Earticle

Since 1983, Suyanggae site has been investigated through 9 full-scale excavations, which include the first 4 excavations to the LocalityⅠ from 1983 to 1985, 3 ones to the Loc.Ⅱ from 1995 to 1996, and the 8th and 9th to the Loc. Ⅲ in 2001 and 2008. The Locs.Ⅰ,Ⅱ are formed on the 2nd Terrance, and the Loc. Ⅲ is on the 3rd Terrace. Through excavations, it has been revealed that the each locality has different culture, such as the Lower Paleolithic in the Loc. Ⅲ, the Middle, Upper Paleolithic, Neolithic and Bronze Age in the Loc.Ⅰ, and some Iron Age dwellings in the Loc. Ⅱ. The significance is widely acknowledged that the site has been designated as the National Historical Site No. 398, on where a museum has been built to contribute to research on the Suyanggae Culture. The characteristics of Suyanggae site is like the followings. First, there has been found a series of cultural phases in the strata from the Lower Paleolithic to the Iron Age. The gravel layer on the 3rd Terrace revealed a cultural phase consisting of grave lst one tools, which is thought older than 300,000bp by geological dating. The various kinds of lithic artifacts are considered proofs of adaptations in each layer. And the Middle Paleolithic layer in the 2nd Terrace, the Loc.Ⅰ shows different feature on the raw material using quartz and sandstone. Second, given several types of handaxes it appears that the handaxe tradition still lasted in 18~15ka at least. The handaxes have been noticed with the difference to the Japanese Paleolithic, in that those have some aspects such as various types, extended sizes, and patterned shapes. It is thought that there are few sites revealing that assorted types of handaxes in the Upper Paleolithic until now. Third, a number of blades, blade cores were found that gives us valuable materials to study the blade tradition in the region. It is seldom that striking platforms on cores were adjusted to make various types of blades. With the blade technique, more than 250 microblade cores, classified into the Type Ⅲ, are considered showing some technical attributes of the blade tradition in the Northeast Asian Region. Like these, Suyanggae site has occupied an important archaeological position, that comprises a continuous series of cultural phases, a large amount of lithic assemblage more the 30,000, the geographical location in the region, and the typical lithic types and tool-making techniques. It is well expected that further comparative research will play a great role in archaeological research of the Northeast Asian Region.

Institute of Korean Prehistory has conducted the excavation on Locality 7-1 at Unjung Paleolithic Site in Paju City since March 2009. This area has been well known because of its paleosol and paleolithic stone tools that have been discovered on surface since 2002. During our excavation, it is confirmed that there are 2 cultural layers at Locality 7-1. This site consists of 3 clay layer(brown, deep brown, dark brown) and 1 sand layer(dark brown) on the pebble layer. Frequency of Large-sized stone artifacts at most cultural layer is high. When it comes to the quality of the materials of artifacts, quartz takes up considerable part at a highest rate and quartzite is confirmed partly. The industry of Locality 7-1 contains biface, choppers, choppingtools, pick, scrapers and polyhedrons. The tool in majority are made with quartz and quartzite. Unjung Paleolithic Site contains many paleolithic artifacts as well as stable geological information concerning the paleoenvironment of this area and deposit process. Unjung Paleolithic Site could play a important role in study of the Paleolithic relics in the downstream of Han river basin. We hope this site would contribute to understand the development of the paleolithic culture in the downstream of the Han river basin.

In the article Ukmyon the Slave-girl Who entered the Lotus Paradise in the Samguk Yusa there are two main characters Baljing(Paljiin) and Ukmyon who appear almost simultaneously. Previous research, by failing to identify Paljin with Baljing, has caused Ukmyon to become the center of attention, thereby causing the greater part of this article to become a useless historical article where the context was self-contradictory. But suprisingly upon careful analysis, there are several leads in the Ukmyon article, and supporting evidence for this is found in the Keonbongsa Sajoek. Here the author will examine and synthesize these leads and draw several inter-related conclusions based on historical, narrative and Buddhist doctrine. Of the Amitabha Buddha invocation societies historically known to have been held in Silla society there were two. The first was held by Baljing at Wongaksa(Koseong Keonbongsa) monastery during the reign of King Kyeongduk(reigned 748-776), the second was held by Agan Kwijin, who lived near Kangju(Yeongju), and others at Mitasa monastery during the reign of King Aejang(reigned 808-815). At the time, Ukmyon was a slave of Kwijin and by secretly invoking the Buddha without her master's knowing, was able to enter the Lotus Paradise. That these two distinct events were woven into one narrative was because they were woven together by Buddhist narrative where, first, the first invocation society was a large ceremony large enough to be revered by and known to Buddhists of other areas, and second, that Ukmyon who invoked the Buddha sincerely was able to enter the Lotus Paradise was because the reincarnation motif where those who were not saved during the first invocation society were redeemed in the next existence and because Baljing who made this vow appears as the Goddess of Mercy. Such devotion to the Amitabha faith caused a reappraisal of Buddhist priest Hyesook, and that Hyesook's Mitasa monastery where at this stage, the second invocation society was held, was viewed as a sacred ground is justifiable. The Ukmyon narrative where even those sentient beings capable of sinning have easy passage into eternity has the Pure-land doctrine as it's foundation, and moreover the Pure-land doctrine itself was intended just for those common people and preaches that even women are capable of passage into eternity, and shows that Wonhyo-type popular Buddhism was being disseminated among the populace in the form of easy-to-understand narrative form. Nevertheless the dark aspects of mid-Silla society shown in the underside of these miraculous stories must not be overlooked. The message of the Ukmyon narrative is that a humble female slave prayed to Amitabha and entered the Lotus Paradise, but what made her enter the Buddhist sanctum was a 'heavenly voice' and it seems that before entering the sanctum she was hovering between life and death in the courtyard. If that is the case then, that Ukmyon was punished for neglecting her social standing and her presumptuous behavior seems closer to the truth. The Ukmyon narrative derives from the Buddhist establishment and if we remember that the intellectuals of the time were aristocrats and monks, we can on the contrary see the reality of that period through the Ukmyon narrative.

This article attempts to survey the Baekje people's utensils during the Sabi period (5th~7th A.D.) and to revive their diet in those days. It is supposed that the royal families and noblemen of the Baekje used various kinds of dining tables and dishes such as a tall and large-sized long-rectangular dining table(Gwe), a tall and large-sized rectangular dining table(Joe), a rectangular dining table(Ahn), a small round or rectangular dining table(Seon) and a round or rectangular short-legged dish, of which surface is designed to be a luxurious pattern and painted in yellow lacquer. On the other hand, it is assumed that common people usually used Ahn or Seon, and they used a large-sized rectangular or round dining table when many people ate together. Further, it is assumed that they used utensils made of silver, brass, bronze, and iron, lacquer-wares, various kinds of potteries included black tiled potteries. The Baekje people's potteries are categorized into three types: gray potteries, hard gray-bluish potteries and black tiled potteries. Especially it is a peculiar that a black tiled pottery was made, well developed, and used by the Baekje people. In a word, it is certain that Baekje people during the Sabi period were vegetarian because of their religion as Buddhism and the prohibitory decree of the Baeje Kingdom.

This study is archaeological analysis on roof-tiles from Eupnaedong fortress located in Onyang, Asan. Eupnaedong fortress is thought to have had been Tangjeong fortress constructed by King On-jo, the founder of Baekje. Roof-tiles obtained from the remains of the fortress are similar to those of Baekje, however the chronological date of them is thought to be within middle 7th century and early 8th century, when is end of Baekje and early in the United Silla. It is because roof-tile manufacturing technology of Baekje had been sustained for a time, although the government had have been conquest by Silla in 660 AD. Hence, it is uncertain that by which political power Eupnaedong fortress was constructed for the first time, Baekje or United Silla. The key of this question may be hold through excavation on the castle wall.

Hongju, the former name for Hongseong which is on a spotlight for its candidacy for the state capital of Chungnam province, is said to have its history of administrative existence at the earliest since the tenth century, much later than other places. This paper looks into Hongju regarding its existence as an administrative unit and the foundation of its regional symbol, Hongju citadel. To briefly summarize the conclusion of the study: Firstly, the emergence of Hongju as an administrative unit was during the Unified Silla period which is obviously earlier than the previously said Koryo period. ‘Haepung,’ the name of provincial name of Hongju, seems to be the administrative name during that period. Secondly, the Buddhist sculpture of Singyeongri in the Yongbong Mountain appears to be built in the early Koryo period testifies to the development of Hongju during the late period of Silla and the early period of Koryo. The sponsor of the construction of the Buddhist sculpture seems the then influential local power, Geungjun. Thirdly, it is presumed that Hongju citadel is founded in the early part of Koryo. In comparison with other citadels built in the fifteenth century around the Sejong’s reign, Hongju citadel was dated much earlier. Hongju citadel is a stone-built of the early Koryo period expanded on the earth-built of the late Silla and early Koryo period.

Taeiljeon, a building constructed in Mount Baekhwa in Taean in 1479 (the tenth years of King Seongjong’s reign) of the early Choson Dynasty is a very historic ruin. Although it was demolished in 1518 along with the closure of the Sogyeokseo, a national Taoist temple, it had a significant on the folk culture of Taean and the Baekhwa Mountain area. Nevertheless, little research has been carried out about it in earnest. This study discussed the reason why Taeiljeon rite, a national Taoist rite, had been held on the easternmost coast of Chungcheongbuk-do, and examined the transmission of folk culture in Taean area before and after the construction of Taeiljeon. Indeed, within the Baekhwa Mountain fortress are several sites where buildings stood. However, sites that meet the condition of Taeiljeon site that it was a flat place located high to the north of Goseong temple situated in the southwest of Mount Baekhwa are limited in number. That is, the spot that is called Taeiljeon site today is the flat 660-square-meter space located about 400 meters northeast of Taeeulam and about 200 meters above Taean Maae Buddha Triad. The information that the spot was Taeiljeon site has been handed down orally from generation to generation. The history of Taeiljeon has been rarely affected by the necessity and request of Taean. Rather, the assertion that it was “chosen by other people” is closer to the truth. However, this historic event in 1469 exerted a significant impact on the culture of Taean and Baekhwa Mountain area, though it might have been coincidence.

Daeja-sa(am) was established by the royal family in the early of Joseon dynasty, contrary to the temples of nobles and the Royal House called Wonchal, which was maintained from the Goryeo dynasty. Just as Hongcheon-sa temple and Hongdeok-sa temple were designated as the temples of nobles and the Royal House for the queen, Sindeok, and the queen, Sinui respectively for the purpose of praying for the repose of soul, Daeja-am was established for praying for the repose of a royal prince, Seongnyeong who was the 4th son of king, Taejong. However, this thesis focuses on the three features apart from it. First of all, Daeja-am was established in the spot of Uiju road, connecting Hanyang and Gaegyeong as a way of protecting the sacrificial rituals, and graveyard in the royal family as well as the lands of the royal family. It is attributed to the peculiarity of the temples of nobles and the Royal House and royal ritual. Secondly, even though there were construction cases of the private residence as the temples or royal ancestor’s shrines after the middle period of Joseon dynasty, the construction of a temple with the private residence of the royal prince, Seongnyeong who didn't have son, has the meaning of an original case. Thirdly, even though several prevailing opinions were handed down in order to explain why the site of the temple was in the boundaries of a grave of Gyeongan-gun who was a son of the crown prince, Sohyeon, this thesis focuses on the clue that can prove the factual relation based on the historical materials. The reason that the location of Daeja-sa could not be found rightly was the confusion of location because of the distribution map of cultural assets and Daeja-am site which was established in the latter term of Joseon Dynasty. Daeja-sa which was described in the 'True record of the Joseon Dynasty' was thriving from the Taejong to Myeongjong because it gained the absolute trust from the royal family. The reason that this great Buddhist temple as a temple of nobles and the Royal House disappeared cannot be elucidated with sole indicator investigation. However, since Daeja-sa was described in the ‘True record of Joseon Dynasty’, it can be estimated that it may have been burnt in the Byeokje-gwan battle of Japanese Invasion of Korea, or it could have been artificially demolished by the Japanese aggression because it was the temple of nobles and the Royal House or monks took up arms. The facts that burnt trace of top fault, in which the podium of Daeja-am site was revealed, and some oxidized red tiles were discovered in large quantities can be circumstantial evidences. Currently, sole indicator investigation was progressed. However, if the whole aspect of Daeja-sa through trial digging is revealed, it will be helpful to grasping the original form of the temples of nobles and the Royal House.

Beoncheon-ri white porcelain kiln site located on the territory of Gwangju-si(Gyeonggi-do) was a state porcelain kiln. By epitaph found in the site, it’s dated from the second half of 16th century. There were produced the best products of that time. On the site 2 kilns, 7 workshops, 5 dust holes for pottery rejectsand other objects forming a single production complex were studied. In the article we make morphological analysis of white porcelain bowls found in largest quantities to study the bowls and interrelation between different objects, such as kilns, workshops and dust holes. The objects of analysis were divided in three groups: dust holes 1-2 and 1-4; dust holes 2, 4 and 5 and workshop 4; workshops 1, 2 and 5. Is discovered that these three groups have also relative chronological significance. Judging by stratigraphy and morphological analysis, the first group existed in the earliest period, and the third one in the latest. Besides, it turned out, that all the bowls in a separate group have equal morpheme of an attribute. In general, in the article are offered criteria of the impartial determination of the bowls size and of the distinguishing of rice bowls (bal’) and soup bowls (daejop) by bowl’s height and rim diameter coefficient. The mutual relation between different objects were cleared up, the characteristic morpheme of bowls attributes in every group were analyzed.

The standing stone Maitreya statue of Gwanchoksa Temple is located in 254 Gwanchok-dong, Nonsan-si Chungcheongnam-do. It is a cultural property that was made with stone in the Goryeo Period and was designated as Treasure Number 218 in 1963. It was built along with Gwanchoksa Temple in the 19th year of Gwangjong’s reign in the Goryeo Dynasty. It was created not on a pedestal on a bedrock but on top of the base, and put together with seven separate stones. This essay closely examines the manufacturing techniques for bronze and steel by analyzing the microstructure of the metals used in the ornaments on the standing stone Maitreya statue of Gwanchoksa Temple. To sustain and connect each part of the stone statue, filling material and butterfly-shaped concealed joints were used. The metal components were analyzed with XGT, which affirmed that the material used was not melted lead, as is generally known, but bronze alloy (Cu, Sn, and Pb). The bronze flower ornaments on the ears of the statue are made of copper plate that was annealed after repetitive forging and shaping, and then plated with gold for decorative purposes. The microstructure of the white cast iron that was found in the supporting pins confirmed its connection to the technical system of Goguryeo, Baekje, and Silla. In addition, the casting technique using cast iron with high carbon content was employed. Eutectoid steel with high carbon content was used for the iron nails, which shows that eutectoid steel was used during the period to deal with hard stone materials.

The history of the new theory presented by me, “Baekje was a country of conquest.”, has not been peaceful at all. It has faced ups and downs all. Regardless its feasibility, it shows a live example symbolizing what kind of ‘hardship’ is waiting for presentation of a new theory. I thought of the theory, “Baekje was a country of conquest.”, when I was 31 years old and first presented it in relation to origin of Baekje in 1988. Since then, I have come through hard ways. “I have written only easy articles for just easy life”, said an elderly scholar. I, however, have experienced the world totally different from that of such scholar. I have spent a number of suffering nights having been slandered. “I cannot help but saying in advance that no other argument can be more exceptional than his theory”, a person said regarding the theory, “Baekje was a country of conquest.”, which I presented. The born problem of the theory, “Baekje was a country of conquest.”, lay actually on the redoubtable explosive power of ‘the most exceptional’ argument. Therefore, my theory has come over many peaks of hardship since its birth. Thereby, I was almost dead and also sick. That is, I have clearly experienced what price I should pay for presentation of an ‘exceptional’ new theory. I, however, believe that the truth will be distorted by any indication without the attitude that is basically required, which, furthermore, causes an acute damage. Wouldn’t it be a contemporary version of Jirokwima (指鹿爲馬: Call a deer a horse.) if they distorted the detail itself of my theory?