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This essay examines the placeness of Mt. Geumgang in 19th century Gihaeng Gasa about Mt. Geumgang. Most of the existing Gihaeng Gasa about Mt. Geumgang were written in the 19th century. Those which are known to have been written by Cheosa (̎ʿ) are all similary in that they contain descriptions of travel, interest in fables, tales, ruins and relics, and descriptions of the location of Mt. Geumgang according to feng-shui. This essay uses these similarities to examine what kind of place Mt. Geumgang was to 19th century Cheosas and what the social and cultural background to that understanding was.
These scholars didn��t view Mt. Geumgang as an ideological or other-worldly embodiment of Confucian values. Rather, they saw it as a worldly place where everyday life is carried out. This can be seen by noticing that their travels resemble everyday life.
The 19th century Gihaeng Gasa about Mt. Geumgang which were written by Cheosa were as full of information as human geography texts. This is most likely due to the nobility��s natural history knowledge about geography, history, ruins, and relics in late Joseon. In the Gihaeng Gasa about Mt. Geumgang, Mt. Geumgang was transformed into a historical and cultural space which represents the identity of the Korean people.
There are many geographical explanations of Mt. Geumgang according to feng-shui in this group of Gihaeng Gasa. Theories about feng-shui of late-Joseon nobility had a large influence on thoughts about scenery. This shows that the nobility was trying to prove that Mt. Geumgang was the best place according to feng-shui as well.
Mt. Geumgang is a beautiful place with an exquisite landscape while continuing to be accessible to humans. It is a cultural heritage site that should be visited by all Koreans. It is the center of numerous stories. It is outstanding when viewed from a geographical or feng-shui point of view. This is how the nobility from the 19th century thought of Mt. Geumgang. This complex perception was carried into the beginning of the 20th century, but the theory of feng-shui was excluded after the introduction of modern academia. Due to the raise is modern style sightseeing during the Japanese colonial era, Mt. Geumgang came to have more meaning as a worldly, economic tourist attraction.