• 보존과학회지
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• 제36권3호
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• pp.213-224
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• 2020

본 연구에서는 여수 진남관 보수 정비 사업 중 발견된 상량문(1965년 기록)을 중심으로 재질의 성분분석 및 보존처리를 수행하였다. 상량문은 금속함에 말아 보관되어 있었으며, 결손, 변색, 경화, 이물질에 의한 손상 등이 확인되었다. X-선 형광분석(XRF) 결과 구리(Cu)로 제작된 금속함에서 기인한 녹이 상량문 표면에 고착되어 있었다. 상량문 표면에 대해 적외선분광법(FT-IR)과 열분해-GC/MS(Pyrolysis-GC/MS) 분석을 실시한 결과 카르보닐기와 지방산 화합물 등이 확인되어 상량문 표면 유기물은 기름 성분으로 확인되었다. 섬유 동정 결과 닥나무 인피섬유가 사용된 것으로 판단된다. 성분분석 및 상태조사, 접착제 예비 실험 등을 바탕으로 보존처리 재료를 선정하였으며, 닥섬유지와 메틸셀룰로오즈 등을 이용하여 보강 후 부분적으로 배접하였다.

• 헤리티지:역사와 과학
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• 제31권
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• pp.294-312
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• 1998

• 건축역사연구
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• 제25권6호
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• pp.45-60
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• 2016

Sangnyang-mun(上樑文) is not only a memorial address for the ceremony of putting up the ridge beam, namely the sangnyang-ceremony(上樑式) but also the executional record of building construction. This paper aims at researching on the oldest five sangnyang-muns written for the constructions of palaces and government offices in Goryeo Dynasty, especially viewed in the architectural history. The results of that are as follows: First, it is supposed that sangnyang-mun originated in the ancient Chinese ceremonial songs for the celebration of building construction. Second, as compared against the former times, the sangnyang-muns in Goryeo Dynasty were written to the advanced establishing forms and literary patterns, so to speak, these were the more developed styles. Third, in the 12th century, sangnyang-mun was introduced from Chinese Song to Goryeo. To the late period of J oseon Dynasty, sangnyang-mun had been to write for the sangnyang-ceremony as necessary memorial address. Fourth, the writers of five sangnyang-muns in Goryeo Dynasty were the new civil ministers appointed by the soldier rulers. They wrote the contents of their sangnyang-muns, especially focused to the king's achievements. And in the yugwi-song(六衛頌), they recited six poems in which were complicated the world view and aesthetics of the time.

• 건축역사연구
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• 제27권3호
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• pp.43-58
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• 2018

This paper aims at researching on the substantial characters of the memorial address, namely the mookseo-myeongs(墨書銘), written at the members of the wooden buildings in the late period of Goryeo Dynasty and the early period of JoseonDynasty. In this paper, I pursued to declare the systematic origins by the comparison the Buddhist buildings with the other buildings, on the focused the written patterns. Furthermore, I tried to examine the transitional trends in the late period of Joseon Dynasty. The results are as follow: First, it is supposed that the mookseo-myeongs of the Buddhist buildings were not used for the a memorial address for the ceremony of putting up the ridge beam, so to speak the sangryang-muns(上樑文), but the prayer address(發願文) to memorize the donations of the believers for the constructions. Second, it is supposed that 'the short sangryang-muns' were originated in the mookseo-myeongs of Buddhist buildings and the other ancient prayer address. In the late period of JoseonDynasty, those were established in the formal literary styles. Third, to the early period of JoseonDynasty, 'the long sangryang-muns' were partially used in the several royal palaces. In the late, those were widely used not only in the royal palaces but also in Buddhist buildings, but those literary patterns were rarely changed from the former types.

• 건축역사연구
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• 제29권1호
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• pp.65-76
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• 2020

This paper attempts to study on the substantial characters of the sangryang-muns written for the constructions of Sudara-jang and Beopbo-jeon at Haein-sa in the years of king Gwanghae and king Injo. On that basis, it also attempts to declare the first time that the Buddhist Order firstly used long sangryang-mun, and to presume the backgrounds of the constructions. The results are as follows: First, the queen, Mrs. Ryu and court ladies of king Gwanhae had participated as donators to the constructions. Therefore, it is supposed that the constructions had been promoted by the queen's Buddhistic beliefs as well as the commemoration of the 6th award of eulogistic posthumous title to king Gwanghae. Second, throughout the history of Korean Buddhism, long sangryang-mun was firstly used in the construction of Sudara-jang. Therefore, we can see the fact that long sangryang-mun was introduced to the Buddhist Order, as donation by royal families. But the long sangryang-mun couldn't be suitable for the traditional customs of Buddhism, the monks wrote additionally the Balwon-mun, so to speak, the pryer address. Third, the sangryang-mun of Beopbo-jeon was written in the mixed format of long sangryang-mun and traditional Balwon-mun. It is supposed that the Buddhist monks wanted to keep the traditional customs. Four, in the late period of J oseon dynasty, the same formats as the sangryang-muns of Sudara-jang and Beopbo-jeon have been widely used in the various Buddhist buildings. Consequently, it is supposed that these three sangryang-muns were the embryonic formats for the major types of the late Buddhist building sangryang-muns.

• 헤리티지:역사와 과학
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• 제21권
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• pp.231-245
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• 1988

• 헤리티지:역사와 과학
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• 제18권
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• pp.357-362
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• 1985

• 헤리티지:역사와 과학
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• 제55권4호
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• pp.72-94
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• 2022

본 연구는 호서사림(湖西士林)을 대표하는 인물 중 한 명인 동춘당 송준길의 향거(鄕居)이자 대전지역을 대표하는 건축문화재인 동춘고택 내의 시기별 건축 변화에 관한 것이다. 2012년과 2013년, 동춘당과 동춘당 종택을 각각 수리하는 과정에서 발견된 상량(上樑) 관련 자료들과 대전광역시에서 작성한 『국가지정문화재 신청 자료보고서』, 은진송씨 동춘당 문정공파에서 가전(家傳)되어 온 『덕은가승(德恩家乘)』과 2010년 및 2020년에 각각 실시되었던 부분 발굴조사 결과들을 연구 기초자료로 활용했고 이들을 비교 분석하여 동춘당과 정침(正寢) 및 사당 건물의 위치 변화를 살펴보았다. 동춘당은 송준길에 의해 건립되었는데 신축이라기보다는 아버지가 건립했던 청좌와(淸坐窩)가 퇴락하자 현재의 지역으로 옮겨지은, 이축(移築)에 가까운 건물이며 상량문(上樑文)을 통해 그 건립시기를 명확히 밝힐 수 있었다. 다만 청좌와가 있던 자리는 2차례에 걸친 매장문화재 조사에서도 정확한 터가 확인되지 않았다. 정침의 경우 두 번의 이건(移建)을 확인할 수 있었으며, 그 중 첫 번째 이건지가 현재의 담장 외부였음을 확인한 것은 본 연구의 가장 큰 의미라고 할 수 있다. 또한, 행랑채 확인을 위한 발굴조사에 확인된 건물지 중 하나는 동춘고택 터에서의 최초의 건축으로 추정해 보았다. 사당 영역은 처음 건립되었던 가묘(家廟)를 비롯해 불천위(不遷位)를 모신 별묘(別廟)와 체천(遞遷) 사당인 조묘(祧廟)가 있었으며, 시간이 흐르면서 신축과 멸실 또는 상호 간의 위치 교환 등의 많은 변화가 발생했던 공간이었음을 알 수 있었다.

• 건축역사연구
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• 제22권5호
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• pp.47-64
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• 2013

The purpose of this paper is to examine the foundation and subsequent reconstruction years of Unsoo-sa Daeoong-jeon in Busan, especially based on the five records of this building. Moreover, this paper aims to analyze the possibility of the architectural type changes by comparison with nearby Buddhist buildings. The results of this study are summarized as follows. First, Unsoo-sa Daeoong-jeon was built in 1655. Afterward, it had been repaired through five times, but most members of it's wood-framework were found to had been prepared and constructed in 1655. Second, such as the gongpo type, roof type, module system, intercolumnar distance and proportion of intercolumnar distance and column-height, the architectural type of this building is similar to nearby Sinhung-sa Daekwang-jeon. This was because the identical monk-craftsmen carried out the many constructions of nearby temples with their architectural skills at the same period. Third, in particular, the style and created-time of the front gongpos are different from those of the rear gongpos. That is why the front gongpos were replaced when Unsoo-sa Daeoong-jeon was reconstructed in 1771.

• 헤리티지:역사와 과학
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• 제34권
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• pp.196-209
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• 2001

Kunjung-mun Gate the only existing multi-level palace gate from the Chosun Dynasty, is the main fate of Kungjung-jun, the central building of Kyungbok-koong Palace. Sangryangmun(a written record of the construction of the ridge beam) of Kunjung-mun Gate was discovered in a hole under its main beam during the renovation project on September 19th, 2000. At the time of discovery, Sangryangmun was found in its original state as a rolled up scroll. On a clould-patterned, red silk cloth, 78 cm in width and 1200 cm in length, each of all 92 lines of the Kunjung-mun Sangryangmun is comprised of either 7 or 11 brush-written, ornamental "Seal" characters. With an exception of its discoloration, the material is considered well preserved. After its discovery, the National Institute of Cultural Properties stored the document in an airtight container for a permanent preservation. In accordance to the Royal Command at the time, the Kunjung-mun Sangryangmun was composed by Kim Byungi, then written by Lee Donsang on January 19th 1867. This document records the meaning and the process of the repair effort of Kunjung-mun Gate includes the wish for peace and longevity of the Chosun Kingdom and its people.