• Journal of architectural history
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• v.25 no.2
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• pp.57-68
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• 2016

This study explored the Jeollajwasuyeong Dongheon in the Late Joseon dynasty and its findings are as follows. Buildings in Jeollajwasuyeong were completed since the mid-18th century. They formed areas based on functions and were largely classified into two areas. The buildings within Yeongseong included Gaeksa (guesthouse), Dongheon(government office), Hyangcheong(advisory organ), Jungyeong(military camp), Guncheong (county office), Gongbang(workroom), and Changgo(warehouse). There were also buildings for low-ranking government officials. The central part of Jeollajwasuyeong was the areas of Gaeksa and Dongheon. Gaeksa was iconic area where local governors served King and had 75 Jinnamgwan Guesthouses and 3 inner gates. Those were measured off by separate walls. The Dongheon area was located in the northeast of Gaeksa. There were three gates such as Wanyeongru, Gongsamun, and Jeongbyeonmun at the entry area, which were also divided by walls like Gaeksa. Unjuheon (Dongheon) was at the center of the area where Gyeolseungdang, Mugwonjae, Naea, Chaekbang, and Gongsu were built. Outside the area, Baekwadang(used as Bijangcheong), Jinhyulgo, and Byeonggo were composed of part of the Dongheon area. Most of the buildings in Dongheon seemed to be repaired since 1664. It was difficult to locate the area of previous Dongheon. In particular, Jinnamgwan was first built in 1599 and destroyed by fire in 1716. In 1718, the building was reconstructed and shared historic denominator with Unjuheon before 1858 and reconstructed Unjuheon in 1869. It was found that Unjuheon was reconstructed more than at least three times, which was the central building in Dongheon. The buildings including Gyeolseungdang, Mugwonjae, and Baekwadang in the area were not existed within Jeollajwasuyeong and were reconstructed more than once and maintained until the early 1900s.

• 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.

• Journal of architectural history
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• v.30 no.6
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• pp.45-58
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• 2021

This study aims to examine the changes in Pyongyang-bu during the late Joseon period and Pyeong-an Gamyeong through gazetteer, pictiroal maps and various literature. The results are as follows. To begin with, unlike other gamyeong, Pyongyang-bu had an exclusive government office facility from the beginning and had a different status because of the route for envoys from Ming. Therefore historical sites related to Gija were important. Second, the importance of Pyongyang city-wall increased even more through the Japanese Hideyoshi invasions in 1592 and the Manchu Invasion in 1636. However, since the post-war restoration was insufficient they focused on defense reducing the size of Pyongyang city wall. Third, as society stabilized, Pyongyangbu's finances were greatly secured. King Sukjong systematically reorganized Pyongyang city wall and facility of Pyongy-an gamyeong. The nothern wall in located high place, Gamyeong and storage in middle height and military force and guesthouse in the center of Pyongyang-bu. I-a and warehouse facilities in the far south were placed around the Daedonggwan. The urban structure that runs from Daedonggwan to Daedongmun was the same as other city. Another pertinent point is Pyeong-an gamyeong had more military facilities and rear garden and pavilion than before. In clunclusion, Pyeong-an gamyeong did not pass through three gates, but only through two gates. And it was characterized by more various space and having more pavilions than other gamyeong.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.11
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• pp.135-144
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• 2018

During the Late Joseon dynasty, abandoned mountain fortresses were urgently repaired for the operation of foothold mountain fortresses in Gyeongsang-do, during the Japanese Invasion of Korea in 1592 and immediately after the Qing Invasion of Korea in 1636. Immediately after the Qing Invasion of Korea, an external fortress wall was built and added to each of Cheonsaeng Fortress and Geumo Fortress to establish a system of protecting locals inside a fortress at important locations for border defense against Japan in the Yeongnam region. Cheonseng Fortress, however, did not have sufficient geographical and protection conditions as a mountain fortress for protecting people inside it; thus, Gasan Fortress was newly built to replace Cheonsaeng Fortress. Geumo and Gasan Fortresses were used in border defense against Japan during the period from King Injo's reign to the end of Joseon Dynasty, because the fortresses served the purpose of defending Nakdonggang River and middle roads located at important roads along the border in the Yeongnam region and because it was possible to quickly repair and use their existing fortress walls and internal facilities, such as middle fortress walls and ponds, that were constructed for long-term protection of locals inside the fortress. In addition, it was found, in this study, that a continuous discussion on how to supplement fortresses led to the reinforcement and improvement of fortress facilities and fortification technology through the application of major strengths of Chinese (Ming) and Japanese fortress systems.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.34-51
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• 2020

In order to clarify the lime-based building method used in the Joseon Dynasty, lime materials, production techniques, and mixing methods recorded in ancient literature were examined. In ancient Joseon Dynasty literature, the use of low grade limestone as a raw material was recorded, and the use of pozzolanic materials such as Hwangtoh, white clay, and roof tile powder as mixing aids to enhance the strength of lime was recorded. In addition, various lime hydration and mixing methods were recorded, and based on re-experiments carried out with regards to this, a physical property evaluation was deemed to be required in accordance with the various types of raw lime materials, lime hydration methods, and mixture ratios. In the early Joseon Dynasty, lime was used for various aspects, but frequent problems were experienced due to lack of supply and poor production techniques. In the late Joseon Dynasty, lime production techniques developed along with mass production. Based on analysis of the manufacturing techniques of Hoegwagmyo lime mortar in the 16^th and 18^th centuries during the Joseon Dynasty, it was found that mixing ratios and the methods described in the ancient literature had been applied. It was confirmed that the mixing ratio differed depending on mixing materials and lime quality. Since the mixing ratio of Hoegwagmyo lime mortar changed over time and it was produced strictly on the basis of a guidebook, it is believed that if continuous scientific analysis of the Hoegwagmyo lime mortar production method were carried out, this would be helpful for ascertaining the chronological methodology of Hoegwagmyo.

• Atmosphere
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• v.25 no.4
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• pp.719-734
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• 2015

Korea is one of the country with the world's oldest meteorological observation records. Starting with first meteorological record of fog in Goguryeo in the year of 34 BC, Korea had left a great deal of quantitative observation records, from the Three Kingdoms Period to Goryeo to Joseon. During the Joseon Dynasty, with a great attention by kings, efforts were particularly made to measure rainfall in a systematic and scientific manner. In the 23rd year of King Sejong (1441), the world's first rain gauge called "Chugugi" was invented; in the following year (1442), a nationwide rainfall observation network was established. The King Sejong distributed Chugugi to 350 observation stations throughout the state, even to small towns and villages, for measuring and recording rainfall. The rainfall observation using Chugugi, initiated by King Sejong, had been in place for about 150 years, but halted during national disturbances such as Japanese invasion of Korea in 1592. Since then, the observation had been forgotten for a long time until the rainfall observation by Chugugi was resumed in the 48th year of King Yeongjo (1770). King Yeongjo adopted most of the existing observation system established by King Sejong, including the size of Chugugi and observation rules. He, however, significantly reduced the number of Chugugi observation stations to 14, and commanded the 352 local authorities such as Bu, Gun, Hyeon to conduct "Wootaek", a method of measuring how far the moisture had absorbed into the soil when it rains. Later on, six more Chugugi stations were established. If the number of stations of Chugugi and Wootaek are combined together, the total number of rainfall observation station in the late period of Joseon Dynasty was 372. The rainfall observation with Chugugi during the Joseon Dynasty is of significance and excellence in three aspects: 1) the standard size of Chugugi was so scientifically designed that it is as great as today's modern rain gauge; 2) rainfall was precisely measured, even with unit of Bun (2 mm); and 3) the observation network was distributed on a nationwide basis.

• (The)Study of the Eastern Classic
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• no.57
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• pp.437-466
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• 2014

This paper, is in the focus of the fact that was popular in the Joseon Dynasty, was clearly private background and fashionable aspects of its creation. In Section 2, as the background of the epidemic of of the Joseon Dynasty, and was derived creative situation of . is the "left Order live music" relationship center rather, was that it was created by the Academy belongs is highlighted "Hanlin year". As a result, collapses the relationship between the order raw Korea early left, in conjunction with the boast to debauchery and evaluated surface Shinyoung of successor Geibun of this academy, be epidemic in the Joseon Dynasty it is the could be. In Chapter 3, and two to the original, it was examined the epidemic surface of of the Joseon Dynasty. The epidemic of surface, in the conventional research and are relatively detailed, but in this paper, while accommodating the existing research results, of consideration "Hanlim feast" has led to Geibun of Korea "immune new Feast" was observed a trend surface is placed around the fact. As a result, , the Joseon is that it has been singing on the occasion official four-kan and Geibun center, first Nara are exempt new feast bonds back to the four Hall again in Geibun, usually it can be seen that it is spread in the Scholar-official and gisaeng's. Lower limit has been singing can be up to around the late 17th century it has been speculated through the time of Gimumanjun.

• Journal of Society of Preventive Korean Medicine
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• v.26 no.3
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• pp.59-71
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• 2022

Objective : This study examines the historical changes of Ssangwha-'tang', traditional restorative medicine, to a type of tea in tea rooms(Da-bang) named Ssangwha-'cha' in the modern era in South Korea. The goal is to understand how traditional Korean medical culture has been related to the food culture of everyday life. Method : We analyzed traditional medical texts, newspaper articles and advertisements, literary works, and folk song lyrics in which Ssangwha-tang and Ssangwha-cha are mentioned. Results : Ssangwha-tang used to be mentioned as a medicine to tonify 'Yang' energy(Bo-yang) in traditional medical texts from the late Goryeo dynasty to the mid-Joseon dynasty. Since the late Joseon dynasty, it has also been prescribed for cold, as the tonifying method(Bo-beop) gradually prevailed from the royal family to the public. Since then, Ssangwha-tang has been more popular with the public, with the emergence of the patent medicine(Mae-yak) market since the Opening port period and the Colonial period. As the number of Da-bang sharply increased nationwide amid the period of the country's liberation, Ssangwha-tang has been included in the Da-bang menu served as Ssangwha-cha, corresponding to the increasing demands of the public and government policy that tends to favor traditional beverages over coffee. Conclusion : The historical process in which Sssangwha-tang, a type of herbal medicine, became also considered as tea, Ssangwha-cha, provides an example of how Korean traditional medical culture emphasizing the tonification of the body is interconnected with the daily lives of the public and food culture.

• Journal of the Korean Society for Library and Information Science
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• v.54 no.2
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• pp.435-455
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• 2020

The purpose of this study is to examine the publication, composition, method of composition, and acceptance patterns of JujaDaejeon anthologies edited by Joseon scholars in the Joseon dynasty. When a large amount of JujaDaejeon was published in the 16^th century, anthologies of JujajaDaejeon was compiled, published and learned as a way to understand it. A total of 13 kinds of JujajaDaejeon anthologies were published, including six kinds in the early Joseon period and seven kinds in the late Joseon period. And the composition of main anthologies showed a trend that was supplemented by Jeong Gyeong-se's Jumunjakhae from Lee Hwang's Jujaseojeolyo, and aggregated into Song Si-yeol's Jeoljaktongpyeon(boyu). JujaDaejeon consists of total 3,645 works except for poems. Among them, 1,734 works were selected by 13 anthologies. The theme of a work with a high cumulative number of selections is the virtue and attitude of the king, policy proposals, the appointment of talent, the duty of subjects, criteria for evaluating historical figures, opposition to harmony with Jin and territorial restoration, and academic discussions. This study is expected to be meaningful in the field of the research on the acceptance of the foreign books and acceptance of the Zhu Xi's works in the Joseon dynasty.

• Journal of the Korean Society of Food Culture
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• v.36 no.1
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• pp.1-27
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• 2021

Eumsikjeoljo (integrity with food) originally came from the Andong district, where the Goseong Yi clan inherited a cookbook from their ancestor Lee Jeong-Rong (1798~1871). The cookbook was written in an antiquated style and is estimated to have been written around the year 1865. Details of the era and authorship are seldom available for the extant ancient cookbooks. The authors of these books and the period during which these books were precisely written were studied through the Eumsikjeoljo which is a repository of 46 cooking disciplines. Of these 10 deal with the practice of traditional Korean crispy snack making, 4 with rice cake making, 3 of the yeonbyeong kind, 19 examples of Korean side dish making, 6 recipes of the kimchi variety, 2 examples of paste-based recipes, and 2 instances of instructions on how to make vinegar-based extracts. Also, in Eumsikjeoljo, there are descriptions of 29 different ways to brew rice wine. Of these, Danyang wine among the Leehwa wines and 13 others account for over 44% of the content. Leeyang wine and Sogok wine are represented by 10 different varieties and constitute around 34% of the entries. Samyang wine and Baek-il wine, along with 6 others, constitute 21% of the entries. The secret recipes of the Goseong Yi clan in the Andong district were recorded so that they could be transferred to the descendants of the clan. An inspection of the recipes and wine brewing techniques recorded in Eumsikjeoljo provides a clearer picture of the mid-1800s Andong noble family's traditional food habits and simultaneously sheds light on the late Joseon dynasty's food culture.