• Journal of architectural history
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• v.22 no.6
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• pp.47-58
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• 2013

The purpose of this study is to analyze the cause of damage to the three storied stone pagoda of Bulguksa temple in GyeongJu. This report is attempted to making reinforcement and conservation plan through investigating and analyzing the cause of damage to that. The damage is caused by occurring of stress, degrading of stone strength, changing of underground soil structure, natural disasters and so on. Compressive stress, shear stress, bending stress and lateral pressure affected to the pagoda since built up. Ultrasonic examination data tells the strength of the stone. According to this result, strength of the stereobate stone materials is enough to support the weight of the upper ones. But we could found many other factors of the damage could consider, for example the problems occurred on building the pagoda construction and the weakness of the stone material(soft rock). And many environmental factors being changed in soil structure(subsidence of soil and degradation of bearing power of soil and freezing and melting of soil) can be seen as the cause of the damage. Natural disasters like earthquake, lightning and heavy rain were also thought to give direct impact to the damage. At last Concentration of compressive stress caused the crack and exfoliation on the stone materials and shear stress, bending stress and lateral pressure were main causes of the stereobate stone materials shearing.

• Journal of Conservation Science
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• v.28 no.1
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• pp.75-86
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• 2012

Iksan Mireuksaji Stone pagoda was built A.D. 639 when King Moo was governing Baekje, in which Sarira has been enshrined in a hole dug in the stereobate for 1,370 years. In South Korea, about 150 cases of Sarira have been found so far. In this connection, many studies have been conducted on how to manage it and on its genesis, but there have been no data on environments to which it has been exposed. In this study, accordingly, researches were made into environments to which Sarira has been exposed as well as into how much it has been damaged under the environments. Sarira in wooden pagodas was influenced greatly by water, but that in stone pagodas by saturated relative humidity. Thus, Sarira in the containers was significantly influenced by the outside temperature for 1 to 2 days, but had no any reaction to humidity. The time it took for the humidity in a Sarira container to reach its maximum, varied depending upon the humidity of the day when Sarira was enshrined. In the case of this pagoda, the humidity reached its maximum 30 days later.

• Journal of architectural history
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• v.16 no.4
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• pp.57-75
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• 2007

Bulguk Temple, one of the national temples, sublimated the high formalism and symbolism into lovely art, and thus be called the pinnacle of Korean architecture. Of many characteristic structures of Bulguk Temple, the stone stereobate and stairs have a great importance in that we can read out the purpose of the architect through their relics. Especially, the stone stairs are noteworthy for they structuralize the intentional space division. The objects of this observation are Yeonwhagyo and Chilbogyo bridges at the entrance of Keungnakjeon precinct, and Cheongwoongyo and Baekwoongyo stairs at the entrance of Daewoongjun precinct. All these relics are the structures that divide the precinct areas on the basis of Buddhist theory and have strong symbolic meanings as well. Although the diverse studies have made on the structures, there are many insufficient aspects for the manifestation of the meanings. In this study, I considered the Buddhist dogmatic meanings of the structures in the formalistic view of the Buddhist architecture. The study was proceeded in the way that the establishments of former studies were fully reflected in it. Through the study, I could confirm that the objects of consideration have the double formalistic meanings and they are strongly structuralizing the symbolism.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.

• 보존과학연구
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• s.34
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• pp.110-122
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• 2013

The Seven-story Stone Pagoda of Jeongamsa Temple consists of dolomitic limestone. The surface of the stone stupa is efflorescene. There are spaces between parts in the stereobate and part of roof at the fifth story and above. The space between parts is colonized by biological contaminants. There are breakaway parts in the third, fifth, sixth, seventh story. The dry and wet cleaning of all the biological contaminants, efflorescene. The steam cleaning of rest of efflorescene. The use of poultice with oxalic acid, were done to remove the rust. Breakaway parts are inosculated by L30 and Por-rok. Spaces between parts are waterproofing by Porrok. After treatment, the efflorescene of part of waterproofing are comparatively scarce. So waterproofing is effective at reduced efflorescene and waterproof.

• MISULJARYO - National Museum of Korea Art Journal
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• v.99
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• pp.50-71
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• 2021

The Five-story Stone Pagoda from the Dongsa-ri Temple Site in Buyeo, dated to early Goyeo Dynasty, is valuable in that it is the southernmost example of the capital Kaesong pagoda style. This pagoda exhibits characteristics of the central Goryeo style featured in the pagodas built in and around the capital Kaesong, such as the diagonally curved section of the support for the cover stone above the upper stereobate. It also shares stylistic affinities with eleventh-century stone pagodas. The ansangmun (elephant eye patterns) in the lower stereobate of the Dongsa-ri Five-story Stone Pagoda resemble those in the pedestal of the Stone Seated Buddha (which was likely repaired in 1028 during the reign of King Hyeonjong), at the Jeongrimsa Temple site in Buyeo. It also reflects elements found in the flagpole supports from the Cheonheungsa Temple site in Cheonan. The sculpting techniques used in these patterns are also similar. Such congruencies suggest that the Dongsa-ri Five-story Stone Pagoda was built in the eleventh century. The Dongsa-ri Temple Site in Buyeo, located near the Geumgang River, served as a principal route for transporting grain-tax during the Goryeo Dynasty. It was also situated along the way to the Goryeo royal temple, Gaetaesa Temple. The geographical significance of the site and the extensive repairs undertaken at Jeongrimsa Temple during the reign of King Hyeonjong (r. 1009-1031) of the Goryeo Dynasty appear to have impacted the production of the Dongsa-ri Five-story Stone Pagoda. The Dongsa-ri Five-story Stone Pagoda also bears stylistic resemblances to the stone pagoda and flagpole supports found at neighboring Cheonheungsa Temple, which is presumed to be related to the establishment of Honggyeongsa (or Honggyeongwon) Temple in 1021 in Cheonan. This indicates the route of the transmission of the Kaesong pagoda style. The Five-story Stone Pagoda from the Dongsa-ri Temple Site pays testimony to the cultural accomplishments of eleventh-century stone artworks in Buyeo and adjacent regions. This pagoda embodies the majestic and assertive aesthetics that define of the Goryeo Dynasty, as do early Goryeo colossal Buddhist sculptures, including the Stone Standing Maitreya Bodhisattva at Daejosa Temple in Buyeo, the Stone Standing Buddha Triad at Gaetaesa Temple in Nonsan, and the Stone Standing Maitreya Bodhisattva at Gwanchoksa Temple in Nonsan. All of these bear similarities to the massive stone lantern and pagoda at Hyeonhwasa Temple in the capital Kaesong. The production of the light, sleek, sharp, and sophisticated Dongsa-ri Five-story Stone Pagoda is presumed to reflect the maturity of the cultural competence of the people in Dongsa-ri, Buyeo under the influence of Buddhist culture from the capital Kaesong during the eleventh century, a time marked by active cultural exchanges among regions.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.37-44
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• 2010

Our country traditionally employed a defensive system against the aggression by foreign powers by using a town castle and mountain castle. The moat was one of such a defensive system; however, there is few research work on a moat in comparison with its long history. This study was carried out to see the process of the changes of the Wolseong Fortress at Gyuongju, focused on the moat of the scale and nature of the construction methods to analyze such a Wolseong Fortress at Gyuongju as a result of consideration through bibliographical study, on-site investigation, and interviews, etc. This research discovered some facts as follows: the moats of Wolseong fortress at Gyeongju are roughly divided into three types; the first one is a natural moat flowing curved by the south side of Wolseong using the natural stream[Namcheon]as it is; the second one is a pond-type moat made by digging up plane non-rectangular pond along stereobate of castle wall with lakefront built with stream pebbles, and the last one is masonry moat at the east side of Wolseong with chisel-trimmed granites orderly piled in a plane triangular form. Among these, the pond-type moat was identified at the east-north-west side of Wolseong and the pond slopes from east to west as a separate one constructed with the terraces.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.86-101
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• 2012

The constituting rocks of Multi-storied Round shape stone Pagoda of Unjusa Temple are lithic tuff and rhyolite tuff breaccia which show green or grey and also rock fragment with poor roundness are present in the structure. lithic tuff is composed of feldspar and quartz which are glassy texture and cryptocrystalline and also micro crystalline are scattered. phenocryst quartz and feldspar in the substrate composed of feldspar and opaque minerals are found in rhyolite tuff breaccia. dust, exfoliation, cavity, fracture and crack are observed in all the stone of the pagoda and the result of Infrared Thermography shows partial inter cavities have developed severely which may cause further exfoliation. In addition, a great deal of various grey, green, and yellow brown lichen as well as bryophyte are present at the upper part of eastern and western roof stone located above the third floor. Discolors remarkably shown at stereobate and roof stone are identified as inorganic pollutants such as manganese oxide, iron oxide and iron hydroxide. The stone of the pagoda of the Chemical Index of Alteration (CIA) and the Weathering Potential Index (WPI) are 55.69 and 1.12 respectively and this corresponds to a highly weathered stage. The measured values, average ultrasonic velocity 2,892m/s, coefficient of weathering 0.4k and compressive strength $1,096kg/cm^3$, suggest that the rock strength and durability are weakened.