• 미술자료
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• 제100권
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• pp.140-170
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• 2021

정유재란을 겪으며 전소(全燒)된 화엄사는 벽암각성(碧巖覺性)(1575~1660)의 주도 아래 재건이 이루어졌다. 대웅전에는 목조비로자나삼신불상이 봉안되었는데, 1634년에 완성하여 1635년에 점안·봉안되었다. 2015년에 석가불상 복장 <시주질>과 노사나불상 대좌 내부 판재(板材)에 적힌 <묵서명>이 조사되고, 2020년에 노사나불상의 복장 <시주질>이 조사되어 비로자나삼신불상의 조성에 참여한 청헌, 응원, 인균을 포함한 열여덟 명의 조각승들이 밝혀졌고 선조(宣祖)의 아들 의창군 이광(李珖)을 비롯한 왕실과 종친, 천명이 넘는 승속(僧俗)의 시주자들이 동참한 대규모 불사였음이 알려졌다. 비로자나삼신불상의 본존은 높이 2.76m의 장육불상으로 당시 불교조각에서 널리 유행하던 장신형의 비례감이 아닌 두부가 크고 어깨가 좁은 고식(古式)의 단구형(短軀形) 비례감을 보인다. 주먹 쥔 왼손을 오른손으로 감싼 비로자나불의 지권인(智拳印)과 보관을 쓴 보살형의 노사나불상은 북송대에 고려로 전해진 전통적인 도상(圖像)이며, 석가불상이 결한 독특한 항마촉지인의 형식은 명(明)에서 전래된 경(經) 변상도에 나타난 도상이 불교조각에 반영된 것으로 생각된다. 화엄사 비로자나삼신불상에서 나타나는 신구(新舊) 양식과 도상의 혼재는 화엄사 불사(佛事)를 맡았던 조각승들이 고려시대 불교조각의 귀족적 전통을 계승한 조선초기 불교미술에서 화엄사 삼신불상의 범본을 구하려했던데서 비롯된 것으로 이해된다. 또한 전란으로 소실된 고려시대 비로자나삼신불상의 원(原) 모습에 가깝게 복원되기를 바라는 화엄사 산중대덕(山中大德)들의 기대가 불상조성에 영향을 주었을 것으로 생각된다. 이와 같은 관점에서 화엄사 삼신불상의 노사나불상은 고려시대 비로자나삼신불상과 도상적으로 연결될 수 있으며 고려시대의 화엄사에 이와 유사한 도상과 양식의 비로자나삼신불상이 봉안되어 있었을 가능성을 상정해 볼 수 있다. 만우 휘헌의 『화엄사지』(1924)에 따르면, 화엄사는 고려 왕실의 축성의례를 거행해온 사찰로 여겨지는데, 이 전통이 조선후기까지 이어져 화엄사 재건 불사에서 새로 조성된 대웅전 비로자나삼신불상 역시 조선왕실의 축성의례를 위한 예배대상이었을 가능성이 크다. 따라서 화엄사 재건에 왕실과 종친이 시주자로 참여한 점도 이와 관련이 있을 것으로 생각된다.

• 한국지역지리학회지
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• 제14권1호
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• pp.68-83
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• 2008

본 연구는 조선시대의 읍성과 내부 구조가 가장 잘 복원되어 있는 전라남도 순천시의 낙안읍성을 사례로 조선초에 나타난 읍치의 이동과 신읍치의 입지 구조 경관의 특징을 분석해 보았다. 그 결과를 요약하면 다음과 같다. 첫째, 낙안군의 읍치는 1424년 현재의 보성군 벌교읍 고읍리에서 순천시 낙안면 낙안읍성으로 옮겼다. 둘째, 신읍치인 낙안읍성은 입지 구조 경관 등에서 수도인 한양을 거의 그대로 모방하였는데, 중앙 정부의 관여에 의해 철저히 계획적으로 건설되었기 때문으로 볼 수 있다. 셋째, 1451년까지도 낙안군의 토착세력은 신읍치인 낙안읍성을 부정하고 싶어했으며, 1400년대 후반까지도 구읍치의 관성이 강하게 남아 있었다. 넷째, 1700년대 이후의 자료에는 조선시대 읍치의 전형적인 상징 논리인 풍수적 경관이 확실하게 체계화되어 있었다.

• 복식
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• 제64권7호
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• pp.11-28
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• 2014

Chinyoung(親迎) is one of the detailed procedures of a wedding ceremony, of which the bridegroom visits the bride's home to receive and bring her to his home. And, Procession Illustration (班次圖) is a type of drawing that shows how people of various social classes are arranged in their predetermined positions in a royal ceremony. Thus, 'Chinyoung Procession Illustration(親迎班次圖)' refers to the drawing of the march in the course of Joseon's royal wedding ceremony, in which the bridegroom receives and brings the bride to his home. This paper aims to reconstruct the Chinyoung Procession Illustration for a princess as an image, which has never been done. There are no drawings or pictures of the princesses' Chinyoung Procession, but only written records. Thus, we completed the Procession Illustration by dressing the participants in accordance with their social classes and arranging them in the march. The arrangements were based on historical records of social classes, positions, number, and costumes. As for the princesses' weddings in the late Joseon period, a total of 18 wedding records remain. We selected Princess Bok-On's (福溫公主: 1818~1832) wedding as the subject of reconstruction as it had the greatest number of participants. In addition, due to the great number of participants, this study limits its focus to the female participants, with the male participants to be examined in future research. The result confirmed that the number of participants in Princess Bok-On's Chinyoung Procession was 184, including the bride and bridegroom, and the number of female participants was 26 in total, including the princess and women placed around her. The women participants wore Rip(笠), Neoul(羅兀), Jeonmo(氈帽), Garima(加里磨), Noeui(露衣), Hwaleui(豁衣), Dangeui(唐衣), Jeogori(赤古里), Chima(赤亇), Malgun(袜裙), Daedae(大帶), Onhye(溫鞋), Dokhye(禿鞋).

• Journal of Astronomy and Space Sciences
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• 제34권2호
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• pp.161-170
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• 2017

In this study, the characteristics of a horizontal sundial from the Joseon Dynasty were investigated. Korea's Treasure No. 840 (T840) is a Western-style horizontal sundial where hour-lines and solar-term-lines are engraved. The inscription of this sundial indicates that the latitude (altitude of the north celestial pole) is $37^{\circ}$ 39', but the gnomon is lost. In the present study, the latitude of the sundial and the length of the gnomon were estimated based only on the hour-lines and solar-term-lines of the horizontal sundial. When statistically calculated from the convergent point obtained by extending the hour-lines, the latitude of this sundial was $37^{\circ}$ $15^{\prime}{\pm}26^{\prime}$, which showed a 24' difference from the record of the inscription. When it was also assumed that a convergent point is changeable, the estimation of the sundial's latitude was found to be sensitive to the variation of this point. This study found that T840 used a vertical gnomon, that is, perpendicular to the horizontal plane, rather than an inclined triangular gnomon, and a horn-shaped mark like a vertical gnomon is cut on its surface. The length of the gnomon engraved on the artifact was 43.1 mm, and in the present study was statistically calculated as $43.7{\pm}0.7mm$. In addition, the position of the gnomon according to the original inscription and our calculation showed an error of 0.3 mm.

• 천문학논총
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• 제30권3호
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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.

• 건축역사연구
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• 제28권6호
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• pp.43-54
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• 2019

The grade of East Asian architecture is generally classified by the size, the shape of the roof, and the type of bracket set. The craftsmanship of columns, beam, purlin, stylobate, column base stone and paintwork is also a contributing factor for such classifications. These classifications can be found not only in historical documents such as 「Oksajo(屋舍條)」 of 『Samguksagi(三國史記)』 but also in 「house details regulations of residential architecture(家舍規制)」 of Joseon Dynasty. However, there are differences in detailed designs among the same grade of architecture regardless of the classification. In this research, the Palace, the Royal Residence(宮家), and the Jaesil(齋室) are considered as the Palatial Buildings and Royal Residences. And the advanced architectural o details which appear only in the Royal Architectures are defined as the 'The Architectural Crafts as a Code of Manners'. The Architectural Crafts as a Code of Manners is detailed design, which can be seen as fabrication of materials and supplementary factors. The Architectural Crafts as a Code of Manners used in the Palatial Buildings and Royal Residences reveal the types and their historical changes. This research will present a basis for the repair and restoration of cultural heritages to be carried out in the future, and also prevent them from further damages, thus help to preserve the cultural heritages.

• 건축역사연구
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• 제20권3호
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• pp.23-38
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• 2011

The Axes and Adzes are the oldest tools since the beginning of human history which is used to cut the tree and make part of architecture such as boards, square timber etc. Nowadays, these old woodworking tools especially "Jagui(자귀)" (adze) has been almost disappeared at the working site of residential and cultural properties. It is necessary to study Korean traditional woodworking tools to keep Korean traditional skill and technology. It has been reviewed the change of shape of "Jagui(자귀)" (adze) from before Samhan (삼한) period to Joseon Dynasty through excavated relics and paintings and summarize as follows: Based on excavation relics of Dahori, both plate type blade and pocket type blade are used for "Tokki(도끼)" (axe) and "Jagui(자귀)" (adze). The excavated "Jagui(자귀)" (adze) from Jeongbaikri 356 tomb, near Pyongyang is prototype of "Jagui(자귀)" (adze) used nowdays which has almost same shape as well as the insert method of blade and handle. The auxiliary handle is inserted to blade and the main handle is inserted to the auxiliary handle which is different from the method of Chinese and Japanese "Jagui(자귀)" (adze). The length of handle of "Jagui(자귀)" (adze) until late Joseon Dynasty is short by which we assume it is used for a sitting position as hand held Jagui and from that time long handle has been introduced for a standing position which is called "Sunjagui(선자귀)". "Jagui(자귀)" (adze) has been used since the beginning of human history but it is almost disappeared at the most of woodworking site which is the crisis of Korean traditional architecture and we have to do something to keep it.

• 공학교육연구
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• 제5권1호
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• pp.77-84
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• 2002

홍대용은 서양의 과학기술이 수학적 원리와 정밀한 관측에 근거하고 있음을 확인하고, [주해수용(籌解需用)]이라는 수학책을 저술함으로써 수학자로 일컬을 만 하다. 그리고, 홍대용은 동양의 자연관과 우주관을 비판적으로 수용 검토하고, 서양의 과학사상에 근거하여 무한우주설을 포함한 여러 가지 진취적 과학사상을 제시함으로써, 조선후기의 자연과학자로 인정할 수 있는 업적을 남겼다. 또한, 실천을 중요시한 홍대용은 서양식 혼천의와 자명종을 이해?수용하고 기술자의 도움을 받아 제작하여, 자신의 개인관측소(籠水閣)에 설치할 정도로 기술자로서의 면모도 갖추었다. 홍대용의 과학자 및 기술자로서의 측면을 통하여, '수학적 사고, 창의적 구상, 실천적 활동' 등을 21세기 한국의 우수한 기술자를 양성하기 위한 교육방향으로 설정하여도 좋을 것으로 판단된다.

• 대한한의학원전학회지
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• 제28권4호
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• pp.121-137
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• 2015

Objectives : To investigate the progress, characteristics, and reasons of CV12 moxibustion that King Sukjong of Joseon Dynasty had experienced 31 years since 1684. Methods : This study mainly extracted the records and related records about CV12 moxibustion of King Sukjong and relevant records from Seungjeongwon Ilgi, and analyzed them. Aside from that, medical books wrote at that time and relevant records were additionally investigated. Results : King Sukjong cauterized CV12 or other CV12 related acupoints with moxa 21 years out of his 31 years from 1684 to 1714. The cautery period was usually between late January and mid February. He had 100 pieces of moxa for cautery. On the last day of his moxibustion, he cauterized ST36 with moxa. The moxibustion process consisted of the following steps: suggestion or requirement of moxibustion, decision of date and time, and moxa cautery. In 1684, the reason why King Sukjong cauterized CV12 with moxa was to treat his joint pain and nauseous symptoms. The effect can be found in Donguibogam, many other Korean medical books, and other general books at that time. In 1685, he began to cauterize CV12 with moxa to prevent diseases. Since then, most moxa cautery on CV12 had been performed in the same context. Conclusions : For 21 years, King Sukjong repeatedly cauterized CV12 with moxa. The moxa therapy was conducted to prevent diseases mostly. And King Sukjong had a lot of interest in the therapy. For the reasons, the therapy had repeatedly been performed so long.

• 암석학회지
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• 제27권1호
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• pp.67-72
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• 2018

옥동단층대를 따라 발달한 하부 장산층내 견운모 석영 편암의 K-Ar 연령이 옥동단층의 활동시기와 옥동단층이 자르고 있는 장산층의 퇴적시기를 한정하는데 활용할 수 있어 다시 주목 받고 있다. 보고된 3개의 K-Ar 연령 중에서 가장 오래된 연령($562{\pm}2Ma$)은 조선누층군 최하부층인 장산층의 퇴적시기가 신원생대 말기라는 주장의 중요한 근거로 제시되고 있다. 이와 같은 해석은 퇴적분지의 생성과 진화를 포함한 한반도의 지구조적 진화에 매우 중요한 의미를 갖기 때문에 보고된 연령 분석자료(Yun, 1983)의 신뢰도와 지질학적 의미에 대하여 다시 고찰하였다. 그 결과 분석된 암석표품에 함유된 석영은 상당량의 과잉 Ar을 포함하는 것으로 추정되기 때문에 장산층의 연령을 한정하는 근거로 활용하는 것은 적합하지 않으며, 이 암석표품이 나타내는 압쇄운동의 시기는 약 170 Ma로 판단된다.