• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.140-159
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• 2013

The wooden stupa of Hwangyongsa temple - which was designed and constructed by master craftsman Abigi of the Baekje Dynasty during the Silla Dynasty between the 12th year of Queen Seondeok (AD 643) and AD 646 - can be regarded as a typical Korean wooden stupa. However, it was destroyed by fire during an invasion by the Mongolians in AD 1238 during the Koryo Dynasty. In spite of progress in research for the restoration of the wooden stupa, there are some remains to be re-considered in regard to ruins, relics and literature previously discovered. In particular, research conducted on frame construction and structure can be considered an important basis for restoration. However, previous studies seem to have not attempted to establish structural and formative characteristics of the wooden stupa based on the indigenous techniques and styles of traditional Korea, but general characteristics of the wooden stupa biased toward cultural interchange with neighbouring countries. As such, in this study the frame construction and structure of the wooden stupa of Hwangyongsa temple were analysed and considered in detail based on the re-interpretation of literature which can be a clue about the structure of the stupa, related ruins of the 7th century period, and previous studies. As a result, this paper supposed and presented a model picture for the plane arrangement of pillars, structural methods for Dwibburi (뒤뿌리) of Haangjae (하앙재), Shimju (심주), and other key areas. The author hopes that this study contributes substantially to research on the wooden stupa of ancient Korea and to the establishment of construction and structural methods.

• Journal of Korean Medical classics
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• v.29 no.1
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• pp.43-54
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• 2016

Objectives : The word, Simju are usually regarded as Simpo. However, I recognized that Simju was not Simpo in Huandinsijing. Therefore, I tried to find out the meaning of Simju in Huangdineijing and also tried to find out the meaning of Simpo, Simporak and Porak in Huangdineijing because those words are related to Simju. Methods : I referred several annotations, which explained the words ; Simju, Simpo, Simporak, Porak and classified the meanings. Results : 22 Simju out of 25 in Huangdineijing didn't mean Simpo. Those meant Gwoleum of Sugwoleum. Rest of 2 Simju meant heart and 1 meant Simpo. Only one Simju meant Simpo even thogh Simju are usually regarded as Simpo. Conclusions : The word couldn't mean the same meaning comparing to what are usually used as a certain meaning, so researchers could consider to treat several words' meaning by time and places.

• Journal of architectural history
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• v.22 no.1
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• pp.41-50
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• 2013

In Korea, only a few wooden pagodas are extant because some wooden pagodas were lost due to artificial environment like war. Fortunately, only Eight Depictions Hall(Palsangjeon) in Beobjusa temple and main hall of Ssang-Bong Sa the main temple are extant. Though main hall of Ssang-Bong Sa the main temple shows old style in construction and outstanding creativity, survey and investigation for the hall have been poor. Accordingly, this study investigated pillar part, bracket structure part, and roof part composing pagoda body section which actively reflects structure and design skill compared to floor or upper part. And for better understanding, in the part that is similar to pagoda body section of main hall or needs examples, wooden pagoda in China or Japan was referred. Through this investigation, it was known that unique skill applied to main hall of Ssang-Bong Sa the main temple is based on plane in one room ${\times}$ one room - Ssang-Bong Sa the main temple has common form of wooden pagoda in appearance.

• Journal of architectural history
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• v.16 no.5
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• pp.55-66
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• 2007

Through analysing on construction cases of stupa built in A.D. 7,8th, I have researched about these : constructive methods of inner soil of stupa, spatial compositions, characteristics of structures, arrangements of inner soil and etc. And cases analysed are six ; Mireuksajiseoktap(stone pagoda of Mireuksa Temple site), Gameunsajisamcheumgseoktap(three storied stone pagoda of Gameunsa Temple site), Goseonsajisamcheungseoktap(three storied stone pagoda of Goseonsa Temple site), Wolseong nawolliocheungseoktap(five storied stone pagoda in Nawonri, Wolseong), Guksagokseoktap(three storied stone pagoda in Guksa valley), Giamgokseoktap(three storied stone pagoda in Giam valley). Additionally we researched about inner soil of Sacheonwangsaji tapji(basement of stone stupa site in Sacheonwang Temple site) to speculate on composition of Synthetically, the foundation could be divided as core space and outer space. ; the former as structural function and the latter as ornamental function. And the core area could be divided again as center column space and buffer space. The relationship between core spaces and its formation are as belows; First, according to the area of foundation and scale of stone pagoda, formations of core are differed. As the scale of stone pagoda goes bigger, and the area of foundation goes larger, the structure of stone pagoda comprised by center column type and layered-core which endure upper load independently. On the contrary, as the scale of stone pagoda goes smaller, and the area of foundation goes lesser, the structure of stone pagoda tend to use only center column to endure upper part. Second, spatial composition of core area is comprised as two spaces, one which endure upper load and buffer space which absorb side pressure and upper pressure. The buffer space tend to be used in case of those structures which could not endure side pressure or have lots of joint. In some cases, it was located below the cover stone of foundation and gained upper load. And in case that have not gained pressure from side stone, the buffer space are comprised by smalle stone or roof tile to get structural supplement.

• Journal of Conservation Science
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• v.29 no.2
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• pp.103-110
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• 2013

Since its development in the United Kingdom, the stapler has been used extensively to bind books. Staples comprising almost entirely of iron, first made in the early 1900s, are used to staple the cores of books. These staples change the colour of paper to brown and this browned paper ultimately crumbles. Basic research is being performed on solutions to prevent the deterioration in the quality of paper in the area around the staples. In this study, the cause of this browning of paper in the area was investigated. SEM-EDS, optical microscopy and FT-IR were used to analyze a browned area of three paper samples. It was found that the browned area had shortened fibres. In addition, iron was detected in this area. The corrosion of this iron led to this area of the paper being partially covered by iron(III) oxide, the product of the corrosion, as determined by FT-IR spectroscopy.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.105-135
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• 2007

Since now, the study of wooden pagodas in ancient Korea have been proceeded to the site plan, the devices and the goods of sarari containers and the reconstruction. They are based on the result of archaeological excavations and the historical material documents. But the study of the foundations of wooden pagodas have been unsatisfactory. In this paper, the investigations of the wooden pagodas in the Three Kingdoms are proceeded. Through this action, we have checked the method of the foundations, the type and installation of Simchoseok(central base stone) and the erection of Simju(central base pillar). In the result of this study, three types were in the method of the foundations-the construction of the upper on the surface of the earth, the construction of the upper and lower on the surface of the earth. And we know the types of the installation of Simchoseok were the underground-type central base stone and the ground-type central base stoned. The factors of the central base pillars were changed with the rising of central base stones from the lower on the surface of the earth to the surface of the foundation. This change was needed to construct the larger wooden pagodas than the ones of the past. In especially, the large wooden pagodas with the ground-type central base stoned were appeared in the king of Baekje, Muwang(A.D. 600~640). We assume that the method of the construction of larger wooden pagodas like that was forwarded to Silla and Japan.

• Journal of architectural history
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• v.19 no.3
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• pp.7-29
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• 2010

The form of the Wangheungsa Temple's wooden pagoda site is that of the traditional form of the wooden pagodas constructed during the Baekjae Period. Likewise, it is an important ruin for conducting research on the form and type of the wooden pagodas constructed during the Baekjae Period. In particular, the method used for the installation of the central pillar's cornerstone is a new technique. The purpose of this research is to restore the ruin of the Wangheungsa Temple's wooden pagoda of the Baekjae Period that remains at the Wangheungsa Temple's wooden pagoda site. Until now, research conducted on the wooden pagoda took place mostly centered on the Hwangryongsa Temple's wooden pagoda. Meanwhile, the reality concerning Baekjae's wooden pagoda is one in which there were not many parallel cases pertain to the design for restoration. This research paper wants to conduct academic examination of the Wangheungsa Temple's wooden pagoda to organize the intention of design and design process in a simple manner. This research included review of the Baekjae Period's wooden pagoda related ruins and the review of the existing wooden pagoda ruin to analyze the wooden pagoda construction technique of the era. Then, current status of the Wangheungsa Temple's wooden pagoda site is identified to define the characteristics of the wooden pagoda, and to set up the layout format and the measure to estimate the size of the wooden pagoda in order to design each part. Ultimately, techniques and formats used for the restoration of the wooden pagoda were aligned with the wooden pagoda of the Baekjae Period. Basically, conditions that can be traced from the current status of the Wangheungsa Temple site excavation using the primary standards as the standard. Wangheungsa Temple's wooden pagoda was designed into the wooden pagoda of the Baekjae's prosperity phase. The plane was formed into $3{\times}3$ compartments to design into three tier pagoda. The height was decided by factoring in the distance between the East-West corridors, size of the compartment in the middle, and the view that is visible from above the terrace when entering into the waterway. Basically, the origin of the wooden structure format is based on the Goguryeo style, but also the linkage with China's southern regional styles and Japan's ancient wooden pagoda methods was factored in. As for the format of the central pillar, it looks as if the column that was erected after digging the ground was used when setting up the columns in the beginning. During the actual construction work of the wooden pagoda, central pillar looks as if it was erected by setting up the cornerstone on the ground. The reason that the reclaimed part of pillar that use the underground central cornerstone as the support was not utilized, was because the Eccentric Load of the central pillar's cornerstone was factored in the state of the layers of soil piled up one layer at a time that is repeated with the yellow clay and sandy clay and the yellow clay that were formed separately with the $80cm{\times}80cm$ angle at the upper part of the central pillar's cornerstone was factored in as well. Thus, it was presumed that the central pillar was erected in the actual design using the ground style format. It is possible to presume the cases in which the reclaimed part of pillar were used when constructed for the first time, but in which central pillar was installed later on, after the supplementary materials of the underground column is corroded. In this case, however, technique in which soil is piled up one layer at a time to lay down the foundation of a building structure cannot be the method used in that period, and the reclamation cannot fill up using the $80cm{\times}80cm$ angle. Thus, it was presumed that the layers of soil for building structure's foundation was solidified properly on top of the central pillar's cornerstone when the first wooden pagoda construction work was taking place, and that the ground style central pillar was erected on its upper part by placing the cornerstone once again. Wangheungsa Temple's wooden pagoda is significant from the structure development aspect of the Korean wooden pagodas along with the Hwangryongsa Temple's wooden pagoda. Wangheungsa Temple's wooden pagoda construction technique which was developed during the prosperity phase of the Baekjae Period is presumed to have served as a role model for the construction of the Iksan Mireuksa Temple's wooden pagoda and Hwangryongsa Temple's wooden pagoda. With the plan to complement the work further by excavating more, the basic wooden pagoda model was set up for this research. Wangheungsa Temple's wooden pagoda was constructed as at the Baekjae Kingdom wide initiative, and it was the starting point for the construction of superb pagoda using state of the art construction techniques of the era during the Baekjae's prosperous years, amidst the utmost interest of all the Baekjae populace. Starting out from its inherent nature of enshrining Sakyamuni's ashes, it served as the model that represented the unity of all the Baekjae populace and the spirit of the Baekjae people. It interpreted these in the most mature manner on the Korean peninsula at the time.

• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".