• Korean Journal of Heritage: History & Science
• /
• v.52 no.2
• /
• pp.62-79
• /
• 2019

This study examined the background of Gyeongju Seochulji Pond (world heritage, historic site No. 138), a historic pond in Sam-guk-yu-sa (三國遺事), and its landscaping period when it served as the garden of the Pungcheon Lim clan (豊川 任氏) in the middle of the Joseon dynasty. For this study, a literature review of poetry, prose, and a personal anthology, and a field survey were conducted. Changes in the landscape were analyzed by comparing the landscape appearing in the literature of the Joseon period with past photographs. The results were as follows: First, even though the function and landscape at that time cannot be guessed as the objective ground from Silla to the early part of the Joseon dynasty is insufficient, it has been managed as a Byeolseo (別墅) garden as Pungcheon Lim's family resided in the area of Eastern-Namsan Mountain during the Joseon dynasty. At that time, Seochulji Pond was recognized as a historic place. It functioned as the garden of Pungcheon Lim's family as Lim Jeok (任勣, 1612~1672) built the Yiyodang pavilion (二樂堂). Second, in the literature, the Yiyodang pavilion has been called Gaekdang (客堂), Jeongsa (精舍), Byeolgak (別閣) and Byeolseo, etc. It can be seen as Nu and Jeong (樓亭), utilized for various uses. Because of this, the name Bingheoru Pavilion (憑虛樓) has mostly been in common use. Third, Seochulji Pond was positioned where the scenery is beautiful, with Gyeongju Mt. Namsan (Mt. Geumo) in the background and with a wide field and the Namcheon River flowing in the front. This was typical of Byeolseo gardens of the Joseon dynasty, combining human environments with natural environments. Fourth, the relationship with the Byeolseo garden disappeared as the head of Pungcheon Lim's family added a temple, lotus flowers, pine trees, and a bamboo forest as described in the old poetry and prose. Currently, the landscape does not appear to be significantly different from that as development has not occurred in the area of Seochulji Pond. Also, crape myrtle (Lagerstroemia indica), which now symbolizes the Seochulji Pond, was not identified in the old poetry or past photographs and is not old enough to confirm whether it was prominent at the time. Through this study, it is necessary to reconsider the spatial meanings of the gardens of the Joseon dynasty period and not to highlight the area of Seochulji Pond as a place in the legend. This is a cultural asset in the area of Eastern-Namsan Mountain and has an important meaning in terms of garden history.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.35 no.4
• /
• pp.43-55
• /
• 2017

The purpose of this study is to investigate conservation and management methods of the Joseon Royal Tombs in the Middle District. Urbanization has damaged many of the original terrains as many buildings and facilities have entered the inner and outer area of Joseon Royal Tombs. Land purchase, relocation and demolition of the building are required for the recovery of the Royal Tombs area, and then it is necessary to recover the original terrain. In the case of land use and pathways, there were many land use which harmed the sacred atmosphere of the area, and many disconnection of the ritual circulation, they should be maintained to remind the sacred atmosphere of the royal tomb. The water system should be changed to natural type canal, and it is necessary to collect accurate information on the lost buildings and stoneworks through literature survey and excavation investigation, and then lead to the exposure or restoration of the ruins. Historical forests require periodic and ongoing monitoring and management, and it is necessary to establish a historical and cultural museum that can provide to visitors information about Joseon Royal Tombs. These works should be classified into short, medium and long-term projects with a long perspective to implement continuous and systematic projects.

• Journal of Korean Classical Literature and Education
• /
• no.33
• /
• pp.153-184
• /
• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Korean Journal of Heritage: History & Science
• /
• v.52 no.4
• /
• pp.206-225
• /
• 2019

This paper examines the trade and development aspects of glass mirrors through the literature records of the Joseon Dynasty, and studies the characteristics of existing glass mirror crafts by referring to the terms and types shown in the literature. The glass mirror in the records had called western mirrors(西洋鏡, 洋鏡), glass mirrors(玻璃鏡, 玻瓈鏡), stone mirrors(石鏡), etc. Glass mirrors were imported mainly through trade with Russia and the Qing Dynasty since the 17th century and were banned from importation in the late Joseon Dynasty. These mirrors were something new that caused a great stirring in Joseon society in the 18th century, and in the 19th century, it grew larger as a commodity needed for everyday life, especially with trade with Japan. At that time, glass mirrors were used for various purposes, such as installing large glass at a store, which were not the standard mirror usage of confirming one's appearance. These mirrors surprised Koreans in Joseon who experienced them at Yanjing Liulichang(燕京 琉璃廠) in the 18th and 19th centuries. As a result, the demand for glass mirrors rapidly increased and quickly surpassed that of bronze mirrors. Consequentially, new crafts using glass mirrors instead of bronze mirrors in Joseon began to be produced and used after the 18th century. In particular, integrated flat boards of glass mirrors were developed as crafts used indoors. It was convenient to use the hair comb box, a long-time presence in Joseon society, with the bronze mirror. This kind of mirror remained apparent in various genre paintings, including the Taepyeong Seongsido(太平城市圖, 'A Thriving City in a Peaceful Era') collected the National Museum of Korea which reflect its populism of the times. Also, the Mirror Stand(鏡臺) used in the Qing Period was produced in Joseon, but there was a difference in the way of making the drawers and box shapes between two nations. On the other hand, the Face Mirror(面鏡) was made to look at the face. Various crafts made with the aesthetic sense of Joseon, such as the ox horn inlaying craft technique, were produced with auspicious designs. In the 19th century, glass mirrors were imported from European countries, such as France, Denmark, the Netherlands, and the United Kingdom, however after the end of the 19th century Japanese crafts were popular. Glass mirrors, which were popular in the Meiji and Taisho eras of Japan, were imported and also the Mirror Screen(鏡屛) using large glass mirrors were used. In particular, the mirror screen had developed wood furniture since the previous time, which were used for banquets and large spaces, such as the drawing room, and were imported from China and Japan. In addition, the western architectural effect of attaching a mirror to the wall was also attempted to adjust the brightness of the space and introduce another image and scenery in the mirror. This was done at Deoksugung Palace's Seokjojeon.

• Journal of Astronomy and Space Sciences
• /
• v.28 no.2
• /
• pp.143-153
• /
• 2011

The sundials produced in King Sejong era had the functions of accurate observation instruments and were fabricated in various forms such as Angbuilgu (hemispherical sundial). In this study, we investigated the literature, structural characteristics and principles of Hyeonjuilgu, Cheonpyeongilgu and Jeongnamilgu that were developed in Joseon to have the unique structures. Additionally, the sundials were reviewed in the perspective of technical history by comparing them with the sundials of China. For the restoration of the sundials, we identified the principle in which the light spots and shade of the sun were used, and drew the variations of the altitude and azimuth by the yearly motion of the sun on the Siban on the hemispheric and flat surfaces. Based on these results, we completed the design drawings of the three sundials and proposed the restoration models.

• Journal of architectural history
• /
• v.23 no.6
• /
• pp.21-26
• /
• 2014

The purpose of this study is to retrospect the establishment process of specification of modern factory-made traditional Korean roof-tile. Its another purpose is to analyze the specification of watong(瓦桶, a wooden molding frame for roof tile making) which is recorded in the literature of Joseon dynasty. The results of this study are as follows. : First, the specification of modern factory-made Korean roof-tile that currently used was established in 1978. And it did not succeed old traditional specification. Second, in case of construction or repair of main building of palace, it was a principle to use Daewa(大瓦, the big size roof-tile). And Sangwa(常瓦, the ordinary size roof-tile) was used when needed. Also, Jungwa(中瓦, the middle size roof-tile) was used regardless of the size of group building. And Sowa(小瓦, the small size roof-tile) was used in house and wall of royal tomb. Third, it is needed to establish a specification of traditional handmade roof-tile based on the specification of watong through research of the litterateur. So, a standard draft for this was proposed. Finally, one can find the significance that this study has tried to find a specification of traditional roof-tile that can be applied to construction or repair of cultural heritage.

• Journal of architectural history
• /
• v.17 no.3
• /
• pp.45-60
• /
• 2008

This study lists the vocabulary of the inscriptions on SeoGwol-YeongGeon-DoGam-UiGwe(西闕營建都監儀軌 1831). This study also deciphers and explains the meanings of them. In advance, this study compares them with the vocabulary of the national language in the middle ages and in modem times. There are two important missions in deciphering a transcription marking of the architectural vocabulary of UiGwe(儀軌). One is to gain an understanding of the reading method of transcription marking and the other is an explanation of what that means. As a result, we can correctly understand the UiGwe(儀軌) written in transcription marks. If we could decipher the transcription markings of the documents as it is, we cannot only recover plenty of vocabulary related with characteristic architecture in the age of the later Joseon Dynasty, but also correct wrongly used vocabulary in the present. As a result, we can standardize and adjust the vocabulary use of Korean traditional architecture. In advance, we can correct errors of spelling and mistaken explanations in the Korean Encyclopedia.

• Journal of architectural history
• /
• v.28 no.6
• /
• pp.31-42
• /
• 2019

The harsh economic conditions of Buddhist temples in late Joseon dynasty, and the prevalence of the Buddhānusmrti(念佛) practice, which is a practice of reciting Amita Buddha(阿彌陀佛), led Buddhist temples to organize the Buddhānusmrti association(念佛契) in the nineteenth and early twentieth centuries. For the practices and the activities of organization, an architectural facility was required; thereby, many temples had a Yeombul-dang(念佛堂). However, only a few of the Yeombul-dang have survived and are known today. This research investigates the ways temples tried to acquire Yeombul-dang buildings during the period and their architecture characteristics by reviewing historical records and documentary works of literature. In this research, Yeombul-dang is found to have various types of building names and building forms. Different hall names such as Amitābha Hall(佛殿), Yosa(寮舍) and Daebang(大房) were used as Yeonbul-dang. The commonalities and differences in terms of building forms, spatial elements composition and layouts were found depending on how they were acquired. The Yeombul-dang were most commonly built as multi-complex buildings consisting of worshiping rooms and residential areas. Most of Yeombul-dang were located in the central areas of the temple site. On this basis, this research suggests the possibility that many Yeombul-dang is still being used under different names and for different purposes.

• Journal of architectural history
• /
• v.17 no.4
• /
• pp.113-127
• /
• 2008

Bogildo is Byel-Seo architecture from the Joseon dynasty period. There were ruins in Nakseojae, Goksudang, Seyeonjeong and Docheonseoksil. Docheonseoksil had been protected as Scenic Site No.34. A pond, a stone embankment, a stone stairway was discovered during repair and restoration of the site. Also, a site with ondol was discovered in 2007. The literatures to know Docheonseoksil is Gosanyugo, Buyongdongpalgyeong, Bogildoji. These are important sources of data to know the original of Docheonseoksil at the moment. Accordingly we will search the original of Docheonseoksil to systematicly study the excavation report and literature now. Then the restoration of Huihwangkyo and the building site with ondol will be studied through th literatures and excavation report for an architectural point of view. Also, the location of the stone gate remaining in Docheonseoksil and the approach way to it will be studied. The translation of the literatures are referred translated books, found with help from professor. This thesis is a step to knowing the original. If Docheonseoksil is studied, we can know more of its origin.

• Journal of architectural history
• /
• v.20 no.5
• /
• pp.47-61
• /
• 2011

This study examined the background and change of building Yeongam eupseong and characteristics and construction method of its spatial structure. The results of this study can be summarized as follows. First, Yeongam eupseong was built for the same purpose of national border defense against the invasion of Japanese army as other Eupseongs were built and it was found first in the literature in the era of King Munjong of Joseon Dynasty with the scale of three gates and 4,369 cheok of castle wall. Such a scale was continued and in particular, according to flat structure, road network and gate position shown in the map, the form and road system of Yeongam eupseong before the 19th century were mostly identical with the current ones. Second, castle wall was built over foundation by using talcum after leveling the foundation soil and castle wall can be divided into outer wall, filling part and inner wall from the section. Outer wall was constructed by inserting and layering pebbles with big irregular stone, filling part was made with talcum and riprap and inner wall with soil in several layers by keeping gradient. This building method showed common features in inserting and layering pebbles for outer wall, use of protruded base and section form compared to Jeollado Eupseong.