This thesis is a study on the oldest feng-shui book 『Janggyeong(葬經)』. Specially, it is a focus on the feng-shui orientation method so called Sasepalryongbub(四勢八龍法) in that book. This method is to identify fortune and misfortune with the directions to be measured by a feng-shui compass. Sa(四) of Sase(四勢) is the four pieces of direction of dividing 12 parts for 360 degree circle. To divide for 12 parts is related with 12-Jiji(地支). Sa mean In(寅), Sin(申), Sa(巳), and Hae(亥). Se of Sase means a large stem of mountain. Generally, Sase are the big mountain stems of the four directions as In, Sin, Sa, and Hae. Pal(八) of Palryong(八龍) mean the 8 parts of equal division for 360 degree. It is related with Palgoe(八卦) that divide for 8 parts equally. Palgoe are Jin(震), Li(離), Gam(坎), Tae(兌), Geon(乾), Gon(坤), Gan(艮), and Son(巽). Ryong(龍) of Palryong(八龍) is a stem of mountain that is measured with 8 parts of equal division feng-shui compass. Sasepalryongbub make a connection between Sase and Palryong. When they are connected, it is a good fortune like as In(寅) and Li(離), Sin(申) and Gam(坎) or Gon(坤) or Gan(艮), Sa(巳) and Tae(兌) or Geon(乾), Hae(亥) and Jin(辰) or Son(巽). It is based on two theories. The one is 12-Unseongron(運星論), the other is one of Ohaengron(五行論) as Samhap-Ohaeng(三合五行). 12-Unseongron begins from dividing all human life affairs with 12 steps. Saeng(生), Wang(旺), Myo(墓) are the very important things among 12 steps. Saeng means starting, Wang means flourishing, Myo means keeping. Samhap-Ohaeng is made with Jiji of Saeng, Wang and Myo steps about 12-Unseongron. Saeng is the most important thing among of Saeng, Wang and Myo in Sasepalryongbub which means birth. Saeng of Jiji direction can help Palgoe direction as a counterpart. Like this, the good relation of Sase and Palryong is that Jiji direction can help Palgoe direction. For example, there are In(寅) of Jiji and Li(離) of Palgoe, can be explained as these kinds of the good relations. In view of Samhap-Ohaeng, In of Jiji is regared as Saeng of fire(火). This fire– Saeng- In as Jiji can help fire- Li as Palgoe. It can be said as a good condition that Sase and Palryong be connected like this case. This is the main content of Sasepalryongbub as being treated in this study.

예이츠는 『비전』의 제 3권 ｢심판받는 영혼｣에서 생과 사의 경계선에서의 6가지의 단계를 묘사하고 있다. 그의 진정한 목표는 이미 선험적으로 결정지어진 “존재의 통일에 이르는 길,” 더 나아가서는 “문화의 통일” 또는 “다문화”와 “초국가”의 길에 이르는 연단의 문제였고, 결국 보편적인 영혼의 초문화/초국가적인 시학의 지형도를 그려내는 작업이었다. 이미 먼저 온 “앞선 미래”의 영혼의 눈은 초국가주의 시학을 예견하고 있었고, 예이츠의 ｢심판받는 영혼｣은 바로 이 시학의 중핵을 이루는 중요한 증언이 되고 있다.

The purpose of this research was to investigate the transition of the concept and meaning of "bulgogi". "Bulgogi" is a representative Korean food and is also a global menu item. The first dictionary that presented the word "bulgogi" was the Keunsajeon (big dictionary). The results of an analysis of 17 dictionaries published in the last 60 years showed the immutable definition of "neobiani" as seasoned and broiled beef. In contrast, "bulgogi" has been termed differently, from "simply grilled meat of an animal" to the same meaning as that of "neobiani". Furthermore, to define the difference between common grilled meat in modern versus present time, a review of 26 cookery books from Sieuijeanseo, written in late 1800, to The Taste of Korea, written in 1987, were selected and examined. To date, the first appearance of the word "bulgogi" mentioned in a cook book was in Practice in Higher Cuisine, which was written by Shin- young Bang in 1958. The book states that "bulgogi" is the second name or the vulgar designation of "neobiani".

In order to aide in the design of an improved menu book, which could play an important role as a marketing tool, the current version of the menu books and managers (subjects) of 295 restaurants in the Incheon area were examined. These were managers of Korean (36.3%), Western (25.8%), Japanese (14.6%), cafeteria (12.5%) and Chinese (10.8%) style restaurants. The level of service (self-evaluation, 3-point scale) was average 2.25±0.45. The general colorings of the menu books were green (19.0%), brown (18.6%), black (17.6%), yellow (15.9%), red (13.6%) and blue (13.2%). The material of the menu book cover was mainly leather (35.9%), and the internal material was mainly coated paper (59.7%). Physically, the design was two-panel fold (38.3%), two-panel multi-page (35.6%), die style (10.2%), single panel (8.1%) and tent style (7.8%). The type sizes were unchanged in 49.9% of the menu books and in 61.7% photos were not used. 53.9% of menu books did not explain the menus, and 13.2% did not classify the items into groups. Emphasis of profit-making menus was not done in 66.8%. 51.5% of menu books were irreplaceable in parts. The emphasis of profit-making menus was less among the Korean style restaurants (p<0.001). The possibility of partial replacement of menu books was lower in both Korean and Chinese restaurants (p<0.001). The explanation of the items was lower in the Japanese restaurants (p<0.001). The classification of items into groups was lower in cafeteria (p<0.001). In cases in which there were both seasonal and event menus, the possibility of partial replacements of menu books was higher (p<0.001). Restaurants of which service level was less than ordinary were lower in the differentiation of type sizes (p<0.001), the use of photos (p<0.001), the explanation of menus (p<0.001), the classification of menus by groups (p<0.05), the emphasis of profit-making menus (p<0.001) and the possibility of partial replacement of menu books (p<0.001). If these study findings are applied to the designing of menu books, the role of the menu book as an important tool for marketing could be greatly improved.

우리나라 학자들이 서구 어학 이론으로 漢文의 語學的특성을 구명하기 시작한 것은 1908년 元泳義의 初等作文法을 시작으로, 1916년에 辛在英이 漢文義讀自解를, 1917년에는 姜邁가 漢文法提要를, 1921년에는 永昌書館에서 實地應用作文大方등이 발간된 후 약 40 년간 공백기를 두고 1960년대와 1970년대 사이에 발간된 문법서는 1960년 丁南洙의 漢文解釋을 시작으로 1971년 6월 許世旭의 漢文通論, 7월 權重求의 漢文大綱, 1973년 文璇奎의 漢文敎疑書, 1975년 趙鍾業의 漢文通釋, 1976년 洪寅杓의 漢文文法, 1977년 박지홍의 표준 漢文法등이 발간되었다. 본고는 1975년 趙鍾業의 漢文通釋의 문법이론 분석에 이어서 1976년 洪寅杓의 漢文文法에 수록된 品詞理論을 분석하려 한다. 특히 초기에 간행된 한문 문법서의 문법 이론이 40년간의 공백기를 거친 후 다시 발간된 한문 문법서에 어 떻게 수용․변모 되었는가 파악할 수 있을 것이고, 이후 발행된 한문 문법서에는 어떻게 반영되었는가도 거론될 것이다. 漢文文法에서는 단어의 종류를 單詞와 複詞로 나누었는데 크게 5 가지로 나누어 설명하고 있다. ‘詞의 種類’에서는 音節數에 의해 분류되는 ‘衍聲複詞’와 두 개의 품사가 연결되어 단어를 형성하는 合意複詞로 분석될 것이다. ‘品詞의 分類’ 에서는 實辭와 虛辭의 종류와 개념을 설명하고, ‘品詞의 結合’에서는 聯合關係, 組合關係, 結合關係등이 서구 이론의 입장에서 분석될 것이다. 저자는 ‘品詞의 等級’에서 甲級, 乙級, 丙級으로 나누었는데 이는 어떤 품사가 주로 문장의 성분 으로 쓰이는가를 논한 것이다. ‘品詞의 活用’은 品詞의 轉成을 설명한 것으로 제 시된 예문을 통해 統辭的機能에 의해 품사가 변하는 것과 造語的側面에서의 품사가 변하는 것으로 분석될 것이다.

詩經鄭風有很多淫風的戀愛詩. 可是〈毛詩序〉以下正統的詩經解釋書 與註解書都在儒家的立場上牽强附會解釋下來了鄭風詩. 可是朱子《詩集 傳》正確地解釋下來了靑春男女間的淫風時(戀愛詩). 〈風〉的單詞裏面內 包性的意味. “風紀紊亂”, “風俗事犯”的〈風〉都內包性的意味. 古代周代 特定日子特定場所靑春男女都聚會行爲戀愛儀式. 把靑春男女間淸純戀愛唱 歌的鄭風作品是爲了解詩經風詩的基本性格很重要的作品.

본고는 說文解字 의 字形解說과 그에 의한 字義를 살펴보고 國語註釋의 適宜性을 따져보고 部首의 경향을 살펴봄으로써, 현금의 漢字註釋이 나아가야 할 방향을 제시하고 部首의 增損을 통해 그 수효의 재조정을 추구한 것이다. 위의 과제를 달성하기 위한 구체적 작업은 說文解字槪要, 字形解說과 字義의 相關關係, 字義의 國語註釋適宜性問題, 部首增損을 다루었다. 설문해자 개요에서는 설문 의 체제ㆍ내용 그리고 六書의 표현양식 등을 제시함으로써 설문 에 대한 기본 인식을 꾀하였다. 字形解說과 字義의 상관관계에서는 자의와 자형해설을 대비함으로써 자의에 자형해설이 적용되는 실례를 들어 살펴보았다. 그리고 자의의 國語對譯語제시를 추구하였다. 자의의 국어 주석 적의성 문제에서는 설문 의 한자 주석이 국어 주석으로 표현될 때의 경향을 살피고, 그 적의성의 밀착과 불밀착을 지적하였다. 部首增損에서는 설문 부수 540부수가 현재의 214부수로 변동되었으나, 그것이 계승된 실상을 살피고 증손할 부수를 제시하였다. 이 작업은 설문 의 한자해설의 경향을 드러냈고, 標題字의 字義와 자형해설의 관계를 밝혔고, 한자의 국어 주석의 정밀성을 꾀하였고, 부수 수효를 증손시키는 논의를 제기한 것이다. 이는 결국 한자의 訓詁및 자형 배열 문제에 일조를 하는 것이다.

This study relates to the architectural planning principle of Gyeonghoeru pavilion, one of the major buildings in Gyeongbokgung palace. The study is concentrated on The Book of Gyeonghoeru Pavilion written by Jeong Haksun in 1865 during the reconstruction of Gyeonghoeru pavilion. The architectural planning principle of Gyeonghoeru pavilion disclosed in The Book of Gyeonghoeru Pavilion appears to be 'the method of expanding with six by six system'. 'The method of expanding with six by six system' means a way of continuously extending the number related to 6 by addition, subtraction, multiplication and division, and reflecting to architecture, having number 6 as the basic number. Number 6 means a large amount of water in East Asian philosophy, Applying 'the method of expanding with six by six system' to the architecture of Gyeonghoeru includes an intention to prevent fire in a way of a type of incantation because Korean traditional wooden buildings are we to fire. Since Gyeonghoeru is surrounded by a pond and was constructed based on the number 6 having a strength of water, it was believed that it could be safe from fire. This study compares the contents disclosed in The Book of Gyeonghoeru Pavilion with the construction of Gyeonghoeru to find out how the number 6 was applied to the overall construction of Gyeonghoeru. From the fact that the total number of km of Gyeonghoeru is 36 ($6{\times}6$), the number of pillars is 42 ($6{\times}7$), and the number of windows and doors is multiples of 6, it has been found out that the number 6 is deeply related to the overall construction of Gyeonghoeru. In addition to the fact that the construction of Gyeonghoeru can be explained by 'the method of expanding with six by six system', The Book of Gyeonghoeru Pavilion also discloses parts where Diagram of Hotu, Later Heaven Arrangement and Arrangement of 64 Hexagrams are applied. Therefrom, it has been found out that Gyeonghoeru pavilion was constructed by applying the principles of East Asian philosophy based on The Book of Changes.

This study was carried out to understand and analyze the cooking and processing methods presented in CHE MIN YO SUL, Chinese books of husbandary was written in sixth century. This book was composed of two parts-part I is Agricultural production and part II is product-Utilization. Especially, wines and yeast(NU RUK) written in part II were studied at this study paper. Most of yeast was made of barley and wheat. These materials had been prepared as raw, steamed, and roasted state by proper ratio with kinds of yeast and then fermented as dough state. Occasionally, various kinds of soup made from cocklebur, leaves of mulberry tree, wormwood etc. put into yeast dough. Yeast doughs were shaped round and square with or without hole in the center, made in July of the lunar calendar and fermented for 3 or 4 weeks. There were 43 kinds of wines in this book. Most of them were made of all kinds of cereals grown at that time-rice, waxy rice, millet, waxy millet etc. These cereals had been steaming or cooking gruel with grain or powder state and then fermented with yeast. These wines were prepared by single or double brewing methods and the kinds of double brewing wines were more than single brewing wines by two times. There were none of wines made from fruit and distilled wines. Generally, single brewing wines were not made in Apr., Nov., Dec., of the lunar calendar and double brewing wines were not made in Aug., Oct., Nov., of the lunar calendar. And ripenning periods of wine brewing were various, from 1 day to 7 months for single brewing, from 2 days to 8 months for double brewing.

This paper attempts to study the court food based on the historic ceremony book, Jung Ri Eui Gwiea which describes the king's visit to the royal tomb, 'Hyun Neung Won', during the rein of Chung Jo, the 22th King of Yi Dynasty. According to this book, the foods used for the ceremony of the court and the courtesy of dinner party appears as follows. 1. At the birthday party of Bong-su Dang, the main table with 70 dishes and the side table of extraodinary flavor with 12 dishes were served to Mrs. Hong of Hea Kyung Kung, the mother of Chung Jo. As soon as they were served, the napkins, menu card, flowers and soups followed them, and a cup (Jack) of wine (with soup) was served to her seven times. This party was held by Sang Chim, Sang Kung, Sang Eui, Jun Chan, Chan Chang, Jun Eui, In Eui, Sa Chan and Jun Bin. 2. At the birthday party of Yun-hee Dang;the main table with 82 dishes and the side table of extraodinary flavor with 40 dishes were served to her. And the napkins and menu cards followed them and a cup(Jack) of wine was served to her four times. The courtesy of this party was held by Sang Chim, Sang Kung, Sang Eui, Jun Sun and Yeo Jeo Jip Sa. 3. At the party of Yak No Yun for the oldman, there were some soups (Doo Po Tang), cooked sliced meats (Penn Yeuk), steamed legumes (Heuk Tea Zeung), and some fruits on the main table. The napkins, menu cards and flowers followed them, and wine was served on the table for the king. The feast was held by Chan Eui, In Eui, and Tong Rea. 4. Foods used in these parties were classified into 9 groups such as Rice cakes, Rice and Noodles, Dessert Cakes, Sugars, Fruits, Side Dishes, Beverages, Sauces and Wine. 5. The units of height, amount, weight, and number measured for cooking were used variously. 6. The foods accumulated highly on the dishes were decorated with paper and silk flowers. 7. The containers for cooking and the utensils for the feast were used variously.

『황무지』에서 이스라엘 사람들이 광야에서 방황하고 고통받고 있는 것과 마찬가지로, 엘리엇의『황무지』에서도 사막과 같은 도시에서 소외 된 채 살아가는 현대인들의 삶을 묘사하고 있다. 또한, 동 시대인들에게 다가오는 세상의 종말의 위험성을 경고한다는 점에서 『호세아』에서의 선지자와 『황무지』에서의 엘리엇은 매우 닮아있다. 『황무지』에서의 이 스라엘 백성들은 하나님께 불복종하여 처벌을 받지만, 이 처벌이 이들 에 대한 영원한 저주를 의미하는 것은 아니다. 이와 유사하게, 하나님의 현존에 대해 무지한 『황무지』에서의 도시인들은 돈을 우상 숭배하고 자 신들의 성적 욕망을 만족시키기 위해 도시를 배회하지만, 각자가 엘리 엇의 선지자적인 경고를 진지하게 경청하고, 자신의 잘못을 참회하고, 예수님을 주님으로 받아들이는 한 이들을 위한 희망과 구원의 공간은 남아있다.

연구는 스코틀랜드 󰡔제1치리서󰡕(1560)에 나타난 교회재산의 재분배 규정에 대해 탐구하고 있다. 16세기 이전의 스코틀랜드 교회재산은 무질서 하게 악용되었는데, 이에 대해 개혁자들은 하나님의 말씀에 기초한 교회재 산의 재분배 규정을 제시하였다. 개혁자들은 교회재산의 재분배 기준뿐만 아니라 세부 계획안, 그리고 세부 금액까지 구체적으로 언급하였다. 그렇 기에 필자는 이 부분에 주목하면서 한국교회가 당면하고 있는 교회재산의 세속화의 무질서 문제를 해결하는 신학적인 대안을 찾아보고자 한다. 오늘날 한국교회 안에는 ‘비본질’적인 요소들이 개혁교회의 ‘질서의 기 준’인 것처럼 여겨지는 것들이 많다. 비록 질서를 바로잡고자 제정된 ‘교회 헌법’은 오래전부터 존재했지만, 그것조차도 개교회가 자의적으로 해석하 고 오용하면서 더 심각한 무질서의 문제들을 야기하였다. 교회의 재산과 관련된 부분에서도, 오늘날의 많은 교회들은 성경적인 바른 질서와 기준을 세우지 못하고 교회재산의 세속화의 늪에 빠지게 되었다. 곧, 세상을 향한 빛과 소금의 사명을 온전히 감당하지 못하는 것처럼 보여지고 있다. 이러한 상황 속에서 교회재산에 관한 분명한 질서와 기준을 세우는 것 은 무엇보다 중요한 과제가 되었다. 이를 위해 필자는 󰡔제1치리서󰡕에 나타난 교회재산의 재분배 규정을 고찰하고자 한다. 먼저, 그 문서의 배경이 되 는 16세기 스코틀랜드의 역사적 상황을 개관할 것이다. 왜냐하면 16세기 스코틀랜드에서 교회재산의 형태는 오늘날과는 차이가 있기 때문에 당시 역사적 맥락을 아는 것은 16세기 스코틀랜드 교회재산과 이를 둘러싼 사회 체제에 대한 이해를 높일 수 있는 밑바탕이 될 것이다. 다음으로 직접적인 배경, 그리고 구조와 내용을 살펴볼 것이다. 이후에 본문에 나타난 교회재 산 재분배에 관한 규정을 주목하고, 그 의미를 고찰할 것이다. 이러한 연구 를 통해, 한국교회가 직면한 교회재산의 세속화 문제를 해결할 수 있는 신학적인 발판이 마련되기를 기대한다.