• The Korean Journal of Quaternary Research
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• v.21 no.1
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• pp.27-36
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• 2007

The severe damage of cultural heritages induced by natural hazards like heavy rain has been dramatically increased since 1990. The number of the repair works of stone heritage of 2005 was six times as many as those of 1986 year. Especially the ratio of the repair works of Gyeongsang Province and Jeolla Province stood 63% of those of all over the country. Since 1990, the typhoons usually struck the southern part of Korea and went northward. The heavy damage of stone heritages in two provinces was caused by them. We made a preliminary survey the stone heritages that exposed to the natural hazards on the basis of repair works of them and a field survey. The analysis results indicate that the natural hazards such as landslide and soil disaster of the stone heritages related to a sloping surface stood 58% of all kind of natural hazards. The reasons are caused by the 59 % of all the stone heritages distributed in a sloping surface resulted in natural hazards like landslide and soil disaster. The bases of stone heritages can be easily eroded by the surface water with high energy induced by heavy rainfall. Most of the stone heritages like Maebul were engraved on a natural rock wall(outcrop). But some of them engraved on rolling stones are very vulnerable in a change of a base condition caused by erosion and ground subsidence and they can be tilted or fell down. The distribution of the stone heritages vulnerable in natural hazard is related to that of the rainfall distribution compounded five typhoons after 1990. Most of them are included in level two on the rainfall distribution map except those of Taean peninsula and some of Gyeonggi Province. They seem to be rather related to the rainfall distribution of the Typhoon Olga.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.1
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• pp.28-35
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• 2020

This study aims to analyze restoration techniques of traditional garden sites targeted Korean, Chinese, Japanese palace garden. Restoration was divided into the restore foundation and restore individual elements depending on the residual state of the actual garden features. And derived characteristics that should be considered by conservation techniques. The results are as follows; First, the Wanfo Pavilion Area in Beihai Park where the foundation and foundation stones were restored based on the relevant literature and comparative analysis. The Archaeological Site in Gwanbuk-ri, Buyeo restored only the remaining structures of the ponds, waterways and large buildings among the areas where the excavation was completed. The Second Daigokuden Garden in Heijokyo Palace restored building sites and foundation, and installed poles and piles so that the area of the Second Daigokuden Garden could be known. Second, Donggung Palace and Wolji Pond, Gyeongju where the restoration of individual elements was made, preemptively restored the remains of traditional gardens based on pond garden estuaries and feedbacks that were confirmed through initial excavation. Huanghuazhen Area in Yuanmingyuan Garden was restored based on Western copper plate prints and related records, but further data found after the restoration confirmed that it was restored differently than it is now. East Palace Garden in Heijokyo Palace covered existing features with soil and restored buildings on them. Typical garden elements such as landscape stone and waterways were preserved and exposed. Third, foundation restore is a case in which the base is identified through the current state of the traditional garden site, it is important to restore the foundation first and secure the territoriality when there is no restoration plan for the elevation structure or size of the garden relics. Restoration of individual garden elements requires careful examination of the literature by limiting the restoration of objects that can be restored through the examination of the literature for each element, such as some buildings or facilities in the traditional garden site.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.238-259
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• 2021

Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.