The mystery of the end of Baekje...

 The fall of Sabi Castle in AD660, and the fall of Imjonseong in 663. This is the end of Baekje's existence as we know it. Of course, when Hubaekje was founded by Gyeonhwon in AD 900, the name Baekje once again appeared at the forefront of Korean history, but Baekje has been forgotten in our history for nearly 240 years. And in 1237, Lee Yeon-nyeon started a rebellion with the banner of Baekje's reconstruction (the so-called "White Rebellion"), but Baekje no longer appears at the forefront of our history as it was soon suppressed. The number of households was 760,000, more than Goguryeo, the most powerful country in our history. Baekje names that appear widely from Southeast Asia to Japan, but the existence of Hanseong, the capital of Baekje for hundreds of years, is still unknown. Although it is indispensable in our history, there are several mysteries that cannot be easily understood in the fall of Baekje, which has several mysterious knots. Subsequently... If you look at the Jinseong Empress, one of the two major librarians of Korean history written by monk Ilyeon during the Goryeo Dynasty, an article that you can't understand at first glance appears. Queen Jinseong of Silla said, "The pirates of Baekje blocked the envoys going to China from Jindo Island, and the king sent about 50 archers to escort them on the Queen Jinseong of Silla. It is the 51st King of Silla, who ascended to the throne in 887 and reigned for 10 years until his death in 897. From 887 to 897 when Queen Jinseong reigned, it was 220 years after Baekje's revival forces met their end in Imjonseong Fortress. Nevertheless, how should I explain the existence of Baekje pirates in the history books? Of course, considering that Queen Jinseong's reign is entering the chaos of the late Unified Silla period, it can be thought of as a record of the people of Baekje, or as a reference to the people of Baekje who were expanding their power based on the people. However, it is difficult to accept that there were no Hojok forces officially referred to Baekje until Gyeonhwon opened Hubaekje in earnest, and that Silla, which had maintained the unified dynasty until then, called the local Hojok forces "Baekje." It should have been called "numerical" at the most. Then, how should we interpret the pirates of Baekje, which appeared in the Jinseong Queen Dynasty? Professor Lee Do-hak, who is well versed in the study of Baekje history, suggested that the remaining forces were based on the island region of the West Sea and maintained their reputation, based on an article in which three Baekje princes evacuated to Heuksando Island. However, this is also a somewhat unreasonable opinion considering that not even a single contact with him has appeared in Silla's articles for more than 200 years have passed. It is hard to understand that Silla, which destroyed Baekje and Goguryeo, won the war with the Tang army, left Baekje's remaining forces, including the royal family, and if there were such Baekje's refugees in the West Sea, it would have been impossible to find any traces. The traces of Baekje do not end here. This is a record of Wonsa, a history book of the Yuan Dynasty in China, known as one of the strangest historical sources for those who study Baekje history or Goryeo history. It was in 1267, the 8th year of King Wonjong of Goryeo. Some historians said that the records of the librarian were recorded because Goryeo and Baekje were confused, but it is hard to understand. If so, there should be an article about the fact that Goryeo dispatched a envoy called Yango to pay tribute to the emperor and received silk, but not only that, but there is no existence of a person called Yango. In addition, some argue that this may be based on the islands or sent by the displaced people who flowed into Japan, but this is also difficult to understand. In general, envoys can not only be sent by forces with a normal national system, but also to know the emperor directly - and the Yuan was a great empire that defeated most of the civilized world at the time - only possible if they had that value or power. It means that not everyone can meet the emperor just because they are envoys. Then, what exactly is Baekje in this history? In addition, Baekje's existence has appeared everywhere even after Baekje collapsed and even Hubaekje collapsed. In 983, in the second year of King Seongjong's reign of King Seongjong of Goryeo, the phrase "He has the old land of Samhan and the bag left by Baekje" appears, and in the Song emperor's record issued in 985, the phrase "Always make Baekje people and Janghoe's tribe peaceful" appears. First of all, the first incomprehensible part of the bookbongmun is the expression "having a bag left by Baekje." What is a bag? Bongji refers to an area that is operated by a country other than its home country and sealed to the empress. However, as far as we know, it is an incomprehensible phrase that Goryeo, which should occupy all of Baekje's stronghold, has the old land of Samhan and the bag left by Baekje. This implies the possibility that Baekje's stronghold did not remain only on the Korean Peninsula. Here, the phrase in the record issued the following year further confuses us. They are the people of Baekje, which refers to the refugees, so even so, they are the people of Janghoe. Janghoe's tribe is generally referred to as Jangjok and Hoejok, and its base is in the lower reaches of Yangjagang, especially Gwangseoseong, where the modern Jangjok autonomous district is located, because it has nothing to do with Goryeo so far as we know. It's like a random story. And traces of Baekje reappear in later generations. According to the famous history, Hong Mu-je, who founded the Ming Dynasty, has a policy of lifting the ban. According to the policy of blocking the office area, Ming's troops fought a war with maritime forces in the Jusan Islands (the gateway area to the Yellow Sea downstream of Yangjagang) for 300 years. Later, they were kicked out to Southeast Asia and scattered. The problem is that the descendants of the Jusan Islands, which were scattered in Southeast Asia, monopolized trade and built economic power there again, came to China under the policy of attracting overseas Chinese capital. As such, Baekje has not appeared in the form of a rebellion after the second anniversary of Baekje's revival movement in 1237, but it is constantly appearing in the front of modern history through other countries' librarians and records. What the hell is going on? If you go to Zhangjiao Autonomous Region in Guangxi Province in southeastern China, you will have a surprising experience for all Koreans. This is because the names of Baekje, the words Baekje, which can be easily found even on street signs or bus billboards, and Jangjok children who call their mothers mom and their fathers dad, and the millstone, jigae, and Ganggangsuwolrae culture that only our people have are found in Jangjok district. With Jeonju, Wansan, and Kirinbong Peak present on the map, the local people in this area pronounce the area called Baekje Heo by the Chinese as Daebaekje. Professor Lee Do-hak, a researcher on ancient history mentioned above, argues for Baekje's entry into the continent by referring to articles appearing in Chinese amphibians and Songseo through his thesis. This is because, in the historical books of these two countries, which correspond to the Southern Dynasties of the Northern and Southern Dynasties, articles appear that Baekje (Nakrang) established and ruled the military in Yoseo and Jinpyeong. In general, the Yoseo area refers to the current western area of Yoha. In addition, since ancient times, this area has been recognized for the possibility of entering Baekje, even if it is not an article of these Namjo librarians, given that it is a base for Dongi people rather than the Chinese Huaha people. But what about Jinpyeong-gun? Jinpyeong-gun, which appears in Chinese history books, is a place name that appears over a wide area from the vicinity of Shandong Province to the vicinity of Guangxi Province. Therefore, it is difficult to predict easily, but Shandong theory has been supported because it is close to a summary. However, Professor So Jin-cheol, who also studies Baekje history on the continent, is a Yang Jik-gongdo. It was created in the 6th century, and based on the fact of Baekje's entry into Yoseo and the fact of division, many controversial materials) it was studied with Chinese geographers and recently discovered Baekje names and customs. In fact, the possibility of Baekje entering this area is highly likely considering various records of librarians, current customs, and place names. Of course, the form may vary not necessarily in the form of territory, but in the way of the movement of the displaced people, but because there are too many and extensive traces to pass by. In particular, what confuses us again is some records after the fall of Baekje, which was established by Gyeonhwon.

First of all, it is a matter related to nominations. Although it has already been dealt with several times in KBS history special, this is because a large number of Korean place names appear in the Guangxi region of China three years after the fall of Hubaekje. The names of places and relics in the central areas of Hubaekje, including Jeonju, Wansan, Girinbong Peak, and Geumsansa Temple, began to appear here after Hubaekje collapsed, because most of the Chinese geographical names on the Korean Peninsula were brought from China in the Silla period. On top of that, the close relationship with the Goryeo Dynasty, which unified the post-Three Kingdoms period, cannot be easily overlooked. In volume 8 of Sangsanji (total volume 10), which records the history of Sangsansa Temple, the largest temple in the region, it is recorded that Cheolsan Elder, the chief priest of this temple, suddenly asked King Goryeo for a gift, but the answer is colorful. In response to the request of Cheolsan Elder at the time, according to records, King Goryeo presented "Yeomyeongju, a Buddhist scripture carved with gold, a hat made of feathers of a rod, clothes engraved with 1,000 people with gold thread, gold rice bowls, and Buddha statues. In the end, these records, combined with the countless Baekje place names remaining in the Gwangseoseong area - and with the customs of the Jangs who have lived in the area for hundreds of years - can be evidence that the area continues to be linked to our history after the fall of Baekje. In particular, it is easier to confirm the fact by looking at the tombstone of Heukchi Sangji, an exile general in Baekje stored in the Nanjing Museum in China. The tombstone says, "Heukchi originally came from Buyeo, the royal family of Baekje, but it is leading to Blackchi because Blackchi area refers to the area where people with black teeth live by eating a kind of tropical fruit at that time, and is irregular in modern times, especially in the Philippines. This is what Choi Chi-won, the best scholar of the time in the Silla period, wrote in his book, "Goguryo and Baekje invaded May with a million strong soldiers in their heyday, raising persistent suspicions about its connection." In other words, Wolju has an indispensable relationship because it becomes the current Gwangseoseong area. Here's one more thing. Although it is difficult to prove the connection with the fact alone, it cannot be ignored that the old country, which is now regarded as the Okinawa archipelago, continues endlessly to give tribute to us throughout the Goryeo and Joseon periods. This is because traces of Korean-style relics and so-called Joseon-style construction have been found in Okinawa, where the old country still existed, so it is difficult to prove a specific connection, but there is a connection that cannot be easily overlooked. In the end, the traces of Baekje, which appear steadily even after the fall of Baekje, are difficult to think of separately from the traces of Baekje and Baekje's overseas management that have appeared before that. As they try to find traces of Baekje only within the Korean Peninsula, they continue to try to understand the traces as traces of Baekje refugees at the most, but as mentioned earlier, these are various unreasonable ways of understanding. Perhaps this mystery of the fall of Baekje contains a key to find lost pieces of our history that we have turned a blind eye to and are still trying to deny.

The existing mid-rise or higher buildings of representative Joseon temples in North and South Korea.

 Muryangsa Temple was built at the end of Silla and has been constructed several times, but no detailed date is given. However, it is said that Monk Muyeom, a high priest, temporarily stayed at the end of Silla, rebuilt it greatly during the Goryeo Dynasty, and Kim Si-seup passed away after spending his last years in this temple. This building is a two-story Buddhist temple, which is not very common in Korea, and is the central building of Muryangsa Temple. On the outside, it is a two-story building, but inside, the lower and upper floors are not distinguished and are open as one. The lower floor plane was divided into 5 compartments on the front and 4 compartments on the side, and the pillars were very high. The upper floor forms a four-sided wall pillar by extending the high pillar built on the lower floor. Originally, windows were installed on the small low wall to accept light, but now they are blocked by wooden walls. This Buddhist temple, which houses the Amitabha Buddha Triad, is an excellent building with important value as a Buddhist architecture that shows the stylistic characteristics of the mid-Joseon Dynasty.   Hwaeomsa Temple is a temple located at the southern foot of Jirisan Mountain and is said to have been built during the Unified Silla Period. During the Joseon Dynasty, it was a large temple of Seonjongdaebonsan Mountain, but it was rebuilt during the Japanese Invasion of Korea in 1592, which was completely burned down during the Injo period, and continues to this day. Originally, there was a three-story Jangryukjeon Hall at Gakhwangjeon Hall, and Hwaeomgyeong was engraved on the walls on all sides, but only more than 10,000 pieces were destroyed during the Japanese Invasion of Korea in 1592, and are stored in the temple. In the 28th year of King Sukjong's reign (1702) of the Joseon Dynasty, the Jangryukjeon building was rebuilt, and the name "Gakhwangjeon" was named by King (Sukjong) and the signboard was handed down. This building is a two-story house built with seven bays in the front and five bays in the side on a stone platform that seems to have been built in the Silla Dynasty. The roof is a hipped-and-gabled roof in the shape of eight arms when viewed from the side, and the structure woven to support the eaves of the roof is in the style of a dapo not only on the pillar but also between the pillars, giving a very colorful feeling. Inside the building, the upper and lower floors are open, and the three Buddha statues and the four Bodhisattva statues are enshrined. The ceiling is in the shape of a well, and it was sloped back in all directions toward the wall. The Gakhwangjeon Hall of Hwaeomsa Temple is considered an excellent architectural cultural property due to its magnificent building and excellent architectural techniques.  Beopjusa Temple is the first temple built by Uishin, a monk who returned from studying in India in the 14th year of King Jinheung of Silla (553). The Palsangjeon Hall of Beopjusa Temple is the only five-story wooden pagoda remaining in Korea, and the current building was rebuilt after the Imjin War, dismantled and repaired in 1968. On the wall, Palsangjeon Hall was named because the Buddha's life was divided into eight scenes. The first and second floors have five compartments on the front and side, three compartments on the front and side of the third and fourth floors, and two compartments on the front and side of the fifth floors. The roof is made of a private roof with four roof surfaces centered on the top vertex, and a tower-shaped head decoration is attached to the top of the roof. The stylistic structure of the building varies slightly depending on the floor, and from the first to fourth floors, the structure woven to support the eaves of the roof is the Jusimpo style only on the pillar, and the fifth floor is decorated in the Dapo style with fear between the pillars. The inside of the building consists of a space dedicated to sarira, a space dedicated to Buddha and Palsangdo, and a space for worship. Beopjusa Temple Palsangjeon Hall is the tallest building in Korea that has remained so far and has an important meaning in that it is the only wooden tower.   There are two theories that Magoksa Temple was founded in the 9th year of Queen Seondeok of Silla (640) by Jajangyulsa, and that the Buddhist monk of Silla returned from the Tang Dynasty and built it. It was a temple that was closed from the end of Silla to the early Goryeo Dynasty, and the temple was rebuilt in the 2nd year of King Myeongjong (1172) of Goryeo, but was closed again for 60 years after the Imjin War. Later, in the 2nd year of King Hyojong's reign (1651) of the Joseon Dynasty, it is said that Gaksundaesa renovated Daeungjeon Hall, Yeongsanjeon Hall, and Daejeokgwangjeon Hall. Daeungbojeon Hall refers to a Buddhist sanctuary dedicated to Sakyamuni Buddha, which enshrines Yaksa Yeorae Buddha and Amitabha Buddha, centering on Sakyamuni Buddha. It is said that it was rebuilt when Gaksoondaesa rebuilt the temple (1651) during the Joseon Dynasty. The size is 5 bays on the front and 4 bays on the side of the first floor, 3 bays on the front and 3 bays on the side of the second floor, and the roof is a hipped-and-gabled roof in the shape of eight arms when viewed from the side. The structure decorated to support the eaves of the roof is not only on the pillars but also between the pillars. This is called the Dapo style, and lotus flowers are carved on top of the protruding member, showing decorative characteristics after the mid-Joseon Dynasty. The signboard hanging on the second floor of the building is said to be the handwriting of Kim Saeng, a master calligrapher of Silla. The inside of the building was made by connecting the ceiling covering the ceiling with a two-story beam in the shape of a well, and the floor is also spacious, making the space composition look cool. It is a two-story building in the middle of the Joseon Dynasty and is a valuable resource for the study of architectural history.  Geumsansa Temple, located in Moaksan Mountain, was built in the second year of King Beop of Baekje (600), and was rebuilt by Jinpyo Yulsa in the second year of King Hyegong of Silla (766). Mireukjeon Hall was rebuilt in the 13th year of King Injo's reign (1635) of Joseon Dynasty and has been repaired several times to this day. It is also called Yonghwajeon Hall, Sanhojeon Hall, and Jangryukjeon Hall, which enshrines the huge Maitreya Buddha. On the first floor, there is a signboard called Daejabojeon Hall, on the second floor, Yonghwa Branch, and on the third floor, there is a signboard called Mireukjeon Hall. On the first and second floors, there are five bays in the front and four bays in the side, and on the third floor, there are three bays in the front and two bays in the side, and the roof is a hipped-and-gabled roof in the shape of eight arms when viewed from the side. The structure, which was decorated to support the eaves of the roof, was decorated in the Dapo style not only on the pillars but also between the pillars. At the ends of the four corners of the roof, thin pillars (sliding) support the weight of the roof. Inside the building, the entire third floor is a single barrel, and it is unusual to use several of the tallest pillars in succession, not one log. Overall, it gives a grand and stable feeling, and it is a precious cultural heritage that should be well preserved as a three-story wooden building that is the only one in Korea.  Beopjusa Temple, located at the foot of Songnisan Mountain, was first built in the 14th year of King Jinheung of Silla (553) and rebuilt in the 12th year of King Hyegong (776). Byeokam Hermitage was rebuilt in the 2nd year of King Injo (1624) when all of them were burned due to the Japanese Invasion of Korea in 1592, and has been repaired several times since then to this day. Daeungjeon Hall is a two-story building with seven bays in the front and four bays in the side, and the roof is a hipped-and-gabled roof in the shape of eight octaves when viewed from the side. The structure decorated and woven to support the eaves of the roof is a dapo style, which is also located between the pillars. The Samjonbul enshrined inside was built when Byeokam rebuilt, and there are Vairocana Buddha, a Buddhist deity, Nosanabul, a bodhisattva on the left, and Sakyamuni Buddha, an incarnation on the right. This building, along with Geungnakjeon Hall of Muryangsa Temple and Gakhwangjeon Hall of Hwaeomsa Temple, is one of the three major Buddhist temples in Korea.  Anguksa Temple was founded during the Goguryeo period and re-established during the Joseon Dynasty. Anguksa Temple is located in Pyeongseong-si, Pyeongnam-do. Next to the steps of Taepyeongnu Pavilion at the entrance to Anguksa Temple, there is a monument to Anguksa Temple. It is recorded that Anguksa Temple was founded in 503. Anguksa Temple is said to have been a main temple with large and small buildings connecting the eaves at first. The foundation stones around Anguksa Temple and the red roof tiles scattered in the area give a measure of the old appearance. And many Buddhist pagodas of monks in Jeolgol, not far from here, tell the long history of Anguksa Temple. The nine-story stone pagoda standing close to the historic monument of Anguksa Temple is believed to be from the Goryeo Dynasty. According to the records written on the Marudori of Daeungbojeon Hall of Anguksa Temple, this building was rebuilt in 1419, and rebuilt in 1654 and 1785. Anguksa Temple consists of Daeungbojeon Hall, Taepyeongnu Pavilion, Jupildae Pavilion, and Yosa Temple. Daeungbojeon Hall, the main hall, is a magnificent two-story building. It is considered a very valuable cultural heritage as a two-story temple building that currently has only one left in North Korea. Daeungbojeon Hall is a large building with 5 bays (17.04 m) in front and 4 bays (13.2 m) on the side, with 18 belly-flowing pillars with colorful headwork supporting a hip roof with wide wings. Among the temple buildings, it is rare to have a size of 5 bays in the front and 4 bays in the side, and it is especially unusual to have 9 bays in length. There are only seven large gate towers such as Daedongmun Gate and regular gateways. Daeungbojeon Hall shows the architectural style of the mid-Ijo period in terms of balance and beautiful architectural beauty. Inside the building, there is no middle pillar, and 10 pillars are turned inside the wall to form the interior. The main pillars are raised to the high two-story ceiling, further enhancing the grandeur of the main hall. The ceiling was raised up to Jungdo-ri on the second floor to decorate it splendidly with a disturbance board, and the comb board was placed obliquely on all sides from Jungjangyeo to Naejangyeo to make the interior look wider. In Daeungbojeon Hall, the head organization was very good. The first and second floors of the two holes, which are sophisticated enough to be called crafts rather than wooden structures, are different, and the front and back sides are different on the same first floor. The one on the front of the first floor was complicatedly woven with 7 bales on the outside and 9 bales on the inside and outside, and the one on the side and back of the first floor was the same catcher as the front, and both inside and outside were made different. Here, it is also unique to simplify the double-layer head hole compared to the first-layer head hole. In Ijo period buildings, it is common that the number of catchers inside the dugong is more or equal to that of the outer catcher, and the number of catchers on the second floor is more or equal to that of the first floor. The two dragons twisted on the outer pillar of the front and the doll sculptures of the corner pillar of Daeungbojeon Hall are very ingenious and lively. In this building, auxiliary offerings were intersected diagonally in the 2nd and 3rd stages of the 2nd and 3rd stages of the 2nd and 3rd stages of the building to make the building stronger and more serious. The dancheong of Daeungbojeon Hall is very colorful as Geumdancheong. The lotus-patterned sculpture carved through the door shows great beauty. The three-story closed house inside Daeungbojeon Hall is superior and larger than the closed houses of other temples. The first floor of the closed house is composed of 13 cloths, the second floor is composed of 9 cloths, and the third floor is composed of 5 cloths. When viewed from the front, Anguksa Temple is emphasized as the center, and it has a special arrangement.

The dragon head pieces of the head of the head of the head are placed only on both pillars and corner pillars of the front compartment, and various types of headpieces are symmetrically arranged based on the middle compartment, and four doors are attached to the middle compartment and two are attached to the other compartments. Jupildae, the annex building of Anguksa Temple, was built because King Seonjo stayed in this temple for a while during the Imjin War, and Taepyeongnu Pavilion is a pavilion with five bays in the front and two bays in the side. Anguksa Temple exhibits excellent high skills in temple architecture and dancheong, and provides valuable data for studying the transformation process of architectural styles during the Joseon Dynasty. ************************** And this is restored...I think the restoration itself went well... Originally, there were documents for precise survey of the Daeungjeon Hall of Ssangbongsa Temple...  As a three-story pavilion with a square plane, it is a rare architecture that maintains the form of a wooden tower wave. The top three-story roof is a hipped-and-gabled roof, but in the dismantling and restoration work conducted in 1962, it was found that the original form was usually a private roof like Tappa architecture. Each floor has four sides forming a single wall, and the size is 4m on one side of the first floor, 3.3m on the second floor, 2.6m on the third floor, and the height of the oxin is extremely reduced on the second and third floors, so the wall part is small. Above and below the eaves, the second and third floors have two trees, the first floor has three trees, the first and second floors have two, and the third floors have one. On the inner first floor, a floor was laid and a Buddhist altar was placed, and a well ceiling was installed on the ceiling. However, the second and third floors are made of a common floor, and there is a Simju in the center, and the Chunseol of the roofs of each floor are all connected to this Simju at the end. During the restoration work in 1962, Sangryangmun Gate was discovered in Marudori, which was the Sangryangmun Gate when it was built in 1724 (the 4th year of King Gyeongjong's reign). It is thought that the period from double window to triple window is only 30 years, and triple window is only a partial reconstruction work, and this building seems to have almost left the original form built during double window in 1690 (the 16th year of King Sukjong's reign). However, in April 1984, the Shinto was burned down, and it was restored afterwards.

Are Koreans Korean-Chinese Koreans?

 Talking to some nationalists (?) who tend to be nationalistic, I have seen that Koreans in China have the same mindset as us and want to be incorporated into us immediately after reunification, and have an innocent idea of merging Gando into Korea. However, I can say that this is a misunderstanding.From my experience of encountering Korean-Chinese who have been in Korea for many years, this is only the hope of Koreans.Of course, I didn't go to China and share my thoughts with them, but it may be a prejudice that I inferred through experience with about dozens of Korean-Chinese in Korea, but I don't think it's enough to understand that it's fundamentally different from us. So, what's different from us?First, the way of thinking is very different.Specifically, I have no sense of responsibility.Koreans generally take responsibility for their eldest work.So, even if you don't give instructions, you actively create work within your own responsibility and complete it within the deadline.On the other hand, Korean-Chinese people slowly do only the specific instructions within the set deadline.No, I've seen many cases of negligence, so I'm grateful if I complete it.Not all, but mostly the Korean-Chinese have that tendency.This is judged to be due to the difference in social atmosphere, regardless of ethnicity, and I think it is because of values that are completely different from Koreans. Secondly, they themselves consider themselves Chinese."You're doing great now, but wait a little longer.China will soon catch up.See you then, 'This is the idea based on their belief, and when we get a little closer, we express these thoughts in words."We are the great people of the People's Republic of China, and now I am here to be looked down upon by you, but soon we will catch up with you and live well.""The prevailing idea is that they are only here to make money because of their pedigree and cultural similarities.In other words, there is no favorable feeling about Korea, which is the size of their fingernails, other than "just, a little similar" compared to their homeland, China.Of course, it doesn't make sense to ask for any ethnic homogeneity and patriotism from the second and third generations of Korean-Chinese who have already been Chineseized, but there is no need to ask for this idea and it's useless to want it. At first, as I said, there may be narrow prejudices judged from a small number of fragmentary experiences, but I would like to say that the Korean-Chinese are Chinese and different from us.Of course, if Korea is very popular and leads China by national power, they will become Koreans, but they will not be able to do so before then. Now that I think about it, is the employee who will censor this also a Korean-Chinese?

Silla Hwangnyongsa Temple and Bukwi Yeongnyeongsa Temple

 1. Hwangnyongsa Temple, which began to be built before Silla unified the three kingdoms from the research of Japanese scholars, unifies the three kingdoms 30 years after the construction of the Hwangnyong Four-story Wooden Pagoda. Although the philosophy contained in the wooden pagoda did not subjugate the nine countries around Silla, the function of the wooden pagoda seems to have been sufficiently completed considering that Baekje and Goguryeo were destroyed, even the Tang Dynasty was driven out of the Korean Peninsula. As such, Hwangnyongsa Temple is such a well-known temple, and in the 1930s, a Japanese scholar Fujishima published a plan for the restoration of Hwangnyongsa Temple for the first time in the Journal of the Japanese Society of Architecture. In other words, we experienced the irony that Hwangnyongsa Temple was first restored by the Japanese. Hwangnyongsa Temple is the largest temple in the East, and its precincts are eight times the area of Bulguksa Temple (30,000 pyeong), the largest temple site in Gyeongju, and is built six times the size of Namdaemun in Seoul.   There were two of the three treasures of Silla, Jangyukjonsang and a nine-story wooden pagoda, and it is the grand pavilion of Silla Hoguk Buddhism, where the kings of Silla went out and listened to lectures by over 100 high monks. Because of this importance, it was also the part that I spent the most time working on Wanggyeong Restoration for four months. The Garam layout of Hwangnyongsa Temple was a unique style of the one-top three-gold-dang style with east-west corridors, with east-west gates, towers, and left and right sides of Junggeumdang from the south. The scale confirmed through excavation investigation is about 270 meters east-west (length of the Namhwarang including the Jungmun Gate) and about 110 meters north-south.  

2. Adopted Hwangnyongsa Temple, which boasted the largest architectural scale lost due to arson during the Mongol invasion in 1238, Hwangnyongsa Temple's ancient architectural research achievements and archaeological evidence through excavation are so it is difficult to distinguish between reality and virtual reality.  Among the various proposals for restoring the Hwangnyongsa Wooden Pagoda, Kim Dong-hyun Ahn, recognized by academia, was adopted.     Since only the foundation stone remained at the time of construction and had to be restored without any substance, the thesis on the structure of Hwangnyongsa Temple presented by historians and ancient architecture experts became the basic data, and conclusively, the restoration of the Hwangnyongsa Temple Wood Tower was used as the biggest data. As for the arrangement of the garam at Hwangnyongsa Temple, Dr. Fujishima's restoration drawings have been used without resistance before the recent excavation data were released.   However, after Dr. Fujishima, the restoration of the Hwangnyongsa Four-story Wooden Pagoda was raised in various forms, so it was not possible to work one by one according to the restoration of scholars who presented different opinions.   Currently, it is recognized as a well-established theory in academia, and Kim Dong-hyun's Hwangnyongsa Restoration Plan, which comprehensively systematized the restoration plan, was adopted and used as it is for the digital restoration of Hwangnyongsa Temple.     

3. Based on the drawings in the excavation report of Hwangnyongsa Temple, traces of foundation stones and stylobates were found and recorded at the site of Hwangnyongsa Temple. Although he drew a video restoration map of the entire Garam, focusing on the traces of the investigated plane and the existing stone remains, he conclusively followed Kim Dong-hyun's plan to restore Hwangnyongsa Temple. The total area of Hwangnyongsa Temple is 255 pyeong, which has a market share of about 3%. The wooden tower has four sides and a square shape with a side of 22.2m and a square shape. As a result of the excavation, it was found that 8 ?8 = 64 foundations were placed, and a huge foundation stone was placed in the center. The nine-story wooden pagoda of Hwangnyongsa Temple has 64 pillars, reaches 80 meters in height alone, and is about 30 stories high. Looking at the high-rise buildings that are currently comparable in Seoul, it was found that the main building of Samsung Group in the city hall almost matched the height of the Hwangryong Wood Tower. The Hwangnyongsa Four-story Wooden Pagoda was the second-highest wooden structure in the East. The largest right in Eastern history is the Sangjeong Restoration of the Yeongnyeong Four-story Wooden Pagoda in Nakyang, Bukwi. On the left is the Hwangnyongsa Four-story Wooden Pagoda, both of which are 134m and 80m high, respectively, in the form of a nine-story wooden pagoda. The Yeongnyeongsa Wooden Pagoda is the world's best wooden pagoda that was destroyed by fire in the second year of Yeonghee (534 AD). Below is a separate floor plan.  The wooden pagoda is the Yeongnyeong Four-story Wooden Pagoda built during the Northern Wei period. The number of floors is the same as the Hwangnyongsa Wooden Pagoda, but Hwangnyongsa Temple has seven bays, while Yeongnyeongsa Temple has nine bays on one side. The addition of two more bays from the 7 bays of Hwangnyongsa Temple means that the tower rises widely from the 1st floor as much as the 2 bays wide, so as a result, the 9 bays inevitably increase the height of the wooden tower compared to the 7 bays. In conclusion, Yeongnyeongsa Wooden Pagoda (134m) is 52m higher than Hwangnyongsa Temple (82m). It is a wooden pagoda representing the ancient times of China and Korea, and is a great contrast, respectively. It can be inferred from the fact that it was supposed to be. This poem depicts and highlights the meaning of the nine-story pagoda as if it were written after climbing on a nine-story pagoda. Hyesim had visited Hwangnyongsa Temple before it was burned down by the Mongolian army, and considering this, it is easy to guess that he actually climbed to the top of the nine-story pagoda. Through these literature sources, the Hwangnyongsa Four-story Wooden Pagoda consists of a structure where you can climb stairs up to the ninth floor and see all directions.    In conclusion, Hwangnyongsa Temple was a landmark element of the Silla Dynasty, and the Hwangnyongsa Four-story Wooden Pagoda was a symbol of Seorabeol in Silla Province. If you compare it to Seoul today, it is Namsan Tower that stands out as soon as you enter Seoul for the first time. Namsan Tower is the tallest building in the royal landscape of Korea called Seoul. The Hwangnyong Four-story Wooden Pagoda was in charge of the same function. If you were the first person to step on Seorabeol in the past, it would have been natural to feel the enormous majesty of the 82-meter-high Hwangnyong Wooden Pagoda and feel awe at Seorabeol, a city in the Bulguk Land. The reason why more careful attention was required to restore Hwangnyongsa Temple was that the proportion of Hwangnyongsa Temple occupied by the Silla Kingdom was this important.

Regarding the successor state of Goguryeo

 Goguryeo is about whether it is a single nation.Goguryeo is a combination of tribes such as Malgal, Buyeo, Gaema Plateau indigenous people, Pyeongando Nakranggye, and Yoseoyodonggye (of course, I randomly classified them, but at least it's clear that Buyeo and Malgalgye are clearly divided).Of course, considering that the same nomadic people in Mongolia and Hun do not consider the national concept, it is presumed that they all thought they were the same Goguryeo people. The problem is after that.Balhae certainly has a lot of the legitimacy of Goguryeo.Then, as it collapsed by Khitan and some of the Goguryeo refugees were incorporated into Goryeo, Goryeo, which inherited Silla's legitimacy, insists on Goguryeo's legitimacy.Here, I wonder if Goryeo can claim to be the successor state of Goguryeo just by incorporating some of the Goguryeo refugees. Obviously, most Goguryeo refugees remained in Balhae, and if most of them were assimilated with the Yeojin, that is, if Goguryeo's descendants remained in the area, it could be said that the Geum Dynasty, which will be established in the future, gained legitimacy. However, what is so inconclusive is that Goguryeo occupied a large part of the Korean Peninsula, and it was Silla that destroyed them.Of course, since Japan destroyed Joseon, it cannot be said that Joseon history belongs to Japan, but Goguryeo residents were more hostile to the party than Silla, and thus took the lead in helping Silla to drive out the party.In other words, I think that the nationalist(?) who founded Balhae as above and opposed Silla and a kind of pro-Sinra faction (an ancient version of pro-Japanese group) who joined hands with Silla were divided. If Silla and Goryeo are the enemies of the nationalist world, there is no justification for pro-Sinra who cooperated with them (a kind of traitor), and if Goguryeo and Silla were enemies, wouldn't it be said that they were absorbed by Korea University?There is an argument that In summary, Goguryeo's legitimacy and succession state seem to be a difficult issue to be considered as a national concept, and it would be difficult to argue that Goguryeo is Korean history or Manchuria's history unless there is data to clarify the relationship between Balhae, Silla, Goguryeo, Silla, and Yeojin.Therefore, I think that the national genealogy - from Gojoseon to the Three Kingdoms to Joseon - is a narrow claim excluding Manchurians, and it is necessary to focus on and re-establish relations between Manchuria and the Korean Peninsula before considering this national genealogy.

Anti-Japanese General Kim Chung-sun

 Japanese samurai Saya, who was naturalized in Joseon during the Japanese Invasion of Korea in 1592. The following is a letter sent by Sayaga at the time of her surrender: "In April of the year of Im Jin, Sayaga, the chief of Japanese priority service, refrained from bathing and bowed down to post an article to Hapha, a Korean thief." This time, I came to my home country because I wanted to go to Joseon, a country of great men, where Japan would raise its military for no reason. However, my wish is to become an adult people in a country of courtesy." The 22-year-old young general Sayaga landed in Dongnae as a priority rod for Kiyomasa Kato. However, he became naturalized three days after he climbed Dongnae, saying, "Why does strong Japan invade weak Joseon? There is no justification," and won 78 battles with righteous army and government army. King Seonjo designated Gimhae as the main building by combining the gold (Kim) from his saint sand ('sa') and the fact that he was a foreigner from across the sea. They are called Saseong Gimhae Kim Clan because it is the main building that the king gave them. It is presumed that Sayaga, a young man, was fascinated by the Neo-Confucian order and worldview that were Japanese new literature at the time. He just passed the terms and conditions and lived during the Warring States Period, when the Japanese nation was stained with the blood of war. He learns from scriptures and attempts to escape into the imagined Neo-Confucian ideal world. The name Mohadang was created in admiration of the Neo-Confucian order, which means adoring China, symbolized by Ha. He left the following article. "Oh, what am I to do?" I can't deal with cleanliness without the command of Gadeung Cheongjeong, and I want to put it on the land of the Great Man when I see the culture of this land, so it's really difficult for me to advance or retreat. Now I'm trying to naturalize myself not because I lack wisdom, not because I lack strength, not because I lack courage, nor because I don't have a sharp weapon. There has not been a single fight yet, and there has been no match, so how can we ask for anger by failing to win strength?" On April 20, 1592, the breathtaking behavior of Sayaga, which led to the landing of Dongnae in Ganghwa-seo, surrender, and naturalization continued. From the next day, he turned his gun and sword to go on to the Japanese Invasion of Korea, the Manchu Invasion of Korea, and the Yi Gwal Rebellion to contribute. "It's roughly a god for Joseon and a traitor for Japan." It's an evaluation given by descendants. Kim Choong-seon refused to hold government posts and fields, saying, "Of course, I can do it as a servant," and came down to the land of Dalseong with good arithmetic and called his residence Urok-dong, and died while concentrating on his studies and farming. He refused to accept the post of a government official who had come down many times. "...the faithful will not serve the two kings, for God is a man who has no justification and clemency, and always has shame in his heart."" -Sagaseonso, an appeal that refuses to serve as a government official. Eventually, a long time after his death, Yurim put a cow on the royal court in 1789, and built Nokdongseowon Confucian Academy and a shrine under the tomb to commemorate him. The Confucian academy was demolished at the end of the 19th century by Heungseon Daewongun's decree to abolish the Confucian academy, but was relocated in 1972.

The significance of Saya Kim Chung-sun was great. It is the true courage and conscience to know what humanity ethics and justice are to conscientiously betray a country that commits unconscionable tyranny.

General Lee Jung-ki, who defended Goguryeo's last pride.

 Lee Jeong-gi was born in 732 A.D. as the son of Goguryeo refugees. Lee Jung-ki has watched his defeated compatriots of Goguryeo suffer various insults from the Tang Dynasty since childhood. So naturally, he developed a grand intention to recreate the glory of the old Goguryeo. In recognition of his natural talent as an armed man, Lee Jeong-ki worked as a secret agent under the Pyeongro Theft. In 755, Annoksan Mountain started a rebellion and took control of the Habuk area. Therefore, the Pyeongro Theft Department in Yodong and the Tang government in Jangan were divided into two sides. Lee Jung-ki didn't miss this opportunity. At that time, many of Liaodong's troops were filled with Goguryeo refugees. Lee Jeong-gi gathered them and took advantage of the death of Wang Hyeon-ji, a thief, in 758 to take over the Pyeongro Theft Department and take over the government. In the east, Balhae established a country by inheriting Goguryeo's national tradition, so Lee Jeong-gi did not establish a country in Liaodong. Instead, he tried to conquer the Tang Dynasty, the enemy of the people, and establish another Goguryeo in mainland China. In 761, he finally landed in Shandong Province, China, with 20,000 troops from Goguryeo. At that time, many Goguryeo refugees who were taken to the Tang Dynasty at the time of Goguryeo's defeat lived like slaves near Shandongseong Fortress. At the news that Goguryeo's large army, which had been thought to have been ruined forever, came, the refugees in Shandong danced with joy. In fact, 20,000 soldiers were very small. The Tang Dynasty had tens of thousands of troops in just one state, so 20,000 troops were not a big deal. Nevertheless, it was like hitting a rock with an egg that entered the middle of China with 20,000 soldiers. However, there were numerous Goguryeo refugees there. Also, the spirit of Goguryeo was alive. The Goguryeo army of Lee Jeong-gi defeated about 10 million Tang troops and quickly took control of 10 states. By 777 A.D., five more states, including Joju and Seoju, were secured and ruled a large territory of a total of 15 states. At this time, the population he controlled reached 1.3 million households and 8 million households, including Pyeongro. In this year, Lee Jeong-gi moved Chiso from Cheongju to Unju to attack Jangan, the party's capital. In 781, Lee Jeong-gi occupied Yonggyo Bridge and Wagu, blocking the removal of the Grand canal, a transport route for the Tang Dynasty. The Grand canal was the main artery of the Tang Dynasty that moved abundant supplies from Gangnam to Nakyang and Jangan. However, the Tang government in Jangan was greatly embarrassed when Lee Jeong-gi occupied this grand canal. At the same time, a total of 200,000 troops began to advance toward Jiangan, the capital of the Tang Dynasty. But can't Heaven help it? At the moment when he was on a roll and tried to defeat 200,000 troops in Byeonju to isolate them to the castle and advance to Nakyang, a large star fell across the night sky. This is the end of Lee Jeong-gi's life. Leaving Nakyang and Jangan, the last strongholds of the Tang Dynasty, in front of them, Lee Jeong-gi, who devoted his life to Goguryeo, died suddenly at the age of 49. Swallowing grief, the Goguryeo army retreated. When the news became known in Jangan, civil and military officials under Deokjong of the Tang Dynasty were delighted and held a feast for three days. In a word, a really cool person.