Temple Site Research Articles

Characterization of historical mortar from Huilongguan temple site in Wudang Mountain, Hubei province, China

AbstractAs the royal Taoist buildings of the Ming dynasty (1368–1644 CE), the Huilongguan temple site of Wudang Mountain represents the highest level of art and architecture of that era. Thanks at least in part to the quality and durability of building mortar materials, the part buildings of the Huilongguan temple site are still well preserved after 500 years of erosion by wind and rain. The present study conducted muti‐analytical techniques to explore the characterization of eight mortars from the Huilongguan temple site. The results indicate that the material formulae of these mortars from construction phases I–IV of the Ming dynasty were all sticky rice as the organic additive incorporated into the magnesian lime base, which originated from the calcination of dolomitic limestone. The contents of Ca carbonate in the studied mortar samples are about 39–66%; the design of mortar groundmass presents differences due to various building purposes. Different from sharp‐edged rhombohedral calcite crystals of pure lime mortar, irregular nano‐scale calcite crystals were found in the studied samples due to sticky rice slurry regulating the growth of Ca carbonate as an inhibitor and template, which formed more compact organic–inorganic composite microstructures.

보현사 출토 금동유물의 융합과학적 연구

보현사 출토 금동유물의 융합과학적 연구

익산 제석사의 축조 공정 검토

In this paper, the process of building and transforming the large-scale authoritative buildings of Jeseoksa Temple Site was reviewed by tracing the construction process according to the stages of planning and designing, construction and completion, and reconstruction after disposal. In the planning and design stage, the location of the temple was selected, and the lay-out and size of the temple was determined. Through topographic analysis and survey data review, it was found that the Jeseoksa Temple Site was located in the most optimal location, considering environmental conditions such as flooding and future spatial expandability. In addition, it was estimated that the temple had been built as part of a large-scale urban planning project in Iksan, based on the accessibility and spatial arrangement of the remains of the Wanggung-ri Site. It was understood that the temple layout reflected the aspect of maintaining the ‘one pagoda and one golden hall’ tradition and changes accompanying the expansion of scale. At the beginning of construction, areas of high ground were cut down and soil was piled up at areas of low ground in order to flatten the land; this was likely done in order to secure a wide and solid land plot. Subsequently, in order to build solid foundations for the individual buildings, plate construction was carried out above ground or underground. Finally, roof tiles and walls were utilized to form a temple landscape. In this way, the stage at which the landscape of the entire temple was finalized can be seen as the point of com-pletion. It is estimated that the temple layout featured in a wooden pagoda, golden hall, and auditorium surrounded by a middle gate, corridors, east-west buildings, and monastic buildings. Jeseoksa Temple Site was destroyed by fire in 639, and the temple was subsequently abandoned. After the waste was removed to the Jeseoksa Temple Site waste site, the re-construction stage began. It is estimated that the landscape of the rebuilt temple was trans-formed, with the use of new styles such as convex roof-end tiles with lotus design, con-cave roof-end tiles with arabesque design, and dtamped roof-tiles.

Casting and Forging techniques Found in Bronze vessels Excavated from Mangduksa Temple Site in Gyeongju

Metallographic analysis of microstructure, chemical composition and hardness was carried out on 7 bronze vessels from Mangduksa temple site in Gyeongju. Result show that the technology of bronze vessels divided into casting and forging followed by quenching. Tin contents of casting bronzes were around 11∼14 wt%, forging bronzes were about 21∼23 wt% tin. Kundika and dish of casting bronzes were Cu-Sn-Pb alloys and 5 bowl samples were produced using Cu-Sn binary alloy materials. These show that the manufacturing technology was applied different depends on the Sn contents. Also 4 bowls of approximately 20 wt% tin were manufactured by forging and quenching at above 520℃ avoid formation of the brittle δ phase. The non-metallic inclusions in the 7 bronze samples are divided into Cu-S and Cu-Fe-S-Se systems, indicating that the copper ore used the production is different. It was confirmed that casting bronze vessels had lower micro-hardness values than forging samples, and that hardness values changed depending on Sn content and processing.

「부론강」에 나타난 장소성 구축과 로컬 정체성 연구

Labor writer Lee In-hwi’s ‘Buron River’ clearly reveals ‘Buron-ness’ through the journey of the space called ‘Buron’ becoming a place from a minority anti-capitalist, other-oriented perspective. In the Anthropocene, where locality is highlighted and reflection on human-centered and human exceptional thinking is required, this novel moves away from people-centered and focuses on communication and response with nature such as trees, rivers, and land, and the meaning of historical figures and relics/remains between humans and humans. It presents an inhumane turn while providing equal and fair consideration and placement. Buron-myeon, Wonju-si, where the writer from Seoul happened to settle, is a place where self-care and wound healing are realized, and it contains topographical and historical significance with the characteristics of motherhood and inclusiveness of the Namhan River, Seom River, Chiaksan Mountain, Baekunsan Mountain, and Mireuksan Mountain. ‘Dream Seekers’, a bar and active community created by people from outside, is a place where self-sufficiency through communal farming, samulnori, caring for others, and local culture take place.Those who want to reflect on the use of land, which was a means of human profit, and escape from capitalism, overcome their wounds and open their hearts in Buron. The setting of a community made up of outsiders and strangers rather than natives or locals allows us to escape from the limitations of regional bias and a sense of home that is overly romanticized and portrayed only as beautiful and positive. In the Buron area, love of place and love of life are expressed through physical harmony with nature, such as thousand-year-old zelkova trees, a river that embraces and allows infinitely, and an abandoned temple site with solitude and mystery. In the literary representation of the Buron region, humans, Nature and history are arranged fairly and balancedly. “Buron River,” in which space is specifically transformed into a place, is evaluated as a very unique and original regional ecology (life) novel that highlights the identity of Buron, Wonju City, clearly and clearly enough to become a model.

공주 舟尾寺址 명문 석편을 통해 본 9세기 신라 지방 사회와 불교

The Stone Fragment of Jumi-sa Temple(舟尾寺) Site in Gongju were found to show those who participated in Buddhist projects in the Ungcheonju(熊川州) region of Silla in the 9th century. Here, people with Kim's last name while having 11th place Nama(奈麻) and 12th place Daesa (大舍) were recorded. It is possible that they were from Jingol(眞骨) and lived in capital, and were dispatched with their families as local officials in Ungcheonju. However, if you look at the local community of Silla around the 9th century, it may not be so. Compared to other gilt-stone gates found in Silla's region in the 9th century, it is possible that the people who refer to Kim and Daesa(大舍) were local residents who copied those of the central noble class. In addition, it was found that even if the central noble class migrated with their families, they were not the ones who could have had a significant influence on the local community. These can be seen as people who prayed for blessings by returning to Buddhism in a difficult life. In the Stone Fragment of Jumi-sa Temple(舟尾寺) Site, the names of female figures who refer to 'A-ni(阿尼)' in the 9th century are also noted. I understood 'A-ni(阿尼)' not only as a term for female monk, but also as a term for elderly women who have indigenous mountain beliefs and have accepted Buddhism.

The value of the cultural heritage of Beopjeon-ri Buddhist temple site in Seongju and establishment of a preservation and management system

The value of the cultural heritage of Beopjeon-ri Buddhist temple site in Seongju and establishment of a preservation and management system

Buddhist Cultural Exchange between Paekche and Ancient Japan: A Comparative Analysis of the Archaeological Remains from the Wooden Pagoda Site at Asukadera and Śarīra Reliquaries from Paekche Temple Sites

This article provides a critical review of the results of the Asuka Historical Museum’s excavation of the Asukadera wooden pagoda site in Japan since 2015, and its implications for Buddhist cultural exchange in East Asia. The second section examines the Asuka Historical Museum’s categorization and scientific analysis of the beads, pearls, horse gear, earrings, gold and silver artifacts, mica, and śarīra containers. We assert that most objects excavated from the Asukadera wooden pagoda site are relics from the Asuka era (538–710), when the pagoda was first established in 593, and only a limited number of artifacts, such as the śarīra [relics] container, were added after the wooden pagoda was burned down in 1196. The third section compares the archeological remains from the Asukadera wooden pagoda site and the reliquary objects from the Paekche Wanghŭng-sa site (577) and Mirŭk-sa site (639), which have been conventionally considered to be its models. What the relics from these three historical sites have in common is that they include clothing accessories nobles wore as they participated in the Buddhist rituals of enshrining the śarīra in a wooden pagoda. However, some differences in the metallic craft items, such as crowns and belts, were still found between Paekche and Japan, which was due to the difference in costume styles in the respective countries at the time. Also, horse gear and lamellar armor unearthed from Asukadera sites was not found in Paekche temple sites, but is similar to earlier Japanese kofun (megalithic tumuli) grave goods, which provides evidence that as Buddhism was transferred to Japan from Paekche, it was not accepted in completely the same form.

Reconstruction of Single-Bay Buddhist Architecture Based on Stylistic Comparisons in Northeast Fujian, the Core Hinterland of the Changxi River Basin—Using Gonghoulong Temple as an Example

In the Changxi River Basin in eastern Fujian, a few stone elements remain and Buddhist buildings with one bay in width and three bays in depth have been preserved dating from the timespan of the Tang to the Song dynasty. These features are characterized by a regional form of early Buddhist architecture seldom seen in Chinese history. The article focuses on the reconstruction of a Song dynasty Buddhist building at the Gonghoulou Temple site in Huotong Town, Jiaocheng District, Ningde City, and aims to analyze the potential characteristics and rules of single-bay Buddhist architecture. From the styles of the remaining stone columns, the direction of the lotus carving at the column base, and the mortises of the plinth stone, a spatial arrangement is indicated that includes an open front corridor and a closed rear section. A “reconstruction” of the ruler used in the original building reveals the possibility that a local Fujian ruler was used, shorter than the standard measurement device employed elsewhere. The analysis of the frame construction indicates that this hip-gable roof-covered Buddhist hall utilizes the horizontally layered logic of multi-storied palatial-style halls. Key elements include its gentle roof slope, restraint from the practice of shortening the roof ridge, use of the traditional chuji method, and the interior columns use of internal longitudinal architraves secured to beam supporting brackets. This research brings to light a unique architectural type that has disappeared in the course of history and was previously unknown to the academic community. It holds significant importance and value for deepening the understanding of the history of timber frame architecture technology in Fujian.

부여 정림사지 오층석탑 관련 기록을 통해 본 조선 문인들의 인식

This paper examines the perception of the Joseon literati through the records about the five-story stone pagoda at the Jeongnim-sa temple site. We first speculate the process of how the inscriptions were made on the stone pagoda. After pacifying Baekje, General Sojeongbang had to return to Tang and report to the emperor before proceeding to conquer Goguryeo. Therefore, there was only about a month of time available for him to compose his merit inscriptions and carve it onto a stone monument. As there was no time to prepare a stone monument, we presume the inscriptions were made on the stone pagoda as an alternative. In general, the Joseon literati called the five-story stone pagoda at the Jeongnim-sa temple site as the Pyeongjae-pagoda. After examining the names such as ‘Pyeong-jae-top(平濟塔)’, ‘Pyeong-baek-je-top(平百濟塔)’, ‘Pyeong-baek-jae-top-myeong(平百濟塔銘)’, ‘So-jeong-bang-bi(蘇定方碑)’, ‘Shin-la-pyeong-jae-top-bi(新羅平濟塔碑)’, ‘So-jeong-bang-peyong-jae-top (蘇定方平濟㙮)’, ‘Dae-tang-pyeong-jae-top(大唐平百濟塔)’, we show that the names are either abbreviations of “Dae-dang-pyeong-baek-je-guk-bi- myeong(大唐平百濟國碑銘)” or those regarding the person responsible for making the inscriptions. In addition, upon observing “Dae-dang-pyeong- baek-je-guk-bi-myeong(大唐平百濟國碑銘)”, the Joseon literatistood on the side of the people of Baekje and criticized the Tang dynasty for conquering the small nation of Baekje. Furthermore, they perceived the actions of General Sojeongbang who made the merit monument as a cruel tyranny. Finally, we show that the perspective on “Dae-dang-pyeong-baek-je- guk-bi-myeong(大唐平百濟國碑銘)” changed during the late Joseon dynasty due to the influence of the Qing historiography and epigraphy. We analyze the literary characteristics of the inscriptions and evaluate the script style and the level of the caligraphy. Through this, we address the issues related to the author while showing that it was considered one of the finest epigraphic materials in Korea.

The Mysterious in the Book of Daniel: An updated understanding of an ancient visionary

The biblical Book of Daniel (twelve chapters) is largely written in Kurdish Aramaic. One wonders why. This study offers a partial comparison of Chapters Seven and Eight ; it omits the latter half of each chapter, the chronicling of the Succession of Kings. Both chapters focus on some issues in the account of ancient visions of the Creation: the creation of human beings and the creation of the Temple site in Urshalīm al-Kuds. The source of this tradition is not dealt with. Both chapters are indicative of the traditions and beliefs governing the period of the building of the First Temple in the life of the King of Kings Suleimān (pen-name: Shlomo) and up to the time of the conquest of Judah (Judea) by the Chaldean King of Kings, Nebūchadnezzar King of Babylon. The northern province of the Kingdom of Israel had already been conquered by the Assyrians, and their fate needs to be further investigated. The ultimate objective of this research within a broader project is to show that the provincial First Temple was governed jointly by both proto-Kurds, such as Medians together with tribal notables of the Kingdom of Israel.

Efektivitas Kebijakan Pemerintah Kabupaten Lamongan dalam Melestarikan Situs Pataan

Lamongan Regency, East Java, has many historical sites, especially those dating from the reign of King Airlangga, even allegedly the center of the king's government. One of the historical relics is the Pataan Temple Site located in Pataan Village, Sambeng District. The existence of historical sites demands the attention of the relevant local governments in preserving cultural heritage through various programs and policies that have an impact on the site itself as well as the economic potential that can grow. This research is a type of field research with qualitative methods. This article aims to see the extent of the effectiveness of policies issued by the Lamongan Regency Government in the preservation of the cultural heritage of the Pataan Site. This study used effectiveness theory with five indicators according to Richard Matland. Primary data sources are obtained from interviews, observations, and documentation using data triangulation techniques. The results of the study found that although the Lamongan Regency Government has tried to issue several policies and programs related to the preservation of the Pataan Site, it has not been effective because it encountered several obstacles. Here, the local government needs to revamp its policies so that this site remains sustainable and has a positive impact on local communities.

Pembuatan Komik Digital Sebagai Sarana Promosi Wisata Sejarah Candi Palgading di Desa Wisata Palgading, Kecamatan Ngaglik, Kabupaten Sleman

Digital Comic Creation As A Means Of Promoting Historical Tourism of Palgading Temple in Palgading Tourism Village, Ngaglik District, Sleman Regency Palgading Tourism Village which is located on Jalan Kaliurang KM 9, Palgading Hamlet, Sinduharjo Village, Ngaglik District, Sleman Regency, has several business units in the tourism sector are camping ground, riverside and Palgading Temple, but currently it is in a vacuum or economically unproductive due to land acquisition problem. Therefore, the purpose of this community service is to raise historical tourism in the Palgading Tourism Village namely the Palgading Temple site which is a relic of the VII-X century AD where Hindu-Buddhist religion was growing rapidly at that time through making digital comics about the history of Palgading Temple. The method for implementing community service activities consists of several stages of making digital comics, including research, writing comic scripts, sketching, inking, coloring and finishing. The result is that a digital comic has been made which consist of 10 panels. The existence of a digital comic tells the story of the Palgading Temple has an impact on the history of tourism for Palgading Tourism Village.

Youth Socio-Cultural Literacy towards Implementing Culture Preservation of Karangbesuki Temple

Socio-cultural background as a factor in social life can provide direction for how the community preserves local culture. The lack of knowledge about the existence of the Karangbesuki Temple site can be a sign that the socio-cultural literacy of the temple is still poor. Based on the conditions above, the priority of this research is to find out how the socio-cultural literacy of youth is related to the digital preservation of Karangbesuki Temple culture. This qualitative study used a phenomenological approach with five young people in the Karangbesuki area as informants. The characteristics of the management of Karangbesuki Temple still use the concept of self-help, so it does require community involvement, especially local communities. Karangbesuki youth, as members of the community, can help promote the site and learn to carry on oral traditions and justify history for the cultural preservation of Karangbesuki Temple. Impressive research findings show that the socio- cultural literacy of youth in the Karangbesuki area has made youth willing to carry out cultural preservation at Karangbesuki Temple. Youth also do not hesitate to make the history of Karangbesuki Temple their identity or attribute. Karangbesuki youth can be said to have been quite good at socio-cultural literacy which implements the culture preservation of Karangbesuki Temple. Youth have high knowledge about how they can play a role and act as successors to local culture. One proof of the results of this knowledge is the creation of a promotional video for the temple and the participation of youth in cultural activities and discussions. PPBI, as a facilitator of cultural knowledge of Karangbesuki Temple, also works with youth to be better at preserving the culture of the Karangbesuki Temple site.

A Study on the Historic State Principles of Stupa of State Preceptor Jigwang from Wonju Beopcheonsa Temple Site: Focusing on the Analysis and Application Announcements of the Charters of ICOMOS

Since its construction in 1085, the Stupa of State Preceptor Jigwang from Wonju Beopcheonsa temple site has been containing numerous times and there must have been various artificial interventions have been repair. Therefore, it is time for a conservation principle focusing on maintaining the Historic state applicable to architectural and cultural heritage that cannot be specified in its Historic state. The original state can be interpreted as historical evidence of each era and as part of the attributes that embody the importance of cultural heritage. In addition, when analyzing and applying the Announcements of the Charters of ICOMOS, which contains various eras, the past and present repair and restoration of the Jigwang Stupa faithfully implemented the charter declaration related to architectural and cultural heritage. Finally, based on the interpretation of the Korean Principles for the Conservation of Cultural Heritage Values (2022), which is consistent with the contents of the Announcements of the Charters of ICOMOS, reflects the characteristics of Korea’s cultural heritage, and contains the importance and significance of the cultural heritage charter, a plan to restore the Beopcheonsa Temple Site of the of the Jigwang Stupa was proposed.

Development of Automatic Detection and Visualization System for Stone Pagoda Damage Based on Deep Learning

Damage diagnosis through monitoring is essential for systematic and efficient conservation and management of cultural heritage. In this study, we developed a deep learning system that automatically detects and visualizes damage to stone pagodas to enable regular monitoring of cultural heritage. Mask R-CNN was used to detect and visualize damage in pixel units in stone pagoda images. A dataset specialized for stone pagodas in Korea was built and applied to train the model. The generalized performance of the trained model was evaluated on the five-story stone pagoda at Jeongnimsa Temple Site. The damage detection recall for each type was in the range of 0.86 to 0.62 based on IoU 0.50, and the damage area segmentation recall was in the range of 0.68 to 0.51. This study suggests a new safety management methodology by applying artificial intelligence to cultural heritage sites and has important applications in cultural heritage preservation.

역사지리학과 고전문학 교육의 만남 -｢만복사저포기｣(萬福寺摴蒲記)의 장소성 탐구를 중심으로-

In this paper, I attempted to explore the historical and geographical specificity of the space represented in Kim Si-seup’s novel Playing Jeopo at Manboksa Temple. The spatial setting of this novel is Namwon-si, Jeollabuk-do. Kim Si-seup actually traveled to Honam in 1462 when he was 28 years old and reflected his experience of exploring the Namwon area, including Manboksa Temple, in the creation of the novel space. Therefore, the place names mentioned in this novel serve as an important clue to the historical and geographical approach as actual places in Namwon town. The work of specifically defining the novel’s space in this way is expected to help understand the meaning of the novel’s narrative and the author’s creative consciousness.
 Places worth mentioning in connection with the narrative of this novel include Manboksa Temple, Jiri Mountain, Gaeryeong-dong, and Boryeonsa Temple. Manboksa Temple maintains its sense of place through Manboksa Temple Site in Wangjeong-dong, Namwon-si, Jeollabuk-do. What is noteworthy about Manboksa Temple’s location is that it is located near a densely populated area of private houses near Namwon Eupseong Fortress and has existed as a temple for a long time, granting the wishes of the people of the town. And Jiri Mountain is the last place where the novel’s male protagonist, Yangsaeng, was seen, and is closely connected to the ending of the novel. Yangsaeng goes missing after saying he was going to Mt. Jiri to dig up medicinal herbs. From this ending, we can read his desire to protect his one and only love. Meanwhile, the fact that the ridge of Jiri Mountain can be seen in the distance from the grounds of Manboksa Temple implies that the starting point of this novel also encompasses the space that hints at its lonely ending. Boryeonsa Temple is a temple located at the foot of Boryeon Mountain, and its location is presumed to be Bangchon-ri, Geumji-myeon, Namwon-si, Jeollabuk-do. This place contains the climactic moment of the novel when Yangsaeng, who was immersed in love with the heroine despite her many suspicious circumstances, was ultimately forced to accept that the heroine did not belong to the human world.
 Gaeryeong-dong is a space where the anonymous heroine mainly belongs, and Yangsaeng came to fully trust and love the woman during the three days he spent there. This is also the temporary burial place of the female protagonist who was sacrificed during the Japanese invasion of Namwon in 1379 or 1380. I was the first to raise the inference that this Gaeryeong-dong is the valley below Gaeryeongamji in Deokdong-ri, Sannae-myeon, Namwon-si, Jeollabuk-do. Gaeryeongam was a temple near Jeongnyeongchi on Jiri Mountain, located on the road from Namwon, Jeolla Province, to Hamyang, Gyeongsang Province. The temple, built during the Goryeo Dynasty, no longer exists, leaving behind only a few traces. Kim Si-seup passed through this place in 1462 on his way from Namwon to Gyeongju via Hamyang.
 What is noteworthy about the location of Gaeryeong-dong is that it is located within the area of Jiri Mountain. This helps us understand the movements of the ending, where Yangsaeng enters Jiri Mountain and goes missing. For Yangsaeng, Gaeryeong-dong was a place engraved in his heart as it was the place where he spent the longest time with the heroine. When Yangsaeng, who valued one love more than Buddhist liberation, went to Gaeryeong-dong to check for traces of the woman, he had already entered Jiri Mountain. When he disappeared into Jiri Mountain, he had only gone a little deeper from where he originally was. Gaeryeong-dong, located at the starting point of Jiri Mountain, becomes an important coordinate in the movement of Yangsaeng who disappeared without having lost his one and only love.

백제 사비기 익산지역의 건물 구조복원 연구

In this paper, the structural elements of the building identified in Iksan during the Sabi period of Baekje were reviewed from the perspective of archaeology and architecture, and the factors that could estimate the appearance of the building at that time were examined.
 First, it was confirmed that there are differences in size, structure, and form depending on the hierarchy and characteristics of the building through a review of the site creation and substructure of buildings in Wanggung-ri, Mireuk Temple Site, and Jeseok Temple Site. In addition, the structural combination and stability of the building were estimated based on the location and shape of the substructure. In particular, in the case of the cornerstone building site, through the review of auxiliary facilities and excavated tiles, implications for the length of the eaves and the angle of the eaves to be considered when restoring the superstructure were presented.
 Next, in order to restore the superstructure in terms of architecture, theoretical reviews such as normative documents and cases from China and Japan were conducted. In particular, the basis for restoring the superstructure was identified by reviewing the estimation of the size through the foundation, the proportional relationship through the main compartment and the relationship with the upper part, the proportional system of the elevation, and the relationship between the length of the eaves and the structure. The main focus of future historical research was examined by organizing and reviewing the historical evidence of major buildings in Mireuk Temple Site in Iksan through this series of processes.

익산 제석사지 와즙경관의 변화

This study focused on the fact that the main role of roof tiles is the finishing material of the roof, and looked at the shape of the roof that functions as a series of components by combining large-scale objects in terms of tile roof scenery.
 First, the technical and morphological properties of various roof tiles excavated from the site and abandoned ruins were analyzed. In the case of a convex roof-end tile with curved lotus design are prevalent, and they are classified into six types according to detailed properties. A convex roof-end with curved lotus design 1, 3, 5, and 6 were identified in the founding Buddhist temple, and a convex roof-end with curved lotus design 2 to 6 were identified in the re-built Buddhist temple, and individual forms were added or disconnected according to the temple site by period. It was also confirmed that the landscape was drastically changed through a concave roof-end tile appearing in the re-built Buddhist temple. The reasons for this change were understood from the conservative aspect of maintaining the existing style and the innovative aspect of introducing a new style.
 Next, the foundation of the Buddhist temple(first half of the 7th century), destruction caused by fire(in 639), and reconstruction of the Buddhist temple(middle of the 7th century) were set as the turning points of change, and the tiled roof scenery of the founding and reconstruction temples was examined. While the founding Buddhist temple forms a landscape with only a convex roof-end tile with curved lotus design, the reconstruction temple newly introduces a concave roof-end tile with honeysuckle arabesque pattern to form a landscape in which the convex roof-end tile and the concave roof-end tile become a set. In particular, it was confirmed that there are differences in tiled roof scenery depending on the nature and hierarchy of the building in the re-built Buddhist temple, as a convex roof-end tile with curved lotus design 3 and a concave roof-end tile with honeysuckle arabesque design were concentrated in the central main building of the Buddhist temple.
 Finally, the standard of roof tiles was calculated to estimate the coupling method and degree. It was confirmed that a concave roof-end(concave tile) was combined with a convex roof-end tile with the center exposed by about half. As a result of examining the standardization and arrangement of roof tiles, it was estimated that the two-piece connection method was used.

Identification Liangan Site: Archeological Predictive Modeling

This research was conducted in Liangan Site, an archeological Hindu temple site situated on the eastern slope of Mt. Sundoro, Temanggung District. The discovery of Liangan Site was in the area of sand mining. This research’s interest is trying to disclose of the spatial component of the site that are important to the history, science and culture. The objectives of this research: Mapping the width of Liangan Site that still has the potential to contain of archaeological artifacts. The method that used for this research analyze the distribution of archaeological remains at the Liangan Site with the scoring method through field surveys. While cultural resource management is done by knowing the predictions of the length area of the site using Archaeological Predictive Modeling. Results from this research include the entire potential zone that contains archaeological remains at the site of 20,71 ha. The zone sensitivity archaeological remains are divided into zones of high sensitivity (3.007 ha), medium sensitivity zones (4.369 ha) and low sensitivity zones (13.34 ha).