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Gunsan has well arranged inland waterways and ocean transportation roads along the Geum river, Mangyeong river, and Dongjin river. So, since prehistory era, the city has been a center of transportation and a strategic point. By using this, there has existed marine culture of the west coast and the south coast, and inland culture of Geum river area since the new stone age so that variety of the new stone age was proved. And because new ironware culture was transmitted from China and Jeon Hoing(全橫) of Qi dynasty fled to the area, the area became a base in the early ironware era. 18 horse tombs which are ones of governing group in Mahan era and some 100 shell mounds prove prosperous marine culture then. It is known that there were small countries of Mahan more than 2~3 in Gusan. The countries developed based on marine activity like production of salt etc. In Baekje period, Gunsan had many exchanges with central area of Baekje. In Hanseong period, there were active exchange and trade with central area of Baekje through coastal sea route of the west sea so that central memorial service system was accepted in Sanwol-ri, Gunsan. And because of development of inland waterway in Geum river and Mangyeong river, inland cultural elements were identified in tomb relics of Gunsan area. Maybe through natural trade network, salt and seafood produced in Gunsan were transported to many places. Woongjin and Sabi period of Baekje, Gunsan played an important role as gateway for domestic areas and to foreign countries in Baekje and a starting point of marine silk road. To this end, Sisan-gun was established in Impi-myeon, Gunsan-si, Jeonbuk ; Maseoryang-hyun in Okgu -eup ; Buburi-hyun in Hoihyun-myeon ; Gammula-hyun in Hamyeol-eup, Iksan-si.

The purpose of this study is to viewing a look at the change process of pottery during Proto Three Kingdom ∼ Three Kingdom period that was excavated at Gunsan seongsanmyeon yeobang-ri Namjeon shell mound in 1995. and then will compare with a study of pottery from the Namjeon dwelling siteAnalyzed potteries are 2068 for all. 1847 for a Proto-Three Kingdom period of pottery divided into Hard-plain Pottery (38), Flat bottom deep bowl(547), Long egg-shaped jar(299), Jar (502s), Long bodied jar(7), Vessel(29), Big-bowl(123), Bowl(142), Steamer(57), pottery with spout(30), Cap shaped pottery (11), Big-jar(6), inward-hemmed-mouthed pottery(8), Mounted cup(5), pottery with two-fold mouth(3), Bird-Shaped Pottery(2), Japanese pottery in Pot with Handle[土師器](2). Pottery of Three Kingdom period except for the Jar is 36 that devide into Mounted flat cup(11), Cup shaped pottery(6), Flat bottom bowl pottery-stand(1), Cup with cap(12) and Bottle (6). As a result, Namjeon shell mound largely can be divided into two Periods. Ⅰperiod Includes 2 layer-group and 3 layer- group. Ⅰstage can be divided intoⅠa stage and Ⅰb stage depending on whether Hard-plain Pottery. Chronology is the late of third century and the early of fourth century. Ⅱperiod includes 4 layer-group and 5 layer-group. In detail, depending on the effect of Baekje pottery, Ⅱperiod is divided into three stage. Ⅱa stage is from the 8 layer to the 6 layer. Chronology is the middle of the fourth century. In Proto-Three Kingdom of pottery, bottom deep bowl Ⅱ type, Long egg- shaped jar Ⅱ type, Jar Ⅱa type appeared. Ⅱb stage is 5 layer of 4 layer-group. Chronology is the late of the fourth century. ceramic firing Jar andMounted flat cup, Cup shaped pottery, Pottery-stand are appear. Ⅱc stage is from the 8 layer to the 6 layer of 5 layer-group. Chronology is close the early of fifth century. Cup with cap, Bottle are appear and another Proto-Three Kingdom of pottery is varied. In summary, Ⅱc stage from the finished Proto-Tree Kingdom pottery group in Ⅰperiod appeared consistently used. From Ⅱperiod, new models appear in some deformation and two rounds of the newly emerged Baekje pottery. Finally, Cup with capⅢ type appear in 1 layer, top soil and disturbance layer. So, layer below of 1layer is judged as at the stragraphic end of Namjeon shell mound. Comprehensively, pottery of Namjeon shell mound can devide into indigenous pottery, transformed pottery under influence of Baekje, flowed pottery newly. And there was a meaning result when compared with a study of pottery from Namjeon shell mound and dwelling site. First Namjeon dwelling site hold during from the early of the fourth century to early of fifth century not temporary. Second special pottery as stovepipe pottery used only in dwelling site. Third it will be possible compare with a study of pottery from Namjeon shell mound and the other site in Jeonbuk province.

Existing view about Gungye government was in argument on if the government is political power unions among powerful families. Especially, main trend was an opinion where life and government of Gungye were understood from viewpoint of political power unions among powerful families. Accordingly, ‘Maitreya Buddha’ came to the forefront as part of strengthening royal authority. This was applied to analyze function and character of central government organization. This viewpoint is well disclosed in interpretation of Gwangpyongseong which was a representative government organization in Gungye era. That is, there is contradiction in opinion about Gwangpyongseong, one is that Gwangpyongseong is an organization to represent powerful families, the other is that it played a role to assist autocratic royal authority of Gungye like Jipsabu in Silla. But such existing analysis interpreted characteristic of Gungye government where ‘Maitreya Buddha’ came to the forefront, as ‘strengthening royal authority’ or ‘individual tendency’. So it is pointed out that important factor is overlooked in understanding Gungye and Gungye government. Accordingly, the study tried to analyze in what form ‘Maitreya Buddha’ thoughts and national direction as ‘Buddhist nation’ which were core events in Gungye government were reflected to life of Gungye and Gungye government. Through this, it could be drawn that ‘Maitreya Buddha’ of Gungye had been continuously strengthened in the life of Gungye, not dramatic event in the year 911 for strengthening royal authority; this affected identity and central government organization of Taebong, ‘Maitreya Buddh's Land’.

This is the article what studied about Sohyeon, Royal Preceptor Hyedeok(Hyedeokwangsa), who was a Buddhist monk of Beobsang Order in the middle Koryo Dynasty. It examines his position in the history of thought through his birth ; entering the priesthood ; his activities as the chief priest at a temple of Beobsang Order ; entry into Nirvana and then posthumous conferment of honors as Royal Preceptor. Sohyeon was born as the fifth of Yi Cha-yeon who belonged to the Inju Yi, one of high lineages in Koryo Dynasty. In 1048, he entered the priesthood under Haerin, and made foundations as the monk under him until 1070 when Haerin passed away. He became the chief priest at Haean Temple in 1071 ; at Geumsan Temple in 1079 ; at Hyeonhwa Temple in 1084, and took a series of actions to organize Beobsang Order. Especially, he made Kwangkyowon located in the south of the Geumsan Temple for publishing and spreading explanatory notes of Beobsang Order. He also pursued the harmony among Orders of Buddhism by enshrining at Geumdang of Kwangkyowon Nosana Buddha, Hyeon-jang, and his disciple Gyugi. And he set up ‘the Six ancestral figures of the East side of the sea(Haedongyukjo), the genealogy of Beobsang Order. He passed away in 1096, and took a posthumous conferment of honors as Royal Preceptor. These mean that he had high status and fame. Beobsang Order of which power grew up more owing to him took the knock by the political events like the coup of Yi Cha-eui in 1095 and of Yi Cha-gyom in 1126 and by the advent of Chontae Order. Nevertheless he kept exercising influence over posterity.

The analysis of this study focuses the patriotic martyrs in the Second Battle of Jinju Fortress who participated in the battle with Kim Chon-ilㆍChoi Gyeong-hoeㆍGoh Jong-hu among the generals of the righteous armies that participated in the Second Battle of Jinju Fortress. In addition, it is going to examine the other righteous armies that participated in the Second Battle of Jinju Fortress. Examining the hometowns, pass of the Civil Service Examination, blood relationship, political and academic trends of the patriotic martyrs, it thinks their characteristics. The patriotic martyrs in the Second Battle of Jinju Fortress stated in historical records were renown Sajoks in the regions and many of them were active in the center. Accordingly, they could create righteous armies and mobilize plenty of personnel to participate in battles. The righteous armies such as Kim Chon-ilㆍChoi Gyeong-hoeㆍGoh Jong-hu gathered to defend Jinju Fortress that was the strategic point leading to Honam even though it was not a battle in their hometowns. In general, the patriotic martyrs of Honam were Seoin in terms of politics and Kiho Hakpa in terms of academy, and they considered the Confucian ideas of loyalty to the nation and the king and filial duty important. They collected righteous armies in much wider regions rather than individualㆍsmall scale activities and the scopes of the activities were also wide, for example, Chungcheong-do, Hanseong and Gyeongsang-do. Many of the patriotic martyrs based on Jinju took righteous armies activities in order to defend the Jinju region and protect their families and relatives and sometimes, participated in the Second Battle of Jinju Fortress from individual activities. In spite of hopeless battles, they were willing to participate in order to protect their own hometowns. When examining other people, various aspects of this battle can be understood. Furthermore, because the academic trends of the patriotic martyrs based on Jinju, additional work on this part is required.

Epitaph is writing to the memory of the deceased. Writing epitaph is one of main writing activities of noble men in the Joseon(Choseon) era and it reveals objective facts about the deceased and viewpoint of the writer on them. Accordingly, some of them may contain an individual’s life or living history with value as historical records. This study aims to figure out features of epitaphs written by Seogye Park Sedang, the intellectual and great writer in the 17thCentury with verifying conventional general recognition on epitaphs. These feature sare summarized as follows:First, epitaphs written by Park Sedang are generally for his close and intimate people: family, relatives, friends, colleagues and acquaintances. From this, political relationships and friendships between the deceased and epitaph writer in both public and private ways can be presumed. Second, the writing form is generally in accordance with the custom but depending on subjects, some epitaphs reflect clearly his outlook on life or thoughts escaping typicality and conventionality. Third, Seogye Park Sedang was uniquely keen to recognize short and ill-fated lives. In particular, his epitaph for his own granddaughter shows sincere confessions on the frailty of life. Fourth, his epitaphs contain distinctively his own attitude on recording. Park Sedang emphasizes facts and meanings based on his outlook on life or history in writing epitaphs.

This study aimed to discuss a military system reform designed by WOO Ha-yeong. Before proceeding with the reform, WOO Ha-yeong looked into previous military systems and tried to learn concrete lessons from them. As far as WOO Ha-yeong understood, their failure to reform the military systems reasonably back then as well as the systems’ not being competent or efficient enough for quick reactions were considered negative effects. In the light of that, WOO Ha-yeong proposed ideas not only to improve the systems of both the army and the naval forces but also to strengthen the military most economically at a low cost. The discussion mentioned so far focused rather on how to resolve operative problems than how to reform the systems.

Presently, Korean historians have general views on the origin of the Korean Pon'gwan system based on a historical theory, in which the Koryǒ court rendered T'osǒng to local elites in the early Koryǒ period and that the Korean Pon'gwan system derived from T'osǒng.(Korean historians generally call it T'osǒngpunchǒngsǒl) But the historical theory is controversial. In this paper, I want to review the historical theory and suggest my own view on the origin of the Korean Pon'gwan system.

本稿は日帝戦時体制期における企業間重役兼任ネットワーク(Capitalists' Networks)に基づいて、資本家の間に、いかなる政治・社会的ネットワークが形成されていたかについての実態把握である。これは、帝国と植民地の政治・経済構造の中における、総督府・軍部の戦時動員政策と財界のトップマネジメントとの構造的癒着関係の解明であり、韓国資本主義の植民地的特質を把握しうる重要なポイントである。分析対象は京城グループ、野口グループである。京城グループは合計21名が、綿紡織業・金融業・製錬業・石油業・鉄道業・言論など8企業において大株主と重役を兼任する手法を通じてネットワークを形成した。中核人物は京城の賀田直治、有賀光豊、金秊洙、朴興植であり、釜山・光州・興南・新義州など各地域財界の重鎮がネットワークを形成した。興南の野口グループは合計8名が化学、火薬、電気、石炭、鉄道業など8企業においてネットワークを形成した。中核人物は野口遵、久保田豊、大島英吉であり、｢東拓の総督｣と呼ばれた仕方と雄基の有力者である山中が参加している。上記2グループの重役兼任者たちの政治的・社会的連関は次のとおりである。第一に、重役兼任者たちは中枢院參議、道評議員、府会議員、邑長として道・府・邑政に参加した。また木曜会、九月会、国民議会、昭道会など各種社会団体の幹部を歴任し、地域の有力者へと成長した。第二に、総督府官僚が財界へと天下りし、国策と関連した民間会社において大株主と重役を兼任した。京城グルプの代表的な人物は、賀田、有賀、林茂樹などである。これに伴って軍需関連物資を統制できるシステムを設け、朝鮮において成長した在朝日本人・朝鮮人上層資本家たちと強靭な癒着関係を形成した。第三に、上記の重役兼任者たちは戦時総動員法発効後、国民総動員朝鮮連盟、臨戦報国団など各種戦時動員団体において幹部として活躍した。特に朝鮮人は朝鮮飛行機工業(株)、朝鮮被服(株)など軍需会社創立時に総督府と軍部の斡旋によって殖産銀行、満州興業銀行などから資本金の融資受け大株主と重役を兼任した。日本人である野口遵、有賀光豊、林茂樹、朝鮮人である朴興植、金秊洙、崔昌學、閔大植、玄俊鎬が代表的である。第四に、特に朝鮮人重役兼任者は総督府の戦時総力戦体制に全員が積極的で、飛行機献納、強制徴兵制支援演説など、｢内鮮一体｣思想の宣伝などに参加するようになった。解放以後かれらは全員1949年に実施された反民族行為特別委員会において尋問対象者となった。要するに戦時体制期に植民地朝鮮においては、重役兼任制を通じた経済的ネットワークが地域を越えて全国に拡大し、これを基盤として政治・社会的連関も全地域にかけて構築された。このネットワークは朝鮮において成長した在朝日本人・朝鮮人上層部の中核資本家たちと総督政治の幹部たちとの間に、｢特恵金融支援｣と｢戦時動員｣を媒介として形成された強靭な癒着関係を通じて一層支持されていた。

Jeonju has been one of the representative hanji-producing centers for a long time. This is to analyze the historical background of Jeonju hanji. It is not clear when the paper-making technique was introduced to Jeonju. But it is assumed that the skill would be brought into the area in the 3rd to 4th century, in light of the fact that it began to be imported to Baekje kingdom at that time. Among the three kingdoms, Baekje played the most important part in the development of paper manufacture. The nation imported papers made of the mulberry tree for the first time in the Korean peninsular from China. Baekje had ideal soil conditions for growing the mulberry tree, then it was most likely that the nation already grew up to the typical producing center of hanji in the Three Kingdoms era. The tradition of Jeonju hanji was succeeded to the Koryo dynasty. Gyeonhwon, a king of Later Baekje, sent a fan as a gift to Wanggeon, a founder of Koryo. And Isaek, a famous civil minister of the late Koryo and the early Joseon dynasty, gave high praise to Jeonju, naming it the hometown of paper. Jeonju produced papers of the best quality with the Namwon area during the Joseon dynasty period, which were used for the diplomatic documents. It is quite natural for Gyeongguk daejeon, complete code of law in the Joseon Dynasty, to record that Jeonju and Namwon had equally 23 Jijang, paper artisan, which was the highest number throughout the country. Jeonju has continued to be a typical paper-producing center from Japanese colonial rule to the post-liberation times. According to Joseonji encyclopedia published in 1944, Jeollabukdo province had the highest number of inhabitants engaged in paper-manufacturing industry all over the country. To sum up, Jeonju is the most representative paper-making place with the historical background from the Baekje kingdom to the present age.

For properly comprehending and organizing the cultural history of movie theatres of S. Korea, It is inevitable to examine theatres not only in the capital, Seoul, but also in each province where the local theatres have been. In the recent studies, there are some discussions about the local theatres but nothing in the province, Jeonllabukdo. But the point is that for representing an integrated cinema history of Korea, the history of local theatres in each province would be added. What analyzing the history of movie theaters is to experience “the history of space” the cinema is always representing, and, as the result, to search the roles and functionality of the movie theatre positioned in the space. This research mainly examines the history of movie theaters in Jellabuk-do from the years before liberation from Japan to 1970s, aiming at discovering and investigating the historical way of being of films in Jellabuk-do. Thus, the research is principally showing the index as a primary database, such as the opening/closed date, the size, the number of seats and addresses, of the theaters, quarried from the text references, such as the newspaper, magazines, yearbooks and publications. Such figures are not only the basic data for the cinema history of S. Korea, but also the basic materials for analyzing mass-culture and for recording modern history. This study based on the historical materials could be utilized as an intersection point for the study of local cinema and, especially, as the basic materials for studying the history of film culture in Jeollabukdo. However, this research seems to lack in terms of the profundity and to be insufficient in terms of variety of the sources, since this study is the first attempt to illustrate it: the relation or correlation between the film industry in the local and the management of the movie theater, for instance. It will be covered by the post investigation.

魏晉南北朝 시기 君主에게 諡號를 부여하기 위한 諡法은 각 王朝마다 다양한 형태로 나타났다. 魏나라, 晉나라, 그리고 南朝에 속한 王朝에서는 兩漢 시대에 쓰였던 諡法을 비교적 엄격하게 지켜나갔지만, 16國 시대와 北朝에 존재하였던 王朝에서는 각 王朝마다 서로 다른 형태로 나타났다. 그리고 三韓으로 대표되는 중국 주위의 王朝들 또한 각기 자신들의 諡法을 사용하였다. 君主에 대한 諡法은 그들이 살았던 정치적 상황과 밀접한 관련이 있는 것이기도 하였다. 그래서 賜諡, 僞諡, 私諡 등의 용어로 서 그들 王朝간의 正統性 여부를 구분하기도 하였고 또 追諡라는 용어로서 그 正統性을 유지하고 있음을 표현하기도 하였다. 그러나 北魏 시대에는 그 諡法이 法規에 있어서나 制度에 있어서 다른 王朝에 비하여 많이 혼란하였는데, 이 이유는 아마도 北 魏의 諡法 제도가 완전하게 마련되지 않았기 때문이며 또 北魏 시대 중앙과 지방의 차이가 명확하게 구분되지 않았기 때문으 로 생각된다.

The sovereign`s posthumous titles developed toward to the different way during Wei,Jin,Southern and Northern Dynasty,Wei,Jin and Southern Dynasty followed Han Dynasty`s rules,Sixteen Kingdoms and Northern Dynasty enriched the rules,vassal states like SamHan had their own rules.The sovereign`s posthumous titles had lots of implication,indicating bilateral relationship by using different words like giving,fake or private,claiming legitimacy by giving subsequent posthumous titles. Northern Wei had no law or institution to giving posthumous titles to the other state,the reason may be that Northern Wei had no rigid law or the difference between inner and outer vassal states was fuzziness in this time.

This article attempts to understand the meaning of the “Two Swords” idea of the Middle Ages, and its course of transition and integration into the modern political concept. The letter Duo Sunt which was sent to the Byzantine emperor Anasthasius I (491-518) by Pope Gelasius I (492-496) and the Two Swords doctrine which was conceived by the medieval canonists and theologians served to establish the legal authority of the Church over its conflict with sacerdotal and secular powers in the Middle Ages. From the perspective of the Roman Church, the Two Swords represented the sovereignty of the Church over spiritual and secular powers and viewed this order to be completely consistent with the papal Plenitudo Potestatis. As with Saint Augustine’s interpretation of natural law, this hierarchy of power sustained that governments and laws derive their authority from God and all the rulers, therefore were subjects of the supreme Ruler. In the late thirteenth century, the medieval understanding and notion of the “Two Swords” or the “two powers” radically transformed under the influence of Aristotelian philosophy. Thomas Aquinas advocated the existence of a natural harmony between faith and reason through his efforts in uniting the Aristotelian philosophy with the principles of Christian theology – which subsequently lead to the emergence of radical and progressive intellectuals. John of Paris asserted the papal authority only to the spiritual jurisdiction, while insisting that powers on all secular affairs remained with secular rulers. This view greatly emasculated the medieval tradition and the idea of Two Swords that identified spiritual and secular powers with the Pope. Marsilius of Padua who was under the strong influence of Aristotle’s works denied the papal political sovereignty and his coercive jurisdiction. Moreover he held that general council which was consist of people was infallible, but not the Pope and consequently supported “popular sovereignty” – that spiritual powers were to be exercised by a general council. Through the works of these progressive political philosophers the idea of Two Swords evolved from its medieval roots to the shape of modern political conception.

Buddhist statues and a niche for Buddhist image, which enshrined seven Gilt-bronze seated buddha inside, were found when Seven Storied Stone Pagoda of Simgok-sa Temple in Iksan was dismantled. The condition of Buddhist statues and the presence of remains inside the abdomen of Buddha statues were checked first with the computed tomography and X-radiography before disjoint the pagoda. When the pagoda was taken apart, huryeongtong(a container inside which votive objects are placed), sarira jar, paper, etc were collected. Two rolls of paper were found in the head of main status, but it was not possible to identify what was written on them as they were seriously deteriorated. In addition, surfaces of the niche for Buddhist image, Buddhist statues and remains inside the abdomen of Buddha statues were analysed with X-ray Fluorescence to identify their chemical compositions; some parts of the niche for Buddhist image was gilt, Buddhist statues were gilt bronze and bottoms and huryeongtong of three Buddhist statues were silver. There were also a silver-mirror, minerals, glasses and amber inside the abdomen of Buddha statues. Through the conservation treatment, a gilt layer and delicate patterns were come out and the overall outline and the shape of the door on the front of the niche for Buddhist image were understood.

It is said that Simgoksa Temple, situated at the foot of Mireuksan Mountain in Nangsan-myeon, Iksan, was founded by the Buddhist monk Muyeom (801~888) during the reign of King Munseong (r. 839~857) of Unified Silla, although there is no material evidence to support this claim. The name Simgoksa appears in the section on Buddhist temples located in Yeosan-gun (one of the areas integrated into Iksan-gun) in Sinjeungdonggukyeojiseungram (Revised and Augumented Survey of the Geography of Korea), which was compiled in 1481, thereby confirming that it was founded prior to 1481. However, Beomugo [a journal on Buddhist temples compiled in 1799 (the 23rd year of King Jeongjo’s reign)] states that Simgokam Hermitage, which used to be located in Mireuksan, had disappeared by that time, while Honam Eupji (a journal on the history of Honam) compiled around 1872 states that Simgoksa Temple was located about 4km west of the eup (town). Thus, it is presumed that the temple was closed at an earlier date and then renovated sometime between the early and mid-19th century, i.e. between the compilation of Beomugo and the compilation of Honam Eupji. The white porcelain jar, Gilt-bronze Standing Buddha, seven Gilt-bronze Buddhas, and Miniature Shrine found in two rectangular holes in the Seven-story Stone Pagoda at Simgoksa Temple (Jeollabuk-do Tangible Cultural Heritage No. 192) in the course of dismantlement and renovation work conducted in June 2012 became the center of attention. This paper aims to shed light on the features of the objects unearthed from the stone pagoda and determine how and when the pagoda was built in an effort to reconstruct the history associated with the temple. The two Gilt-bronze Standing Buddhas dating from the early 10th century appear to be the oldest such statues discovered at the stone pagoda. The next oldest object is the Gilt-bronze Amitabha Buddha Triad, which dates from the late 14th century or earlier. The Miniature Shrine and the four Gilt-bronze Buddhas appear to have been made in the mid-15th century or later, compared to other miniature shrines made toward the end of the Goryeo Period (918-1392) or the early Joseon Period (1392-1910) and the Bodhisattva with an inscription of its year of production. It is presumed that the sarira reliquary made of white porcelain was made in the 19th century or later based on the way the reliquaries were enshrined and its shape. The Gilt-bronze Standing Buddha and the seven Gilt-bronze Seated Buddhas are presumed to have been associated with the reliquaries.

This thesis dealt with the established time, dissolve a stone pagoda, and Historical Significance on the seven story Pagoda in Iksan Simgok-temple. This thesis also studies about the style and aspect of the Stone pagoda. The Simgok- temple lies to the north Mt.MiRuk. The area of the Mt.MiRuk is located to the Miruk-temple, Saja-temple, YeonDongri-site, Jeseokri-temple, etc. This area has as important position with their Iksan country. The Simgok-temple has some highlights of buddhism history. It is not very long since the Simgok-temple was established. It is reported that the temple was established in the late unified Silla. But, There is no ancient ruins and relics in the Simgok-site. We can not prove that fact of their report. At present, It was the main building, Buddha hall, hall of judgement of the head, hall of the hermit sage, seven story pagoda, Stone Stupa for Priest in Chosun dynasty, etc. The pagoda has some highlights of Simgok-temple buddhism history. It was estimated that the stone seven story pagoda had been built from the late of the Korea to the early of the Chosun. The late of Joseon, Stone Stupas were widely distributed all over the country. It was excavated the sarira solemnity case and gilt bronze case of buddha from the stone seven story pagoda. It fall short of our expectations and is a rare thing. These new finds will throw considerable light on the Simgok-temple history and the stone seven story pagoda. A final result, the stone seven story pagoda in the Simgok-temple was definitely built on the 15th century. At that time, Buddhism lineage was dispirited by the confucianism. Especially, the gilt bronze case of buddha from the stone seven story pagoda provided that reliable fact for the building time and history. We can know that history and high position of the Simgok-temple in Chosun throughout the stone seven story pagoda. It has played an important role in this area.