• Journal of the Korean Institute of Rural Architecture
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• v.12 no.2
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• pp.135-142
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• 2010

This research aims to examine the characteristics of tomb sites including tomb mound and attached buildings and also to find out the principles reflected in the traditional oriental Feng-Shui location and spatial composition of Junkyung and Youngkyung tomb at Samcheok. The results of this study are as follows. These tombs harmonize with each other in the cosmic dual forces because Junkyung tomb is men's sex symbol and tiger to lie on his belly and Youngkyung tomb is women's sex symbol in geographical feature. Spatial structure in these tomb sites were placed in a reflected line following the hierarchy of metaphysics by standing high Geumchunkyo(Bridge)-Hongsalmun(Gate)-Jegak(Pavilion)-Bongbun(Tomb mound). Axis structure of these tombs is irregular bent-axis type from Geumchunkyo to Bongbun, specially in case of Youngkyung tomb it is getting more refractive. These tombs are divided into and characterized by three zones. Firstly the space for living people constitutes from Geumchunkyo to Hongsalmun, secondly the semi-sacred space constitutes from Hongsalmun to Jegak, and lastly the space for the dead constitutes from the back of Jegak to Bongbun. - type Jegak instead of T type Jegak generally used at Chosun Dynasty was installed because of claypan stretched out in front of Junkyung tomb and Bongbun of Youngkyung tomb located at a ravine between two mountain ranges.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.17 no.2
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• pp.95-104
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• 2017

We investigate the God gate olleh of the largest tomb, pyramid, in the world which is scattered in Jeju Island and construct link which is connecting Jeju people's custom to modern science. The three sacred gates and the two tombs are connected to the olegil space. In this space, the principle of complementarity in which coexistence exist between life and death is hidden in Jeju culture. It is a question and wait. Contrarily, the opposite is complementary. (Contraria Sunt Complementa Latin) This refers to the relationship of each other in relation to one another and in a mutually dependent relationship. Seminal vesicles are used as basic logic in DNA codon of human body as well as communication principle.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.5
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• pp.109-118
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• 2018

Noryang Temporary Palace was a place where king Jeongjo (1752-1800) would have lunch after crossing the Temporary Palace River on his way to Hwaseong Temporary Palace to worship at Hyeonryungwon, the tomb of his father, Sadoseja. The government offices in charge of ship bridge construction 'Jugyosa' and 'Byeoljangso' were located in the Temporary Palace. The central buildings of the Haenggung Palace, which ranged up to Yongyangbongjeojeong, were arranged to observe both 'Jugyosa' and 'Byeoljangso' from the Temporary Palace by lifting the ground from Sammun Gate to Yongyangbongjeojeong. Yongyangbongjeojeong, the center of Noryang Temporary Palace, features the style of royal palace architecture and functions of housing architecture. The 'Jugyosa' and 'Byeoljangso' buildings had eight quarters. According to the records, in addition, 15 wood sheds, 5 rice hubs, 3 barns, 1 side gate quarter, 1 front gate, 70 separate sheds, 2 suragan temporary buildings, oesammun gate and hongsalmun gate were found. Such architectural layout is matched with the Temporary Palace Jugyohwaneodo Painting.

• Journal of architectural history
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• v.22 no.2
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• pp.21-30
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• 2013

This study is related to excavation from ruins the memorial structure within the Jeongreung royal tomb. There are experimental assertion on the basis of results of the excavation, historical records. The location of the memorial structure is identified in picture of Sunwonbogam(선원보감), records of Chunkwantongho(春官通考). The memorial structure have 6 rooms where lay in 250 steps(步) from the south of Hongjeonmun gate, lotus pond lay in southeast of the structure recorded on Chunkwantongho that's guide book to manners. It's matched in the location as result of excavation. The building site consists of main house(윗채), outhouse(아래채) that's stationed in stepped. It seems that main house as the memorial structure have 6 rooms. It's used as outhouse for facilities attached to the main. It's characterized the memorial structure within the Jeongreung royal tomb that's stationed main house, outhouse in stepped it using natural ground. It's estimated that it's tried to conservation for building site, fence etc. in next several time. With regard to constructing time of the structure, traces involved to first construction is simple: 2 chimneys in flower bed, fence, a part of stone elevation, drains by using rectangular stone. It shows that the building site had been reconstructed or renovated during Gho-jong King 37s year of the Choson dynasty(A.D.1900). It seems that the memorial structure during approximately 300 years in existence from Hyeon-jong King 10s year of the Choson dynasty(A.D.1669) to the late 1960s.

• Journal of the Korean Institute of Landscape Architecture
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• v.35 no.3
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• pp.92-104
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• 2007

This paper aims to discussion the characteristics of location and spatial organization on Hongneung and Yureung(royal tomb) in Namyangju through the interpretation of traditional oriental philosophy including Feng-Shui theory. To do this, we studied in two ways; analysis of the present conditions and photographing research materials about the form of physical structure and review of historical document. The result of analysis in sight of the location and spatial structure was good matched. Main finding of this paper are as follows: The location and landscape structure was characterized by the harmony with natural following traditional thinking and the Korean view of nature, while maintaining the dignity of the King. The spatial organization were placed in a straight line following the hierarchy of metaphysics by order of Neungchim(Tombs Vicinity) - Changmyungdeung(Stone Lantern) - Chungjakak(Pavilion) - Hongsalmun(Gate for Heavenly Gods) and was based on the Confucianism value, the natural contour and inner value. Through this study, we find the principles made it possibles to re-evaluate nature in modem society and provided us with new ways to conserve nature with the help of environmental theory.

• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.1-19
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• 2017

Death culture continues to lead human history with complementarity in the sense that it is half of life culture. The three sacred gates and the two tombs are connected to the olegil space. In this space, the principle of complementarity in which coexistence exist between life and death is hidden in Jeju culture. It is a question and wait. Contrarily, the opposite is complementary. (Contraria Sunt Complementa Latin) This refers to the relationship of each other in relation to one another and in a mutually dependent relationship. The Jong Nang is used as basic logic in DNA codon of human body as well as communication principle. In addition, there is a pattern of similarity of the linkage between the square oval ear of the grave, the Korean Taegeukguk and 卦, the genome (DNA) 卦. The Jong Nang 'Batdam' and 'Sandam' are conneted like 'black dragon ten thousand', and stone walls are connected to each other as the stone network, which is called as the 'Goendam' (and conventionally is told as the 'Goendang') and is related to the Family networks. The relationship between the Tomb of the ancestors and their offspring is believed to be "Soul Synchronizing the Ancestor to Offspring" and becomes "Change in Future", and Genetic factors in the physical blood are transmitted directly to the children. The DNA RNA was represented by the determinant.

• Journal of the Korean Institute of Landscape Architecture
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• v.33 no.4 s.111
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• pp.33-44
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• 2005

In order to reveal the geographical landscape's features of the East Sea-gateway(東海口), which has existed only in the era of Shilla as unique east path, we have carried out analysis of the old maps(邑誌圖) and satellite imagery, and geographical features analysis in the application of digital maps, and the result is as follows. 1. Analysis of materials from the Chosun dynasty describes landscapes called sea gates(海口) (note that this should not be capitalized); a place where the river meets the sea and the sea comes far into the land. Sea gate landscapes may have an island, but this is not a prerequisite. 2. According to the satellite imagery, the capital city of Shilla Dynasty had five passages. four or them are broad corridors, but one of them is narrow. The east side of the capital city is blocked by mountains and there was an important path which leads into the East Sea. 3. According to the cross section of the mountains, there is the only rule East-path. There was no alternative way. There was only one way-out to the east side from the capital city. This is the unique path which reaches a length of 28km. Judging from this, it seems that this path was called the East Sea-gateway. 4. The landscape of the East Sea-gateway was shaped like the letter 'V' and reached to the landscape of the sea gate. However, the route was blocked - part by the mountains, and also the part in the crisis of loss of path-landscape which has lost its own character of closure as several valleys are merged together.

• Journal of architectural history
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• v.20 no.4
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• pp.135-156
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• 2011

Stupa in India divides into two: stupa in flatland temple with a character of tomb, and devotional stupa made for offering. The difference of such character is made by whether there is any Sari, and main center for worship is flatland stupa where Sari is settled. Stupa in flatland temple is targeted to that with Sari, whose character is applied into Relief-stupa. The characteristics of Relief-stupa can be divided into two: a relief with similar type of flatland stupa in the form, and a devotional relief in which drum and upper part of tower are developed. The Relief-stupa of flatland temple could be confirmed at tower gate of Sanchi tower, decoration of handrail, and the wall attached to Amaravati and Nagarjunakonda stupa. To the contrary, drum and upper wheel part in the Relief-stupa are developed in the votive stupa. Such characteristics had different features according to usage: The example of former is that there is an expression of landscape of stupa built at that time, and the example of latter is those which had similar type of stone cave temple or offering tower near stupa. Thus, the meaning is subject to the existing of Sari. Stupa building developed along with the development of Buddhist structural activity with the existing popular tradition. And its influence was expanded along with various cultures locally. And, the structure and tower reflected various types and thoughts. Stupa reflected its building site and method according to types, and was created in a new form by its usage.

• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.212-235
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• 2010

The purpose of this study is to examine the characteristics of the location and the spatial composition of Uireung that is located in Seokgwan-dong, Seongbuk-gu, Seoul, in order to understand the landscape architectural characteristics. The results are as follows. First, Uireung is 6.4km from Changdeokgung Palace and 5.5km from Heunginjimun Gate. It did not violate the distance standard (40km) for the royal tombs according to Joseon Dynasty Neung-won Myo-je. Second, Uireung is in harmony with the nature and shows the authoritative characteristics of the royal authority through the spatial composition and rank(Entrance Area, Ceremonial Area, Burial Area). Third, there are burial mound, stone sheep, stone tiger, stone table, stone watch pillars in the upper platform, and stone civil official, stone horse, stone lantern in the middle platform, and stone military official, stone horse in the lower platform, and T-shape shrine, worship road in the ceremonial area. There is no pond and a tomb keeper residence, but the position, size, and form can be approximated through historical research materials. There are a colony of pine trees around the burial mound and 64 species of trees such as pine tree, zelcova tree, and fir tree below the burial mound.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.66-81
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• 2014

Burnt down during the Imjin War(壬辰倭亂) of 1592, Gyeongbokgung Palace(景福宮) remained in ruins until 1865, when in the second year of King Gojong's(高宗) reign, reconstruction work began. At the time, a royal protocol(uigwe, 儀軌) for the reconstruction was not produced. Instead, the Gyeongbokgung Palace Construction Diary(Gyeongbokgung yeonggeon ilgi, 景福宮營建日記) records the reconstruction process from June to September of 1865. The contents of this diary reveal that the stone used in the construction was obtained from Ganghwa(江華), the Yeongpung field(映楓亭) just beyond Dongdaemun, and Samcheongdong(三淸洞), among other sites. In addition, selected stone remaining from the original Gyeongbokgung Palace site - such as that from the palace astronomical observatory(ganuidae, 簡儀臺) - as reused, while a number of buildings and stonework from Gyeonghuigung Palace(慶熙宮) were moved to Gyeongbokgung Palace. As a result, a number of $17^{th}$ and $18^{th}$ century stonework are currently located at Gyeongbokgung Palace. The Gyeongbokgung Palace Construction Diary contains a record indicating that the bronze dragon(靑銅龍) excavated from the lotus pond at the palace's Gyeonghoeru Pavilion(慶會樓) was created by special technician byeolganyeok(別看役) Kim Jae-su(金在洙) in 1865 for the symbolic purpose of protecting the palace from fire. The diary also reveals that among Kim Jae-su and the other special technicians(byeolganyeok) tasked with the installation and oversight of the palace stonework was Lee Se-ok(李世玉) - aid to have created the haechi statue at Gwanghwamun Gate. This indicates that there were men of court painter(hwawon, 畵員) background among the construction special technicians(byeolganyeok). Moreover, the diary records the names of the stoneworkers(seokjang, 石匠) who worked under these special technicians to actually carve the stonework. These included Jang Seong-bok(張聖福), who participated in the creation of the Geunjeongjeon Hall(勤政殿); and Kim Jin-myeong(金振明), who took part in the construction of Gwanghwamun Gate(光化門). Based on these results, it is possible to identify a number of special iconographic features of the scale-covered animal form(insuhyeong, 鱗獸形) auspicious animal statues at Gyeongbokgung Palace. These include a protruding mouth and large nose, formalized ears, and a mane along the back. Comparing these iconographic features with those found in the stonework of Joseon tombs makes it clear that these palace statues were created in the latter half of the $19^{th}$ century - the period corresponding to Gojong's palace reconstruction. This study was able to confirm that this iconography was taken up by the Gyeongbokgung Palace construction special technicians(byeolganyeok) and stoneworkers(seokjang) as they worked on tomb stonework earlier in their careers.