• (The)Study of the Eastern Classic
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• no.73
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• pp.119-151
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• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.

• The Journal of the Petrological Society of Korea
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• v.15 no.3 s.45
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• pp.128-138
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• 2006

The west stone pagoda of Gameunssji temple site (National Treasure No. 112) has been damaged mainly by fracture, exfoliation and granular disintegration. In this study, the source area of the rocks using the west stone pagoda was examined in terms of petrological feature, magnetic susceptibility, and ${\gamma}-ray$ spectrometer. The stones include abundant crystal fragments of biotite, quartz and feldspars in the fine-grained matrix; they are petrographically discriminated to vitric-crystal tuff or crystal tuff. Measured magnetic susceptibility values are of from 10 to 20 $({\times}10^{-3}\;SI\;unit)$. From the ${\gamma}-ray$ spectrometer measurement K, eU, and eTh contents of the stones are about 3%, 0 to 8ppm, and 9 to 18 ppm, respectively. These features are used as indicators to presume the source area of the stones. Comparing the petrographical and chemical characteristics between the stones of the west stone pagoda and the country rocks near the Gameunsaji temple site, it is suggested that the most similar country rock to the stones could be dacitic volcanic rocks of the Beomgokri group in the Waeup basin. The Beomgokri group is lithostratigraphically divided into Waeupri tuff, Yongdongri tuff and Beomgokri volcanic rocks. Among the three rocks, the crystal tuff of the Beomgokri volcanic rocks seems likely to have been the source rock of the stones of the west stone pagoda.

• 주류산업
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• v.31 no.1
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• pp.58-59
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• 2011

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.238-259
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• 2021

Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.

• The Science & Technology
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• v.21 no.2 s.225
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• pp.50-51
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• 1988

• The Journal of the Korean dental association
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• v.22 no.9 s.184
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• pp.769-770
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• 1984

• Korean Journal of Heritage: History & Science
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• v.27
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• pp.369-392
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• 1994

• Journal of Conservation Science
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• v.26 no.2
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• pp.203-211
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• 2010

Analytic research on the surface pollutant of the three storied-pagoda at the west of Gameunsaji site as well as studies of previous wet cleaning cases was undertaken in order to decide cleaning method for removing inorganic pollutants. The status of pollutant was examined by naked eye observation, SEM-EDS, XRD. Then it was compared and categorized through qualitive and quantitative analysis. The result showed that the surface pollutants consisted of iron compounds or sulfur compounds and it was crystallized in the form of circle, oval, needle, etc. Result, Low-pressure rotating vortex process cleaning, with which particular matters are sprayed in swirl, is considered to be the best method to remove the pollutants.

• Journal of Science and Technology Studies
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• v.5 no.2 s.10
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• pp.69-95
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• 2005

Eunsa Memorial Science Museum is a political space to justify ruling colony. Japanese imperialism made use of science museum in ruling colony under the cloak of propagating science thoughts. The science museums made it natural to rule the inferior Joseon(Korea) by bring the concept of 'Great Science Empire' into relief. The exhibition, lecture, experiment and science movies propagated those colonial ruling ideology. This transplantation of the colonial science museumraised the following problems. First, the science museum was used as means for the propagation of political power. All the aspects of the architecture, exhibition, and operation of the colonial science museum propagated and supported the direction of political authority, and furthermore planted a rosy phantasm of 'Development' and 'Progression' into the colony. Second, The science technology of science museum was treated as 'Result' and 'Instrument'. Japanese imperialism denied that the science is a historical and cultural staple product; it instilled only the 'Instrumental Rationality' in the colony. Third, the science technology dealt in the colonial science museum was below the level. What they educated and set forth as domestic science was to cultivate the laborers people for the political power by internalizing modernistic discipline.

• Journal of Conservation Science
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• v.26 no.4
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• pp.361-370
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• 2010

The open pore of stone cultural heritage is not expected to have an effect only by consolidation, and it has a drawback that only the internal wall adheres and gets consolidated due to the incrase of liquidity caused by the low viscosity and difference of materials in the case of filling with high molecules synthetic resins. Therefore, this research selected the effective filler for Three-storied Stone Pagoda at the West of Gameunsaji Site through the verification of filling effects of materials using the information about various fillers based on minerals. As the result of filler experiment, got filled with the combination of KSE 500 STE + KSE Filler A${\cdot}$KSE Filler B that is the same as the Member or has very similar properties. The total surface area of the west stone is $252.6m^2$ and the area where the internal opening has been developed is $17.77m^2$(7.03%) requiring a task that fills the internal($24,885m{\ell}$).