• The Journal of Korean Medical History
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• v.35 no.1
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• pp.1-11
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• 2022

The medical system of the Central Military Command in the late Joseon Dynasty was practiced by military yakbang (clinicians 藥房), acupuncturists, and horse veterinarians. By analyzing and verifying various literatures, the following conclusions were obtained: 1) In the late Joseon Dynasty, military yakbang prioritized internal medical treatment over surgical treatment. Military yakbang were recognized before military acupuncturists were and had more medicinal gardens. This can be associated with the characteristics of the Military Medical Specialized Book that focuses on drug prescription. 2) The positions of military yakbang and military acupuncturists were not preferred by the Western Medical Offices (洋醫司). For example, in the latter days of King Sukjong's reign, positions were appointed from the Western Medical Offices but, on appeal, outside doctors were included as well. This is understood in terms of salary levels and guarantees of career opportunities. 3) The military acupuncturist was not selected based on ability as per the rules. If that was the case, more military acupuncturists would have been selected as royal acupuncturists (內鍼醫) under the system that continued until the late 19th century. In the future, it is expected that comparative studies will be conducted between local military medicine and the early Joseon's military medicine, thereby intensifying research on military medicine in the Joseon Dynasty.

• Korean Journal of Heritage: History & Science
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• v.48 no.1
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• pp.4-23
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• 2015

In the Buddhist paintings of the four devas, there is a change in the paper material of V aisravana(多聞天) in the early Joseon Dynasty. Until Goryeo Dynasty, Damuncheonwang, who holds a tower(塔) on the right side of Buddha was changed to the form which holds a mandolin(琵琶) in the early Joseon Dynasty. This change was first checked in Byeonsangdo in the Yuan period "The Avatamska Sutra(大方廣佛華嚴經, 1330~1336)", however the actual paper material change in the Buddhist painting is found first as a mural at the Tibetan temples, Cheolbangsa(哲蚌寺), Odunsa(吳屯寺), Baekgeosa(白居寺), which showed the change of tower which Vaisravaṇa held into mongoose. In Joseon Dynasty, also, new distribution of the four devas appeared first, which showed the change of paper material in the first floor roof-stones of Wongaksaji sipcheung seoktap, . However, the position of the four devas which held a tower and a mandolin consistently appear in the Buddhist paintings in the early Joseon Dynasty by mixing on the left and the right. This means the possibility that the paper material and the position of the four devas might be flexible in the early Joseon Dynasty. Just like reflecting this, painting image of the four devas in illustration of "saddharma-pundari-ka-$s{\bar{u}}tra$(Ming 1432, National Museum of Korea)" and illustration of "Jebulsejonyeorae-bosaljonjamyeongching-gagok(제불세존여래 보살존자명칭가곡, 1417)" has opposite position from each other. Therefore, the phenomenon in the Buddhist paintings of the early Joseon had a transitional characteristic which did not secure the fixed form of painting image by illustration of two copies where paper materials of the four devas were different, which characteristic can be said to be the characteristic of art in the transitional period.

• Publications of The Korean Astronomical Society
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• v.27 no.3
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• pp.61-69
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• 2012

The Ganui (簡儀, simplified armillary sphere) is a representative of astronomical instruments in Joseon Dynasty of Korea, as well as Yuan Dynasty and Ming Dynasty of China. In early 15th century, Joseon's scientists and engineers uniquely developed the Soganui (小簡儀, small simplified armillary sphere) and the Ilseongjeongsiui (日星定時儀, sun-and-star time determining instrument) from the structural characteristic of Ganui. These two astronomical instruments had a new design by the miniaturization and felt convinced a similar performance of Ganui in the harmony with Korean Astronomy and Astrology Cultures. Since mid-18th century after the enforcement of shixian-li (時憲曆), the Soganui and Ilseongjeongsiui handed over the Jeokdogyeongwiui (赤道經緯儀, equatorial armilla) by a change of the observational framework such as the time and angle measures. The Jeokdogyeongwiui made by Gwansanggam (觀象監, Bureau of Astronomy in Joseon Dynasty) adopted the new observational framework. We studied the structural characteristics and scientific values of these 3 astronomical instruments with theirs observation methods.

• Journal of the Korean Society of Costume
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• v.63 no.8
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• pp.76-89
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• 2013

This study is about 'asymmetry triangle-Mu' Jeoksam and Hansam in the early days of Joseon Dynasty. A study was done regarding the records of Jeoksam and Hansam in literature, the present state of the excavated 'asymmetry triangle-Mu' clothing Jeoksam and Hansam, and finally a deduction of the reason for the appearance of the 'asymmetry triangle-Mu' clothing Jeoksam and Hansam. The width of front length of 'asymmetry triangle-Mu' clothing in the early days of Joseon Dynasty is 29.5~35 cm and the width of one breath of the sleeve is 29.5~35 cm. The width of 'asymmetry triangle-Mu' is 9.5~16 cm and it is relatively big. Comparing to the width of one breath of the sleeve, it is almost 1:2.2~3.6 ratio. Therefore, when the sleeve was cut, the Mu was linked in order to save fabric the gusset of sleeve had to be folded and turned, and finally it became asymmetric. As a result of the above consideration, since the width of upper garments of $16{\sim}17^{th}$ century was big, the wearing of short tops of Jeoksam or Hansam without side vent as a small 'triangle-Mu' was uncomfortable. Because of this reason, the size had no option but to become bigger. So, during the $16^{th}$ and $17^{th}$ century, a period where mass production of fabric was difficult, the 'asymmetry triangle-Mu' type was considered to be a reasonable cutting method. After the middle of $17^{th}$ century, it can be estimated that 'asymmetry triangle-Mu' clothing disappeared according to the narrow aspect of clothing type.

• Journal of the Korean Society of Costume
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• v.61 no.2
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• pp.32-46
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• 2011

The study researched the characteristic of helmet and armor reflecting Joseon Dynasty by focusing on the helmet and armor appearing in dramas, the Tear of Dragon and King Sejong, whose common point is the historical background, the early Joseon Dynasty, among the historical dramas, which are manufactured on the basis of historical person or age. First, the helmet and armor appearing in historical drama was reproduced on the basis of historical record depending on age. In the early Joseon Dynasty, helmet was classified into cheomju and wonju and armor was classified into chalgap, swaejagap, gyeongbeongap, dujeonggap and dudumigap. In drama, the Tear of Dragon and King Sejong, for helmet, cheomju and wonju were used and for armor, chalgap, dujeonggap and dudumigap, whose type and manufacture method were similar to that of historical record, were reproduced. Second, the helmet and armor appearing in historical drama searched for function. In drama, the Tear of Dragon, rather than heavy iron, plastic and textile were used and the metal scale inside armor was removed. In drama, King Sejong, the weight of armor was decreased by removing the metal scale inside armor and easy wearing was secured by using velcro. Third, the helmet and armor appearing in historical drama expressed various dramatic interpretations. In drama, the Tear of Dragon, the same color as that of armor was adopted for helmet to provide stable and unified feeling. Visually splendid display was added to armor by matching powerful prime color and glossy metal. In drama, King Sejong, modem sense was added to helmet and armor by actively using pastel color reflecting modem fashion.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.180-195
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• 2016

Since being designated as an important Intangible Cultural Property, Yeongsanjae has become recognized as a unique representation of Buddhist rituals in Korea. Following vigorous research in recent years, however, Suryukjae(水陸齋) was found to have been performed for a longer period and on a larger scale than Yeongsanjae, and under state leadership. This allowed researchers to move beyond the previous perspective that Yeongsanjae(靈山齋) lay at the center of many rituals. This study aims first to examine the origin and development of Yeongsanjae in Korea based on the literature, and then to discuss the meaning it holds today. Yeongsanjae was recorded as a ritual in Jineongwongong -published in 1496 during the early Joseon Dynasty- and also appeared in Yeongsandaehoejakbeopjeolcha -published in 1634(the 12th year of Injo's reign) in the mid-Joseon Dynasty and it was called Yeongsandaehoejakbeopjeolcha. It continued into the late Joseon Dynasty and it was called Yeongsanjakbeop or Yeongsandaehoejakbeop in the Ojongbeomeum collections(1661), CheonjimyeongyangSuryukjaeuiBeomeumsanbo collections(1721), and Jakbeobguigam(1826). In modern times, it has been called Yeongsanje in newspaper articles of TongnipSinmun (The Independent) and Yeongsanjae in Seokmunuibeom(1935). Nevertheless, the difference between the early Joseon Dynasty and subsequent periods is whether mourning of the spirit(唱魂) is added. In this regard, Yeongsanhoe in the early Joseon Dynasty mainly concerned Buddhist teachings realized through rituals such as sermon scenes of the Buddha. On the other hand, it was combined with Buddhist masses for the dead(追薦) from the mid-Joseon Dynasty and performed alongside with Buddhist teachings and prayers for the dead. Taking into account the seven-day Suryukjae, however, Yeongsanjae was performed daily during the day and mainly dealt with Buddhist teachings, while Buddhist masses for the dead were included when Yeongsanjae was performed independently.

• The Journal of Korean Medical History
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• v.34 no.2
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• pp.1-10
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• 2021

During the Joseon Dynasty, Jeju had a unique aspect that differentiated it from other regions in terms of their medical system, such as the exclusive deployment of shimyak dispatched to Gamyeong and Barracks units due to the uniqueness of being an island. This study uses various historical sources to verify that these differences existed throughout the medical system and procedures of Jeju in the late Joseon Dynasty. The following significant conclusions were drawn: 1) Looking at the work and characters of Jejushimyak reveals the inherent limitations of Jeju medical care in the Joseon Dynasty. Compared to other regions' shimyak, Jejushimyak had two limitations: it was difficult to engage in only medicine and the quality of medical doctors declined due to the avoidance of major medical doctors' households. 2) The establishment of public health care in Jeju through Medical Cadets failed. Jeju medical science obviously played an essential role in public health care in the early 18th century. However, there was no continuity in the garden, etc. Hyangri, who was in charge of Medical Cadets, was in charge of various fragrances as needed. Thus expertise in medicine was lacking. 3) The cultivated herbs of Jeju's herb field show the failure to supply herbs for institutional medicine. It was impossible to supply enough herbs to implement institutional medicine in Jeju. In that case, it would have been necessary to discover alternative local herbs or to bring them in from outside, but there was barely any such effort. In conclusion, in the late Joseon Dynasty, Jeju failed to establish a foundation for centrally administered institutional medicine. There was a lack of all the entities that provided medical care and herbs that could be used for medical care. The reason that Jeju continued to follow traditional shaman medicine in the late Joseon Dynasty was because there was no other alternative.

• The Research Journal of the Costume Culture
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• v.13 no.5 s.58
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• pp.729-742
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• 2005

This paper studied the ban on 'Po[포]', including hemp and ramie, on the basis of Joseon Wangcho Silok (the True Record of Joseon Dynasty). Po is the important point which can help to understand the people's life related with clothing. This paper showed that in the early years of the Joseon Dynasty, the state had forced kinds of bans on some fabrics many times. Among the bans of the fabrics-making the main part was the bans on Po, along with rice, used as money in those days. The state had on Po enacted on the policy to intend to promote paper money circulation more widely. However, people didn't want to use paper money. The reason why cloth could be practical and functional as a kind of currency was that people could make clothes with it at any time while they used it as money. People avoided using paper money that could not be used in that way, and so did public officials. At that time, Po that was generally used as money was the hemp of five warp threads. The measurement of the hemp in 7chi[촌; a Korean inch] by 35chok[척] and 32cm by 16m by modern metric. It also showed that it has been thought that the blended fabrics are the fabrics that were made of raw silk-threads and cotton threads as warp and weft respectively. However, the fact that there is a record of 'Jeo Ma Gyo Jik Po[저마교직포의]'(blended fabrics and clothes made of ramie and hemp) and there appear the new proofs of the fieldwork investigation shows that the concept of blended fabrics might be various or changeable as time passed.

• Journal of Korean Home Economics Education Association
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• v.34 no.2
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• pp.115-128
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• 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 Journal of Korean Medical History
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• v.33 no.2
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• pp.105-127
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• 2020

The three major medical compilations of the Joseon Dynasty, Hyangyak-jipseongbang, Uibang-yuchwi, and Dongui-bogam, directly cited a total of 376 kinds of medical books. Among them, 11 medical books were commonly referred: Gyeongheom-yangbang, Deukyobang, Saminbang, Seonmyeongnon, Seongje-chongnok, Seonghyebang, Eoui-chwaryo, Yeongnyu-geombang, Wisaeng-bogam, Cheongeumbang, and Tangaek-boncho. Most of them were medical classics and formularies representing the period from the Song to the early Ming Dynasties, which most likely influenced the establishment of Joseon's medical tradition throughout the Joseon Dynasty. The reason why the majority of the medical reference books was formularies seems to be that prescription practices and the use of medicinals value knowledge with accumulated experience over a long period, whereas medical ideas and doctrines change with time. Besides, except for Eoui-chwaryo compiled in the Goryeo Dynasty, the three significant compilations referred to Chinese medical books, which indicates that the compilers made efforts to accommodate the newly introduced foreign knowledge. At the same time, the former compilations, Hyangyak-jipseongbang and Uibang-yuchwi, later appeared as primary references in Dongui-bogam's Medical Formularies of Successive Generations. However, in order to avoid overlapping the same contents, the compilers tried to form a differentiated version by extracting only the unique contents.