• 건축역사연구
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• 제12권3호
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• pp.163-179
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• 2003

The records of about 60 travel essays of the Hall of Bhaisajyaguru(Healing) Budda which was built in Chung Yang Temple passed down since 1525. The chronological change of that Hall architecture according to each period was traced upon. The building structure of the Hall of Bhaisajyaguru Budda which has a roundabout way, and 6 pillars inside, sometimes each 6 pillars inside and outside is hexagonal, one story building in Japanese colonial period(picture 3-1) or the present(picture 3-3). The panaromic picture of Chung Yang Temple shows no alterations of the layout of buildings(picture 1-1), in which the Hall of $Praj{\tilde{n}}{\bar{a}}$(般若殿), the main building in the center and the Hall of Bhaisajyaguru(Healing) Budda, three story stone pagoda, stone lighthouse in front of it became the central axis. The Hall of Bhaisajyaguru(Healing) Budda remained as it was until Japanese invasions in 1592 and 1597. However, it was greatly damaged by the flood in 1717. It was newly built by Lee Ha Gon's leading in 1717-1732. At that time, the interior design was changed. With Bhaisajyaguru(Healing) Budda, 53 Buddhas and ${\acute{S}}arira$ of Stone stupa which show itself by the flood in 1717 was located in the image of the Mountain of Chunchuk or Cheontae like Yu Jeom Temple. The doors of this Hall are located in the front and back. In the four walls each, two realistic and cubic buddhism pictures were drawn, The color of those picture was partly taken off in 1671 and repainted in 1714. The new building in 1717-1732 regained its colorful appearance. However, the names written beside each Images of Buddha disappeared. The notable remark in these records is that some of these travel essays in 17th-18th centuries was calling this hexagonal hall as the octagonal one. It is very important records because it means that before 1525 the octagonal hall might have existed. Chung Yang Temple was rebuilt between 1976 and 1985 after the destruction in the Korean War. After the records are carefully read, the full scale excavation about this historic site was not done yet. The interesting issue of the existence of octagonal building will be resolved by the full scale excavation.

• 고전문학과교육
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• 제15호
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• pp.31-66
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• 2008

In this study, I investigate the literary features and educational values of spoken travelogues by analyzing a travelogue about the Diamond Mountains by a farmer named Im, Chul-ho, a very interesting travelogue told for 70 minutes. It seems to have educational significance as a wonderful piece of literary work. The literary features of this tale can be summarized as follows. (1) It is truly 'literature of reality' which fully brings out literary appreciation; It evokes interest and emotional tension on the part of audience through vivid verbal embodiment of personal experiences; (2) It is a well constructed big story embedding small stories within it. The stories from many different travel points emerge into a whole unified story making it much richer and more attractive; and (3) It truly reflects the experiences and emotions of ordinary people. As such, it can be regarded as their spiritual property. In addition, spoken travelogues could be valuable as an object in literature education. It needs to be included in the literature curriculum and treated in the same way as written travelogues. With strengths as instructional materials, it could be effectively used to improve students' ability to express their daily experiences with literary sensibility and to make them better understand the lives of ordinary people in the past.

• 한국전통조경학회지
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• 제33권2호
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• pp.78-88
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• 2015

일제강점기인 1920년대에는 다양한 매체가 창간되었고, 발행 부수 확보를 위한 미디어 이벤트를 실시했다. 이중 "삼천리"는 1929년 창간호에서 문인들을 대상으로 한 설문을 통해서 '반도팔경'을 선정하는 미디어이벤트를 기획했다. 이에 반도팔경의 선정과정과 선정된 반도팔경에 대한 분석 내용은 다음과 같다. 첫째, 반도팔경의 선정은 당시의 지식인에 해당하는 문인을 대상으로 한 설문 결과이다. 팔경으로 선정 가능한 경승지에 대한 구체적인 조건은 명시하지 않았다. 젊은이 계몽, 민중 계몽, 아름다운 경승지 소개가 목적이며, 문인들의 반도팔경에 대한 다양한 의견이 개진되었다. 둘째, 반도팔경에 선정된 경승지는 금강산(金剛山), 대동강(大洞江), 부여(扶餘), 경주(慶州), 명사십리(明沙十里), 해운대(海雲臺), 백두산(白頭山), 촉석루(矗石樓)이다. 선정된 팔경은 경승지의 규모나 영역에서 일관성이 없으며, 일부 문인은 선정되지 못한 경승지를 거론하면서 교통의 중요성을 피력했다. 셋째, 기행문으로 발표된 반도팔경 경승지인 백두산과 부여 낙화암에 대한 경관인식이다. 백두산 경관에 유구한 역사와 민족 정기를 대입시켰으며, 조선시대를 부정하면서 부여는 고도 백제로 빈 공간이라고 했다. 기행문은 실제 답사를 다녀온 후 작성된 것이 아니라 기존 발표한 내용을 재편집했다. 넷째, 김동환의 편집으로 1941년 기행문 형식의 "반도산하"가 발간되었다. '사적'과 '경승'으로 구분하여 팔경을 선정하였으며, 보존해야 할 경관과 향유하는 경관을 구분하기 시작했다. 이처럼 본 연구는 1929년 선정된 반도팔경의 분석을 통해서 일제강점기 지식인인 문인의 경관 인식을 도출했다. 이는 미디어 이벤트를 통한 새로운 선정 방식과 기행문을 통한 경관 인식을 확인할 수 있는 실증적 연구로써 의의가 있다.