Medicinal porridge (藥粥) is made by putting rice or grains into a pot and boiling with water until a semi-liquid texture is obtained. Porridge is digested fast and absorbed by the body. Children or elderly people with weak digestive ability can eat it without difficulty. The authors of this literature focused on utilization of mung bean porridge (Nokdu-juk) based on SeungjeongwonIlgi (承政院日記), which is the daily record of the Royal Secretariat of the Joseon Dynasty from 1623 to 1910. Four cases were found. The first case used mungbean for treating fever diseases (熱症), the second as a meal alternative, the third for wound recovery, and the last case described the culture of the joseon dynasty. According to the actual cases in SeungjeongwonIlgi (承政院日記), mung bean porridge (Nokdu-juk) was actively used to lower fever and strengthen the spleen and stomach. When suffering from the after effects of a malignant tumor or serious liver disease (肝 病), an infectious disease, or a serious physical wound, people ate mung bean porridge (Nokdu-juk). It is suggested that mung bean porridge (Nokdu-juk) can be used as an alternative food treatment for the current medical field due to the prevalence of pain-killers and psychotropic drug abuse.

The Assisted evidence of Shuo Wen Jie Zi（《說文解字翼徵》）was written by Piao Xuan Shou who is a famous scholar in Joseon Dynasty. This is South Korea's only remaining book that The author was first use of Chinese bronze inscriptions, Seal characters and drum-stone inscriptions to research Shuo Wen（《說文》）. By this way, The author want to correct the mistake of Shuo Wen. So it is stand for that the philology researching reached new heights. However, there are still quite a few defects and shortcomings in the book, like follow blindly view of Xu Shen and wrong to knew Chinese bronze inscriptions. For the Chinese scholars, this book have some effects like “Stones from other hills may serve to polish the jade of this one”. As an example with 12 characters from Bronze inscriptions of Yu Tripod （《大盂鼎銘文》） that it had quoted in this book, and the current Academic research Can be checked with the view of correction Shuo Wen. So that this book can be evaluated and inherited.

This thesis mainly deals with how ‘count of Ryang’ was used in Joseon dynasty. Count of Ryang means how many purlins were used in the building with longitudinal section. As a result, the notion of Ryang in Joseon dynasty does not differ from now one. But the usages of that are slightly different to the present day. In Joseon dynasty, count of Ryang mainly was appeared with another word, count of Kan. Count of Kan has two meanings. One is the length, and the other is the area of building. When they used the count of Ryang combined with Kan, count of Kan had the meaning of length. By doing that, count of Ryang indicates the size of flank, count of Kan indicates the length of front. In the 19th century, count of Ryang looks similar to the past, but count of Kan shows another aspect. It did not indicate the length but the area of building. Through this study, although the usages of Ryang were different to the present, the concepts of Ryang were similar in Joseon dynasty.

This study was to investigate the firing method of limestone in Joseon Dynasty, and analyze the physical·chemical properties of lime mortars in Joseon Dynasty. This study was to manufacture and evaluate the firing experiment and mortar of Limestone by each sort in order to reproduce the traditional lime mortars in Joseon Dynasty, and investigate the behavior to improve physical properties according to the firing method of Limestone. This study has found out that there were screening criteria and standard of appropriate firing temperature about the Limestone in Joseon Dynasty. Accordingly, this study was to improve its strength through various additives and mixture. In particular, in case of Limestone, the black and blue Limestone were preferred, and most of domestic Limestones were low grade Limestone including the clay and took ivory white or blue with low whiteness. This study has shown that the low grade Limestone was mined by the surface mining compared with the high grade Limestone as underground mining method, and could be used because it was easy to mine relatively and there was possibility that Natural Hydraulic Lime(NHL) was used with the traditional lime mortars in Joseon Dynasty.

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.

조선시대 신앙활동에 있어서 불교의식의 비중은 매우 증가하여, 건축, 불 상, 공예 등 불교미술 전반에서 의식문화의 영향이 광범위하게 확인된다. 본 고에서는 불교의례의 성행이 가져온 변화를 불교회화의 측면에서 살펴보았 다. 불화와 의례공간의 관련성은 주불전 내부의 의식과 야외 의식이라는 두 가지 측면에서 조망할 수 있다. 예배 공간으로 인식되던 주불전(主佛殿)은 다양한 법회(法會)와 의례가 개 최되는 공간으로 활용되었고, 전각 내부에는 의식 수요에 부응하는 불화가 봉 안되었다. 불보살을 도량[道場]에 청해 공양을 권하는 권공(勸供)과 육도의 중 생을 청하여 음식을 베푸는 시식(施食) 의례는 특정 의식에 한정되지 않고 불 교 문화 전반에 영향을 미쳤다. 수륙재의 성행은 특히 삼단의례(三壇儀禮)라 는 형식을 통해 저변화되었다. 그 결과 주불전 안에 상단(上壇), 중단(中壇), 하단(下壇)의 삼단이 갖추어지고, 각 단을 상징하는 불화가 하나의 기본 조합 을 이루게 된다. 한편 야외 의식용 대형 불화인 괘불(掛佛)이 전국적으로 조성되는 현상은 전각 외부로까지 확장된 의식에서 불화의 쓰임과 기능 확대를 보여준다. 불 화는 의식단의 가설에 따른 수요로 혹은 전각 내부에서 외부로 의식단이 옮 겨짐으로써 이동하였다. 불화를 거는 절차의 핵심은 의식이 진행되는 곳으로 불보살의 강림(降臨)을 청하는 것이다. 불보살의 강림은 도량에 초청하고자 하는 불보살의 명호를 부르는 거불(擧佛) 절차를 통해 상징되었다. 또한 거불 의 대상이 의식용 불화의 주제로 그려짐으로써 구체적으로 시각화되었다. 의 식을 위해 불화를 꺼내 이동하고, 의식을 마치면 다시 원래의 자리에 가져다 두는 일련의 절차는 불보살의 현존을‘도량으로의 강림’이라는 극적인 방식 으로 전달하였다. 이들의 강림을 찬탄하고 도량에 내려온 불보살에게 공양을 올리는 절차는 의식의 신이력을 높이는 데 기여하였다. 조선시대 불교회화는 전각에 봉안되어 불상의 뒤편에 놓여 불전이 상징하 는 불세계를 상징하는 데 그치지 않고 의식의 성행이라는 신앙의 흐름에서 역동적으로 기능하였다. 전각 외부로 확장되는 의식과 의식을 전담하는 불 화로의 이행을 대표하는 것이 괘불이라면, 감로도(甘露圖)는 의식에 사용되 던 불화가 전각 내부의 불화로 고정되는 현상을 보여준다. 의식의 성행으로 의식 전용 불화가 생겨나는 동시에 특정한 의식에 사용되던 불화가 상설 불 화로 봉안되었다. 조선시대 불교회화는 의식 수요에 부응하는 과정에서 그 주제와 구성에서 다양한 변용을 보이며 전개되었다. 불화가 봉안된 공간과 그 공간에서 이루어졌던 의식 문화를 통해 조선시대 불화의 다각적인 기능 을 이해할 수 있다.

려말선초 혼란기에 불교는 타락하고 활발했던 조영의 분위기는 침체기에 빠져들었다. 그런 가운데 우리나라 사찰건축의 명맥을 유지된 몇 가지 중요한 원인을 가지고 있었다. 첫째, 건물짓는 기술자가 바로 승장 대목 자신들이라는 점과 혼란기를 틈타 엄격함으로부터 어느 정도 자유스럽게 영조할 수 있었다는 점이다. 이러한 인식의 변화는 그대로 건물에 나타나게 된다. 이러한 대표적인 사례가 사찰 전각 측면공포에 대한 등간격배열방식이다. 그 동안 이 문제에 대해 심도갚은 연구가 진행되지 않은 상태에서 서둘러 규정짓는 자세에 문제가 있었다고 본다. 본 연구는 이러한 문제점을 제기하면서 보다 심도있는 연구가 되기를 바라는 마음에서 고찰되었다.

Sajik, the altar of land and grain was treated as one of the most important national ritual facilities by the Joseon dynasty and the Ming dynasty because it symbolized the legitimacy of a dynasty, and its architectural ordonnance was arranged strictly by the government. But when the Joseon government considered to reconstruct its national Sajik altar in Hanyang during the Sejong period, they found the new architectural ordonnance for local Sajik altars recorded in 『Hongwulizhi(洪武禮制)』had been published by the Ming government was hard to adopt, because it was too narrow and totally different from the traditional style. Above all things, they doubt of there was other architectural ordonnance for kingdoms, not for local governments. King Sejong ordered to investigate the origin form and former examples, and tried to get other ritual documents of authority published by the Ming government such as 『Damingjili(大明集禮)』. After several academic researches and intense debates, they decided to create a new architectural ordonnance for their national Sajik altar, its form was in accord with the traditional style and its size was in accord with the new ordonnance. But they did not know there had already been the architectural ordonnance for the kingdom in the Ming dynasty. Because the first emperor of the Ming dynasty had changed its Sajik ritual system several times, even the whole country of the Ming dynasty also had gone through chaos on this issue even after his death. Consequentially, the official documentation works had been made partially, there was no a complete document on this issue even in the Ming government.

Insamsokmieum (人蔘粟米飮), which is a kind of water gruels made with millet, ginseng, glutinous rice, and some minor ingredients, was frequently used as a medicinal food for the royal family, and it appeared first at the 10th year of King Sukjong’s reign. We investigated Insamsokmieum through a literature review and the「SeungjeongwonIlgi(承政院日記)」 of King Sukjong (肅宗) from his 1st year (1674) to 46th year (1720). We analyzed the nutritional value and efficacy of Insamsokmieum. In Oriental medicine, Insamsokmieum is prescribed mainly to treat symptoms such as nausea, languidness, and exhaustion in King Sukjong and Queen Inhyun (仁顯王后). In nutritional terms, Insamsokmieum has higher nutrition density than that of rice porridges (白粥) and has relatively high vitamin and mineral contents. Some nutrients such as leucine and glutamic acid, which are contained in the millet, are also known to help alleviate these symptoms. Whereas there have been studies on the efficacy and types of diet during the Joseon Dynasty, studies regarding nutrition characteristics are lacking. This study will demonstrate the superiority of dietary treatments of the Joseon Dynasty and their potential for application to modern nutrition.

One of the main processes of tenderizing beef in Joseon Dynasty was chemical methods involving Apricot seeds, manchu cherry twig and leaves, bamboo skins, mulberry tree bark, mangsa (硭砂), salmiacum (磠砂), alcohol, fermented malt, and original honey. This study analyzed and compared the effect of broussonetia papyrifera, fermented malt, cherry trees, and mulberry tree bark from old cookbooks. Tenderizing beef with cherry trees was most effective in the experiment on shearing force, TPA, and electrophoresis of beef. According to sensory evaluation and electrophoresis test results, tenderized beef with mulberry tree bark was slightly more preferred over the method using cherry trees. However, in accordance with the above mentioned experiment, quantitative descriptive analysis showed that the most common tenderizing material was derived from morus alba powder.

Records regarding beef cuisine and its tenderization were identified in 38 publications. Old cookbooks, agricultural texts, and Joseon’s encyclopedias addressed the subject 411 times. The beef recipe was as follows: cutting 184 times, seasoning 112 times, moist heat cooking 196 times, dry heat cooking 129 times, and drying off 33 times. Recipe also used main ingredients 194 times, sub ingredients 203 times, garnish eight times, and stock six times. Regarding seasoning and flavoring materials, there were a total of 41 types of spices, tenderizers, and others written 839 times. There are two main types of tenderizing beef: physical and chemical methods. A total of 18 types of natural tenderizers were written 57 times in the recipe.

This paper aims to explore the roles of Shijing in the diplomatic relations between the Joseon Dynasty and neighboring countries including China. Section 1 of Chapter 2 examines the good-neighbor policy of the Joseon Dynasty implemented throughout the diplomatic relations with Jurchen and Japan. Section 2 investigates the trends of submissive diplomacy practiced by the Joseon Dynasty and deeply rooted in its relations with the Ming and the Qing Dynasty. Section 1 of Chapter 3 analyzes the roles of Shijing applied to the good-neighbor policy toward Jurchen and Japan from the Confucian perspective. Section 2 of Chapter 3 looks into the roles of Shijing throughout the trends of submissive diplomatic relations with the Ming and the Qing Dynasty. The study learned that the good-neighbor policy towards Jurchen and Japan implied confidence of the Joseon Dynasty being a far more superior Confucian civilization to those two nations. The submissive diplomatic relations with the Ming and the Qing mostly confirmed that the Joseon Dynasty was inclined to accept the environment where distinct discrepancy in national power and culture between the Joseon Dynasty and those two nations was evident.

Researches on the pit dwellings in the Joseon Dynasty era have been constantly conducted in the archeology field since the beginning of the 2000s. Most of the related researches in the past have been on the classification and chronological record of dwelling types in archeology, but architectural researches on the dwelling history that is connected from the prehistoric age to the Joseon Dynasty era are insufficient. There are no big differences between the excavated pit dwellings of the Joseon Dynasty era and those of the prehistoric age, so pit dwellings were considered to have been used as dwellings for common people until the Joseon dynasty era. This fact is confirmed by the frequency and density of pit dwellings. In this research, what space composition of the pit dwellings that are equipped with the Korean floor heating system is shown according to the plan types was examined and the development and transition process from pit dwellings to Folk houses were analyzed and their correlations with the Folk houses of the Joseon Dynasty era were examined. The Folk house form did not start with the form of the house on the ground but originate from the introduction of Ondol, the Korean floor heating system, to pit dwellings. As the Korean floor heating system is used, the room and kitchen space are composed in the pit dwelling, and the kitchen is expanded to the one that separates the fireplace for cooking to avoid heating that is unnecessary for the summer season. As the size of the dwelling was getting bigger, the division of the space is made by the pillars that support the interior space. Also, the dwelling is expanded into a single row house and a double row house according to the progress direction of Ondol. In other words, the pit dwellings in the Joseon Dynasty era develops with making up diverse floors through the combination and expansion of Ondol and kitchen according to the dweller’s convenience and life style and surrounding environment. This research is significant in the sense that it helps understand the formation and development process of our traditional Folk houses and fills the gap between the pit dwellings, which have been dealt with inadequately, and traditional Folk houses in the Korean dwelling history.