• Journal of Society of Preventive Korean Medicine
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• v.12 no.3
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• pp.199-211
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• 2008

Hong, You-Son($1452{\sim}1529$) overcame his suffering, caused by his low social standing, through Taoism. Hong, You-Son could be infatuated with Taoism because Taoism was still spread all over the country in early Chosun dynasty and in more permissive atmosphere than the atmosphere after the Japanese invasion of Korea in 1592. Therefore, Taoist health prevention, not religion, reflecting theory of Taoist hermit and wishing for perennial youth and long life was prevalent among the intellectual class in that period. In addition, it was very fascinating idea for Chosun intellectual class to prevent health with practice because medicine was not developed in that period. The importance of his health prevention was vitality ; he insisted that people can get health and long life with it and need mind practice to discard greed of this life. His advocacy was agreed with Kim, Si-Seup, and Chung, Ryum, the members of Danhak School, and his health prevention became a base for medicine developments preventive medicine. Hong, You-Son seemed to use Taoism not to avoid temporally, but to overcome his suffering, and furthermore, find out self identity. He became one of major members of Danhak School because the ideas of Taoism such as accomplishing health and long life with self practice and achieving self satisfaction with discarding utilitarianism was fitted for conflict mind of Hong, You-Son. Taoist ideas were reflected in his poetry and his everyday life ; he identified a Taoist hermit with Himself in his poetry and acted like a hermit in his everyday life.

• Journal of architectural history
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• v.18 no.4
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• pp.43-62
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• 2009

No.87 Sogong-dong where is the Chosun hotel stand. There was the Nambeol-gung(south ern royal villa) which had been a reception hall for enboys of the toadied country before Hwangudan圜丘壇 being set up in the year 1897. The site of the Nambeol-gung was Gyeongjeong慶貞 princess's a lot for house in the early 15th century. But after princess's death, it occurred property dispute between her son and four daughters. As a result of the dispute, a lot and a house of all the princess's properties reverted to the government. At reverted this lot was established a big royal villa in the year 1583 and that royal villa was granted to Uian prince. The villa reverted to the government again when the Uian義安 prince was dead in 12 years old by an epidemic. After the Imjin Invasion壬辰倭亂, another houses and buildings got to be role as a palace because of all the palace in the capital was burnt down to ashes. Among others Nambeol-gung was brought into play as the royal audience chamber. As well as, the villa became brought out role as a reception hall for enboys of the toadied country instead of a damaged reception hall the Taepyong-gwan太平館. In period when the envoy didn't come, the Nambeol-gung was used to extraordinary office of government like Dogam都監. This situation is to mean that the Nambeol-gung is not the royal villa any more. Because of the Nambeol-gung was built as a royal villa, that spaces were composited like space of house and palace. But this spatial composition and spatial name were not fit to hold a ceremony of government office. After all, Nambeol-gung was used change only the spatial name conform to ceremony of office keep up the spatial composition.

• Journal of Korean Library and Information Science Society
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• v.44 no.4
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• pp.29-44
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• 2013

The Joseon Dynasty suffered a great loss from the Japan invasion of Korea in 1592. At that time so many precious books were plundered by Japanese Army. And that plundered books, now in Japan, include a lot of complete titles of the books were given by the Kings - the Naesabon (內賜本) - of the early Joseon Dynasty period. If we could find out the quantities and the contents of them, it could be helpful for studying the same books remained incompletely now in Korea. In this respect, understanding current situation of the Naesabon(內賜本) is an important subject of the Korean bibliographic and historical studies. The purpose of this study is finding out the current situation of the Naesabon(內賜本) now in Japan, especially published in 16th century.

• Journal of the East Asian Society of Dietary Life
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• v.12 no.2
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• pp.173-186
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• 2002

Red pepper have affected traditional cuisines through various ways since they were first introduced in Korea over 400 years. But we on easily determine that red pepper powder and red pepper paste were not used daily dishes until 1940 as we look into traditional cookbooks. Chinese pepper and black pepper were used for hot spices before red pepper was introduced in Korea. It is estimated that red pepper was introduced during the last of 1500s the Japanese invasion of Chosun dynasty, but it was first used to make Sunchang red pepper paste in $\boxDr$Sumunsasul(수문사설)$\boxUl$(1740), and to make Kimchi in $\boxDr$Jeungbo Sanlimkungje(증보 산림경제)$\boxUl$(1766), and it became a general spice for vegetables in the middle of the 1800s. Pepper is mostly used to make Kochujang(red pepper paste), Kimchi, Jutkal(salted flesh) and Jangaji(salited very.) etc as fermentable cuisines. The attribute of using pepper was developed fur fermentable spices, and to give spicy flavor to cuisines. The types of peppers using traditional cuisines are various such as unripened pepper, red pepper, red pepper powder, red pepper paste, and pepper leaves. Traditional dishes with vegetables mostly use red peppers. Fish dishes(soup, stew, bracing, roasting, steaming) also use red peppers. Soup '||'&'||' stew with meat item partly use red pepper but steaming, roasting dishes with meat item not use pepper. roasted pork, pork ribs, steamed chicken of spicy meat cuisines in the 1930s did not use pepper. Kochujangbokkum(고추장볶음) is one of the oldest cuisines for using red pepper paste in the 1800s. Sliced red peppers and red pepper powder are mostly used for garnishing of cuisines.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.90-107
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• 2013

The Stone Monument of Taejong King in Heonreung Royal Tomb, Seoul was originally erected in 1424 to pay a tribute to Bang Won Lee's achievement who was named Taejong, the Third King of Joseon Dynasty. The monument has been damaged by Japanese Invasion of Korea in 1592 so that another monument was newly made and erected together with the original monument in 1695. The original monument was made of medium-grained biotite granite for the turtle base and medium-grained milky white crystalline limestone for the stele body and the top stone. The turtle base of the original monument is destroyed beyond the original shape and inscription due to irregular shaped breaking and a set of longitudinal crack. Analyzing the deterioration degree by using nondestructive methods, the 88 percentage of the front area and 38 percentage of the back area of the monument are damaged, and the lower part of the stele body is dominantly deteriorated especially due to the combination of discoloration and physical deterioration. The new monument in 1695 is also made of granite and limestone. The weathering indices of the turtle base and stele body stones by the calculation from ultrasonic velocity are 0.10 and 0.74, respectively. This is because the original monument is presumed to be degraded by heat shock and physical attack during the Japanese war, and the long-term outdoor exposure accelerated the weathering of the monument afterward without protective shelter.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.192-207
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• 2018

The Hyangwonjeong and Chwihyanggyo located in the back garden of Gyeongbokgung Palace have mainly been investigated by referring to historical records about the reign of King Gojong and various drawings thought to have been made in the late Joseon period. Because the current Chwihyanggyo was rebuilt temporarily after being burned to the ground during the Korean War, its form and the location of its reconstruction are not grounded on any accurate historical investigation. Although there are some photos of the Chwihyanggyo that were taken between the end of the Joseon period and the Japanese colonial era, there is no information about the photographer or when they were taken, and it is hard to see which photos show the original Chwihyanggyo Bridge with them. The Cultural Heritage Administration, which is currently promoting the restoration of the Chwihyanggyo, has recognized this problem and initiated research on the matter. In 2017, an excavation survey successfully identified the original location of the Chwihyanggyo, as well as that of Hyangwonji Gado (假島), and the shape of the first foundation stone in the pier. With these findings it was possible to infer the ways in which the Chwihyanggyo has changed over the years. Moreover, by measuring the AMS (Accelerator Mass Spectrometer) of the samples collected in the mounding layer of the Gado where the Hyangwonjeong is located, it was discovered that the Hyangwonjeong was constructed sometime after the Imjin waeran (Japanese Invasion of Korea in 1592), which means that the theory that 'the late Joseon Hyangwonjeong was not the former early Josenn Chwirojeong' is groundless. Judging by the materials found to date, we can reasonably assume that the Chwihyanggyo and Hyangwonjeong must have been built around the same time that Geoncheonggung Palace was founded in the late Joseon period.

• Journal of Korean Library and Information Science Society
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• v.6
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• pp.53-103
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• 1979

Kyujang-gak was an institution established by the King Jungjo's order to enshrine and edit the royal writings and autographs, and to help the revival of learning with more active services in collection, control, and use of the important materials. Furthermore, it was aimed in its establishment to promote the settlement of an innovative and ideal Royal Regime. In this paper, the Outer Kyujang-gak(外奎章閣) of Kangwha Magistracy(江華府), which was one of the lower branches of the Kyujanggak(奎章閣), will be treated, especially about its details of establishment, location, functions, the characteristics and value of its collection. After the Japanese invasion of Korea in 1592, the Historical Deposit Library(史庫) was established at the Kangwha Magistracy to take custody of the royal writings and autographs. An Annex(別庫) was built near by the Historical Deposit Library to enlarge the space in the reign of the King Hyojong. These spaces, however, become insufficient as the amount of materials deposited expanded, and custody for them was also not successful. Therefore, at the April of the 6th year of the King Jungjo's rule, the Outer Kyujang-gak was built at the east of the Temporary Palace(行宮) within Kangwha Magistracy, where the royal materials were deposited. This Outer Kynjang-gak was also called 'Kangdo Oe-gak(江都外閣)', 'Kyujang Oe-gak(奎章外閣)' or 'Simdo Oe-gak(心都外閣)', and its major function was to take custody of the materials and to hand them down to the next generations forever. The Kandwha Magistrate(江華留守) was responsible for the management of the Outer Kyujang-gak. Regular events for the book keeping were enshrinement, inventory and airing. In the 6th year in the reign of the King Jungjo, 4,892 volumes consisting of 762 titles were moved here from the Bon-gmodang(奉謨堂), the Seoseo(西序) in Main Palace, the Annex(別庫), the Deposit Library(史庫) mentioned above, the Kaegsa(客舍) and Chaeg-go(冊庫) within Kangwha Magistracy. By the end of the Joseon Dynasty, through fourteen times of addition altogether, the number of collection enshrined here reached 6,400 volumes consisting of 1,212 titles. The significance of this Outer Kyujang-gak established at the Kangwha Magistracy is in the point that this was one of the most important deopsit libraries of the Joseon Dynasty.

• Journal of the Korean Institute of Rural Architecture
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• v.13 no.1
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• pp.45-54
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• 2011

The results of examining the architectural features and changes of the main building of Dogapsa temple which is multi roofs wooden structure are as follows. The passage comparing 'Dogapsa' of <>, account of Lee Ha Gon's trip as the literature showing the appearance of Dogapsa temple in the early 18th century to Borimsa through verse of 'Dutacho' was noticeable. Dogapsa temple at Yeongam was distant over 100 ri from Borimsa temple at Jangheung and it was considered that there were many temples at Mt. Wolchul, Yeongam and there were also many temples to be comparable with it. But, Dogapsa temple was compared to Borimsa temple because verses 'many-storied building is high and immense' of 'Dogapsa' at <> and 'Dogapsa is lower than Borimsa at Jangheung' at 'Dutacho' of <> were interpreted as the existence of multi roofs Buddhist temple which had something in common with Dogapsa and Borimsa and was comparable to them. According to existing materials, it was assumed that the main building of Dogapsa was burnt through the Japanese invasion of Korea in the 52nd year of the sexagenary cycle (Eulmyooebyeon, 1555) and Jungyujaeran (1597), but record of major history of the main buildings of Dogapsa and Borimsa indicated that multi roofs wooden structure of the two temples were built at the same period. Since multi roofs wooden structure of main building of Borimsa was rebuilt in 1692, these buildings existed from the early 18th century to middle 18th century.

• Journal of the Korean Society of Costume
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• v.10
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• pp.5-16
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• 1986

This dissertation is a study of the costume of the Yi dynasty by means of an investigation of the Ka-rae-do-gam-Eui-gue Do(嘉禮都監儀軌圖: a collection of paintings of the royal wedding ceremonies and processions issued by the royal court) and the Jung-ri Eui-gue Do(整理儀軌圖: a collection of a series of paintings showing the whole process of the royal courtesies and ceremonies on the occasion of the king's visit to Hyun-yoong Won in Hwa-sung in 1975年). The Yi dynasty period is roughly divided into two parts. The first period extends from 1392, in which the reign of the dynasty started, to 1600, when Imjin Waeran(the Japanese Invasion of Korea) ended; the second period lasts from 1600 to the last day of the dynasty in 1910. Of the "Eui-gue Do"(儀軌圖: paintings of the royal ceremonies) which were made in the first period of the dynasty, there is no extant example, the reference to which is found only in records. However, the examples of the "Eui-gue Do" belonging to the second period remain abundant in number, together with the detailed accounts about them. The followings are the conclusions deduced from this study, which tries to illuminate the pictorial characteristics as well as the traits of costume manifested in the above-mentioned two groups of paintings. Most of the costume seen in the Ka-rae-do-gam Eui-gue and the Jung-ri Eui-gue were not clad in accordance with the wearer's individual desire or taste, but in strict conformity with the norm and sense of order in the society based on the Cosfucian political and ethical principles.

• Publications of The Korean Astronomical Society
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• v.30 no.3
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• pp.801-810
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• 2015

The royal astronomical observatory compiled the Astronomical Almanac during the Joseon dynasty, though there were some changes of its organization. However, the observatory underwent sudden changes in the late period mainly due to the influence of historical events such as the Gabo (甲午) and The Eulmi (乙未) Reforms in 1894 and 1895, respectively, and the Japanese invasion in 1910. In this paper, we study the changes of the compilation institution of the Korean Astronomical Almanac and of its organization for the period of 1894 to 1912. During this period, the name of the observatory had been changed several times, from Gwansanggam (觀象監) to Gwansangguk (觀象局) in 1894 and to Gwansangso (觀象所) in 1895. In addition, the affair of the Astronomical Almanac compilation was transferred to the Editorial Bureau [編輯局] of the Ministry of Education [學部] and to the Editing Department [編輯課] of the Governor-General of Korea [朝鮮總督府]. In 1907, the Gwansangso was abolished. Moreover, the affair of timekeeping was separated and the official number of personnel was reduced to less than 5% compared to that of Gwansanggam. Consequently, the royal astronomical observatory was significantly reduced in terms of its functions and the organization through the process of those changes. Therefore, we believe that this period is important when seeking to understand the transition between the traditional Astronomical Almanac of the Joseon dynasty and its modern astronomical counterpart of the present day.