• Fire Science and Engineering
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• v.26 no.3
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• pp.8-13
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• 2012

This study suggests the water curtain nozzles as the way to protect important wooden cultural properties from an adjacent building fire or a forest fire. They are designed to block off the pyrolysis of timbers which occurs at $200{\sim}250^{\circ}C$ by forming a water curtain with the flow of water that spouts over a certain pressure from the bottom. The existing water curtain nozzles installed at the following sites were examined: NakSan-sa (Temple) in Gangwon-do (Province) and in Muwisa (Temple) in Jeollanam-do (South Province). As a way to improve and complement the system, this study designed nozzles with covers in order not to disrupt the landscape. Connected pipes are elevated and jet water when they are in use. Possible ways to install the connected elevating pipes to jet water effectively were investigated.

• Proceedings of the Korea Institute of Fire Science and Engineering Conference
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• 2008.11a
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• pp.471-478
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• 2008

This study grasps the type and site area of properties, the size of properties, the distance between the wooden properties and fire station, the direction of a fire engine in the wooden properties, the member of self-protection, and the present condition of fire fighting. And the 121 main temples properties in Korea is researched for an effective fire suppression.

• Journal of architectural history
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• v.22 no.5
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• pp.7-22
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• 2013

Gimlyong-sa temple has played an important role of Buddhist culture in Gyeongsangdo Provinces(嶺南地域) in the late Joseon Dynasty as the 31st head temple(本山) in the Japanese occupation. There are lots of architectural documentary records remained nevertheless, most of cultural heritages are destroyed by fire in 1997. There were 85 articles in five kinds of books which contained historical achievements of Gimlyong-sa temple and hermitages(Daeseongam(大成庵), Hwajangam(華藏庵), Yangjinam(養眞庵), Geum seondae(金仙臺), Dosoram(兜率庵), Myeongjeogam(明寂庵)). It is possible to understand the five situational peculiarities in the 17~19th century. At the first, they were compiled in 1914 to around 1930 by Kwon Sangro(權相老) to clarify the historical facts. Second, confirmed the formation process of the foundation narrative. Third, the meaning of Seolseondang(設禪堂), Manseru(萬歲樓) and Hyangnojeon(香爐殿) were recorded, it is possible to look at the concept of people at that time. Fourth, the great masters portraits were enshrined in hermitages, not in Gimlyong-sa temple. It means that a hermitage is not for only self-discipline or living but assembly of religious orders(門派). Fifth, Chimgye(枕溪), the great Buddhist clergy and carpenter of Gimlyong-sa, was nationwide active worker in 19th century because he was also in a charge of investment manager for construction.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.110-118
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• 2015

Borimsa Temple in Jangheung, one of the Goosanseonmoon of Shilla Dynasty, calls for a study in the field of landscape architecture because it has very significant elements in cultural and ecological landscaping aspects. This study examined the changes in landscaping elements of Borimsa Temple since the 17th century in order to newly recognize cultural landscaping value of space composition elements for traditional temple and to verify landscape architectural position. For research method, literatures such as Sajeonggi (事蹟記), Joongchanggi, a surveyed map by Fujishima Gaijiro in 1928 and Joseon Gojeogdobo (朝鮮古蹟圖譜) and modern documents including Borimsa Temple Precision Ground Survey Report and photographic records of National Archives of Korea and provincial governments were examined together with a field survey in order to trace changes in landscape elements such as buildings within the temple site, pond and temple forest. The results are as the following: First, for geographical locations of Borimsa Temple, it is located in an auspicious location and Shipyuknahansang and Cheonbul were placed in a supplementary purpose according to the contents of Bojoseonsatapbi. Compared to Namhwaseonsa Temple in China, it has a similar environmental composition but the fact that buildings were placed on platforms is a distinctive difference. Second, architectural landscape of Borimsa Temple went through the Japanese colonial era and Korean War and still going through changes today. Thus, there shall be some appropriate measures such as to establish an archive of past landscape data. Third, the contents of Borimsa Temple Sajeonggi suggests that the pond of Borimsa Temple had been in a indeterminate form with stones on the outer edge. Its name could have been Yongcheon (湧泉) according to the contents of Joongchanggi. Also, the current landscape, in comparison with past photographs, is a result of changes from surface raise occurred by ground reinforcement within the temple site. Fourth, Jangsaengpyoju (長生標柱) mentioned in Bojoseonsatapbi and Borimsa Temple Sajeonggi was thought to be the dried juniper tree in front of Daewoongbojeon, which can be found in past photographic documents but, it is now assumed to be Seokbihyeong (石碑形) considering the Gukjangsaeng and Hwangjangsaeng of Dogapsa Temple of the similar time period. Moreover, Hongsalmoon mentioned in Joongchanggi was established by King's order after the Manchu war of 1636 in praising of Buddhist monks those who had volunteered to fight for the country. Fifth, it is apparent in Borimsa Temple Joongchanggi that geomancy was a consideration in landscaping process of Borimsa Temple, and the record indicates that pine trees, bo trees and persimmon trees were planted. Sixth, tea tree forest was verified of its historical root that is Seongchailyeo from Unified Shilla through passing down of Jeong Yak-yong's Goojeunggoopo method and relevant documents of Seon Master Choui and Yi Yu-won. Seventh, nutmeg tree forest suggests that nutmegs were used in national ceremonies and for medical uses. The nutmeg tree forest was also verified of its role as Naehwasoorimdae (a forest built to prevent fire from spreading) through aerial photographs and placement of a forest reserve.

• Journal of architectural history
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• v.24 no.5
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• pp.33-40
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• 2015

The present study is aimed to reconsider the time of installation and the purpose of the square footstone located at the center of the wooden pagoda in Hwangnyongsa Temple, based on related precedent studies. Precedent studies are divided into two streams of assertions: one is that the square footstone was to support the major pillars at the time of building and the other is that it was installed to store Buddhist reliquaries inside the central foundation stone after the wood pagoda burnt down in the Invasion of Mongol. Summarizing the grounds with which the precedent studies support their assertions, they are the relation with Gaseopbul Yeonjwaseok, the emerging time of the square footstone, repairing work at the level of reconstruction, additional enshrinement of general Buddhist reliquaries and so on. The present study reviewed the key grounds suggested in the previous studies regarding the square footstone. First, it was determined that the square footstone has nothing to do with Gaseopbul Yeonjwaseok, after looking into the timings of appearance, condition and shape in literatures. Rather, it was assumed that Gaseopbul Yeonjwaseok resembles a stone column. Next, the square footstone is assumed to be installed after the 4th year of King Kwangjong's rule because the wood pagoda was lost in fire in the 4th year of Kwangjong's rule and it had been left alone for 68 years until the repair work finished in the 13th year of King Hyunjong. It is assumed that repair works at the level of reconstruction had been twice in total, say, once during King Kyungmun and Hyunjong, respectively. Next, looking into the establishment of the general Buddhist reliquaries and the repair work during King Kyungmun, it was not common then to enshrine additional Buddhist reliquaries when repair work progressed and so there was not an additional enshrinement of Buddhist reliquaries after King Kyungmun. However, it is hard to decide that there was no repair work at the level of reconstruction at that time. Last, we can find a similar case to the square footstone of the wood pagoda in Hwangnyongsa Temple in the copper pagoda in Japanese Yaksasa Temple. In conclusion, it is assumed that the wooden pagoda in Hwangnyongsa Temple was lost to the fire in the 4th year of King Kwangjong's rule and thus the square footstone had been used as Jinho stone to protect Buddhist reliquaries and used as a propping stone for the major pillars after King Hyungjong.

• Journal of architectural history
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• v.15 no.2
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• pp.23-38
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• 2006

During the repair and restoration of the Daewoongjeon Hall of Youngguksa Temple, species identification and tree-ring dating for both present wood elements and charred ones excavated under the Hall, were conducted. The species of 74 wood elements of Daewoongjeon Hall, were identified as Pinus densiflora Sieb. et Zucc. and only 1 was identified as exotic Pinus species. The latter wood, which was used in the laths, seems to have been replaced during past repairs. Many documentary records and various artifacts pertaining to Youngguksa Temple are being excavated, but none described precisely the construction date of the present Daewoongjeon Hall. Also, from beneath the Daewoongjeon Hall, cornerstone and foundation of previous building and several charred wood elements were excavated. In comparing the direction of the stone columns of foundation of the previous structure and the existing Daewoongjeon Hall, the previous structure was rotated in an angle of approximately $15^{\circ}$. Therefore, in order to find the association of the previous structure with the present Daewoongjeon Hall, tree-ring dating was conducted. The dating of 41 original timbers and 14 roof-filling timbers of the present construction elements revealed that the last annual ring was of A. D. 1703 with complete latewood, indicating that those woods was cut some time between the autumn of 1703 and spring of 1704, and the building was erected in 1704 when we assume no period of wood storage. The year of the last annual ring of the charred elements, which were excavated from beneath the Daewoongjeon Hall, was analyzed as 1674. The cutting year of the woods used for the present building began in 1698, therefore, it can be presumed that the Daewoongjeon Hall before the fire was a structure that was elected shortly after 1674 and that a catastrophic fire occurred some time between 1674 and 1698.

• Fire Science and Engineering
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• v.26 no.4
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• pp.10-17
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• 2012

This study classifies the fire suppression measures implemented by wooden temples into four types according to availability of the pump trucks (water tanks) at the fire sites. And this study outlines the strategies and methods based on each type of fire suppression measure. The results show that the fire suppression strategy applied in general buildings is also employed in temples where pump trucks (water tanks) and fire-fighting water are available. For temples where trucks and water are not available, the helicopter, water bag, fire suppression strategy focused on water supply link, automatic transmission system of a fire engine's level by using radio communication network, and water bladder are used. In addition, general four-wheel-drive vehicles equipped with fire fighting tools such as motor pump, hose, nozzle, and water bladder should be deployed in fire stations around the temples. A fire suppression strategy using A-type ladders is also required.

• Fire Science and Engineering
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• v.24 no.3
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• pp.1-8
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• 2010

This study is searched in the on actual condition and analysis about the fire fighting measure of 123 main wooden cultural properties designated by the Cultural Heritage Administration. First, the management of wooden cultural properties and the present condition of fire occurrence are arranged. Second, The field research and the information research of related government agencies are done from August. 2008 to October. 2008 about 123 main wooden cultural properties: Cultural properties designation classification, location classification, building area, number of possession cultural properties, present condition of fire fighting, a fire engine drive direction for fire suppression, number of self-defense fire brigade, fire administrator nomination, and the distance and time from a fire station are arranged in this study. Third, the inside and outside present conditions are classified and analyzed by average index for the fire occurrence risk of 123 main wooden cultural properties. And the basic data is arranged for the fire fighting measure of main wooden cultural properties.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.14 no.7
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• pp.3550-3561
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• 2013

The purpose of this study was to propose the categorized checklist for fire risk assessment on the wooden cultural properties and to carry out field survey. The survey checklist was composed of categories such as management and administration measures(management, training and countermeasure), architectural planning measures(site plan and facility plan), and equipment measures(fire-fighting and crime prevention facility). In this study, the field survey was carried out in the Nae-jang-sa and Wha-um-sa and it was found that there were some problems in the items which were assessed importantly by experts.

• Journal of the Society of Disaster Information
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• v.7 no.1
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• pp.64-74
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• 2011

Cultural properties should be protected more than other facility because of its symbolization of a nation's historic and conservative value. So proper and effective actions for the management of our legacies is necessary. On this study, we'll research cases of cultural properties fires and manage to show the safety system of legacy and analyze problems of the system so that we can result in improvements for the safety of our treasures. This study is not to include almost all kind of cultural assets but only confined in a category of wooden materials, so there's limit of this study. And we should consider fires of tangible cultural properties, souvenirs and folk materials later period.