• Title/Summary/Keyword: 낙산사

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지역건축탐방(13) - 서울(상)

  • Son, Se-Gwan
    • Korean Architects
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    • no.8 s.364
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    • pp.71-100
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    • 1999
  • 서울은 600년이 넘는 역사와 전통을 간직한 우리 나라의 심장이자 얼굴이 되는 도시이다. 그러나 지난 30년간의 급격한 개발시대를 거쳐오면서 고도로서의 문화적 향기를 상실하였고, 매력과 특징이 없는 도시로 빠르게 변해가는 것은 안타까운 일이다. 이는 다가올 21세기가 서울의 정체성과 고유성을 더욱 필요로 할 것임에 비추어 더욱 그러하다고 할 수 있다. 서울은 급격한 경제성장으로 인하여 세계에서 그 유래를 찾기 어려운 급격한 변화를 보인 도시이다. 서울의 도심부를 둘러싸고 있는 북악, 인왕, 낙산, 남산은 옛 모습을 지니고 있으나 그 내부는 과거의 모습을 찾기 어렵고, 다만 현대적인 모습만이 흘러 넘치고 있을 뿐이다. 또한 서울은 물리적으로 엄청나게 성장하여 그 경계를 찾기 어려운 도시가 되어버렸다. 따라서 서울은 밝고 번영하는 모습과 어둡고 불합리한 모습이 공존하는 이상한 도시로서 인식되고 있다. 서울을 현재의 모습과는 전혀 새로운 환경으로 개발하고 보존할 수 있는 대책과 계획이 더욱 필요한 때이다. 공공과 민간 그리고 시민이 참여하여 600년 고도의 역사성이 드러나고 걷고 싶고 인간적인 분위기를 간직하며 다양한 기능과 형태가 조화롭게 공존하는 도시로 가꾸어갈 수 있는 지혜를 모아야 할 것이다. 이번 특집에서는 서울을 대상으로 하여 그 역사적인 흔적과 오늘의 모습 그리고 미래의 대안을 회고하고 진단하며 모색하는 기회를 갖기 위해 여러 전문가들의 글을 마련하였다.

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A Study of The planting Arrangement of Ornamental Trees And Shrubs in Intermane Buddhist Temples. (산지형 사찰에 있어 조경식물 배치형식에 관한 연구)

  • Shim, Jai-Sung;Bae, Jeong-Kwan;Seo, Byung-Key
    • The Journal of Natural Sciences
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    • v.14 no.1
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    • pp.63-81
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    • 2004
  • It is the purpose of this study to arrange in ornamental trees and shrubs the planting that leads to an appropriate type of templescape. The study was designed primarily as an examples for each Buddhist temple which desires further decoration with several ornamental plants, doubles the effectiveness of the Sen-Buddhist meditation, and boosts tourists' attraction. To investigate the planting status and type of trees and shrubs in the precincts of Buddhism temples, We close three temples : They are Nagsansa, Boolgoogsa and Booseugsa, which are intermonatane area temples all together. The results investigated were summarized as follows :1. Planting status and pattern in temples Open spaces of the Daewoogjeon in all temples, a main Sanctuaries in temple buildings, where Buddha is enshrined in, we could not find any kind of trees of shrubs to be planted.Muryangsujeon, a symbol of "Future", which can be also found at Boosugsa temple, is living in Western Elysium world and takes mercy on mankind of this life. Taxus cuspidata was planted at this Muryangsujeon, known as an immeasurable bliss building, where an Amitabha is enshrined in.Total 25 species of trees and shrubs were planted around Birozani building of Buddhist temples, Birozani is enshrined at the Birojion of Boollgoogsa temple.The buddhist Goddess of Mercy which is a buddhist saint for pursuit of fortune and blessing to relieve the mankind is enshrined at Wonchonjeon, Daebijeon and Kwaneumjeon which are able to observe at both Boolgoogsa and Nagsnsa temples, where Euonymus japonicus trees including other 26 species could be found in common at both temples.2. Correlation between trees/shrubs and temple buildingsTrees and flowers symbolizing Buddha are often planted as material sources of gardening to decorate : They are Logerstroemia indica as Buddha's flower, Viburmum opulus var. calvescens resembling Buddha's head, Tilia mandshurica producing the beads of rosary, Gardenia jaminoides Ellis with white flower blade and flower of bliss, not flower to this day and Lotus flowering clearly in the pond filling with dirty water which is able to clarifies the world full of crime, infidelity and injustification. Among these Buddhist' plants, however, Logerstroemia indica could be found in all three temples, and Viburmum opulus var. calvescens at both Nagsansa and Boosugsa. Also, Lager stroemia indica was planted at all three temples and Viburmum opulus var. calvescens at both temples of Nagsansa and Boosugsa. Tilia mandshurica and Gardenia jasminoides Ellis were not found in any temples which might become the subject of investigation.In relation of the buildings of each temples as a sanctified space, the planting of trees and shrubs was not considered for the arrangement, templescape architecture or species. And, also, we could not find in the study any special relationship of trees/ shrubs with the characteristics of temples.With the results obtained through precise studies we presented here in this paper newly designed model of templescape in intermane buddhist temple which can be applied for planting and arrangement of trees or/and shrubs. Basic principles of model in mind are:To consider the correlation of the dominant between plants and temple buildings.To plant trees/shrubs for special functions as well as conditions of temple location.To make tree arrangement correlating to Buddhism spirit.To induce environment friendly plants to be planted, suitable to regional conditions.This redecorated model of templescape might be used as a canon of the tree planting and arrangement in the precincts of Buddhism temples.

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Characteristic of cultivating theory in fables of Sam Guk Yu Sa(三國遺事; The Heritage of the Three States) reflected to "Experience-Learning" theory - In the central figure of Three Fables with Naksan temple, Bunhwang temple, and Geumsan temple ('경험-학습' 이론에 비추어 본 『삼국유사』 설화의 수양론적 특징 - 낙산사·분황사·금산사에 얽힌 세 설화를 중심으로 -)

  • Choi, Seung Hyun;Kim, Young Hoon;Shin, Chang Ho
    • The Journal of Korean Philosophical History
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    • no.32
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    • pp.371-394
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    • 2011
  • Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.

A Study on Disaster Management Field Survey of Cultural Heritage Monuments (건조물문화재 재난관리 실태조사 연구)

  • Shin, Ho-Joon;Choi, Won-Hoi;Koo, Won-Hoi;Baek, Won-Hoi
    • Proceedings of the Korean Society of Disaster Information Conference
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    • 2015.11a
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    • pp.254-255
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    • 2015
  • 본 연구에서는 2005년 양양산불에 의한 낙산사화재. 2008년 국보1호 숭례문 방화사건 등 건조물 문화재의 재난 및 안전관리에 관한 실태조사를 실시하였다. 조사 대상은 건조물문화재 중에서도 국가지정 중요 목조문화재를 158개소를 대상으로 실시하였고, 조사내용은 건조문화재의 지정구분, 인적 및 안전관리적 요소, 주변환경적 요소, 시설적요소로 나누어 실시하였다. 이를 토대로 건조물문화재의 재난관리 문제점과 개선방안을 제시하였다.

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A Study on the digestion special quality of cultural asset meninges equipment (문화재 수막설비의 소화특성에 관한 연구)

  • Kim, Yoo-Shik;Yoog, Chang-Il;Choi, Hyeon-Tak;Shin, Min-Jong
    • Proceedings of the Korea Institute of Fire Science and Engineering Conference
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    • 2010.10a
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    • pp.103-108
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    • 2010
  • 2000년 이후 세계적인 기상이변과 환경변화는 지구촌 곳곳에 많은 인적 물적 피해를 가져 오고 있으며, 이러한 다양한 화재들은 우리에게도 예외 일 수는 없다. 여러 가지 원인으로 반복된 낙산사화재, 숭례문화재, 항일암 등. 문화재 화재는 우리의 유구한 문화유산의 소실은 물론 많은 국민들에게도 적지 않은 충격을 주고 있으며, 이러한 일들이 더 이상 반복되지 않도록 하기 위해서는 문화재 화재안전 및 방재 시스템에 적합한 보다 체계적인 수막설비의 인프라 구축과 문화재 화재 예방에 효과적인 방재시스템의 적용 및 관리규정 그리고 메뉼의 연구가 있어야 한다.

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A Study of the Japanese Colonial Era Rock-Carved Seated Avalokiteśvara Statue at Ganghwa Bomunsa Temple (일제강점기 강화 보문사 마애관음보살좌상 연구)

  • Lee, Jumin
    • Korean Journal of Heritage: History & Science
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    • v.53 no.3
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    • pp.62-79
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    • 2020
  • The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.

Study on Guideline of Water Supply System for Forest Fire (산불방지 급수시설 설치 기준 마련에 관한 연구)

  • Kim, Dong-Hyun;Nam, Song-Hee;Keum, Si-Hoon
    • Fire Science and Engineering
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    • v.27 no.3
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    • pp.38-46
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    • 2013
  • Permanent water supply and water sprinkling systems are essential to protect major forests and facilities from forest fire. Back in 2005, Naksan Temple, a valuable cultural asset of Korea, was burned down in a forest fire that took place in Yangyang. This started a series of movements including installing water supply facilities and managing forests near important cultural assets. As for the existing facilities, however, they were installed without any standard guidelines for management and installation according to each constructor's specifications, which were based on the National Fire Safety Code 109. Unfortunately, this is not effective in protecting facilities from forest fires such as they have a small protection area, limited simultaneous sprinkling, and a difficult the movement of fire hose. Against this background, the study examines the condition of water supply facilities currently in use, identifies their deficiencies, and suggests how to improve the criteria for water supply service to effectively prevent forest fire. Specifically, three systems were proposed: Water Sprinkler Tower System for preventing spread of crown fires, and Forest Fire Hydrant System and Portable Water Spray System to be effective for suppressing surface fires. In addition, the standards on the performance and components of water pumps are also suggested.

The Origin of Hajodae(河趙臺) in Yangyang(襄陽) and the Way of Enjoying Scenic Sites(名勝) According to the Landscape in Joseon Dynasty (조선시대 양양(襄陽) 하조대(河趙臺)의 유래와 경관에 따른 명승의 향유 방식)

  • Kim, Se-Ho
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.40 no.1
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    • pp.55-64
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    • 2022
  • This study aims to shed light on the cultural history of Hajodae(河趙臺) enjoyed by writers of the Joseon Dynasty by analyzing the origin and the contents of the landscape based on the literature materials of Hajodae in Yangyang(襄陽). The results of the study are as follows. First, Hajodae is a space that is said to have been visited by Ha Ryun(河崙) and Jo Jun(趙浚). However, since this story has not been confirmed in the literature, various opinions coexisted in history. Jo Wi-Han(趙緯韓) quoted the opinions of aged people who lived in Yangyang, saying that it could be Jo In-Byeok(趙仁壁), not Jo Jun(趙浚), and Jo Deok-Rin(趙德鄰) recorded it as "遐眺臺", which means "a stand for a distance view." There is a need to clearly present the origin of Hajodae by revealing the literary authority. Second, Hajodae was talked about as the best scenic site in Gwandong(關東) in the middle of the Joseon Dynasty. during the mid-Joseon Dynasty. The writers of the time mentioned Hajodae as one of the best scenic sites in Gwandong, which soon became a symbol of Yangyang. These records of Hajodae show a relatively decreasing trend entering the late Joseon Dynasty. It is believed to be the result of the slight degrading in the status of Hajodae as the Eight Views of Gwandong were established and Naksansa Temple(洛山寺) gained fame. Third, the writers of Joseon enjoyed the scenic sites through various landscapes of Hajodae. The open terrain on three sides allowed a sea view and provided an opportunity to develop a great spirit or to reflect on oneself. On the other hand, the strange rock formations and cliffs, which correspond to a close-up view, drew the attention of tourists, and the Rosa rugosa Thunb. blooming in the Hajodae area was enough to show a bizarre charm. This shows the various charms of Hajodae, suggesting that the management of such landscape is necessary. Fourth, a Chinese poem about Hajodae shows the spatial meaning of Hajodae. Looking into all sides of the Chinese poem about Hajodae, a case of unburdening one's mind on the landscape, and the aspect a person compared oneself to the natural landscape or projected one's consciousness onto it, and a case of recalling Ha Ryun and Jo Jun, illustrious retainers in the early Joseon Dynasty are confirmed. It can be seen that it results in the aspect of expressing one's impressions and looking back on history through the landscape.

An Examination on the Origin of Stone Pagodas of the Silla Kingdom (신라석탑(新羅石塔)의 시원(始源) 고찰(考察))

  • Nam, Si Jin
    • Korean Journal of Heritage: History & Science
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    • v.42 no.2
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    • pp.154-169
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    • 2009
  • Korea is famous for a number of stone pagodas. In particular, it is noticeable that the stone pagodas came after wooden pagodas in all the Kingdoms of Goguryeo, Baekje, and Silla. Since the advent of wooden pagodas, it was during the latter half period of Three Kingdoms(especially, in the early Seventh century) that the first stone pagoda appeared at Mireuksa Temple site in imitation of the wooden ones. Now that no one can deny that Korean stone pagodas have developed, imitating the wooden pagodas. It is also obvious that the Stone Pagoda at Mireuksa site is the prototype of Korean stone pagodas. However, this study casts doubt on the theory that the stone pagodas in the Silla Kingdom originated not from the wooden pagodas, but from the brick pagodas, whereas the stone pagodas in Baekje Kingdom which has been said to come from the wooden ones. The fact that the temples and pagodas in both Baekje and Silla were erected by the same builders and technicians is one of the evidences supporting the assertion of the study. This study, accordingly, examines on the origin of the Silla pagodas by supposing the two genealogies. The first one can be summarized in chronological order as follows: starting from wooden pagodas, Stone Pagoda at Mireuksa site, Stone Pagoda at Jungrimsa site, Stone Pagoda at Gameunsa site, and Stone Pagoda at Goseonsa site. The second one, on the other hand, runs as follows: starting from bick pagodas, Stone Pagoda at Bunhwangsa, Uiseong Tapri five-storied Stone Pagoda, Seonsan Jukjang-ri five-storied Stone Pagoda, and Seonsan Naksan-ri three-storied Stone Pagoda in order. As the above genealogies show, the origin of the stone pagodas has been an controversy, especially because of the two different points of view: the one is that the roof-supporting strata(Okgaesuk-Bachim) originated from the brick structure and the ancient tomb ceiling of Goguryeo Kingdom, and the other is that the strata is a sort of the simplified design of the wooden roof structure. This study, however, takes note of the difference in length of the strata between the brick pagodas and the stone pagodas; the former stretches out its strata longer than the latter. Consequently, the study points out that the roof-supporting strata of the stone pagodas is originally a sort of modification of the wooden roof structure.

Broadening the Understanding of Sixteenth-century Real Scenery Landscape Painting: Gyeongpodae Pavilion and Chongseokjeong Pavilion (16세기(十六世紀) 실경산수화(實景山水畫) 이해의 확장 : <경포대도(鏡浦臺圖)>, <총석정도(叢石亭圖)>를 중심으로)

  • Lee, Soomi
    • MISULJARYO - National Museum of Korea Art Journal
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    • v.96
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    • pp.18-53
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    • 2019
  • The paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were recently donated to the National Museum of Korea and unveiled to the public for the first time at the 2019 special exhibition "Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea." These two paintings carry significant implications for understanding Joseon art history. Because the fact that they were components of a folding screen produced after a sightseeing tour of the Gwandong regions in 1557 has led to a broadening of our understanding of sixteenth-century landscape painting. This paper explores the art historical meanings of Gyeongpodae Pavilion and Chongseokjeong Pavilion by examining the contents in the two paintings, dating them, analyzing their stylistic characteristics, and comparing them with other works. The production background of Gyeongpodae Pavilion and Chongseokjeong Pavilion can be found in the colophon of Chongseokjeong Pavilion. According to this writing, Sangsanilro, who is presumed to be Park Chung-gan (?-1601) in this paper, and Hong Yeon(?~?) went sightseeing around Geumgangsan Mountain (or Pungaksan Mountain) and the Gwandong region in the spring of 1557, wrote a travelogue, and after some time produced a folding screen depicting several famous scenic spots that they visited. Hong Yeon, whose courtesy name was Deokwon, passed the special civil examination in 1551 and has a record of being active until 1584. Park Chung-gan, whose pen name was Namae, reported the treason of Jeong Yeo-rip in 1589. In recognition of this meritorious deed, he was promoted to the position of Deputy Minister of the Ministry of Punishments, rewarded with the title of first-grade pyeongnan gongsin(meritorious subject who resolved difficulties), and raised to Lord of Sangsan. Based on the colophon to Chongseokjeong Pavilion, I suggest that the two paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were painted in the late sixteenth century, more specifically after 1557 when Park Chung-gan and Hong Yeon went on their sightseeing trip and after 1571 when Park, who wrote the colophon, was in his 50s or over. The painting style used in depicting the landscapes corresponds to that of the late sixteenth century. The colophon further states that Gyeongpodae Pavilion and Chongseokjeong Pavilion were two paintings of a folding screen. Chongseokjeong Pavilion with its colophon is thought to have been the final panel of this screen. The composition of Gyeongpodae Pavilion recalls the onesided three-layered composition often used in early Joseon landscape paintings in the style of An Gyeon. However, unlike such landscape paintings in the An Gyeon style, Gyeongpodae Pavilion positions and depicts the scenery in a realistic manner. Moreover, diverse perspectives, including a diagonal bird's-eye perspective and frontal perspective, are employed in Gyeongpodae Pavilion to effectively depict the relations among several natural features and the characteristics of the real scenery around Gyeongpodae Pavilion. The shapes of the mountains and the use of moss dots can be also found in Welcoming an Imperial Edict from China and Chinese Envoys at Uisungwan Lodge painted in 1557 and currently housed in the Kyujanggak Institute for Korean Studies at Seoul National University. Furthermore, the application of "cloud-head" texture strokes as well as the texture strokes with short lines and dots used in paintings in the An Gyeon style are transformed into a sense of realism. Compared to the composition of Gyeongpodae Pavilion, which recalls that of traditional Joseon early landscape painting, the composition of Chongseokjeong Pavilion is remarkably unconventional. Stone pillars lined up in layers with the tallest in the center form a triangle. A sense of space is created by dividing the painting into three planes(foreground, middle-ground, and background) and placing the stone pillars in the foreground, Saseonbong Peaks in the middle-ground, and Saseonjeong Pavilion on the cliff in the background. The Saseonbong Peaks in the center occupy an overwhelming proportion of the picture plane. However, the vertical stone pillars fail to form an organic relation and are segmented and flat. The painter of Chongseokjeong Pavilion had not yet developed a three-dimensional or natural spatial perception. The white lower and dark upper portions of the stone pillars emphasize their loftiness. The textures and cracks of the dense stone pillars were rendered by first applying light ink to the surfaces and then adding fine lines in dark ink. Here, the tip of the brush is pressed at an oblique angle and pulled down vertically, which shows an early stage of the development of axe-cut texture strokes. The contrast of black and white and use of vertical texture strokes signal the forthcoming trend toward the Zhe School painting style. Each and every contour and crack on the stone pillars is unique, which indicates an effort to accentuate their actual characteristics. The birds sitting above the stone pillars, waves, and the foam of breaking waves are all vividly described, not simply in repeated brushstrokes. The configuration of natural features shown in the above-mentioned Gyeongpodae Pavilion and Chongseokjeong Pavilion changes in other later paintings of the two scenic spots. In the Gyeongpodae Pavilion, Jukdo Island is depicted in the foreground, Gyeongpoho Lake in the middle-ground, and Gyeongpodae Pavilion and Odaesan Mountain in the background. This composition differs from the typical configuration of other Gyeongpodae Pavilion paintings from the eighteenth century that place Gyeongpodae Pavilion in the foreground and the sea in the upper section. In Chongseokjeong Pavilion, stone pillars are illustrated using a perspective viewing them from the sea, while other paintings depict them while facing upward toward the sea. These changes resulted from the established patterns of compositions used in Jeong Seon(1676~1759) and Kim Hong-do(1745~ after 1806)'s paintings of Gwandong regions. However, the configuration of the sixteenth-century Gyeongpodae Pavilion, which seemed to have no longer been used, was employed again in late Joseon folk paintings such as Gyeongpodae Pavilion in Gangneung. Famous scenic spots in the Gwandong region were painted from early on. According to historical records, they were created by several painters, including Kim Saeng(711~?) from the Goryeo Dynasty and An Gyeon(act. 15th C.) from the early Joseon period, either on a single scroll or over several panels of a folding screen or several leaves of an album. Although many records mention the production of paintings depicting sites around the Gwandong region, there are no other extant examples from this era beyond the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion discussed in this paper. These two paintings are thought to be the earliest works depicting the Gwandong regions thus far. Moreover, they hold art historical significance in that they present information on the tradition of producing folding screens on the Gwandong region. In particular, based on the contents of the colophon written for Chongseokjeong Pavilion, the original folding screen is presumed to have consisted of eight panels. This proves that the convention of painting eight views of Gwangdong had been established by the late sixteenth century. All of the existing works mentioned as examples of sixteenth-century real scenery landscape painting show only partial elements of real scenery landscape painting since they were created as depictions of notable social gatherings or as a documentary painting for practical and/or official purposes. However, a primary objective of the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion was to portray the ever-changing and striking nature of this real scenery. Moreover, Park Chung-gan wrote a colophon and added a poem on his admiration of the scenery he witnessed during his trip and ruminated over the true character of nature. Thus, unlike other previously known real-scenery landscape paintings, these two are of great significance as examples of real-scenery landscape paintings produced for the simple appreciation of nature. Gyeongpodae Pavilion and Chongseokjeong Pavilion are noteworthy in that they are the earliest remaining examples of the historical tradition of reflecting a sightseeing trip in painting accompanied by poetry. Furthermore, and most importantly, they broaden the understanding of Korean real-scenery landscape painting by presenting varied forms, compositions, and perspectives from sixteenth-century real-scenery landscape paintings that had formerly been unfound.