ascended. During the Joseon Dynasty, the art of tea drinking declined and disappeared with the policy of “Supressing Buddhism Revering Confucianism” (崇儒抑佛). However, Zen tea masters and late Joseon Confucian scholars still drank tea and wrote poetry about tea, which revived the Joseon art of tea ceremony and helped it be passed to these days. It can be said that the Korean art of tea drinking today is inherited by Zen masters and Confucian scholars of the Joseon period. Compared to the Joseon Dynasty (1392-1910) - the last feudal dynasty of Korea lasting more than 500 years, Vietnam experienced many dynastic changes in history with the Nguyen Dynasty (1802-1910) as the Vietnam's last feudal dynasty. With the idea of understanding the tea culture in the last feudal dynasties of the two countries, the author focuses on the tea culture of the late Joseon Dynasty (1392-1910) of Korea and the Nguyen Dynasty (1802-1945) of Vietnam. The study focuses on analyzing and comparing the similarities and differences between the tea drinking cultures of the two dynasties from a historical perspective. This paper consists of the three main parts (1) an overview of the tea drinking culture of the Joseon period, (2) an overview of the Nguyen dynasty’s tea drinking culture, and (3) a comparison of the tea drinking culture through tea products and tea enjoyment space (tea room) of the two dynasties. This study uses the method of synthesizing and analyzing domestic and international scholars’ papers, the historical-cultural interdisciplinary research method, and the comparative method to clarify the three above- mentioned issues.

고려가 몽골제국에 바라는 것 - 김구(金坵)의 외교문서에 표현된 원종 대 양국관계의 재구성 -

After the meeting of Kubilai and Wangjeon in 1259, the Mongol Empire and Goryo stopped the war. The Goryeo Dynasty needed to make this unstable peace a fait accompli. Chinese assistants in Kubilai’s court needed to explain the new world order centered on the Mongol Empire, the relationship with foreign countries, in the traditional Chinese custom. At this point, the authors of diplomatic documents of Goryeo, including Kim Gu, succeeded in modifying Mongolian rule with Chinese tradition, citing appropriate precedents and metaphors.BR The diplomatic document of Goryeo took a strategy to confirm that Kubilai was the legitimate emperor of the Chinese Dynasty and that his rule was in accordance with the Chinese tradition. In addition, the Mongol-Goryeo relationship was not based on the Mongolian system, but the traditional Chinese world order. That was what Goryeo wanted for Mongol Empire.BR For Chinese intellectuals of the Mongol Empire, who had no experience in managing the world yet, Goryeo

조선 후기 여협도(女俠圖) 연구

First appearing in unofficial records during the Later Han period in China, Women’s Chivalry became a frequent topic of literature in the Tang Dynasty and fictions such as Hongsun and Sugeunrang garnered popularity. Later in the Ming Dynasty, illustrations were inspired by literature with women as protagonists based on the success of a variety of plays and novels, also resulting in artists producing paintings on Women’s Chivalry.
 Meanwhile in Joseon, as a result of two wars, chivalry was an emerging interest in literature, drawing attention to novels and paintings on Women’s Chivalry as well. Introduced in the Goryeo Dynasty, Chinese novels on Women’s Chivalry became widely popular and read and in the 17th century, and paintings on Women’s Chivalry such as Guyoung’s Yuhyupdo and Maeng Youngkwang’s Paegummiindo were circulated and appreciated among writers. In Korea, Women's Chivalry became a frequent topic of painting during the Late Joseon Dynasty with the main character of the Tang Dynasty’s novel Hongsun as a prominent inspiration. The reason for this prominence of Hongsun appears to be a combination of factors, including the impact of Chinese literature, the impact of artists such as Guyoung and Maeng Youngkwang and their paintings of Women’s Chivalry, and the association with naksindo paintings. Iconically, images reminiscent of sword dance were drawn with a beautiful woman holding a sword with her robe fluttering in the wind.
 Paintings of Women’s Chivalry in the Late Joseon Dynasty can be represented by eight paintings; iconically, the paintings can be classified into Maeng Youngkwang’s (孟永光, 1590-1648) style and Yunduseo’s (尹斗緖, 1668-1715) style. In Mangyunggwang’s paintings, the women produce a static atmosphere as she stands or sits gazing at somewhere, while in Yunduseo’s paintings, the paintings have a strong dynamic image as women are shown flying in the air motivated by a scene from a novel.

불교어에서 유래한 한국어 고찰 ―『禪門拈頌集』을 중심으로

The results of studying the impact of Buddhism on the Korean language are common. Since it was written by a Korean monk during the Goryeo Dynasty, 『Chanmen Niansong Ji 禪門拈頌集』 is a Korean Buddhist literature. Although it is recorded in Chinese characters, it can be said that the color of Korean is already permeated into vocabulary and grammar. In the same context, traces of Korean can be found sufficiently through the Buddhist-related vocabulary contained in 『Chanmen Niansong Ji 禪門拈頌集』. Based on this point, this paper sought to examine the relationship with the Korean language by finding nine Korean languages derived from the Buddhist language contained in the Buddhist literature, 『Chanmen Niansong Ji 禪門拈頌集』 and summarizing their changes in meaning and shape.

고려 최씨 정권기 私兵의 운영과 家奴

This study explores the management of private army(私兵) during the Choe military regime in Goryeo period and changes in the characteristics of its members. This study also intends to reveal the limitations of the regime’s running of private army. There are precedent studies that have analyzed the Choe regime’s management of private army, but they have not dealt with its members’ propensity. Therefore, the reason for the fundamental change in the attitude of soldiers has not been properly considered.BR The Choe military regime’s private army was largely composed of Dobang(都房) and House army(家兵). All members of Dobang were connected to the central bureaucracy, but the House army was not. Dobang had a bond with the Choe military regime in exchange for public offices, and could turn its back on the Choe military regime depending on the political situation. In preparation for such a situation, Choe military regime bestowed an office on domestic slaves(家奴), the conductor of the House army. However, these domestic slaves, newly involved with the bureaucracy, broke away from the Choe military regime and caused the fall of the regime.BR The limitation of the private army management was that Choe’s military regime used the centralized royal bureaucracy for its own benefit, but could not possess it.

고려시대 장산군(章山郡) 치소 위치·군현 변천 탐색과 경산

The name of the town, Jangsan-gun (Gyeongsan-si), was officially given in 757. In 927, at the Battle of Gongsan Dongsu, Wang Geon was defeated by Gyeon Hwon of the Later Baekje. However, the residents of Gyeongsan cooperated with Goryeo. As a reward, Wang Geon changed the name of Jangsan-gun to a better meaning. Jangsan-gun (Jangsanseong) does not know its exact location. However, it was revealed that the site of Gyeongsan City Hall during the Joseon Dynasty was the seat of the Goryeo Dynasty. It was also analyzed that this place would be the site of Jangsan Fortress. The transition of Gun-hyeon of Jangsan-gun of Goryeo began with the Taejo period. Jangsan-gun was transferred to Donggyeong Yusugwan Gyeongju in February 1018 (9th year of King Hyeonjong). In 1172 (the 2nd year of King Myeongjong), Gammu was dispatched. When King Chungseon took the throne, Jangsan-gun was changed to Gyeongsan-hyeon to avoid the king's name. This was December 1308. In 1317 (4th year of King Chungsuk), Gyeongsan-hyeon was said to be the hometown of Il-yeon and became Gyeongsanhyeonryeonggwan. In 1390 (2nd year of King Gongyang), it was elevated to Gyeong san-g un as it was said to be the hometown of King Gongyang's queen.

고려전기 불교 교단과 승과(僧科)

광종(재위 949-975) 때 승과 시행 초기에는 예비시험과 본시험의 단계가 갖춰져 있지 않았다. 1084년(선종 원년) 유가업과 선종에서 승과 예비시험을 시행한 기록이 있다. 두 교단의 예비시험이 같은 해에 처음 실시되었다는 점에서 승과 운영에 미친 국가의 영향력을 확인할 수 있다. 목종 때부터 1백 년 이상 왕륜사에서 승과를 실시하였다. 1084년 광명사 승과에서 선종 승려로서는 최초로 학일이 합격하였고, 1101년(숙종 6) 봉은사에서 천태종 대선이 처음 개최되었다. 승과 장소가 바뀐 배경에 선종 교단의 요구에 응한 국왕의 허락, 숙종과 의천에 의한 천태종 건립과 천태종 대선의 실시라는 사건이 있었다. 한편 천태종 대선은 교단별 승과 즉 종선(宗選)의 성격을 지닌다. 12세기 전반 불교계의 혼란 속에서 승과 운영이 국가 주도에서 점차 벗어나게 되는데, 이는 구족계 수계의 변화와도 흐름을 같이 한다.

17세기 관료문인들의 ‘송도삼절’과 개성 이미지 - 최립의 문장·차천로의 시·한호의 글씨를 중심으로

The cultural image of a region should be discussed through several categories: the time, the area, and people who enjoyed it. After the capital of Joseon was established at Han’yang, Songdo(the Gaeseong city today) came to harbor a variety of images and identities, as the status of the region and the nature of the residents continued to shift and evolve over time. BR Songdo in the 15SUPth/SUP century was the late capital of the vanished Goryeo dynasty, and was only remembered as such. Then in the 16th century it was newly perceived, sometimes as a region symbolizing loyalty and historical lessons, while sometimes as a place for elegant life and entertainment. Throughout the entirety of the Joseon period, Songdo continued to be perceived as a place that boasted beautiful nature and great historical vestiges, but it was also deemed as a place that no longer bore any social relevance and left only with remnants of past glory. Also, aside from such dual identity, the region was famous for its commercial activities as well.BR Earlier in the Joseon society, there was the concept of “Songdo Samjeol,” which literally meant the “Three Excellent Things of Songdo” and referred to Seo Gyeong-deok, Hwang Jin-ih and the Pag’yeon Fall. The concept was heralded as a symbol to elegant life. Then coming into the 17SUPth/SUP century, an entirely different kind of “Songdo Samjeol” surfaced within the literary community, counting “Cha Cheon-ro’s poems, Choi Rib’s writings, and Han Ho’s calligraphy” as the new three sights to see. This new version of the concept was a boast of the extraordinary talents of the Songdo region’s literary figures, and was widely acknowledged amongst literary writers in the field of diplomacy and public works.BR This kind of notion, tied with the image of declining Songdo, resonated with people in handicapped conditions, who managed to serve the country with their talents but ended up feeling frustrated for never being properly rewarded. Such notion, based on the 17th century literary writers faith in literature and pride in their own works, eventually provided the Songdo region with another image: the home of superior talents, duly recognized and honored with eternal reputation.

삼국～고려시기 부연와의 시기적 변천

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.

나주읍성 동점문 성벽부재에 대한 암석학적 연구 및 산지 추정

This study is based on the mentorship course in CNU Science Education Institute For the Gifted. The Naju Eupseong Dongjeommun Gate, which was built in the Goryeo Dynasty, was restored in 2002, but a heterogeneous stone material that showed a significant difference from the original stone of the fortress wall, was used as the restoration stone. This study aims to clarify the difference between raw stones and restored stones by the investigation of the petrological features of the stone materials for the Naju Eupseong Dongjeommun Gate, and to estimate the provenances of the raw stones through the geologic survey. In addition, replacement stones that can be used for when the Naju Eupseong Dongdaemun Gate is renovated are presented. As a result of measured magnetic susceptibility and visual observation, the stone materials of the Naju Eupseong Dongjeommun Gate consist of granodiorite, and granite gneiss. Compared to the original stone, the restored stone is judged to be a granite, which shows a clear difference in the petrographical features such as the results of visual observation and the magnetic susceptibility. As a result of the geologic survey around Naju Eupseong Walled Town, the area of Geumseongsan Mountain in Naju is presumed to be the source of the original stones. Granite diorite is considered appropriate as a substitute stone if the restoration of Naju Eupseong Dongjeommun Gate is carried out.

Attribution of Sijo Song Authorship to Historical Figures: Sijo of Late Goryeo and Early Joseon

This study examines the authenticity of sijo songs attributed to the late Goryeo (918–1392) and early Joseon (1392–1897) periods. These sijo songs primarily adhere to themes of loyalty to the ruined Goryeo dynasty, or to the tragic execution of King Danjong (r. 1452–1455) in the early Joseon period. The former is typically represented by Jeong Mongju 鄭夢周 and Gil Jae 吉再, and the latter by Wang Bangyeon 王邦衍 and Seong Sammun 成三問. The background stories and attributed authorship of sijo songs are not always aligned with historical facts and often contradict official records. The background stories first emerged in unofficial history books in the seventeenth century, though the original sijo texts predate these narratives. At the time, the sarim 士林 (Neo-Confucian literati without political power) class played a pivotal role in developing these background stories. They yearned to restore the loyalists' honor and consolidate their ideological and political power; thus, they disseminated sijo songs associated with stories of loyalty through unofficial historical texts. Later, the compilers of public songbooks affirmed the sijo–author relationship in songbooks that proliferated in the eighteenth and nineteenth centuries. Consequently, the myths of early sijo and loyalty were formed and solidified.

高麗時代 卍字文 透刻香爐 연구

The incense burner of 卍 character expressed as an openwork in the Goryeo period is characterized by three legs, a cylindrical body, and a 卍 character on the lid. The incense burners of 卍 character expressed as an openwork during the Goryeo period were made of bronze and celadon, and it is thought to have been influenced by the Northern Song Dynasty. An incense burner of 卍 character expressed as an openwork in the Northern Song dynasty can be confirmed through the excavated artifacts from the tomb of the Ru family of the Lantian County in Shanxxi Province and the excavated artifacts from the Taozhulucun village of Zhejiang Province. The incense burners of 卍 character expressed as an openwork of the Northern Song Dynasty were made of stone and bronze, and it seems to have been in vogue briefly from the late 11th century to the early 12th century. In Goryeo, incense burner of 卍 character expressed as an openwork of the Northern Song dynasty type II was accepted and the Goryeo type I incense burner was made with bronze. The type II incense burner was made of celadon. It is estimated that the incense burner of 卍 character expressed as an openwork in the Goryeo period was made in the late 11th century to the first half of the 12th century. It is presumed that the incense burner of 卍 character expressed as an openwork in the Goryeo period was used as a memorial service for temples and burials in tombs.

고려시대 ‘역병(疫病)’과 자연재해－한·중 재해 기록 분석을 중심으로－

Until now, the study of famine and plague of traditional society have been understood with the case analysis and the historical meanings. This study is to comprehend and summarize epidemics during the Goryeo Dynasty by referring to natural disaster records organized based on literature resources of Korea and China on top of the existing research accomplishments. Ohaengji is a literature resource that covers natural calamities according to ohaeng (the Five Elements). The understanding of the natural calamities by the Five Elements is the basis to explain a view of nature of traditional society. 『Goryeosa』 narrates natural calamities of ‘Soil’ with the influence of the publication of 『Yuansi』. ‘Soil’ is a natural calamity related to soil that includes all disorders that vegetation and crops can’t ripen, which leads to famine and the spread of epidemic. Compared to 『Songsi』, it presents the cause and the cause-and-effect relationship between soil, famine and epidemic more clearly. Epidemics are separately narrated in Sikhwaji, Yeji and Hyeongbeobji according to Jinhyul, ritual, and Hyeongjeong in addition to Ohaengji, and the record of plague are in Jiriji. The occurrence of natural disasters and epidemics have tended to be explained as environmental causes even if they didn’t cause directly. This study compares natural disasters of Chinese Dynasty and Goryeo Dynasty, and covers the correlation between unusual weather and epidemics of Song·Yo·Geum based on the periods of occurrence of epidemics. There was climate similarity of locust damages in Goryeo, Song and Yo caused by the temperature humid climate during the 11th century, which affected the occurrence of pestilence in both Goryeo and Song. The resources of early and late 12th century show cases of same natural disasters in Goryeo, Song and Yo·Geum, along with famine in Goryeo, and in Song, many people died and had property damaged due to flood damage, which indicates each area had flood, drought, famine and epidemic altogether, or alternately.