• Korean Journal of Heritage: History & Science
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• v.42 no.2
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• pp.86-109
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• 2009

Mireuksa Temple was founded during the reign of King Mu of Baekje(AD 600-641). The circumstance of the construction of this temple is documented in "Memorabilia of the Three Kingdoms (Samgukyusa)". The pagoda named stone pagoda at Mireuksaji temple stands outside the main sanctuary of the western area. The south and west sides of the stone pagoda have completely collapsed, leaving only the eastern facade of six of its levels intact. Through the recent discovery of sarira reliquary we can see that the erection of this pagoda was in 639. So owing to accumulation of excavation results about Baekje temple site and vigorous academic exchange, it is possible that architecture of western pagoda at Mireuksaji temple can be understood in connection with the architectural development of wooden pagoda from 6th to early 7th century in East Asia. So this study is on the consideration of building of this pagoda putting first structure of upper part and cross-shaped space in 1st floor. It was considered that the material characteristics as stone could be applied to the temple pagoda architecture of large scale. The results are as follows. First, it had been built in recognition that the outer and inner part of pagoda should be separated. As it is the expression of structural system in temple pagoda architecture of large scale at that time. In pagoda there was a self-erected structure and the members of outer part of it were constructed additionally. Second, in Mireuksaji stone pagoda there is central column with stones. With inner part of pagoda it can be regarded as mixed structural system that constitutes central contral column and inner structural part. And it could be a kind of middle step to more developed structure of whole as wooden pagodas in Japan. Third, as the sarira reliquary was in central column on the first floor, the cross-shaped space could be made. The formation of this space was so on the natural meaning of sarira that the concept as memorial service of graves could be apllied to the pagoda. The style of tomb in Baekje was expressed to the space of 1st floor in pagoda where Sarira had been mstalled. That was not only effective presentation of symbolic space but also easier method in the use of same material.

• Journal of Korean Library and Information Science Society
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• v.43 no.4
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• pp.271-295
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• 2012

This study analyzes the bibliographical characteristics of relics settled from the inside of Buddhist triad - Buddha, Bodhisattva, and Samantabhadra - which is located in the main building of Boseong Temple. This Buddhist triad was made in Gyonam Temple in Geo Chang, Gyongsang-do before 1647 and transferred to Boseong Temple. It is revealed that this Buddhist triad has 13 kinds, 73 volumes altogether including 37 volumes from Buddha and 18 volumes from Bodhisattva and Samantabhadra each. Of these books, three kinds are founded for the first time. Also, by analyzing the features of these sacred books, it is confirmed that most of the books, 6 kinds 65 volumes, are the Sutras. Especially, this study focuses on the fact that there are 5 kinds, 46 volumes in these Sutras which were published by Korea itself. Analysis shows that these publications were revised mostly in Jeolla-do and Gyeongsang-do before the Buddhist triad was made.

• 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.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.18-31
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• 2014

This study aims at identifying of characteristics and types of the pigments used for Dancheong(surface decorative and protective pigments) of Yaksajeon Hall in Gwallyoungsa Temple using a Micro-XRF, XRD, SEM-EDS and thereafter, comparing it with the pigments of the wall painting in the same building and with Dancheong pigments of Daeungjeon Hall. The results can be briefly summarized as two points. First, different types of pigments for red, green and white colours had been applied based on different parts of the building and more than two different pigments had been mixed to produce various colours in so me parts. Second, scientific analysis has confirmed that raw minerals for each colour groups are: Cinnabar, minium and Hematite for red; white clay and oyster shell white($Al_2O_3{\cdot}SiO_2{\cdot}4H_2O$) for white; Atacamite and Celadonite for green; carbon(C) for black; Yellow Ocher for yellow; and Lazulite for blue. Comparative analysis of such result with that of the wall paintings and of Dancheong of Daeungjeon Hall has revealed that similar minerals had been used in overall except that several different pigments had been added or removed for making green, white and yellow colour groups in some parts. In conclusion, the result has displayed that painters had used different ways of producing pigments by a type of painting or a building within the same period or for the buildings in the same buddhist temple compound.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.151-168
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• 2004

The Mireuk Temple Stone pagoda is the largest scale of the existing Stone Pagoda in Korea. A research until now postulates that the Stone pagoda at Mireuk Temple site is composed of nine stories total. However it does not have any records of the detail, dimension, and related methods, etc, even though it is a tectonically large scale building. Only one source of the description is based upon a story which is a sort of Korean myth or traditional story (Samkukyousa, Mu dynasty), although a historical description from a myth or a story is a polemical issue and still needed research in order to prove the truth. One of the ways to make a proof of the truth is an architectural research from the typology of the plane. The types of the plane are differentiated from each era. Therefore, the typology of the plane presents a reason or a proof for the age of the pagoda. Furthermore, the typology of the plane is crucial part in the research of the historical style and it could help the historical style of the Mireuk temple stone pagoda. Research until now shows that the Mireuk temple stone pagoda is the genesis of the stone pagoda shaped after wooden one. It is impossible to find any previous one from the stone pagoda at Mireuk Temple site in Korea. So it is easier to find any previous example from the history of China because Buddhist pagoda-most pagodas are something to do with Buddhism-in Korea is introduced by India via China. This research presents the periodical variation of stone and brick pagoda in both countries. It concludes that the Mireuk temple stone pagoda has $7^{th}$ century's plane type.

• 한국문화재보존과학회:학술대회논문집
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• 2003.03a
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• pp.29-29
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• 2003

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.6
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• pp.3894-3906
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• 2014

The aim of this study was to classify the central Buddhist temple among the state-designated cultural assets, which were measured precisely, into the gable roof buildings and the gambrel roof buildings to analyze the Ang-Goak, Inside waist, ridge ratio, and roof inclination represented on the roof, and prepare basic objective material for the restoration and repair of cultural assets. As a result, as for the relationship between the roof curve and the inclination of the gable roof building and gambrel roof building, the following conclusions could be drawn. First, the Ang-Goak and Inside waist of the gable roof building had a close correlation with the building size, and the internal high pillar existence. In addition, the Ang-Goak and Inside waist were shown in the 7-ryangga structure, which is greater in size than in the 5-ryangga structure. This was found to be related to the building size. Second, the Ang-Goak and Inside waist of the gable roof building has a correlation with each other, and it was found that Inside waist also was large in the building with a larger Ang-Goak. The roof inclination rarely had a connection with variable factors (plane factor, elevation factor, and cross section factor). The sizes of Ang-Goak, Inside waist, and ridge ratio were similar in the outside 1 chulmok and outside 2 chulmok of gongpo but those sizes were relatively larger in outside 3 chulmok. Third, the Ang-Goak and Inside waist of the gambrel roof building moved independently for each building without a correlation with each other, unlike the case of the gable roof building. The front and the side showed a correlation with each other, and in the building with the large curve of the front side, the curve was also large in the sides. Fourth, in the case of the building with a high pillar inside the gambrel roof building, the Ang-Goak and Inside waist were larger. On the other hand, they were smaller in the case of a building without a high pillar. This was found to have a close relationship with the building size. In addition, the ridge ratio has a close connection with the building size and building height. Therefore, the ridge ratio is larger in a high building or large sized building. The roof inclination rarely has a correlation with variable factors, as in the case of the gable roof building.

• Journal of the Korean Wood Science and Technology
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• v.36 no.1
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• pp.1-11
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• 2008

The purpose of this study is to examine the species of wooden members used in the Youngsanjeon Hall of the Sucknamsa temple in Anseong, Korea. Ninety-five wood samples from pillars, head-penetrating ties, beams, corner rafter, rafter, floor board and other wood members were identified. Seven species identified were hard pine, exotic pine, Zelkova serrata, Ginkgo biloba, Diospyros, Quercus(Cerrus) and Pyrus spp. In the case of pillars, eight were hard pines and the others Zelkova and Pyrus. Species of angle rafter were Ginkgo biloba and Zelkova. and those of beams were one hard pine and one Zelkova. Two purlin samples were Quercus(Cerrus) and rafters were hard pines except one Ginkgo and one exotic pine. Roof-filling timbers were identified as Zelkova and Diospyros spp. The other samples of roof-filling timbers were all identified as hard pines. The use of Ginkgo and several hardwoods in addition to hard pines may indicate supply of local logs near the Sucknamsa temple.

• Journal of architectural history
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• v.17 no.4
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• pp.7-23
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• 2008

This study is examine the scales applied to buildings in the age of Unified Silla through construction sites excavated and its results are as follows; First, scales used in the age of Unified Silla were varied like Jucheok, Dangcheok and Hancheok, but it was generally accepted that Dangcheok was used in Yeongjocheok Since it was found that the scales applied to Dabotap at the Bulguksa temple and main building of the Gameunsa temple belonged to Goguryeo, Yeongjocheok scale used early in the age of Unified Silla was transitional and it was thought that Goguryeocheok and Dangcheok were used togethar. Second, according to actual rulers in Korea, china and Japan, the length of Dangcheok(ruler used in Chinese Tang era) mostly belonged to the extent of $29.25cm\;{\sim}\;30.5cm$(central value: 29,71cm). Third, plane features of main building of temple are assumed that it had five rooms in front compartment until the 7th century and then it was diversified to three, five and seven compartment. The size of compartment was same in the scale of front Eokan and Hyeopkan until late 7th century, but since then the dimension of Eokan tended to be wider than Hyeopkan. It was judged that the front Eokan used triple scales like 9, 12, 15, 18 cheok. Fourth, the length of residential structures was 17.5cheok${\sim}$36cheok and Bcheok was commonly used for front side of structure, The length of official structures was 8.4cheok${\sim}$36.3cheok which is similar to residential structures. However it has been confirmed that each of 9cheok, 12cheok, and 15cheok has been used for Eokan and Hyeopkan which gave presumption that triple scales was used for the measure.

• Journal of the Korean Wood Science and Technology
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• v.44 no.4
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• pp.515-525
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• 2016

The Palsangjeon Pagoda is a five-story wooden building in the Beopjusa Temple area in the Songnisan national park in Chungcheongbuk-do, Korea. According to historical records, it was constructed in either AD 1605 or AD 1626. To specify the construction year more precisely, we took 41 wood samples for tree-ring analysis during repair actions in 2013; 28 from red pine (Pinus densiflora S. et Z.), 12 from oak (Quercus spp.), and 1 from fir (Abies spp.). The tree-ring boundaries became clearly visible by smoothing their cross-sectional surface and the tree-ring widths were measured under a stereo microscope. All tree-ring series were compared with each other to establish mean chronologies, which we then compared with local master chronologies established using tree rings collected from wooden elements of the Daeungjeon Hall which is the main building in the Beopjusa Temple area. As a result, it was verified that the red pines were felled in AD 1624 and in AD 1851. Moreover, it was verified that the oaks were also felled in AD 1624 based on cross-dating with the red pine chronology. We concluded that the Palsangjeon Wooden Pagoda was constructed in AD 1626, as mentioned in the historical record (Daeungdaekwangmyeongjeonbulsangki, 1630) and the letters on a purlin on the $4^{th}$ story, using oak and red pine felled in AD 1624 and repaired later on using red pine felled in AD 1851.