• 보존과학연구
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• s.19
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• pp.75-107
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• 1998

The cultural properties of paper made from 11 to 16th century of the Kirimsa temple were found in Birozana Buddhist Statue which was made from 15 to 16th century. These have been stored and exhibited in the exhibition showcase. To examine the environment of conservation and the state of paper, we investigated the temperature and the relative humidity in the inside and outside of the Kirimsa museum and examined the external form and the internal state (water content, acidity and whiteness) of paper. During the investigation period from 27 Aug. to 30 Aug. 1997. The average of temperature and relative humidity were $28.2^{\circ}C$, 67% in the outside and $27.1^{\circ}C$, 73% in the inside, respectively. These indicated the air conditioning was wrong. Among the cultural properties of 79 papers stored in the Kirimsa museum, 37 cases had been repaired but 42 cases not. From the result examining the external form, 20 cases needed to repair. In the internal state of the cultural properties of paper, the water contents were from 11.9% to 16.5%, the average was 15.7%, the acidities from pH 5.7 to pH 6.2 and the whiteness from 37 to 45. From these results, we could see the cultural properties of paper stored in the Kirimsa museum was damaged by the several factors (hydrolysis by fungi, repeated elongation and retraction of cellulose) caused mainly by the high temperature and relative humidity. Therefore, for the conservation of the cultural properties of paper stored in the Kirimsa museum, it need to control the temperature at $18~20^{\circ}C$ and the relative humidity at $55\pm5%$ by the appropriate air conditioning. In order to sterilize fungi occurred to the surface of paper, the cultural properties of paper needed to fumigate. The fungi occurred on the surface of paper were wiped out by using of 70%solution dissolved thymol in ethyl alcohol.

• 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.

• The Journal of the Petrological Society of Korea
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• v.25 no.3
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• pp.299-310
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• 2016

The Stele for Buddhist Monk Wonjong at Godalsa Temple Site was destroyed a long time ago. Only the tortoise-shaped pedestal and the ornamental capstone in the form of a hornless dragon remain at the site and the broken stele body is stored at the National Museum of Korea today. The stele is made of two kinds of rocks that are coarse-grained biotite granite for the pedestal and the capstone, and fine-grained biotite granite including hornblende assemblages and feldspar phenocrysts for the stele body. The coarse-grained biotite granite of the pedestal and capstone showed same magnetic susceptibility and lithological characteristics with biotite granite outcrops in Yeoju area, whereas the fine-grained granite of the stele body did not. To find a provenance of the stele body stone, we investigated Korean granites in terms of magnetic susceptibility, lithology and old recordings about construction process of the stele. As a result, Haeju granite is the most likely to be a cognate rock of the stele body stone as it has same texture and lithological characteristics like color, hornblende assemblages, mineral composition and magnetic susceptibility. It is imported from Haeju (North Korea) to South Korea via China commercially, and the most suitable for a replica stone of the stele body.

• Journal of Conservation Science
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• v.37 no.6
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• pp.670-678
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• 2021

Anseong Cheonryongsa, a temple located in Anseong Seoun Mountain, is a part of the second Jogye Order of Korean Buddhism, under the Yongju Temple, and enshrines a gilt-bronze seated Avalokitesvara Bodhisattva. In this study, X-ray fluorescence (XRF) analysis revealed that this statue is composed of Cu-27.2 wt%, Sn-12.6 wt% and Pb-48 wt%. A gamma (γ) ray (Ir-192) image confirmed damage on the backside of the statue, which was later repaired with wood. The XRF analysis and visual observation determined the boundary between the metal and wood in the statue. In addition, results of standard X-ray peak intensity of gold foil and correlation with thickness helped to derive an equation for calculating the thickness of the Avalokitesvara Bodhisattva's gold foil. It was determined that the gilded chest (21 ㎛) and face (20.7 ㎛) of the statue were the thickest sections, the wooden substratum (11.9 ㎛) was the next-most thick, and the bronze (7.4 ㎛) was the thinnest layer.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.265-280
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• 2022

Hwangnyongsa Temple was the large Buddhist monastery of Silla that has existed for about 685 years. The temple underwent a series of excavations from 1976 to 1983, during which it was discovered that its layout consisted of one pagoda and three main dharma halls. This discovery also led to the production of four artistic depictions of the temple at various times from its foundation to its final phase. Previous studies on the architectural layout of Hwangnyongsa Temple are largely focused on the inner sanctuary ("Buddha's Land"). The studies on the temple's main architectural structures may be natural for those who are interested in the origins of and background to its establishment, but the studies on its outer sanctuary ("Sangha's Land") have to come first to acquire a deeper knowledge of the architectural layout of the temple as a whole. To gain a comprehensive understanding of the entire layout of Buddhist monasteries of the Silla dynasty, including both their inner and outer sanctuaries, the studies on Hwangnyongsa Temple are essential as it was once the kingdom's most highly honored temple. The studies on Korean Buddhist monasteries of the Three Kingdoms Period have produced only a limited amount of information concerning the outer sanctuary, resulting in little evidence about the exact scope of the temple's sanctuary. Meanwhile, the excavations of the Hwangnyongsa Temple site have revealed the archaeological features of the walls that divided the monastery and its neighboring facilities, thus helping to delineate the size of the temple site. The excavations have revealed the boundaries between the inner and outer sanctuaries of Hwangnyongsa Temple, as well as the entire temple precincts and the exterior, providing valuable information about the changes made to the layout of the temple. In this study, the main discussion focuses on the changes made to the sanctuary of Hwangnyongsa Temple during the Unified Silla and Goryeo Periods, particularly in relation to the architectural layout of the temple. The discussion is based on a review of the periods in which the Nammunji(South Gate site) was built, which provides tangible evidence about the expansion of the temple to the south, and the walls enclosing the temple precincts on the four sides and the changes that occurred afterwards. As a result, the study concludes that both the inner and outer sanctuaries of the temple probably changed through the 1 st and 3rd. It also concludes that the changes made to the architectural layout of Hwangnyongsa Temple were intended not only to alter the scope of the temple but were also closely associated with the politico-geographical significance of its location at the center of the royal capital of Silla and the urban archaeological remains around it.

• 보존과학연구
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• s.34
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• pp.6-17
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• 2013

Bukjiri Seated Rock-carved Buddha of Bonghwa is a rock carved Buddhist Statues on the Two-Mica Granite with mid-size grains. The non-destructive diagnosis on the statues showed that their surfaces had been damaged by exfoliation or granular decomposition and their physical properties are also found to be weak. In addition, the evaluation of slope stability showed that there are the possibility of toppling failure, or planar and wedge failure. So, we have recovered the physical strength and structural stability of rock using the scientific conservation treatment. We also founded that the existing shelter was damaged by the poor ventilation and water leakage. So we constructed it in a way that there is no water leakage while the ventilation is good.

• Korean Journal of Heritage: History & Science
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• v.52 no.2
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• pp.196-219
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• 2019

According to the Samguk Yusa, the nine-story wooden pagoda at Hwangnyongsa Temple was built by a Baekje artisan named Abiji in 645. Until the temple was burnt down completely during the Mongol invasion of Korea in 1238, it was the greatest symbol of the spiritual culture of the Korean people at that time and played an important role in the development of Buddhist thought in the country for about 700 years. At present, the only remaining features of Hwangnyongsa Temple, which is now in ruins, are the pagoda's stylobate and several foundation stones. In the past, many researchers made diverse inferences concerning the restoration of the original structure and the overall architecture of the wooden pagoda at Hwangnyongsa Temple, based on written records and excavation data. However, this information, together with the remaining external structure of the pagoda site and the assumption that it was a simple wooden structure, actually suggest that it was a rectangular-shaped nine-story pagoda. It is assumed that such ideas were suggested at a time when there was a lack of relevant data and limited knowledge on the subject, as well as insufficient information about the technical lineage of the wooden pagoda at Hwangnyongsa Temple; therefore, these ideas should be revised in respect of the discovery of new data and an improved level of awareness about the structural features of large ancient Buddhist pagodas. This study focused on the necessity of raising awareness of the lineage and structure of the wooden pagoda at Hwangnyongsa Temple and gaining a broader understanding of the structural system of ancient Buddhist pagodas in East Asia. The study is based on a reanalysis of data about the site of the wooden pagoda obtained through research on the restoration of Hwangnyongsa Temple, which has been ongoing since 2005. It is estimated that the wooden pagoda underwent at least two large-scale repairs between the Unified Silla and Goryeo periods, during which the size of the stylobate and the floor plan were changed and, accordingly, the upper structure was modified to a significant degree. Judging by the features discovered during excavation and investigation, traces relating to the nine-story wooden pagoda built during the Three Kingdoms Period include the earth on which the stylobate was built and the central pillar's supporting stone, which had been reinstalled using the rammed earth technique, as well as other foundation stones and stylobate stone materials that most probably date back to the ninth century or earlier. It seems that the foundation stones and stylobate stone materials were new when the reliquaries were enshrined again in the pagoda after the Unified Silla period, so the first story and upper structure would have been of a markedly different size to those of the original wooden pagoda. In addition, during the Goryeo period, these foundation stones were rearranged, and the cover stone was newly installed; therefore, the pagoda would seem to have undergone significant changes in size and structure compared to previous periods. Consequently, the actual structure of the original wooden pagoda at Hwangnyongsa Temple should be understood in terms of the changes in large Buddhist pagodas built in East Asia at that time, and the technical lineage should start with the large Buddhist pagodas of the Baekje dynasty, which were influenced by the Northern dynasty of China. Furthermore, based on the archeological data obtained from the analysis of the images of the nine-story rock-carved pagoda depicted on the Rock-carved Buddhas in Tapgok Valley at Namsan Mountain in Gyeongju, and the gilt-bronze rail fragments excavated from the lecture hall at the site of Hwangnyongsa Temple, the wooden pagoda would appear to have originally been an octagonal nine-story pagoda with a dual structure, rather than a simple rectangular wooden structure.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.150-169
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• 2020

Surveys of Buddhist ruins at Namsan in Gyeongju began in earnest during the Japanese colonial era, undertaken by Japanese scholars. These surveys of Buddhist remains in Namsan made during the colonial period should be seen as previous research which cannot be ignored in any in-depth study of Buddhist ruins in Gyeongju. Full-scale surveys of Buddhist ruins at Namsan began in the 1920s. Previous surveys conducted around the time of the Japanese annexation of Korea in 1910 are generally viewed as only representing preliminary investigations and, thus, have not received much attention. However, these early surveys are significant in that they led to the Buddhist ruins on Namsan becoming widely known in the 1910s and served as the foundations for later studies. The removal of the Seated Medicine Buddha from Samneung Valley in Gyeongju in 1915 and its subsequent exhibition at the Joseon Local Products Expo, which marked the fifth anniversary of the Japanese administration of Korea, was especially important in garnering attention for Namsan's wealth of Buddhist artifacts, as the statue was placed in the main hall of the art museum and attracted a great deal of interest from visitors. It is typically thought that this Seated Medicine Buddha was exhibited in 1915 because it was the most beautiful and well-preserved statue from Namsan. However, the removal of this statue was closely related to the proposed move of the Seokguram statue to Seoul around the time of Korea's annexation. The plan to move Seokguram to Seoul was primarily devised by Terauchi Masatake, and the plan, based on Ilseontongjo-ron ('日鮮同祖論'), a historical theory that prehistoric Korean and Japanese people were of the same blood, and Joseon Jeongcheasoeng-ron ('朝鮮停滯性論'), a historical theory arguing that development had stagnated in Korea, was intended to be a visual demonstration of a new era for Korea. This new era was to proceed under the rule of the Japanese Empire through the dissolution of Gyeongbokgung, the symbol of the Joseon Dynasty, which would be replaced with past glories as symbolized by the statue of Buddha. However, as the plan floundered, the replacement for Seokguram in Seoul ended up being none other than the Seated Medicine Buddha of Samneung Valley. Surveys of the Seated Medicine Buddha began in 1911, administered by Sekino Tadashi, but he likely learned of the statue's location from Moroga Hideo or Kodaira Ryozo, Japanese residents of Gyeongju. It is also probable that these Japanese residents received a request from the Japanese Government General of Korea to find a Buddha statue that was worthy of being displayed at exhibitions. In this way, we can say that the transfer of the Seated Medicine Buddha to Seoul was the result of close cooperation between the Government General, Sekino Tadashi, and Japanese residents of Gyeongju. This also had the effect of removing the magical veil which had shrouded the Buddhist ruins of Namsan. In other words, while the early surveys of Buddhist ruins on Namsan are significant, it is difficult to argue that the surveys were undertaken for purely academic purposes, as they were deeply related to the imperial ambitions of Governor-General Terauchi which encompassed the plans to move Seokguram to Seoul and the successful hosting of the 1915 Expo. It should also be pointed out that the failure of the plan to move Seokguram to Seoul and the preservation of the Seated Stone Buddha of Mireuggok at Namsan was in no small part due to resistance from Korean residents in Gyeongju. Although it is not described in detail in the paper, research is needed which shows that the Korean residents of Gyeongju were not simple bystanders, but agents of history.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.337-374
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• 2024

Designating and registering cultural heritages are actions taken to effectively preserve and utilize something's value as a form of cultural heritage. It is the designation and registration of cultural heritage that establishes a legal basis for preservation and utilization. The preservation and utilization of cultural heritage starts with recognizing a given object, entity, or idea's value as a form of cultural heritage. Protecting and utilizing these forms of heritage properly can only occurs after something is recognized as a form of cultural heritage. In light of this, new religions, given their relatively short histories, naturally have fewer sites or objects designated or registered forms of cultural heritage. They tend not to actively recognize the value of the heritage they have inherited. Cultural heritage can be appropriately preserved when we recognize that it has potential value cultural and historical that can be designated and registered in the future. Among the designated and registered forms of cultural heritage, those associated with religious culture account for a large proportion; however, most of these are Buddhist. Since new religions have also been around for over 50 or even 100 years in some cases, they should have a foundation to proactively protect various items, sites, and traditions that may be designated and registered in the future. Selecting and listing forms of cultural heritage to be protected, minimizes further change to instead focus on historical and cultural value. This process also involves preparing internal regulations within the religious community regarding the protection and promotion of research on cultural heritage values, preservation, and management of the selected example of cultural heritage. Furthermore, comprehensive management, including cultural heritage and its surrounding environment, are necessary requirements for this process. Although potentially valuable as forms cultural heritage, many have items and sites end up damaged or go missing before they have a chance to be designated and registered. Establishing a foundation for preserving and managing cultural heritage internally within religious communities is meaningful because it preemptively preserves that value even prior to formal designation and registration. Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, houses objects that have obvious value as cultural heritage such as Cheonggye-tap Pagoda. This pagoda and other comparable items at the headquarters should be properly and preemptively preserved in light of their cultural value.

• Journal of Conservation Science
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• v.32 no.2
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• pp.249-259
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• 2016

Effect of the flame retardants on Dancheong is studied in the present work. Two kinds of flame retardants were applied on Dancheong specimens and compared with control groups on which distilled water was applied instead of the flame retardants. The flame retardants enhanced the hygroscopic property of the surface of Dancheong. Furthermore, the added flame retardants reacted with oyster shell white($CaCO_3$) and lead red($Pb_3O_4$), producing new chemical compounds like Calcium phosphate tribasic and Lead Phosphates which make the painted layer of Dancheong dissolving and whitening over certain period of time. When applied in excessive amount and exposed in repetitive wet and dry condition, especially, they aggravate the surface problems significantly. These results will provide a good reference on the study of the discoloring/whitening effect of Dancheong layers at many traditional wooden building in Korea.