• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.113-132
• /
• 2009

The present paper considers lice described in some premodern Korean proses, focused on the implications of lice and the literary strategies adopted by the writers in dealing with this unique subject matter. The works reviewed in this process are "A Story of the Louse and the Dog" by Lee Gyu-bo (Goryeo Dynasty), "The Old Man's Vindication of Lice" by Gwak Yeol (Early Joseon), "A Small Realization" by Yu Sin-hwan (Late Joseon) and "Miscellany" by Heo Jeon (Late Joseon). In these premodern essays, an allegory of lice was used to disclose various kinds of prejudices that people generally had: against things small (in "A Story of the Louse and the Dog"), against the old (in "The Old Man's Vindication of Lice"), against the dichotomous idea of right and wrong (in "A Small Realization") and against various aspects of life (in "Miscellany").

• Journal of the Korean Geographical Society
• /
• v.44 no.6
• /
• pp.745-760
• /
• 2009

Cheonghak-dong is a prototype of Korean traditional utopia. Cheonghak-dong Utopia assumed at Jiri Mountain in the late of Goryeo period, and the place name of Cheonghak-dong could be found at the Royal capital(Hanyang) in early Joseon Dynasty, and then it diffused to the outskirts of the original place and local area in the middle period of Joseon Dynasty, eventually it diffused to the nationwide in the modern times. Now, Cheonghak-don was fixed at Mukgea village in Hadong-county officially. The placeness of Cheonghak-dong was changed from the fairyland to the human habitation and a sightseeing place.

• Korean Journal of Heritage: History & Science
• /
• v.45 no.1
• /
• pp.52-69
• /
• 2012

This paper attempts to analyze the inner and outer structure of royal tombs that were built during the Joseon Period. This analysis is based on the relevant historical records and they were restored through visual composition in order to compare the features of Joseon royal tombs with those of Goryeo royal tombs and common tombs of the Joseon Period. Royal tombs of the Joseon Dynasty are structurally solid and contain a variety of artistic ornaments that symbolize guardian deities both inside and outside to protect the owners of the tombs for a long time. According to historical records such as Sejong sillok oryeui (Five Rites of State from the Annals of King Sejong) and Gukjo oryeui (Five Rites of State), it is presumed that the inner structure of royal tombs dating back to the early Joseon Period consisted of a stone chamber and that the byeongpungseok and nanganseok were built outside of the tomb. However, ever since King Sejo left it in his will not to make a stone chamber in his tomb, the royal tombs began to follow a new pattern, a burial pit outside the coffin filled with lime powder. Gukjo sangnye bopyeon (Supplement Book of the State Funeral Rites), which was compiled during the reign of King Yeongjo, is a book that shows how the royal tombs were formed in the late Joseon Period. The book explains in detail how lime powder was used to fill the burial pit of royal tombs. The byeongpungseok used during the late Joseon Period were engraved with peony flowers, while those previously made were engraved with twelve spirit warriors. Peony designs were frequently used to decorate the items of royal families, and the use of peony designs in tombs reflects the idea of regarding the royal tombs as an everyday living space for the deceased.

• Journal of architectural history
• /
• v.24 no.4
• /
• pp.29-44
• /
• 2015

Coastal eupseongs, which are mainly built in the period of late Goryeo and early Joseon period, are essential materials in studying the history of Joseon period eupseongs. The purpose of this study is to connect the annexation of local districts with the relocation of local government office, so as to categorize the types of coastal-eupseongs and examine the background of their constructions and relocations. Coastal eupseongs are mainly divided into 'maintenance type' and 'Mergence type' according to the annexation of local districts, and maintenance type is broken down into fortress type and non-fortress type in accordance with the existence of old eupseongs(fortresses). Coastal eupseongs can also be categorized into 'application type' and 'relocation type' depending on whether ex-local government offices were reutilized or relocated. Maintenance type is 'fortress-application type'(Gimhae Gosung Old Ulsan-eupseong), 'non-fortress-application type'(New Ulsan-eupseong), 'fortress-relocation type'(Dongrae Kijang Geojegohyunseong Ulsan(Jwabyeongyoung)-eupseong), 'non-fortress-relocation type'(Sacheon Hadong Jinhae-eupseong Geojesadeongseong) are differentiated by type. Mergence type is divided into 'Merger of Villages after Castle Relocation Type(Changwon Namhae Gonyang-eupseong)', 'Merger of Villages before Castle Relacation Type(Ungcheon-eupseong)'. Coastal-eupseongs are moved to other places in need of more affluent water supply(Gimhae Gijang-eupseong) and wider usable area(Namhae Gohyunseong-eupseong). Eupseongs were enlarged owing to the population growth, caused by annexations of local districts.(Ungcheon-eupseong) 'Seonso'(navy yard) is a unique feature which cannot be seen in inland eupseongs.

• Journal of architectural history
• /
• v.18 no.5
• /
• pp.81-100
• /
• 2009

The study on Buddhism architecture in early Joseon dynasty was inactive. The period of King Sejo is important for studying the trend of Buddhism architecture in early Joseon, that was transmitted from the end of Goryeo dynasty, but it was difficult to know its exact situation due to lack of related records. The records were all written by Kim Su-ohn, which are Wongaksabi' 'Sangwonsajungchanggi' 'Bongseonsagi 'Geonginsajungchanggi'. The main hall was mainly second floor and there were necessarily annexed buildings at the right and left of the main hall. So the plane figure of $\Box\Box\Box$ was shown. It was a main stream for main hall. This layout may be referred to search for the origin of the layout in courtyard based structure(中庭形) in the late Joseon dynasty. Most of temples had 3 gates. Some part of horizontal corridor was used as 2 gates and the outer gate, far from main hall, was without corridor. The gate leading to front yard of main hall was called front gate, the next middle gate and the outer gate was Oisamun(外沙門) or Samun(沙門). Im most of the temples, people could enter into the front yard through pavilion which had the function of bell tower. The pavilions were located between front gate and first corridor. It is thought that this layout of the place for making bean curd outside the temple area will contribute to different studies on temples making bean cure in the future. The records about temples's foundation studied above are a little different between temples, but have more similarities. There common denominators represent the architecture tendency of Buddhist temples in the related period. It is thought that such a tendency was also shown on architecture of other temples during the reign of King Sejo as well as Buddhist temples.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.3
• /
• pp.104-121
• /
• 2018

The purpose of this paper is to contribute to a more comprehensive understanding of the Buddhist art in Jeju which has rarely been in the mainstream discussions about the Korean art by focusing on the statues of Jabok Mireuk, or Maitreya of Wealth and Fortune. The Buddhist art in Jeju reached its heyday during the late phase of the Goryeo period (918-1392). The imperial court of Yuan (1271-1368) established Beophwasa, one of its guardian temples which was also a "complementary temple" of Goryeo (918-1392). In 1296, the community of monks based in Myoryeonsa Temple published the Jeju edition of the Buddhist canon granted by the royal court of Goryeo, contributing to the foundation of the island's academic culture. Other items representing the heyday of the Buddhist art of Jeju include the Vajra Guardian carved on the greenschist pagoda of Sujeongsa Temple built during the late Goryeo period and the Five-story Stone Pagoda of Bultapsa Temple made from the locally obtained basalt rock during the early $14^{th}$ century. The Buddhist art of Jeju during the Joseon period (1392-1910) is represented by Jabok Mireuk, or Maitreya of Wealth and Fortune, a pair of stone statues of Maitreya Buddha carved to feature three aspects of the Maitreya worship spread among the local folks in the period. Each of the statues is in a peaked cap and official's robe and characterized by bulging eyes comparable to those of the Buddhist guardian deities such as the Vajra guardian who were designed to protect a sacred area against evil forces. The Maitreya statues provide valuable sources of knowledge about the types of Maitreya adopted by the worshippers of local folk religion in the Joseon period. The Jabok Mireuk statues in Jeju can be easily compared with the Two Rock-carved Standing Buddhas in Yongmi-ri, Paju (1471), and the two standing stone Buddhas in Daeseongsa Temple in Okcheon (ca 1491) and on the Sipsinsa Temple site in Gwangju in that they all wear peaked caps in the "treasure canopy" style which gained popularity during the early Joseon period. One may conclude then that these statues are related with the Neo-Confucian elites who wanted the Joseon dynasty they established to prosper under the auspices of the Buddha of the Future. Interestingly, the enshrinement of the stone Buddha of Daeseongsa Temple is presumed to have been participated by Yuk Han who had served as the Governor (Moksa) of Jeju, suggesting its connection with the Jabok Mireuk despite the regional difference in their style.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.1
• /
• pp.223-242
• /
• 2022

The main purpose of this study is to find out the meaning of structural changes that appeared in the royal tombs of the Joseon Dynasty after the application of a compound lime-mortar(Sammulhoe三物灰: the mortar with lime, sand, ocher). In the early Joseon Dynasty, the royal tomb was constructed by following the system of the stone chamber tomb in the Goryeo Dynasty. However the system of the stone chamber tomb recorded in 『GukJo-OReYi(國朝五禮儀: The five category's formalities in the Joseon Dynasty)』 is very different from that in the Goryeo Dynasty. The biggest difference is that a compound lime-mortar was applied into the system of the stone chamber tomb in order to attempt structural reinforcement. This change reflects King Sejong's willingness to build a dense structure in which water does not permeate the stone chamber when Yeongneung(英陵) was built in 1446(the 28th year of King Sejong's reign). Yeongneung is a complex structure consisting of a stone chamber and compound lime-mortar wall. After constructing a stone chamber, the 1.2m(4尺) thick wall with a compound lime-mortar is additionally constructed outside the stone chamber structure. In 1468(the year of King Yejong's accession), according to the will of King Sejo, the stone chamber system was abolished and the Hyeongung(玄宮: the chamber enshrining a coffin of the deceased king or queen consort) was constructed only by the thick wall with a compound lime-mortar. This change become a primary cause for the royal tomb to be constructed as Hoekyukneung(灰隔陵: the royal tomb with chamber constructed only by the thick wall with compound lime-mortar) in the late Joseon Dynasty. The Hoekyukneung in the late Joseon Dynasty has been constructed with the method of structure and construction for the thick wall with a compound lime-mortar since the complex structure recorded in 『GukJo-OReYi(國朝五禮儀)』. The Hoekuykseoksilneung(灰隔石室陵: the complex structure consisting of a stone chamber and compound lime-mortar wall) is unique tomb style of Joseon Dynasty and become a motive of tomb system(Hoekuykneung) in the late Joseon Dynasty.

• Journal of Korean Home Economics Education Association
• /
• v.34 no.2
• /
• pp.115-128
• /
• 2022

Soseon means a table setting without meat and fish. It seems to have been influenced by Buddhism and is mentioned in Joseon Dynasty records. This study aimed to investigate the use of Soseon and its relationship with Buddhism in Joseon, which emphasized Confucianism and refused Buddhism. This study was conducted on the Joseon Dynasty Annals database and records of royal food literature during the Joseon Dynasty. In Joseon, Soseon was seen in 186 cases and its cases were found during the early days than the late days of the same Dynasty. It was carried out at funerals for subjects and relatives(61.82%). national ceremonies(21.51%), envoy receptions(11.29%), and auspicious ceremony(5.38%). Meat dishes were replaced by tofu, seaweed, rice cakes, and cookies in the Soseon for national rituals. The table setting of Soseon consisted of a main dish, side dishes, and desserts. A comparison of the Soseon table setting between Gilrye and Hyungrye showed Chae, Gaejang and Dasik belonged only Gilrye table setting. The major food was Noodles, Tang, Chae, Yumilgwa, Yugwa, Dasik, rice cakes and fruits. Soseon menu was cooked flour, tofu, seaweed, shiitake, pine nut, sesame oil, honey, etc. Tofu, flour, and seaweed were referred to in the documents in relation to Buddhism. This study shows that the Soseon is a vegetarian diet form in Joseon affected by Buddhism from Goryeo. Therefore, this study is expected to be used as basic data for the study of Buddhist food culture of royal rituals in the Joseon Dynasty.

• (The)Study of the Eastern Classic
• /
• no.49
• /
• pp.325-355
• /
• 2012

This research aims to generalize the thoughts of military science of the intellectuals through the books on military arts and science, which were published in the early Joseon Dynasty. In the early Joseon dynasty, it was in a position to establish the foundation in the new monarch internally, and, at the same time, to overcome foreign powers on both northern and southern borders externally. Thus, the books on military arts and science should have to be published under a premise of such situations. Accordingly, the books on military arts and science of those days took account of political stability having reflected the activities not only as the founder of Joseon but also as the military officer in the late Goryeo along with the books' own purpose to found military arts and sciences. The books on military arts and science that published in the early Joseon Dynasty were written mostly based on Chinese military books and its annotations, except some descriptions of the history of war. However, the intellectuals at that time endeavored to redefine military arts and science from the perspective of Confucianism having evaluated Chinese military science books that were biased to boost Machiavellian tactics. As a result of this, the geographical distinctions between China and Korea were the start of an argument for the military arts and science. There were also disputes over the relationships between the military science and the Yin-Yang School, and between the military science and Confucian school. Organizing our country's own history of war for the first time in the early Joseon Dynasty is worth for putting a high evaluation. However, it cannot help but to point out the limits of the books that there are noticeable descriptions about the factors related to toadyism, and that there are no descriptions about the wars against Japanese raiders. The books on military arts and science in the early Joseon Dynasty put emphasis on the commander's leadership that should be good at both literary and martial arts, as well as the harmony in military-to-military relations. After all, the intellectuals in the early Joseon Dynasty had linked the military arts and science to the sages of Confucian school under a premise that scholarship is to be used in combination with martial arts. And, as the nexus between the two, they noted the items of virtue, such as humaneness and righteousness (仁義); ritual and music (禮樂); loyalty and filial piety (忠孝); three fundamental principles (三綱); five moral disciplines (五倫). It can be said that this point is the typical features of the military arts and science in the early Joseon Dynasty, which cannot be found in Chinese military classics.

• The Journal of Korean Medical History
• /
• v.32 no.1
• /
• pp.63-76
• /
• 2019

The $S{\bar{u}}tra$ of Great Dhāraṇī of the Uṣṇīṣa-cittā is one of the most widely published scriptures of Esoteric Buddhism during the Goryeo and Joseon dynasty. The sutra is often referred to as a Buddhist medical scripture whose recitation is believed to allay diseases such as difficult birth, chest pain, and infectious and incurable diseases. It utilizes two major methods for healing: reciting and copying the sutra or copying the dharani and talisman which appear at the end of the text with fine cinnabar and ingesting them with aromatic water. In order to understand the medical and historical value of this sutra, this study examines the historical background of its establishment in early China and its migration to Korea in the Goryeo period. This study also investigates the identity and value of the scripture in Buddhist medical history. The oldest known printed texts of the sutra in Korea are dated to the late 11th century. Because of the material benefits of the text, the tradition of printing and distributing the sutra was very popular between the 13th and 19th centuries. Therefore, examples of the sutra having been used for medicinal purposes during rites are found in historical records. Finally, the study tries to identify the relationship between the treatment methods of the Sutra and those of Korean traditional medicine focusing on several Korean traditional medical texts such as the Hyangyak-Jibseongbang (Compilation of Native Korean Prescriptions), the Donguibogam, and the Euibang-Hapbu.