• Proceedings of the Korea Water Resources Association Conference
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• 2007.05a
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• pp.341-344
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• 2007

조선시대에 도성의 개천과 한강변에서 하천 수위를 측정하였다. 세종 23년(1441년)에 측우기와 수표(水標)를 제작하여 강우량과 하천수위를 측정하기 시작한 것이다. 수표는 지금의 청계천과 한강변두 곳에 설치하였다. 와다유찌는 조선고대의 관측기록을 정리하면서 측우기 기록을 분석하였고, 수표 기록을 정리하였다. 본 연구에서는 고문헌 자료에서 수표 관측 기록을 복원하여 조선의 도성인 개천(청계천)과 한강의 홍수 기록을 복원하는데 활용하고자 하였다. 본 연구에서 복원한 승정원일기와 기우제등록에 수록된 수표의 관측기록은 와다유찌가 조사한 기록을 상회한다. 와다유찌가 조사한 기록은 명종 1554년부터 영조 1778년까지인데, 1554년의 기록은 1회에 그치며, 인조11년(1633) 이후의 기록이 대부분이다. 이 점은 기우제등록의 경우도 유사하다. 기우제등록은 인조 11년부터 고종 26년(1889)까지의 기우제, 기청제, 기설제에 대한 기록을 정리한 것으로 전체 6권으로 구성되어 있다. 기우제 기록과 함께 수표기록(중부, 남부, 한강 및 수표)이 포함되어 있다. 기우제등록에 수록된 수표기록은 총 690회에 이르지만, 1779년 6월 11일의 3척 5촌을 마지막으로 더 이상의 기록은 찾아볼 수 없다. 숙종의 재위 기간에는 1669년부터 1791년까지 매년의 홍수상황이 기록되어 있다. 당시 한강의 수위와 도성안 개천에서 중부수표와 남부수표 2곳의 수표 기록을 있으나, 숙종 23년(1697)부터는 중부수표만 기록되어 있다. 이 지점에서의 10척을 상회하는 홍수는 20번의 기록이 있다.

• 한국관개배수회지
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• no.38
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• pp.24-25
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• 2007

"기청제가 무엇인지 아느냐?"고 물을 다루는 기술자, 교수, 일반인 등에게 물어보았다. 대부분이 "처음 듣는다"는 대답이었다. 물을 다루는 일로 70 평생을 살아온 나도 비가 많이 오는 금년 여름에 비로소 알게 되었으니, 우리 조상들의 깊은 생각에 미치지 못함을 깨닫게 되었다. 기상이변, 지구온난화 등으로 온 세계가 걱정하는 이 때에, 기우제와 기청제를 우리의 전통문화로 되살려 보존하고 세계적인 전통문화로 발전시키는 길은 없을까?"

• Fire Protection Technology
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• s.27
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• pp.2-2
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• 1999

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.147-153
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• 2011

What kinds of environmental adaptation did people during the Chosun era take when climate change due to drought was perceived and natural disasters occurred? Research hypotheses is 'More environmental improvement projects were conducted when climate disasters were experienced than rituals for rain calling. In this study, frequency samples for Rituals for Rain (RR, 祈雨祭) defined as abnormal climate of drought, Climate Disaster(CD) and Environmental Improvement Projects(EIP) were extracted from "Chosunwangjoshillok(朝鮮王朝實錄)". The analysis among RR, CD, and EIP were studied for a regression model. Research hypothesis was statistically tested. RR took placed the order of Sejong(世宗), Sukjong(肅宗) and Youngjo(英祖), while climate disasters were extracted under the Jungjong(中宗), Sungjong(成宗) and Taijong(太宗). EIP were most active under Youngjo(英祖), Sungjong(成宗) and Taijong(太宗). During the former part of the Chosun dynasty, abnormal climate was more seriously considered than climate disasters, while the opposite pattern was shown during the latter part. In a regression analysis between EIP and CD, the equation of EIP = 0.632CD was determined. As a test result, the study hypothesis the entire Chosun dynasty was dismissed. However, it is possible to statistically support that more EIP were conducted in order to adapt to the climate change during the latter part of the dynasty when climate disaster were experienced.

• Journal of the Korean association of regional geographers
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• v.16 no.3
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• pp.224-248
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• 2010

This study is to analyze the Korean translation of "Goseong Chongswaerok" by O Hoeng-muk as a local governor through political ecology. It focuses on how O Hoeng-muk recognized and wrote the interrelation among weather, agriculture, local resident's life, and local policy. The results are summarized in the followings. Firstly, weather was recorded into three types of expression, simple and dynamic expression and agriculture-related expression. Its dynamics was much meaningful and important when weather was related to local resident's life and local or non-local economy and politics. Secondly, weather and local government were conflict under a particular natural condition like severe drought. And society and politics are affected by such a conflict. Thirdly, local people's demonstration was occurred under a certain condition. Bounded agency can be founded in O Hoeng-muk's behavior as a local governor like jinhyul(賑恤), rain rituals, tax collection. Fourthly, the interrelation among weather, agriculture, local people's life, and local policy implemented in a particular local like Goseong ought to be interpreted in terms of multiple scales.

• Journal of the Korean earth science society
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• v.21 no.1
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• pp.40-40
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• 2000

After analyzing the record of climate of the Chosun era with the weather data written on the true history of the Chosun Dynasty, and in comparison with the latest weather data in Seoul, the following conclusion has been reached. It s not easy to restore the climate of the Chosun era with the true history of the Chosun Dynasty only, for the data of the Chosun era is nothing but 5.4% of that the recent 10 years, centering around Seoul. The number of days of the praying for rain and fine weather have nothing to do with those of precipitation. The monthly number of days of precipitation and hail are similar to those of the recent 10 years, even though the data is not enough. The situation of the days of frost and fog are very different from that of the recent ,10 years. This suggests that they recorded the situation when there was a lot of casualties to men and property, while they didn't record it when there were no casualties because the precipitation occured at the time.

• Journal of the Korean earth science society
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• v.21 no.1
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• pp.41-50
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• 2000

After analyzing the record of climate of the Chosun era with the weather data written on the true history of the Chosun Dynasty, and in comparison with the latest weather data in Seoul, the following conclusion has been reached. It's not easy to restore the climate of the Chosun era with the true history of the Chosun Dynasty only, for the data of the Chosun era is nothing but 5.4% of that the recent 10 years, centering around Seoul. The number of days of the praying for rain and fine weather have nothing to do with those of precipitation. The monthly number of days of precipitation and hail are similar to those of the recent, years, even though the data is not enough. The situation of the days of frost and fog are very different from that of the recent.10 years. This suggests that they recorded the situation when there was a lot of casualties to men and property, while they didn't record it when there were no casualties because the precipitation occured at the time.

• Journal of Biosystems Engineering
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• v.17 no.2
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• pp.204-207
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• 1992

고구려, 백제, 신라의 삼국시대(三國時代) 천년 동안에 삼국사기(三國史記)에 나타난 농업재해(農業災害)에 관한 기록을 본바 한해(旱害)와 수해(水害)에 대한 기록이 제일 많고, 한해(旱害)에 대한 기록이 수해(水害)에 대한 기록이 수해(水害)에 대한 기록보다 두드러지게 많았다. 한해(旱害)에 대한 기록은 고구려 시대에 11회(回), 백제시대에 20회(回), 신라시대는 연대(年代)도 길어서 통일(統一)신라 이전에 22회(回) 그리고 통일신라 이후에 23회(回) 등 100회(回)에 가까운 한해(旱害)에 대한 기록을 볼 수 있다. 수해(水害)에 대한 기록은 한해(早害)에 대한 기록보다 적으나 고구려 시대에 5회(回), 백제시대에 3회(回), 그리고 신라시대에는 15회(回)의 수해(水害)(대수(大水))에 대한 기록이 보인다. 한해(早害)나 수해(水害)로 인하여 흉년(凶年)을 당했을 때, 특히 한해(旱害)에 대한 재해(災害)를 입었을 때에는 국가적(國家的)인 대책(對策)을 세워 기아민(飢餓民)의 구호(救護)에 힘을 기울였다는 기록은 얼마든지 있다. 여기에는 기우제(祈雨祭)를 지내여 민심(民心)을 수습하고 국가(國家)에서 비축(備蓄)하고 있었던 양곡(糧穀)으로 구호(救護)하였고 그 시대(時代)가 이천 년 전인 고구려, 백제, 신라의 건국 초기부터 라는 것을 볼 때 이들 구호(救護) 대책(對策)의 시행(施行)이 이천 년 전(前)으로 거슬러 올라간다는 것을 강조하고자 한다.

• Korean Journal of Heritage: History & Science
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• v.52 no.2
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• pp.142-171
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• 2019

The dragon is an imaginary animal that appears in the legends and myths of the Orient and the West. While dragons have mostly been portrayed as aggressive and as bad omens in the West, in the Orient, as they symbolize the emperor or have an auspicious meaning, dragons signify a positive meaning. In addition, as the dragon symbolizes the emperor and its type has been diversified considering it as a divine object that controls water, people have tried to express it as a figure. The records related to dragons in the Goryeo dynasty appeared with diverse topics in 'History of Goryeo' and are generally contents related to founding myths, rituals for rain, and Shinii (神異), etc. The founding myth emphasizes the legality of the Goryeo dynasty through the dragon, and this influenced the formation of the dragon's descendants. In addition, the ability to control water, which is a characteristic of the dragon, was symbolized as an earth dragon related to the rainmaking ritual, i.e., wishing for rain during times of drought. Since the dragon was the symbol of the royal family, the use of the dragon by common people was strictly restricted. Furthermore, the association of a bronze dragon mirror with the royal family is hard to be excluded. The type and quantity of bronze double dragon mirrors discovered to have existed during the Goryeo dynasty is great, and the production and the distribution of bronze mirrors with double dragons seem to have been more active compared to other bronze mirrors, as bronze mirrors with double dragons produced during Goryeo and bronze mirrors originating in China were mixed. Therefore, in this article, the characteristics of diverse bronze mirrors from the 10th century to the 14th century in China were examined. It seems that the master craftsmen who produced bronze mirrors with double dragons during the Goryeo dynasty were influenced by Chinese composition patterns when making the mirrors. Because there were many cases where a bronze mirror's country of origin could not easily be determined, in order to identify the differences between bronze double dragon mirrors produced during the Goryeo dynasty and bronze mirrors produced in China, meticulous analysis was required. Thus, to ascertain that Goryeo mirrors were not imitations of bronze mirrors with double dragons originating in China but produced independently, the mirrors were examined using the bronze double dragon mirror type classification system existing in our country. Bronze mirrors with double dragons are classified into three types: Type I, which has the style of the Yao dynasty, includes the greatest proportion; however, despite there being only a small quantity for comparison, Types II and III were selected for the analysis of the bronze mirrors with double dragons made in Goryeo because they have unique composition patterns. As mentioned above, distinguishing bronze mirrors made during Goryeo from bronze mirrors made in China is challenging because Goryeo bronze mirrors were made under the influence of China. Among them, since the manufacturing place of the bronze mirrors with double dragons found at the nine-story stone pagoda in Woljeongsa Temple in Pyeongchang is questionable and the composition pattern of the bronze mirror is hard to find on bronze mirrors with double dragons made in China, the manufacturing place of those bronze mirrors were examined. These bronze mirrors with double dragons were considered as bronze mirrors with double dragons made during the Goryeo dynasty adopting the Yao dynasty style composition pattern as aspects of the composition pattern belonged to Type I, and the detailed combination of patterns is hard to find in mirrors produced in China.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).