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초록· 키워드
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Among the special-style stone lanterns mentioned above, the present state and form of double-lion stone lanterns were studied. Stone lanterns are thought to have first appeared in Korea in the 7th century during the Three Kingdoms Period and, from top to bottom, they were composed of the basethe pedestal, shaft and middle platformthe light chamber, and the top with roof and finial to protect the light chamber. The shaft was usually octagonal and the octagonal-shaft stone lantern was established as the typical stone lantern type in Korea from the 7th century.
The double-lion stone lantern appeared as a special-style stone lantern for the first time in the 9thcentury. More than anything else, the emergence to the double-lion stone lantern was related to the social mood of the time when culture flourished in many fields and creative activity reached its height. In other words, it appears that a desire emerged to create stone lanterns different to the typical form that had always been created and the shaft was chosen as the part that could be changed first. Therefore, the shaft was replaced by the lion figure, of which many examples existed in fields other than stone lanterns. In Buddhism, the lion was already regarded as a sacred animal that protected the Buddhist canon. The representation of not one but two lions was for reasons of symmetry and beauty of form but it is also worth considering the symbolic aspect, where the two figures can be regarded as two elements holding up the Buddhist canon and are lit up by the glow of the Buddha' s aura.
There are double-lion stone lanterns from the Goryeo Dynasty as well. But in light of the fact that there is only one example left, that at the site of Godalsa Temple, it can be questioned whether the formation of such stone lanterns dwindled away noticeably but considering that Goryeo was a state with Buddhism as its ruling ideology and that the production of Buddhist art was as active as ever, this was not necessarily so. It seems logical to suppose that a great number of the stone lanterns disappeared over the passage of time. However the fact does provide circumstantial evidence that fewer such stone lanterns were produced than in the preceding United Silla period. But considering that it was in Unified Silla that the double-lion stone lantern first appeared and reached its most polished form, it is difficult to believe that this tradition suddenly disappeared in the Goryeo Dynasty. In any case, the one example that remains shows that it inherited the traditions of the Silla double-lion stone lanterns and added something special of its own form on top of that.
In the Joseon Dynasty, Buddhism declined in comparison to the preceding Silla and Goryeo periods and as with other Buddhist structures, the production of stone lanterns was not active. This would have been more the case with double-lion stone lanterns as they call for very fine sculptural techniques and architectural qualities. The fact that only two examples remain from the Joseon Dynasty can be taken as a reflection of the circumstances of those times. Of course, only one example remains from Goryeo, but from the present perspective it would be logical to infer that, considering the time difference, the number of stone lanterns produced in Joseon was considerably reduced. The Joseon lion stone lanterns show a change in style, and it is noticeable that the one standing in front of one thing that is worth taking note of is that as in the stone lantern in front of the stupa of the most venerable Pogak at Cheongryongsa Temple has a shaft made not of two lions but one. There are several possible reasons for this but first it can be surmised that the techniques for production of stone lanterns declined and that single lions began to appear as they were easier to produce than double lions. Anther factor than can be considered is that Confucian ideology dominated Joseon society.
The double lions produced on stone lanterns from the Silla period usually showed a male and a female pair. It is possible that the Confiucian way of thinking, which emphasized gravity, did not tolerate the placing of male and female lions, symbolizing yin and yang, before a sacred place and therefore the two lions were replaced with one.
Up till now research has concentrated on the changes in form and style from Unified Silla to the Joseon Dynasty and study of common elements through the ages for separate parts of the lantern and comparison of styles according to parts has been neglected. In this respect the writer cannot help acknowledging a lack of capability. On the other hand it is also a fact that academic researchinto double-lion stone lanterns has not yet reached a satisfactory level. The writer has felt a great need for researchinto the forms of double-lion stone lanterns, which are an importantpart of special style stone lanterns in Korea, and in order to do so subjective research materials is needed. In this respect the above piecewas written in the nature of a commentary prior to more in-depth research in the future. In the future it is hoped that interest in this area will increase and a productive paper will be published in this area.
The double-lion stone lantern appeared as a special-style stone lantern for the first time in the 9thcentury. More than anything else, the emergence to the double-lion stone lantern was related to the social mood of the time when culture flourished in many fields and creative activity reached its height. In other words, it appears that a desire emerged to create stone lanterns different to the typical form that had always been created and the shaft was chosen as the part that could be changed first. Therefore, the shaft was replaced by the lion figure, of which many examples existed in fields other than stone lanterns. In Buddhism, the lion was already regarded as a sacred animal that protected the Buddhist canon. The representation of not one but two lions was for reasons of symmetry and beauty of form but it is also worth considering the symbolic aspect, where the two figures can be regarded as two elements holding up the Buddhist canon and are lit up by the glow of the Buddha' s aura.
There are double-lion stone lanterns from the Goryeo Dynasty as well. But in light of the fact that there is only one example left, that at the site of Godalsa Temple, it can be questioned whether the formation of such stone lanterns dwindled away noticeably but considering that Goryeo was a state with Buddhism as its ruling ideology and that the production of Buddhist art was as active as ever, this was not necessarily so. It seems logical to suppose that a great number of the stone lanterns disappeared over the passage of time. However the fact does provide circumstantial evidence that fewer such stone lanterns were produced than in the preceding United Silla period. But considering that it was in Unified Silla that the double-lion stone lantern first appeared and reached its most polished form, it is difficult to believe that this tradition suddenly disappeared in the Goryeo Dynasty. In any case, the one example that remains shows that it inherited the traditions of the Silla double-lion stone lanterns and added something special of its own form on top of that.
In the Joseon Dynasty, Buddhism declined in comparison to the preceding Silla and Goryeo periods and as with other Buddhist structures, the production of stone lanterns was not active. This would have been more the case with double-lion stone lanterns as they call for very fine sculptural techniques and architectural qualities. The fact that only two examples remain from the Joseon Dynasty can be taken as a reflection of the circumstances of those times. Of course, only one example remains from Goryeo, but from the present perspective it would be logical to infer that, considering the time difference, the number of stone lanterns produced in Joseon was considerably reduced. The Joseon lion stone lanterns show a change in style, and it is noticeable that the one standing in front of one thing that is worth taking note of is that as in the stone lantern in front of the stupa of the most venerable Pogak at Cheongryongsa Temple has a shaft made not of two lions but one. There are several possible reasons for this but first it can be surmised that the techniques for production of stone lanterns declined and that single lions began to appear as they were easier to produce than double lions. Anther factor than can be considered is that Confucian ideology dominated Joseon society.
The double lions produced on stone lanterns from the Silla period usually showed a male and a female pair. It is possible that the Confiucian way of thinking, which emphasized gravity, did not tolerate the placing of male and female lions, symbolizing yin and yang, before a sacred place and therefore the two lions were replaced with one.
Up till now research has concentrated on the changes in form and style from Unified Silla to the Joseon Dynasty and study of common elements through the ages for separate parts of the lantern and comparison of styles according to parts has been neglected. In this respect the writer cannot help acknowledging a lack of capability. On the other hand it is also a fact that academic researchinto double-lion stone lanterns has not yet reached a satisfactory level. The writer has felt a great need for researchinto the forms of double-lion stone lanterns, which are an importantpart of special style stone lanterns in Korea, and in order to do so subjective research materials is needed. In this respect the above piecewas written in the nature of a commentary prior to more in-depth research in the future. In the future it is hoped that interest in this area will increase and a productive paper will be published in this area.
목차
Ⅰ. 머리말
Ⅱ. 雙獅子 石燈의 발생과 양식
Ⅲ. 統一新羅時代의 雙獅子 石燈
Ⅳ. 高麗時代의 雙獅子 石燈
Ⅴ. 朝鮮時代의 獅子 石燈
Ⅵ. 맺음말
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