The Grand Holy in the Hyanggyo keeps the mortuary of Confucius and 27 others.
The Haenam Hyanggyo was moved from Haenam Hyeonsan-myeon, Gogyo-ri in the 13th year of King Seongjong (1482). In the 15th year of King Yeongjo (1739) it was moved again to the present location in Suseong-ri.
The buildings of Hyanggyo consisted of the Great Holy Hall surrounded by three gates and walls, and the Dongjae and Seojae(lodging places) on either side. The Myeongryundang is located in the front and Gojiksa (Managing Building) on the right side. Haenam Hyanggyo continues the role of the ancient school by operating classes for the education of Chinese characters, and courses in Courtesy and Loyalty. It was designated as a cultural material of the province on February 29, 1984.

This location was where Yun, Seon-do (pen name: Gosan; 1587~1671), a literary servant and poet from the Mid-Joseon Dynasty, stayed to further his literary learning. In Geumswae-dong, Yun published 『Shanjungshingok』,『Geumswaedonggi』, and many other literary pieces. Yun called this place Geumswae-dong because in 1640, when he was 54 years old, he dreamed of receiving a ‘golden chest’ (Geumswae) and found this place, which was exactly where he had received the golden chest in his dream, a few days later.
This location is one of Yun's most well-known natural sites, where he created natural ponds and built pavilions. Yun sang about 22 marvelous landscapes of Geumswae-dong in his Geumswaedonggi. Today, the remains of Yun's buildings, including Hoesimdang, Huisujeong, and Gyouije, and the ponds are well-preserved.
Additionally, on the top of Geumswae-dong Hill is a fortress that follows along the valley and that was constructed to fight off the Japanese invaders in the Goryeo Dynasty. The fortress is 1,472m in length and stretches from northeast to southwest. Currently, the east gate, west gate, and north gate and the remains of its watchtower and buildings are preserved.

This structure is a stone pagoda erected in Manilamji beneath Garyeonbong, the summit of Mt. Duryun. Representing the scars of Manilamji, there are many stone pieces, including the pieces of a stone lantern, scattered about.
The pagoda is currently five stories with a single layer of stylobate, but whether or not it had a single-layer stylobate from the beginning is inconclusive. Also, the first section suggests that it was at one point dismantled. The top part is missing, but a stone lantern has been placed there instead. Its overall height is 5.4m.
This stone pagoda is valuable because it preserves the architectural elements of old Baekje-style stone pagodas such as the sturdy stylobate, the vertical orientation of the first body, and the projecting edges of the Okgaeseok (roof rock). It is thought to have been built in the mid-Goryeo Dynasty (12th~13th century).

According to record this building was constructed in the 13th year of King Sunjo (1813), and used as an auditorium and meditation room. The southern part projecting to the south in a 'ㄱ‘ shape is linked by the roof. There are three rooms with a floor heating system, a large meditation room in the center, and two small rooms to the north.
On the east and west sides of the meditation room, there are two floors, big and small, and at the kitchen side there is a big attic leading to the kitchen with stair. Outside the building there are numerous doors with many functions. On some parts of the columns lotus flowers are carved.
It was designated as a cultural material on October 15, 1982.

A fortress site is a construction of stone and earth used in protecting specific areas and as the center of administration and military affairs.
This fortress was built as one of the coastal defense facilities to defend against the invasion of th Japanese army. After the Japanese invasion in the 10th year of Myeongjong in the Joseon Dynasty (1555), this place became an important point of defense, and was more strongly fortified than before. During the Japanese invasion in the year of Imjin, fighting boats and the Navy were appointed to this area. The fortress walls were then repaired to be used as storage of provisions and weapons and as shelter for local residents.
The fortress surrounds the village high in the south and the north, and low in the middle. The walls are constructed by stone walls. In the fortress, there are two wells, a guest house, a provincial office, and a weapons storage area. Outside the walls there were the primary defense facilities of a moat and a wooden fence. Presently, at the west gate site, there are impregnable fortress walls 5 meters high and 3 meters wide, 34 meters long, and two gate foundations.

This pavilion is a seminar house of the Kim family from Suncheon. The family, after entering this province in the early Joseon Dynasty, continued to live in the province for generations, taking part in diverse country activities around Bangchun Pavilion. The seminar house was rebuilt in 1871 under the lead of Gyulam(pseudonym) Kim Jeong-soon (1822~1876) and Kim Mun-ik (1923~1895). During the repair in 1941, a new type of roof was set up.
Though, built in 1871 and having undergone subsequent transformation and repairs, it still preserves its original shape. It is an elegant wooden building with an old construction history that demonstrates its absolute age. The special roof style called a "Buseop Roof"(the upper part of a rafter is propped against other walls) is an unprecedented style in this area, which helps one to recognize the process of change in the structure of pavilion construction.
The inscriptions like "the sixth year of Ganghee era" identified in three places of the roog, information is difficult to verify.

Maehyangbi (Monument of Incense Burial) is a monument erected after burying incense, wishing for the world rebirth of Maitreya. The incense, being stiff after the long burial, as called Chimhyang (sinking incense). This kind of incense with the faith in Maitreya, a form of faith in the late Gory대 and the early Joseon Dynasties respectively, was conducted to relieve present sufferings and misgivings. It is believed through this ritual of incense burial, people in those days wished to be freed from the misgivings and sufferings caused by the frequent invasions of Japanese pirates.
The inscription on this monument in the General Rock at Mandae Mountain has 59 characters in 10 lines in intaglio, saying "In Jukasn-hyeon (former name of Haenam-gun), 58 Maitreya believers and not a few villagers, buried incense and inscribed the characters in the 4th year of Yeonglak era(the 6th year of King Taejong, 1406), with Rev. Hyegwan presiding under the auspices of the temple."
Among the 7~8 incense burial monuments found in Jeonnam Province, the ones in Haenam-gun are the most well preserved.

This structure is a typical home of the local upper classes from the Joseon Dynasty. While only the detached house and the servants' quarters are now preserved, it was originally a full-scale home with a main house and a shrine. The villagers call it the house of Governor Lee.
The servants' quarters consist of a linear type building with two parallel rows of rooms. There is a lofty gate in the center; it is eye-catching due to the hollowed patterns on top.
The detached house is also linear in style, with seven units on the front and two units on the side. In the center is an open living room in between two heated bedrooms. This area is also a Mindori type, supported by square columns on natural foundation stone. Bulbalgi patterns (cross patterns) are delicately carved on the doors between the open living room and the bedrooms. A commemorative tablet tells us that the buildings were constructed in the 8th year of the reign of Joseon King Gojong (1871).

Birojana Baddha is an incarnation of Buddha's truth shining all throghout the universe just like sunshine as the truth of Buddhism. which is also called "the Law of Buddha".
This statue is made of iron, which shows characteristic feature of the Goryeo statues of Buddha. Long slanted eyes and a small nose are naatly depicted on a fleshy face. The other details such as the clear-cut neck and round shoulders are less massive and are more subdued. Especially, the regular pleats of the upper clothes develop into a geometric abstract pocture. This kind of development indicates that the characteristic of the Buddha statue of late the Silla Dynasty succeeded to the statues of the Goyreo Dynasty. The shape of the statue's hands are the same as those of the statues in Bulguk Temple in Gyeongju and Jeungsim Temple in Gwangju. Their left hands cover right hands. which is opposed to the general shape of those days. This kind of iron sitting statue of Buddha, a popular metal in those dats and so is valuble material for research of the iron Buddha statues of the late Silla and early Goryeo Dynasties.

Daeungjeon is a building in which Buddha's statue is kept.
This building is located halfway up Wungeo Mountain in Geumpyeong-ri, Sadong Village. It is said that this temple was erected by Choe Chi-won, the renowned scholar of Queen Jinseong's reign of the Silla Dynasty (887~896). Refuting evidence is found in the book titled. The Reconstruction Record of Seodong Temple which says that this building was rebuilt by three monks. Uicheol, Jinil, and Jeonggi, in the 7th year of King Gojong in the Joseon Dynasty (1870). Later, the monk Cheonghak rebuilt the Great Hall in 1924, 1945 and 1946.
Presently in the temple are statues of a stone bird and a dragon king. It is also said that there was a five-tiered pagoda, that disappeared during the Japanese colonial reign. It has the elegant, yet grave atmosphere of buildings constructed in the late Joseon Dynasty. Legend says that when people were evacuated to this place during the Japanese invasion, arrowroot sustained them. It is interesting that even now there is a drum made of arrowroot.

This historical site is the only one in Korea where a group of early blue porcelain kilns is located. These kilns are located around a reservoir, on basins, along valleys, and near farmlands; there are approximately 80～90 of them. The Haenam region was able to develop into a good kiln site during the emergence of porcelain because it had good resources for firing.
The blue porcelain produced here is in a style typical of early production characterized by halo-shaped feet and no texts. Researchers have differing opinions about the emergence of blue porcelain and some even say that it emerged in the early 9th century. The types of blue porcelain creations include bowls, large bowls, short vases, bottles, narrow-mouthed bottles, long, wide bottles, and jars.
This site is understood to contain a very important group of kilns for the study of the emergence of porcelain in Korea and the changes of early blue porcelain.