• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.2
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• pp.40-53
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• 2019

This study was conducted to investigate the changes in Scenic Spots by utilizing the "Sinjeungdonggukyeojiseungram(新增東國輿地勝覽)" and "Joseonhwanyeoseungnam(朝鮮?與勝覽)" to interpret "Joseonmyeongseungsiseon(朝鮮名勝詩選, 1915)". By examining the historical context when "Joseonmyeongseungsiseon" was published, it documented the Japanese's memories of 'Sino-Japanese War(淸日戰爭)' in 1894, which implies the 'policy of assimilation' by the Japanese Government-General of Korea after the Japanese annexation of Korea(1910). Detailed information about the author 'Narushima Sagimura(成島鷺村)' can be found in preface. In the "Joseonmyeongseungsiseon", it dedicates most of the part in describing the Scenic Spot especially in 'Anseong Do (15 lines)', where has the memories of war such as the 'First Sino-Japanese War'. The number of Scenic Spots, commonly mentioned in both "Sinjeungdonggukyeoji seungram" and "Joseonhwanyeoseungnam" in Cheonan province are 13 in total. Most of the content contains a similar structure. But 'Honggyeongwon(弘慶院)' and 'Seonghwanyeok(成歡驛)' has both the common Joseon Dynasty landscape point of view, and the additional historical context which are about the 'Jeongyujaeran(丁酉再亂)' or 'First Sino-Japanese War' consequently enlightens the 'placeness' of the Scenic Spots. Among the newly described Scenic Spots, 'Anseongdo(安城渡)' is the part that focuses on the memory of the 'Anseongcheon Battle' that gave Japan its first defeat in the Sino-Japanese War. Especially, by introducing the poetry of 'Sinobu Shunpei' it maximizes the appreciation through emphasizing the direct correlation between placeness and the poem itself. While the Joseon Dynasty poems are 10 pieces in total and their title and the subject matters are all related to historical spots, and the appreciation also maximizes when fully interpreted with understanding the historical context. However, it's contextual meanings are neglected by dividing the actual structures into separate pages. When looking at the location of famous historic sites, they come in many different types, considering the location, meaning, size, and conditions surrounding them. It appears as a service space for travelers, a place for sightseeing, relaxation or return, a temple space for paying respects or memorial services, a fortress facility for defense and protection, or a fishing area for wages, and an old battlefield. Especially, it is noted that the area is diverse as the cultural landscape of Cheonan, given that the battle space between the hermitage and the Donghangnongmin(東學農民) is shared with each other. It is necessary to establish policies for the preservation and restoration of local cultural assets based on these points in the future.

• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.2
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• pp.76-87
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• 2019

This study aims to analyze the status of the Gaetaesa Temple Site in Nonsan and the value of national cultural heritage associated with it, to work towards gaining the acceptance criteria to become state-designated cultural property and to propose a plan for comprehensive maintenance, a plan for the promotion of the project and a plan for the management and operation. The Gaetaesa Temple Site in Nonsan has unprecedented advancements, and the condition of the remains are relatively good. It would be necessary to conduct digging/excavation surveys continuously in the future and ensure the dignity of the Gaetaesa Temple Site in Nonsan as a cultural asset. In addition, the Gaetaesa Temple Site has excellent historical and cultural values as treasure-class cultural heritage. Most temples had treasures taken out of them, so it is necessary to designate this site as a state-designated cultural property instead of a municipality-designated cultural heritage site, and to manage it systematically. Accordingly, this study investigated the history and historical facts about the Gaetaesa Temple Site in Nonsan through the analysis of literature, including old documents, old maps, related academic papers and books, and referred to the results of digging/excavation surveys, conducted up to six times since the first excavation survey conducted in 1986, in order to understand the status of the remains, ruins and the building sites excavated at the Gaetaesa Temple Site in Nonsan. In addition, this study analyzed the values of the Gaetaesa Temple Site in Nonsan, dividing them into the remains, relics and ruins, and set up the scope of the Gaetaesa Temple Site in Nonsan, the cultural property area (designated and protected areas) and the acceptance criteria for the construction work in the historical and cultural environment preservation area. This study proposed a plan for the comprehensive maintenance of the Gaetaesa Temple Site in Nonsan, a plan for the promotion of the project and a plan for the management and operation. It is necessary to carry out ongoing excavation investigations and to reflect the opinions of the residents for the purchase of land, to supplement the comprehensive maintenance plan, business promotion and management plans, and step-by-step business plans should be established in detail.

• 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.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.122-147
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• 2012

The Four-guardian statues in Song-gwang buddhist temple, Suncheon, Korea, have been remade in AD 1628 and have been repaired and repainted over several times since then. Therefore, the study of the pigments applied on the statues can provide good chance for investigation about pigments used in the late Chosun Period. Pigments on fragments from Gwang-mok(Virupaksha), one of the Four-guardian statues, have been analyzed by optical microscope, SEM-EDX and XRD in order to identify the components and compounds. Six types of materials were found from the fragments, which are soil layer with brown clay band, soil layer containing a lot of fibers, Korean paper with loose texture, Korean paper with dense texture, silk, and hemp textile. Presumably, the soil layer which have brown clay band is basis layer and the other layers are repaired layers. From comparative study for the components of the pigments, applied on upper and lower parts of the repaired layers, we have concluded that those repaired layers had been applied on the statue by the following order; basis layer ${\rightarrow}$ Korean paper with loose texture ${\rightarrow}$ soil containing a lot of fibers ${\rightarrow}$ silk ${\rightarrow}$ hemp textile and Korean paper with dense texture. In addition, the years that those materials were applied on the statue have been estimated as 1720~1891, 1926, 1946 and 1976, respectively. The distinct features of each age are as the following; lead white and copper chloride hydroxide are major white and green pigments before 1891, zinc white, barium white, emerald green, and ultramarine blue appear after 1926 and titanium white uprises around 1976. Our result presented here, study on pigments applied on traditional statues over several different periods, will provide good database for future study on pigments used for traditional painting in Buddist temples and Dancheong.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.56-77
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• 2010

The tortoise pedestal for the memorial monument of Choe Jin-rip(an army officer in the mid-Joseon Period) in Ijo-ri, Naenam-myeon, Gyeongju is known to have been made in 1740. As such, it was originally understood to be a Joseon imitation of a tortoise pedestal made in the Unified Silla Period. The style of the Ijori Tortoise Pedestal differs from other tortoise pedestals dating back to the same period, and bears no resemblance to the Unified Silla pedestals of which it is a copy. Mullu ilgi, a record of the production of the pedestal, explains that the monument was made before the pedestal. Traces show that the two sides of the bottom of the monument were cut off so that it would fit into the smaller space made on the pedestal. It is scarcely conceivable that they made the pedestal and the platform without considering the bottom size of the monument. The record only states that the monument was made at a temple site named Baegundae, without explaining the details of the production process. This leaves some doubt as to whether its production was undertaken systematically. The cloud patterns engraved on this pedestal look similar to the temporal seriation found on the Tortoise Pedestal of the Royal Tomb of King Muyeol and the Seoangni Tortoise Pedestal of Gyeongju. The lotus pattern decorating the square pedestal on the back of the tortoise is one of a number of patterns that were widely used on roof-tiles in the 8th century, the heyday of the Unified Silla Kingdom. The Ijori Tortoise Pedestal, which represents a tortoise moving forward, displays a liveliness the like of which is rarely found in its cousins remaining in Gyeongju. The layout of the patterns in a queue on the tortoise-shell looks much better schematized than those made at an earlier date. It also looks like a more developed form, with the use of space taken into account. Such factors as the style of the patterns, the incongruity between the monument and its pedestal, and what is stated in the historical record indicate that the Ijori Tortoise Pedestal of Gyeongju was made in the mid-8th century(i.e. during the Unified Silla Period), rather than in the Joseon Period(i.e. the 18th century), as an imitation of earlier ones, including changes in the style unique to the Silla Period.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.59-93
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• 2006

Wolseong in Gyeongju is a historic fortress site of Silla constructed under the reign of Pasanisageum that played politically and militarily important roles. The moat surrounding Wolseong had a function of protecting the fortress in wartimes but became a part of gardening in the unified Silla era. Lots of relics have been excavated from Wolseong moat since 1985. Among them a great number and kinds of convex roofing tiles are regarded as invaluable sources to show different aspects of Silla, from its earlier time through to the unified and on. Roofing tiles were widely used for national buildings such as royal palaces, temples and fortresses and even for other popular architecture and have been dug out a lot more than any other relics. Research on them, however, has been done poorly. Vigorous study is in progress with increasing number of roofing tiles coming from many recent excavations, though it has been limited to the studies on general genealogy of patterns and manufacture processes. Thus this essay seeks to find which are dongbeomwas, roofing tiles of a same mold, out of convex tiles with the pattern of a unilobed lotus flower dug out of Wolseong moat. It also attempts to identify dongbeomwas by examining detail characteristics of roofing tiles which have been confusingly termed as yusawa, similar roofing tiles, or donghyeongwa, roofing tiles of the same shape. The significance of identifying dongbeomwas could be emphasized by various facts resulting from researches on dongbeomwas; the ways to identify them correctly, their time sequence and their excavated sites. In conclusion, dongbeomwas were identified out of many kinds of convex tiles. If they were excavated from the same site, they share some common features. The sites where they were dug out also tell what changes were made with passage of time and what relations they had with neighboring Anapji. Since roofing tile molds haven't been found yet, the only way to identify dongbeomwas is to examine details of roofing tiles. Dongbeomwas excavated in Wolseong moat help to discuss the time of each district of it. Meanwhile it should be noted that the term 'dongbeomwa' be used only after exact examining.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.179-222
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• 2005

Studies prosecuted on relics in those 17 bronze workshops that have been thus far excavated show that these workshops may be roughly classified into a royal workshop, a state-operated workshop and a private workshop depending upon by whom they were operated. Workshops in the Gyeongju area developed from a small royal handicraft manufacturing to a large state-operated handicraft manufacturing scale, and then later on gradually changed to a private handicraft manufacturing industry. The royal bronze workshops were operated in a small scale, as shown from the relics excavated at Wolseong(月城), Imhaejeonji(Anapji:雁鴨池) and their neighborhood places around Hwangnam_dong(皇南洞). The state-operated bronze workshops are concentrated upon one point around Dongcheon-dong(東川洞), Gyeongju city. On the other hand, in the state-operated workshop stage, a broad street was built by a workshop, which is presumed to aim to thoroughly transport materials needed for the workshop. And the point that wastes from bronze workshops were used for road repairs indicates that road repair works were carried at the bronze workshops near the road. The private workshop as a new type of workshop was operated by the aristocracy. For that purpose, craftsmen belonging to state-operated workshops or individual artisans were absorbed into the aristocracy-operated workshops. These types of workshops were pervaded throughout the city. When private workshops came to emerge in the houses of the aristocracy, the operating subjects of workshops began to change from state-operated to private workshops. Temple workshops were located at a Buddhist temple within the Court and directly produced things needed for the court, including bronze foundries. As aforementioned, through the presence of bronze workshops operated in the Silla Court, we can identify the relationships between their technical level and trading areas and among their origin, supply and demand sources, along with phases of social life in those days.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.134-146
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• 2011

Gyeokgu is a group ball game transmitted into the Joseon Dynasty period as acquiring a great vogue among the royal palace and people in Goryeo Dynasty after being introduced into the country from China. This research aimed through historical investigation to look into the form in which the Goryeo dynasty's kings enjoyed Gyeokgu game, and the historical-spatial signification and the locational characteristics of Gujeong(the ground where play Gyeokgu) which is the courtyard where Gyeokgu game was held centering around the Goryeo dynasty's palace where Gyeokgu was prosperous most. We researched and analyzed the data for research after extracting the records related to Gyeokgu from three historical data of the true records of the Goryeo Dynasty. Upon investigation, twelve among 34 kings of the past generations were concerned with Gyeokgu in Gyeokgu game participation form, and 46 times were recorded in historical records in total. In the participation form, kings participated personally in 9 times among 46 Gyeokgu games, and viewed games in case of 37 times. Among these kings, the 18th generation king Uijong was recorded most as 17 times(36.9%) in Gyeokgu records. Places where Gyeokgu were held were 25 places in total including royal palace, detached palace, Lu-jeong, Buddhist temple, private residences, markets and streets, other outside of the royal court and so on, and 46 time-Gyeokgu games in total were held in these places. 21 time(45.6%)-Gyeokgu games were held in only 5 detached place among these places. So, detached palace were used most for Gyeokgu games. In particular, Gyeokgu games were held most in Suchanggung palace and Jangwonjeong palace among these detached palaces, and all these things were recorded during the reign of King Uijong. Gyeokgu game which was prevalent by the end of the Goryeo Dynasty showed a progression to a national festival which kings, personally coming into streets or Jeoja(an archaic word for "market"), enjoyed with the crowd.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.

• Journal of Korean Historical Folklife
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• no.26
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• pp.71-106
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• 2008

The objective of this research is to reconstruct an aristocratic officer's travels by analysing Yu, hee-chun's diary, Miamilgi. Yu had kept his diary for eighty three months, from October 1567 to May 1577, and there were twenty six times of travel logs which are analysed in this research. As a result of the analysis, his travels can be divided into official travels and private travels. Sixteen times of official travels were comprised of inspection tours for parishes as a superintendent of Jeonra province, trips to supervise maintenance works of royal tombs and to worship the tombs, to carry out the sanjae (rituals in the mountains) as a second minister of the ministry of rites. It was difficult for him to have private travels as he continually served as a royal officer. He had got only 10 times of private travels during the eighty three months for maintaining the ancestor's tomb and worshiping the ancestors, for recuperating himself and his wife, and for constructing his new house. All of these travels were long-distance ones. In terms of his travel routes, he frequently used royal main trunks, e.g. 'Haenamro' (from Seoul to Damyang), which were maintained by the royal government. The main reason of his frequent using of trunk lines was that convenience facilities such as the royal post stations (Yeok) and royal inns (Won) were equipped well in these roads so it was easy to get horse change services and lodging and boarding. The fact that main trunks were chiefly straight lines and the shortest way was rather secondary reason. On the other hand, when he was a superintendent of Junra province, he had four times of round inspection on all parishes of Junra province, following the tour routs covering all over the province. As he was incumbent royal officer, he started his travel by getting a permission from the king. Simultaneously, he made ready some travel items. Among the items, horse was most important one for the journey. After finishing all the preparing processes before the departure, he had special farewell ceremony for the King, Sookbae, and had a small party with his friends called Jeonbeul. Main transportation means for his travel was horse, and many kinds of horses such as royal government's horse, Yeokma, local government's horse, Swema, as well as his private one were used. Additionally, he used a palanquin while he was doing inspection trip as a superintendent of Junra province. Yu was incumbent officer so he mostly lodged in local government guest houses. If he could not find out any local guest house, he was lodged in royal inn, and in his relatives houses or irregularly in buddhist temples. Most meals were supplied by local royal governments. The activities in his journeys were varied on his travel objectives. In his private journey, it was the main activities that maintaining ancestor's tombs and having a memorial service. During the trip, he visited his relatives. His official trips, on the other hand, had a regularity. Main activities were dealing with public works, and visiting Hyanggyo (country public school). However in the midway, he visited his relatives and had a journey to scenic places.