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Korean country religion conclusion
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The Gold and Jade Crown and the Merovingian Looped Fibulae are similar in their context and content. The Gold and Jade Crown was produced by the Silla Kingdom during the Three Kingdoms period of Korea. The crown is an ornate display of the religion and wealth of the queen who wore it during ceremony and was eventually buried it in. The Merovingian Looped Fibulae was also worn by a queen who was buried with the object. The fibulae is an intricate metalwork object that fastened the queen’s garments while also displaying her wealth and religion through the use of ornate materials and religious iconography. The fibula and crown both show the wealth of the wearer and their religious inclination in order to establish power of the Silla and Merovingian …show more content…
dynasties during times of political upheaval in Korea and Europe. The Three Kingdoms period and the atmosphere surrounding the Frankish Merovingian dynasty were similar because both groups were attempting to fill a power vacuum in Asia and Europe respectively.
The Three Kingdoms period was an era of Korean history in which, as the name suggests, three major kingdoms were fighting over territory in Korea. The Silla Kingdom was the largest of the three kingdoms and would eventually take control of Korea. In their bid to take control the Silla Kings and Queens saw their garments as a way to display their power. The Gold and Jade Crown is crafted out of semi-precious stones, including jade and gold. In the Silla Kingdom, gold was reserved for the highest ranking royals. The value of the materials used in the crown was a tangible way for the Silla royalty to display their wealth and power. The Merovingian fibulae were created by the Frankish Merovingian dynasty. The Frankish Merovingian dynasty was one of several different Frankish royal groups vying for power after the collapse of the Western Roman Empire. The fibulae itself was adopted by the Merovingians and many other barbarian groups from the Romans. The red garnet used in this fibula and the eagle are also thought to be nods to the fallen Roman Empire. During the long reign of the …show more content…
Roman Empire in Europe red and the eagle became associated with Imperial Rome. Because these symbols represented Imperial Rome it is likely that the Merovingians appropriated this color and symbol in order to create an association with the Romans. After the fall of the Roman Empire, this could have been in order to take control of the lands that were now devoid of a strong central government to protect them. The Merovingians wanted to be seen as the new great center of power in Europe. The fifth and sixth centuries in which these objects were created was a time of upheaval across the globe. The lands of Korea and Imperial Rome were ripe for takeover. Creating a tangible connection with power through their crowns and garment fasteners were intended to assist the Merovingian and Silla kingdoms in gaining new land. Both of these art objects also hold a religious significance.
The Merovingian Looped fibulae feature a fish and again the inclusion of the red garnet and the eagle hold significance. The fish was a symbol of Christianity that was highly recognizable even among the mostly illiterate population in Medieval Europe. The red of the garnet symbolizes the blood spilled by Christian martyrs and the Passion of the Christ. The eagle evolved from a symbol of the Roman Empire to a symbol of the Christian St. John. By including religious iconography in the fibula the Merovingian Queen who wore it was identifying herself as a Christian. Again, this could have been a way for the Merovingian dynasty to gain power. Their conversion to Christianity and identification of themselves as Christians through this fibula would have allowed the Merovingians to capitalize on the growing influence of Christianity in Europe and would have created an avenue through which to unite Europeans under their rule. The Silla dynasty also saw religion as an avenue to gain power and the symbolism in the Gold and Jade Crown reflects this. The crown known as a daegwan was worn by royalty during religious ceremony. The Silla people followed the beliefs of Korean Shamanism which highlighted the connection between the natural and spiritual world. The horizontal elements on the daegwan mimic the appearance of tree branches. In Korean Shamanism the inclusion of imagery relating to trees was important because it was
thought that a tree connected the heavens and the earth. The jade elements of the daegwan represent ripe fruit. Ripe fruit was associated with fertility. Including fertility symbols on the crown of a queen would have been representative of her role in continuing the growth of the Silla dynasty by producing male heirs. The Queen’s role as a religious figure and as the creator of new life would have been representative of her power and the power of her kingdom. The kings and queens of the Silla dynasty cemented their power by uniting their people under a religion in which they were the most powerful. The relationship of the Merovingians and Sillas to religion is evident in the symbolism included in the crown and fibula. Creating a relationship to religion allowed these dynasties to unite people under their rule. The Merovingians and the Silla dynasty never came into contact with one another. The Merovingians were European Christmas and the Sillas were Koran followers of Shamanism. These cultures don’t seem to have anything in common at first blush. But. the striking similarities between The Gold and Jade Crown and the Merovingian Looped Fibulae reveal the true similarity in these cultures. Both objects show the cultural belief that wealth is power. Both the crown and the fibula are tangible representations of the wealth of the queens who wore them and their dynasties at large. Including religious iconography on your tangible representations of wealth and power relates the religion to the dynasty. In relating religion to their dynasties rulers had the ability to grow in power and popularity because they become central features not only in politics but in religion as well. Religion was another avenue to gain power in a time when there was land ripe for the picking from two other kingdoms and from the fallen Roman Empire. The Gold and Jade Crown and the Merovingian Looped Fibulae both relate to humans struggle for power. The art objects, although they come from very different cultures, show the power of the wearer in the same way, through wealth and religion. This relates to the universal human idea of power and what a ruler should be. A ruler is powerful because they are wealthy and have the ability to control and unite their people under common values. A person who displays their wealth and their values on their person is immediately perceived to be powerful. This was the intention of the Silla and Merovingian people when they created the Gold and Jade Crown and the Looped Fibulae.
The Lord is wearing to Christian symbols. The first symbol is his headwear. Mary Elizabeth Podles expounds that the deity’s tiara is similar to the pope, which represents the trinity (54). The trinity is the Christian expression that God is made up of the Father (God), Son (Jesus), and Spirit (Holy Spirt), and all three figures are connected to one another. This is shown in the headwear, which is made up of three layers.
The Guanyin sculpture depicts a male, interpretable by his male chest, seating in a royal-ease pose. He has a crown, which has a person in the meditative position carved on it. That person could be Buddha. Underneath the crown, the hair looks as though it is nicely braided along the edges of the crown. The eyes are partially closed. There are two pieces of objects, perhaps used to depict jewelry, attached to
The Ancient Egyptian sculpture, “Statue of Nykara and His Family”, was sculpted during the late fifth dynasty. The sculpture is a depiction of Nykara, his wife, Nubkau, and son, Ankhma-Re. The statue is in poor condition with pieces of limestone missing and chips on the three subject’s faces and bodies. The painted limestone shows the conventional colors for the male and female subjects. There is a clear discoloration among Nykara and his son’s bodies. The brownish red color they once were has eroded to a light yellowish color, which resembles the purposeful color of Nykara’s wife. The hieroglyphs on Nykara’s seat insinuate that the sculpture is meant to be viewed from the front view. This is also evident by the way the three subjects are facing forward in frontal view. There are hieroglyphs on both the chair and base of the statue near Nykara’s wife and son’s feet.
“The Lovely Bones” is a book written by Alice Sebold. It was published in 2002, and it’s about Susie Salmon, a girl that was murdered and no watches her family and murderer from her own heaven. She tries to balance her feeling and watch out for her family since her murderer is still free and with nobody knowing how dangerous he is. In 2009, a movie adapted from the book came out as well.
Both pieces to me seem to represent godlike features. For example, in the palette the king is shown as larger than his enemies and in the stele the king is standing over the people and is much higher than them. As rulers, they are both depicted as strong and heroic and as humans, they are depicted as
The Assyrian Winged Protective Deity is a low relief sculpture, so it does not stand out as much against the stone it was carved out off, but the viewer can easily distinguish the outline of the figure portrayed. One foot of the figure is stepping forward, which could symbolize a continuation with life even after death to protect the king. The stance of this figure greatly resembles Egyptian reliefs, since they would often have their statues have one foot forward. They did this because it symbolized eternity through the afterlife, which the ka of the person needed. The ka ...
...ic meanings that still are puzzling art historians today. Some of the key symbols that Stokstad points out in the text is the dove, representing the Holy Spirit; the white lilies as a symbol of the Virgin Mary. She also points out, two rather unknown symbols to the sacrilegious, the date of the Annunciation in signs of the zodiac on the floor, as well as the lone stained glass window that is symbolizing God rising above the three windows that are placed in the background behind Mary. These three windows represent the Father, Son, and Holy Spirit.
The Palette of Narmer was created on a flat stone surface; the artists then carved the story into the flat stone in a very specific manor. This palette is known for representing the coming together of Upper Egypt and Lower Egypt (Stokstad and Cothren, 52). At the top of the palette on both sides shows two bulls that were said to possibly represent the goddess Hathor. Hathor was known as the goddess of protection, and is depicted in other Egyptian art as a woman with cow ears (British Museum, no page). In between the heads of Hathor is the name of the King Narmer, written with iconography called serekh. In this serekh, one can see the Horus falcon head and below it is the name of the king. The falcon head is said to protect the Egyptian ruler (Kinnaer). Although this is just one small piece of the top of the palette, it already starts to depict an enormous part of history in Egypt.
The Warka Vase is a uniquely large piece that was laboriously built, and carefully decorated. The images on the Warka Vase are significant and have iconographic meanings unique to the Uruk people and the cult of Inana. The images reference common practices in cuneiform and iconography of the time and place the Warka Vase was made and can be cross compared with other pieces from the time to understand the symbolism of this brilliant piece of art. To understand who is in the images, what they are doing and how they relate to one another may bring unique insight to the practices of the cult of Inana.
The first symbol was a tall, bronze ladder that was narrow and stretched all the way to Heaven. The ladder represents the path that everyone must climb in order to get to Heaven. On the ladder are iron implements, all of which were various weapons, and that if you were not careful, you would be "torn to pieces" (2). The iron implements were the tools that were used to torture people, especially in the arena where the Christians were killed. One could also see the implements as obstacles that people face while trying to live a good life and get to Heaven. The dragon found at the bottom of the ladder is representative of the temptation of the devil (2). When the dragon put his head down and Perpetua stomped on it, it showed that she had power over the devil and that she was able to resist his temptations. The huge expanse of garden symbolizes Heaven. The white-haired man milking his ewes and dressed like a shepherd is referring to God watching over all his people like a shepherd watches his flock. The thousands of people dressed in white are either representing the angels and saints in Heaven or the thousands of believers that have died before and now live in Heaven. Finally, in her vision, Perpetua is given a small morsel, and she accepts it with both hands, and the people say "Amen". These actions symbolize those of Eucharist and that she was receiving the Body of Christ. After this had happened,
Jade represents love in Eastern cultures. It is fitting that the ring is made from jade since the exchange of gifts is a symbol of the love they share with each other. In addition, jade was thought to preserve the body after death and could be found in the tombs of emperors. The jade ring given to Mongryong by Chunhyang is a sêma for both definitions of the word; it is a physical symbol of their trust and a physical representation of the tomb of a hero. Mongryong achieves his kleos by becoming a high ranking official and saving Chunhyang’s life.
Jewelry has been worn by people in almost every civilization around the globe in every century. These accessories can often tell a lot about a civilization. One can especially compare the jewelry of Mesopotamia, Egypt, Greece, and Rome to get an accurate idea of the time period and how people's customs evolved within that area and that time. Jewelry in ancient times were very similar in that they were often made of identical materials, showed status of the people living within a society and the sophistication of the civilization itself; however, the way the jewelry was produced and complexity of the design changed with time.
Let’s begin with what was going on during the time period for each sculpture. During the 2458-2446 BCE. Userkaf was thriving over his brother Sahure, and he became the new ruler of Egypt. In the start of 2446 BCE, Neferirkare beings his dominant over Egypt. King Sahure and Nome God is a high relief it is still attached to a surface of a stone. The Pharaoh sitting on his thorn wearing a Nemes headdress (it is usually blue and gold striped), fake beard. The king has an emotionless facial expression. It was made for a decoration for the king pyramid complex. The symbol behind this statue could be the gathering of the Nome gods form Upper and Lower Egypt around t...
Early Christian art during the period of Roman persecution was highly circumspect, and innocuous objects—the fish and the dove—were used to symbolize Christ and the Holy Spirit. Later Christian art, however, became replete with iconographic symbols. In particular, many of the saints became associated with specific objects—Saint Peter with two keys, for instance, or Saint Catherine with a broken wheel.
The “Sacred Tree,” (fig. 1) was originally positioned behind the king’s throne. The scene shows two genii, sometimes with birds’ heads and sometimes with men’s heads and the horned hats of gods. Each of the winged figures holds a bucket and reaches out with an oval object toward a stylized “tree.” The composition has been read as being based on bilateral symmetry, with the vertical stalk-like structure crowned by a palmette. A meticulous examination reveals that although balanced, it has many discrepancies on both sides that deviate from perfect mirror symmetry. Ashurnasirpal appears twice, shown from two sides, dressed in ceremonial robes and holding a mace connoting his authority. The figure of the king on the right makes an invocative gesture a god in a winged disk in the top center of the relief. Ashur, the national god or Shamash, the god of the sun and justice, may be identified as the god who confers the king divine right. On the left, the king holds a ring, an ancient Mesopotamian symbol of divine kingship, in one...