To analyze food material and table wares in daily reception dishes of Choson Dynasty, studied historic book 'Young jeob Dogam Zabmulsek Euigwae' (1609, 1643 year) described the daily reception dishes for Chinese envoy in Choson Dynasty. The results obtained from this study are as follows. 1. Food material for reception Chinese envoy were vegetable, pickled vegetable, soup (?水), brown seaweed, kelp, green seaweed, garlic, pine mushroom, mushroom, driedfish, fish egg, shrimp, pork, pheasant, fowl, salted fish shrimp and etc, various fruits preserved in honey, green peajelly, buck wheat jelly and bean curd. 2. The table wares were rice bowl(鉢里), small bowl of porcelain(甫兒), water bowl(大貼), plate(貼是), small dish(鍾子), small earthen ware jar(東海), jar(缸), pottery(甕), table(盤), chopsticks(?), washbowl(洗面盆), earthen ware steamer(甑), kettle(釜), brazier(爐), measuring cup(升), unit of measure(合), meter(稱子), spoon(匙), chest (函), lid(蓋), large rice bowl(所羅) and bowl(椀).

To analyze daily reception dishes of Choson Dynasty, studied historic book 'Youngjeob Dogam Zabmulsek Euigwae'(1609, 1643 year) described the daily reception dishes for Chinese envoy in Choson Dynasty. The results obtained from this study are as follows. 1. The daily meal consisted of a table for rice gruel(早飯), daily meal(3時飯) and fruit table(茶啖). 2. A table for rice gruel, taken before breakfast was arranged rice gruel(粥) noodles(麵), soup(湯), fish and meat(肝南), cake(餠) and etc. 3. Daily meal was arranged cooked rice(飯), soup(湯), salted fish shrimp and etc(?), jerked meat(佐飯). pickled vegetables(醬?), meat fish and others broiled with seasoning(炙), and etc. 4. Fruit table was arranged noodles(麵), soup(湯), fried cake made of wheat flour, honey and oil(造果), fruits(實果), various fruits preserved in honey(正果), dried fish and meat(切肉), honey water(水正果) and etc.

To analyze reception dishes of Choson Dynasty, studied historic book ‘Youngjeob Dogam Younhyangsek Euigwae’ (1609, 1634, 1643 year) described feast dishes for Chinese envoy in Choson Dynasty. The results obtained from this study are as follows. 1. The feast dishes consisted of the first main feast dishes (下馬宴, 上馬宴), the second main feast dishes (翌日宴, 請宴 and etc) and the third main feast dishes (別茶啖). 2. 下馬宴, 上馬宴 were arranged in four kinds of tale, the first one called the main table, the second the right side table, the third the left side table, the fourth the confronting side table. Dishes of main table were oil and honey pastry and fruits. Dishes of the second table and the third table were oil and honey pastry, and small cake made of honey and rice with patterns pressed in it. Dishes of the fourth table were cooked vegetable, dried slices of meat seasoned with spices, cooked meat, and fried fish. In feast, Chinese envoy drank 11 cups (1609 year) and 5 cups (1634 year) of liquor. At the first cup they abalones soup, others in a small round table (初味), a small boiled meet (小膳) and a large boiled meat (大膳), at a second cup eat (二味), at third cup eat (三味)..., at eleventh cup, they eat (十一味) and fruits.

To analyze reception dishes of Choson Dynasty, studied historic book 'Youngjeob Dogam Younhyangsek Euigwae' (1609, 1634, 1643 year) discribed feast dishes for Chinese envoy in Choson dynasty. The results obtained from this study are as follows. 1. the feast dishes consisted of the first main feast dishes (下馬宴, 上馬宴) the Second main feast dishes (翌日宴, 請宴 and etc) and the third main feast dishes (別茶啖). 2. 翌日宴 were arranged in two kinds of table, the first one called the main table, the second the confronting side table. Dishes of main table were oil and honey pastry and fruits. Dishes of the second table were cooked vegetable, dried slices of meat seasoned with spices, cooked meat and fried fish. In feast, Chinese envoy drank 11cups (1609 year) and 5 cups (1643 year) of liquor. At the first cup they abalones soup, others in a small round table (初味), a small boiled meat (小膳) and a large boiled meat (大膳), at the second cup eat 二味, at third cup eat 三味... at the eleventh cup, they eat 十一味. 3. 別茶啖 (1643 year) were arranged in one kind of table. Dishes of the table were oil and honey pastry, fruits, honey water, dried fish and meat, cooked meat and fish, and cooked egg. In feast, Chinese envoy drank 5 cups and eat 一味~五味.

Welcome reception for chinese envoy had been very important affairs for Chosun Dynasty. The procedure for the reception was described in Youngjeob Dogam. The events of each visit of Chinese envoy were also recorded in Youngjeob Dogam Euigwae. Among them, only the records of the year of 1609, 1610, 1626, 1634, 1637, 1643 are existing.

To analyze reception dishes of Choson Dynasty, the author studied historic book-Youngjeob Dogam Mimiunsek Euigwae (1609, 1610 year) in which the reception dishes for Chinese envoy in Choson Dynasty were described. The rescelts obtained from this study were as follows. 1. Youngjeob Dogam Mimunsek collected food items and necessities for reception of Chinese envoy from each administrative machinery, and they included cerials, fruits, seasonings, teas, wines, tablewares, medicines, etc. 2. The guest roms for Chinese envoy were arranged with table, chest, jar, wine glass, tableware, chopstick, spoon, incenseburner, brazier, candlestick, lantern, cloth, etc.

To analyse reception dishes of Choson Dynasty the author studied historic book-Youngjeob Dogam Bansunsek Euigwae (1609, 1626, 1634 year) in which the daily reception dishes for Chinese envoy in Choson Dynasty were described. The results obtained from this study were as follows. 1. The daily food items for reception of Chinese envoy were refined rice wine, rice, large fish, fish, Zogi, Driedjogi, mullet, pork, beef, chicken, egg, salt, soysauce, sweet soy sauce, refined soy sauce, sesame oil, vinegar, bean curd, stone leek, parsley, ginger and gaslic etc. 2. The daily tablewares used for reception of Chinese envoy were ricebowl (bari), small bowl of porcelain (boa), water bowl (daejeop), soup bowl (tang gi), plate (jeopsi), small dish (jong gi), small earthen ware jar (dong hae), jar (hang), pottery (ong gi), wine glass (jan), water cup, chopsticks, kettle, cauldron, bottle, table, knife, napkin, dish towel, brazier, washbowl and meter etc.

To analyze wedding feast dishes of king and royal prince of Chosun Dynasty (1866, 1906), the author studied historic book Gare Dogam Euigwae, in which the wedding feast dishes of King and Prince in Chosun Dynasty were described. The results obtained from the study were as follows, 1. Dish materials used for wedding ceremony in the year of 1866 was same as that of the year 1749. 2. Dish materials used for wedding ceremony in the year of 1906 was quit different that of the year 1749. 3. Dish materials used for main table(연상(宴床)), second table(좌협상(左挾床)), third table(우협상(右挾床)), and fourth table(면협상(面挾床)) was the same as that of from the year 1651 till 1906. 4. Dish materials used for a small round table(초미(初味)), another table(이미(二味)), and the other table(삼미(三味)) was the same as that of from the year 1749 till 1906. 5. A large boiled beef(대선(大膳)) and a small boiled beef(소선(小膳)) were in the year 1819 and 1906.

To analyse wedding feast dishes of royal prince of Chosun Dynasty(1744, 1819), the author studied historic book-GareDogamEuigwae, in which the wedding feast dishes of King and Prince in Chosun Dynasty were described. The results obtained from the study were as follows, 1. Arranged dishes in wedding ceremony were four kinds of table, main table, second table, third table and fourth table. That table setting was same as that of the year 1651. 2. Meal ceremonies were in sacrificial food partaking, drinking ceremony and courtesy of levee. 3. In wedding ceremony, prince and princess drank three cups of liquor. At the first cup they eat abalones soup and others in a small round table(初味), at the second cup fine noodles and others in another table(二味), at the third cup bun stuffed with fish and others in the other table(三味). 4. In sacrificial food partaking and drinking ceremony, King drank nine cups of liquor, at first cup, King eats a small boiled beef(小膳) and (初味), at second cup eats(二味), at third cup eats(三味),·s, at nineth cup, King eats a soup, a large boiled beef(大膳) and fruits. 5. Dish materials and quantities used for wedding ceremony in the year of 1819 was same as that of the year 1651.

Wangjo Silok, the official chronicle of Lee Dynasty, carries 131 records on the Kepler Supernova 1604; all of them are given in the present report. Among them 112 records are detailed descriptions about the observed brightness variation over the period from October 13, 1604 (the 37th year of King Sunjo) to April 23, 1605. On July 14, 1605, an addendum is given as a final assessment of the guest star incidence. Since the apparent brightness, size and position are carefully described as compared to bright planets and stars, these records are ideal for retrieving light curve of the Kepler Supernova over the seven month period. Simple procedures are suggested for the derivation of light curve.

To analyze wedding feast dishes of royal prince (1651, 1696) of Choson Dynasty, studied Gare Dogam Euigwae. Historic book 'Gare Dogam Euigwae' discribed wedding feast dishes of king‘s Choson Dynasty. The results obtained from this study are as follows. Dishes were arranged in four kinds of table, the first one called the main table, the second the right side table, the third the left side table, the fourth the confronting side table. Dishes of main table were oil and honey pastry, and fruits (pine nuts, orange, dried persimmon, torreya nuts, dried chestnut, jujube). Dishes of the second table and the third table were oil and honey pastry, and small cake made of honey and rice with patterns pressed in it. Dishes of the fourth table were cooked vegetable (wild ginseng, platy-codon, radish, white gourd melon, ginger), dried slices of meat seasoned with spices (abalone, octopus, shark, pheasant), cooked meat (wild goose, fowl, egg, pheasant, abalone), and fried fish (roe deer, fish, duck, pigeon, sparrow). The main table (同牢大宴床) and the second table (右挾床) stand as a symbol for integrity. The third table (左挾床) symbolize longerity. The fourth table (面挾床) symbolize bearing many young and connubial felicity.

The food used in the royal palace of Chosun dynasty(朝鮮王朝) are viewed from various aspects of the dishes for ordinary meal, royal banquet, reception for the foreign representatives, wedding feast, and ancestral rites. Unfortunately most of knowledge on the food used in the royal palace is not accurate as it had been delivered orally and includes only that of the late Chosun dynasty era. Accordingly more accurate knowledge on its historical change could be illustrated by the ancient literature, including uigue(full account, 儀軌), dungrok(memorandum, 膳錄) or balgi(list, 件記). Though it is different from the preparation of King´s dinner table in kitchen, the uigue on ordinary meal, while King Jungcho(正祖) and his troupe visited the Hwasung(華城) has been handed down as the literature on the ordinary meal of the royal palace. Twenty seven kinds of uigue and dungrok on royal banquet for a celebration, from the 45th year of Sook Jong(肅宗, 1715) to the 6th year of Kwang Moo(光武, 1902), remain & reveal the change of features on dishes and food materials for royal banquet. Twenty kinds of uigue and dungrok on foods for reception of Chinese representatives, from the first year of Kwang Hae Koon(光海君, 1609) to the 21st year of Injo(仁祖, 1643), remain and antedate those on foods for royal banquet approximately 100 years. These have been precious materials for historical view on foods used in the royal palace. Twenty kinds of dungrok and uigue of karaedogam(嘉禮都監), in which dishes, food materials, and table setting diagram for dongrae feast (同牢宴) were put on record, remain as the litherature of wedding feast. Wangchosilrok(dynastic record, 王朝實錄) and numerous kinds of uigue have been helpful for study on foods used in ancestral rites. Detailed kinds and cooking procedures of foods for ancestral rites were clearly explained in Taesangji(太常志). A full view on foods used in the royal palace will be reproduced only through analytic study of these ancient litheratures.

The 44 events of high tides recorded in the Joseonwangjo-silog (1392-1903) were investigated and analyzed. These 44 records were described with explanation in time sequence after conversion to Gregorean date. Among the 44 events listed in the Joseonwangjo-silog, one event which took place in Youngjo 17th (1741), was caused by the underwater seismic earthquake, and the others were all associated with the storm surges. And the 36 events took place in the western coast, the 7 events in the eastern coast, and the only 3 events in the southern coast.

본 연구에서는 조선왕조실록의 문헌 기록 호우사상의 특성을 파악하고 구조적으로 간단한 강우모형인 구형펄스모형을 이용하여 평가하였다. 전체적으로 '큰비'에서와 같이 강우에 대한 언급만이 있는 경우가 '큰물', '홍수', '폭우'와 같이 홍수유출 및 이에 따른 피해가 설명되어 있는 경우보다 강우의 재현기간이 작게 나타나는 것을 파악할 수 있었다. 기본적으로 기록된 호우사상은 모두 극치사상이 아닌 것으로 파악되었다. 일관되게 어느 정도 이상의 재현기간을 갖고

This study characterized and qualitatively analyzed the storm events recorded in the Annals of Chosun Dynasty. First of all, the storm events are retrieved using the like Keun-Bi (big rain), Keun-Mul (high water), Hong-Soo (flood), and Pok-Woo (torrential

明庵 鄭栻의 은 1683(肅宗9)년에 普州 玉峯에서 태어났다. 字는 敬甫이고， 명암은 그 號이다. 明나라가 망한 것을 슬퍼하여 일생 동안 仕宦하지 않고 초야에서 포의로 지내다 일생을 마친 문학자이다. 그는 명나라를 숭상하는 인물 가운데서도 철저한 사람이었다. 그는 청나라는 미개한 오랑캐로 간주하여 철저하게 배척하여 인정하지 않았다. 명나라를 높은 학문과 찬란한 문화를 가진 중국 역사상의 正統 으로 인정하였다. 사람답게 사는 삶의 질이 높은 이상적인 국가로 명나라를 생각 하였다. 그래서 청나라가 지배하는 세상에 나가서 벼슬하는 것을 더럽게 생각하였 고， 어떻게 하면 중국 대륙에서 청나라를 섬멸하여 축출할까 하는 것이 일생의 話 頭였다 명암의 사상과 문학은 모두 이 화두에서 출발하였다. 그래서 그의 號마저도 明庵이라고 했던 것이다. 그의 고결한 정신자세는， 朝鮮의 伯夷叔齊라 일컬어 손색이 없다. 청나라가 중국을 통치하고 있던 시대에 태어나 살았던 明庵은， 名利를 초탈하여 명나라의 회복과 청나라의 축출을 염원하면서 한 평생 부귀영화를 누리는 것을 스스로 포기하고서， 出處의 大節을 지켜 곧게 깨끗하게 艱苦한 삶을 영위하였다. 그는 선비 지식인으로서 국가의 운명에 무관심할 수 없였던 것이다. 伯夷叔齊이래로 이어져 온 선비의 節義사장이 이 시대상황에서 명암을 통해 體現 된 것이었다. 그의 시는 淸浮하고 肺腑한 서체에서 흘러나온 것이기에 읽는 사람에게 감동을 준다. 詩想이 다채롭고 진지하고， 표현의 기볍도 독창적이라 이전의 시를 답습한 것이 아니고， 아주 逼眞하게 사물을 묘사하였다. 언어를 다루는 기술이 섬세하여 그의 시는 내용적으로 뿐만 아니라 文藝的으로 성공하였다고 할 수 있다. 그의 산문 가운데는 「矗石樓重修記」， 「義嚴碑記」등 많은 사람들의 주목을 받았던 글이 있지만， 문학적으로 가장 뛰어난 글은 여러 종류의 遊山錄이라 할 수 있다. 그의 유산록은 산수문학의 典範으로서 韓國漢文學史에 등장시킬 가치가 있 다. 本考에서는 지금까지 학계에 소개된 척이 없였던 明庵 鄭栻의 의 생애와 그의 詩文學의 독특한 면모를 밝혀， 韓國漢文學연구의 지평을 확대하고자 한다.

Before I studied this paper, I studied "the Research of the Documents Treated in Chosoˇn-wangjo-sillok": Laying emphasis on the Document. That study was to identify where and how 16 kinds of the documents were mentioned. It's intention was to identify how a policy of courtesy and music in Chosoˇn was acted. Among those researches, it was made certain that Aksoˇ 『樂書』 written by Jin Yang 陳暘 was totally 38 times mentioned and discussed in Chosoˇn-wangjo-sillok『朝鮮王朝實錄』. It was the most frequent appearances among 16 documents quoted in Akhak-kweboˇm 『樂學軌範』, so it was concluded that Aksoˇ was used as the important music document in Chosoˇn. A purpose of this paper is to identify where Aksoˇ written by Chin Yang is mentioned and quoted and to reveal how it is used in Chosoˇn's music and courtesy policy. Revised CD-ROM Chosoˇn-wangjo-sillok translated into Korean published in 1997 is used in that way to study this paper. And the range of this study is from Taejo-sillok 『太祖實錄』 to Ch'oˇljong-sillok 『哲宗實錄』. Besides, I'll identify the content of Aksoˇ, so that I intend to aid the understanding of this paper. Chin Yang's Aksoˇ was mainly used to establish the musical policy from T'aejong 太宗 Period to Sejong 世宗 Period (1418-1450) in Korea Dynasty, it was identified that they hunt for akgong 樂工 at Tang 唐 (China) and then learn the music. And Pak Yoˇn 朴堧 was allowed to edit the music books including an instrumental method and how to make sheet, because he needed a theoretic basis to establish 'royal court of music'. In addition to this, Pak Yoˇn tried to establish music grounding old system such as Aksoˇ written by Chin Yang. According to Chosoˇn-wangjo-sillok, CHin Yang's Aksoˇ was reflected at the musical policy in Sejong Period, especially the content of Akkidosoˇl 『樂器圖說』. In Aksoˇ, not only royal court musical instrument and the ritual things are presented by a picture but also the shape, construct and rendition of the instrument are presented in detail. Therefore Aksoˇ played an important role as a guide in a policy of courtesy and music in the early Chosoˇn times (1392-1592). Aksoˇ which had wide content used to be evaluated in that it had important literal values in the study of chinese music history and the study of music theory, especially in the study of eastern music and culture. As noting in this paper, the content of Aksoˇ which explained by a picture in detail is mentioned and quoted in a policy of courtesy and music by some confucian scholars including Pak Yoˇn in the early Chosoˇn times. And Aksoˇ is quoted 52 times in Akhak-gweboˇm 『樂學軌範』 edited in Soˇngjong 成宗 Period (1469-1494), so it is revealed to be dealt as and important music book. Therefore Aksoˇ is valued as an important book in the study of Chosoˇn's music history. Aksoˇ is mentioned 38 times in Chosoˇn-wangjo-sillok. Accordingly it is sure that Aksoˇ written by Jin Yang is important in the establishment of a policy of courtesy and music in Chosoˇn.