조선시대 불교에 대한 이해와 연구는 불교탄압과 유교진흥이라는 편견과 선입견이 여전히 지배하고 있다. 이와 같은 인식은 조선후기 승려들의 각종 부역동원의 사실에서도 나타나고 있다. 이른바 승려 들의 산성방어와 각종 토산물의 생산과 상납이 불교계에 대한 수탈 과 착취라는 것이다. 이와 같은 평가와 인식은 조선후기 사회경제적 상황에서 살펴보면 많은 문제점을 지니고 있다. 임진왜란 이후의 조선은 인구감소, 자연 재해, 대규모 기근, 농토의 황폐화 등으로 암울한 상황이 지속되었 다. 급기야 조선정부는 백성들의 전세(田稅)·공물(貢物)·역(役)의 부담을 완화시켜 주는 조치를 취했다. 그러나 대동법이나 균역법의 시행은 백성들에게 일시적인 위안책이었다. 대동법 시행으로 백성들 의 부담을 떠안은 승려들의 곤궁함이 더해지기도 했지만, 백성들의 삶은 여전히 향상되지 못했다. 균역법의 시행 이후 승려들의 부역동 원도 점차 금지되었고 완화되었다. 요컨대 조선후기 경제상황과 수취체제의 시행은 승려들이 맹목적 인 수탈과 착취의 대상은 아니었으며, 불교탄압의 사례로 볼 수 없는 구조적인 문제였다.

Gyupyo (圭表, Gnomon) consists of Gyu (圭, Measuring Scale) and Pyo (表, Column), and was one of the traditional astronomical instruments in East Asia. Daegyupyo (Large Gnomon) was manufactured in the Joseon dynasty around 1434 ~ 1435. To increase the measurement accuracy, it was equipped with a Hoengyang (橫梁, Cross-bar) and used a Youngbu (影符, Shadow-Definer) which was invented during the Yuan dynasty (1271 ~ 1368). The cross-bar was installed on the top of the column and this structure was called Eol (臬). In addition, three plumbs hanging from the cross-bar was employed to vertically built Eol on the measuring scale. This method was also used to not only check the vertical of Eol but also diagnose the horizontal of the cross-bar. Throughout this study, we found that a cross-bar in a gnomon has played three important roles; measurement of the shadow length made by the central part of the Sun, increase of the measurement precision using the shadow-definer, and diagnosis of the vertical of Eol and the horizontal of the cross-bar itself using the three plumbs. Hence, it can be evaluated that the employment of a cross-bar and a shadow-definer in a gnomon was a high technology in the contemporary times. In conclusion, we think that this study is helpful for understanding the Large Gnomon of the Joseon dynasty.

The purpose of this study is to identify the figurative characteristics and symbolic meanings of the patterns of royal families in the late Joseon Dynasty based on the theoretical examination as well as the overall characteristics of the colors based on the quantitative analysis of colors. This study focused on the costumes of King Young royal families in the late Joseon Dynasty which is the last costume of Joseon Dynasty and classified 129 relics under preservation for the analysis. This study analyzed the colors using the digital data in the picture brochure as the previous studies did and presented the color palette. Based on this, a variety of textile designs that are developed by using the traditional patterns and colors could be applied to the modern fashion designs. For Patterns used in costumes of King Young royal families, the five pattern categories include animals, plants, letters, and geometric patterns and the final category of other types. The features of color in the costume were v tone of Y color and lt and p tones of Y color. The implication of this study is to develop textile designs which reflects conversion of past and modern cultures and cultural identity by applying the traditional cultural elements through literature review and empirical study and theses developed 8 textile designs could be applied to the various modesrn fashion designs.

The purpose of this study was to investigate the literature in connection with the names and recipes of japgwabyung recorded between 1392 and 2000. The names of japgwabyung were classified into eight types, including japgwabyung, japgwapyun, japgwajumbyung, japgwago, and japgwadanja. The names of japgwatteoks, classified with recipes, were Jjjin-tteoks, Chin-ttoks, and Salmeun-tteoks. The main ingredients used for japgwabyung were glutinous rice, nonglutinous rice, and buckwheat. The subsidiary ingredients were fruits, spices, seeds, and sweeteners. This study classified the names of japgwabyung, depending on the recipes, as japgwabyung, japgwapyun, japgwadanja, and japgwainjulmi. In addition this study classified recipes, depending on names, as steamed rice cakes made of sedimentary rice, steamed valley rice cake, steamed rice ]cakes with stuffs filled in and with bean powder dredged after striking, and steamed or struck rice cake with bean powder dredged. The main ingredients were glutinous rice and nonglutinous rice. The subsidiary ingredients were chestnuts, jujubes and dried persimmons, with other fruits being added according to taste.

During the Joseon Dynasty, medicinal foods derived from herbs were often more effective than traditional medicines. In addition, the royal family of the Joseon Dynasty believed that foods could be used as various disease treatments. Grain-based foods, especially medicinal porridges (藥粥), were most frequently used for diet therapy. We investigated various types of diet-related diseases suffered by King Injo (仁祖) as well as how the diseases were treated using medicinal porridges based on information in the SeungjeongwonIlgi (承政院日記), which is the daily record of the Royal Secretariat of the Joseon Dynasty. This study examined the SeungjeongwonIlgi of King Injo from his1st year (1623) to 27th year (1649) on a website database maintained by the National Institute of Korean History. According to the records, King Injo suffered from severe diarrhea several times due mainly to febrile disease (煩熱症) as well as abdominal dropsy (脹滿) throughout his entire life. Major diseases affecting King Injo were due to his unhealthy eating habits and psychological factors. For treatment, royal doctors prescribed around 15 medicinal porridges, including nelumbo (seed) porridge (Yeonja-juk), milk porridge (Tarak-juk), Chinese dioscorea porridge (Sanyak-juk), mungbean porridge (Nokdu-juk), perilla seed porridge (Imja-juk), adzuki-bean porridge (Pat-juk), soybean porridge (Kong-juk), Korean-leek porridge (Buchu-juk), and so on, in addition to other medical treatments. Diet therapy using medicinal porridges has been used throughout history since the Joseon Dynasty period. However, knowledge of traditional diet therapy and medicinal porridges used by monarchs in the Joseon Dynasty is insufficient. Therefore, in-depth study is needed to understand the theory of traditional medicinal foods as well as explore their application to patients in the context of modern medicine.

This article examines the types and cooking methods of Suksilkwa as recorded in 14 royal palace studies and 10 old literature texts of the Joseon dynasty (1392-1909). The types of Suksilkwa during the Joseon dynasty were Joran (棗卵), Yulran (栗卵), and Gangran (薑卵). The frequency of the Suksilkwa types during the Joseon dynasty in order were: Gangran (35.4%), Joran (32.3%), and Yulran (32.3%). Prior to 185 years ago, "Junghae-Jungraeeuigwe (丁亥整禮儀軌)" (1827), Joran (棗卵), Yulran (栗卵), and Gangran (薑卵) were called Samsaegran (三色卵). Nearly 144 years ago, "Mujin-Jinchaneuigwe (戊辰進饌儀軌)" (1868) recalled sulsilgwa (熟實果). "Imjin-Jinchaneuigwe (壬辰進饌儀軌)" (1892) first recalled assorted-sulsilgwa (各色熟實果), in which sansabyeong were added in the sulsilgwa. "Sinchuk-Jinyeoneuigwe (辛丑進宴儀軌)" (July 1901), "Imin-Jinchaneuigwe (壬寅進饌儀軌)" (April 1902), "Imin-Jinyeoneuigwe (壬寅進宴儀軌)" (November 1902) described assorted-sulsilgwa (各色熟實果) in which ohmijabyeong were added to the sulsilgwa. Further study will be conducted on recipes and ingredients recorded in these Euigwe and old books in order to develop a standardized recipe to make Suksilkwa appealing to a global palate.

This study examined the prevalence of the traditional fruit preserve, gwapyeon, recorded in 10 royal palace studies and 10 old literature reports on the Joseon dynasty (1392-1909). A total of 62 papers presented the Gwapyeon kind in the documents of the Joseon dynasty. The protocols of the court of the Joseon Dynasty and old literature discussed the Gwapyeon as follows: Nokmalbyeong (ohmijapyeon) 22.5%; aengdupyeon (櫻桃片) 14.5%; salgupyeon (杏) and bokbunjapyeon (覆盆子) at 11.3% each; beojjipyeon and mogwapyeon (木瓜) at 8.1% each; sansapyeon (山査) and chijapyeon at 6.5% each; duchungpyeon (杜沖) 4.8%; and deuljjukpyeon, saenggangpyeon (薑), daechupyeon (棗) and yujapyeon (柚子) at 1.6% each. From "Junghae-Jungraeeuigwe (丁亥整禮儀軌)" (1827) to "Junghae-Jinchaneuigwe (丁亥進饌儀軌)" (1887) called nokmalbyeong (菉末餠). "Sinchuk-Jinchaneuigwe (辛丑進饌儀軌)" (May 1901) renamed the ohmijabyeong (五味子餠). "Sinchuk-Jinyeoneuigwe (辛丑進宴儀軌)" (July 1901), the assorted-sulsilgwa (各色熟實果 ) were included in the ohmijabyeong. "Imin-Jinchaneuigwe (壬寅進饌儀軌)" (April 1902), The ohmijabyeong (五味子餠) and assorted-sulsilgwa (各色熟實果) was used and a mixture of "Imin-Jinyeoneuigwe (壬寅進宴儀軌)" (November 1902) included the assorted-sulsilgwa (各色熟實果).

안평대군이 주도하고 군신들과 안견이 참여하여 제작된 ≪비해당소상팔경시첩≫은 <몽유도원도>와 함께 조선 초기에 높은 수준을 이룩한 시화 제작의 전형이었을 것으로 생각된다. 1442년에제작된이 시첩에는당대 문사들의 소상팔경시와 함께 소상팔경도가 그려져 있었으나 현재 그림은 산실되고 시문만 첩의 형태로 전한다. 여러 가지 정황으로 보아 ≪비해당소상팔경시첩≫에 소상팔경도를 그린 화가는 안견으로추정된다. 안견은 조선초기에활약한 최고의 산수화가로 그가 이룩한 화풍은 당대는 물론 후대의 산수화에 지대한 영향을 미쳤다. 현존하는 조선초기의 소상팔경도중 상당수가 안견의 전칭을 지닌 점도 시사하는 바가 크다. ≪비해당소상팔경시첩≫제작의계기가된 남송寧宗의 팔경시 는 여러가지로 중요한 의미를 지니고있다. 남송영종의 팔경시 는팔경의순서에 새로운 변화를 보여주며, 조선초기에 제작된 소상팔경도의 순서에 많은 영향을준 것으로 생각된다.안견이 그렸을것으로 추정되는≪비해당소상팔경시첩≫의<소상팔경도>역시 영종의 팔경시 의 순서를 따랐을 가능성이 높으며, 이그림 이후대의 소상팔경도에 많은 영항을 주었을 것으로 추정된다. 조선초기의 소상팔경도중≪비해당소상팔경시첩≫과 가장 연관이 깊은 작품은 구幽玄齋 소장의<소상팔경도>로 생각된다. 그림의 순서와 화제의 표기 방식등이 유일하게 남송영종의 팔경시와 일치한다. 팔경이 개별적으로 독립된 작품이면서 하나로 이어지는 유기적인 구성을 보이는 점 에서도≪비해당소상팔경시첩≫의 시의내용과도 부합한다. <소상팔경도>에 그려진 각 폭의내용도남송영종의 팔경시 를 비교적 충실하게 따라 그린듯이 크게 어긋남이 없다. 유현재본 <소상팔경도>는 북송대에서 명대에 이르는 李郭派 화풍의작품들과 많은 공통점이 있다. 아울러 소재와 표현에서 안견의 <몽유도원도>와도 유사성이 인정된다. 유현재본 <소상팔경도>는 안견이 그린 것으로 추정되는 ≪비해당소상팔경시첩≫의 소상팔경도를 충실히 임모하거나 방한 작품으로 생각된다. 조선 초기와 중기의 다른 소상팔경도 및 산수도 중에서 많은 작품이 유현재본 <소상팔경도>와 많은 연관을 보이는 것도 ≪비해당소상팔경시첩≫의 안견의 <소상팔경도>가 범본範本으로서 후대 작품에 미친 지대한 영향으로 추정된다. 앞으로≪비해당소상팔경시첩≫과 유현재본<소상팔경도>의 연관이 보다 분명하게 밝혀진다면 산실된 안견의<소상팔경도>에대한 단서를 얻을 수 있으며, 안견의<소상팔경도>가 후대작품에 미친 영향 및 조선초기 소상팔경도의 전개과정에 대해 보다 구체적인 분석과 이해가 이루어질 것으로 기대된다.

On behalf of the royal women, SangGung(尙宮:The head of female servants in the palace) and NaIns(內人: Female servants caring for royal families in the palace) were dispatched in order to attend a funeral at the royal tomb. The NaInGaGa(內人假家) is the temporary building for SangGung and NaIns in the royal tomb. It is comprised of lodgings for them and also workrooms and warehouses to prepare ritual offering for the dead King or Queen. In the early Joseon dynasty, the NaInGaGa was utilized until a funeral at the royal tomb. Since 1674, NaInGaGa for the 3 years-period lamentation was started constructing separately. At these processes, the plan and placement of NaInGaGa was changed. This study based on the SanReungDoGam-EuiGwae (山陵都監-儀軌: The report on constructing royal tomb). The SanReungDoGam-EuiGwae written since 1800 have illustration about NaInGaGa. The illustration and explanation about NaInGaGa become a important clue that make suppose detailed space of NaInGaGa

Astronomical data making such as forming a calendar, period of day, determining the time of rising/setting of the sun and the onset of twilight are essential in our daily lives. Knowing the calendar day of the past is particularly crucial for studying the history of a clan or a nation. To verify previous studies in the calendar day of the Joseon dynasty (1392 – 1910), we investigate the sexagenary cycle of the new moon day (i.e., the first day in a lunar month) by using sources such as results of the calculations using the Datong calendar (a Chinese Calendar of the Ming Dynasty) and the data of Baekjungryeok (a Perpetual Calendar; literally, a one hundred-year almanac). Compared with the study of Ahn et al., we find that as many as 17 sexagenary cycles show discrepancies. In the cases of nine discrepancies, we find that the sexagenary cycles of this study are identical to those of the almanacs at that time. In addition, we study five sexagenary cycles by using the historical accounts of Joseon Wangjo Sillok (Annals of the Joseon Dynasty), Seungjeongwon Ilgi (Daily Reports of Royal Secretariat), Chungung Ilgi (Logs of Crown Prince), and so forth. For the remaining discrepancies, we present historical literature supporting the results of this study. This study will greatly contribute to the identification of the lunisolar calendar days during the Joseon dynasty as the dates of the modern (i.e., Gregorian) calendar.

This article examines the types and cooking methods of Soondae (Korean Traditional Sausage) as recorded in 12 books of the Joseon dynasty (1392-1909). The ingredients used in Soondae during the Joseon dynasty were dog meat, beef, pork, lamb, and fish. There were no recorded mentions of Soondae in the early Joseon dynasty, but by the middle period there were three different dishes recorded. By the late era of the Joseon dynasty that number had increased to twelve. During the middle era of the Joseon dynasty, one kind of Soondae was prepared using dog meat, one using beef, and one using pork. By the late Joseon dynasty, there were six types of Soondae prepared using beef. They also had three kinds of Soondae prepared using lamb and two using fish, one using pork by that time. The frequency of the Soondae ingredients during the Joseon dynasty in order were beef (46.7%), lamb (20%), pork (13.3%), fish (13.3%), and dog meat (6.7%). Further study will be conducted on recipes and ingredients recorded in these old books to develop a standardized recipe in order to make Soondae appealing to a global palate.

The Ganui (簡儀, simplified armillary sphere) is a representative of astronomical instruments in Joseon Dynasty of Korea, as well as Yuan Dynasty and Ming Dynasty of China. In early 15th century, Joseon's scientists and engineers uniquely developed the Soganui (小簡儀, small simplified armillary sphere) and the Ilseongjeongsiui (日星定時儀, sun-and-star time determining instrument) from the structural characteristic of Ganui. These two astronomical instruments had a new design by the miniaturization and felt convinced a similar performance of Ganui in the harmony with Korean Astronomy and Astrology Cultures. Since mid-18th century after the enforcement of shixian-li (時憲曆), the Soganui and Ilseongjeongsiui handed over the Jeokdogyeongwiui (赤道經緯儀, equatorial armilla) by a change of the observational framework such as the time and angle measures. The Jeokdogyeongwiui made by Gwansanggam (觀象監, Bureau of Astronomy in Joseon Dynasty) adopted the new observational framework. We studied the structural characteristics and scientific values of these 3 astronomical instruments with theirs observation methods.

This study examined the prevalence of the traditional pressed sweet called dasik recorded in 15 Joseon dynasty (1392-1909) royal palace studies. The ingredients used in Dasik during the Joseon dynasty were categorized into 43% cereal powders, 18.6% tree fruits, 17.4% flower powders, 11.6% root clods, 8.2% dry-fish beef powders, and 1.2% vegetables. In the early era of the Joseon dynasty there were no reports of dasik in the royal palace. In the middle era of the Joseon dynasty there was one report of dasik in the royal palace. But in the late era of the Joseon dynasty there were 85 kinds of dasik reported in the royal palace. The most common ingredients were, most common first, Song-wha (松花), Huek-im (黑荏), Hwang-yul (黃栗), Nok-mal (菉末), and chungtae (靑太). The appearance and taste of dasik varied greatly throughout the time period, eventually resulting in nutrient supplementation. This observation may be associated with the commercial industrial development that prevailed during the late Joseon dynasty. Further investigation will be conducted on the recipes and ingredients recorded in these old studies to develop a standardized recipe for the globalization of dasik.

In this paper, we study the structure of the Daegyupyo (大圭表, Large Gnomon) of the early Joseon dynasty. A Gyupyo (圭表, Gnomon that is Guibiao as pronounced in Chinese) is composed of a Pyo (表, Biao as pronounced in Chinese) making a shadow and a Gyu (圭, Gui as pronounced in Chinese) measuring its length. It is known that the Daegyupyo with the 40-feet height was constructed between the sixteenth to seventeenth year of the King Sejong reign (1444 - 1445) on the basis of the record of Yuanshi (元史, the History of the Yuan Dynasty). By analyzing historical documents such as Joseonwangjosillok (朝鮮王朝實錄, the Annals of the Joseon Dynasty), Yuanshi, and Jegaryeoksangjip (諸家曆象集, a work written by Sunji Lee), we found a possibility that the Ji (池, a pond) on the Gyu was located in the north side of the Pyo. This structure is different from that in previous studies, but is in a good agreement with that of the 40-feet Guibiao remaining in Dengfeng (登封) of China. Regarding to the Hoengyang (橫梁, cross-bar), we suggest that it was set up by double 5-feet supporting arms apart from the north tip of the Pyo in the radial direction. The 3:4:5 ratio in a rectangular triangle was used to place the Heongyang on the top of the Pyo at a distance of 4-feet (3-feet) in the vertical (horizontal) direction. We also discuss the structural problem when the Hoengyang is positioned apart from the top of the Pyo by supporting arms. In conclusion, we think that this study should be useful in restoring the Daegyupyo of the Joseon dynasty.

This paper reviews 14 studies of the Joseon Dynasty(1392～1909) to examine the traditional Korean foods in Korean festivals. A total of 12 studies mentioned Seollal, Daeboreum, Dongji, Nappyeng as festivals involving. Traditional foods 10, Yudu, 9, Sambok and Junggujeol, 8, Chuseok and Seotdalgeummeum, 7, Samjinnal, Chopail, and Dano, 5, Jungwon, and 4, Hansik. In terms of the types of traditional foods, 13 studies mentioned red bean gruel, 12, Yaksik, 11, Tteokguk, 10, sudan and dog meat, 8, the custom of cracking the outer shell of different types of nuts, 7, Guibagisul(an ear-quickening wine), rice cakes(azalea hwajeon, zelkova rice cake, bean and turnip rice cake), 6, a chrysanthemum cakes, 5, Songpyeon, charunbeung(wagon-wheel rice cake), chrysanthemum wine, and sparrow meat, 4, Gangjeong, red bean grue, wine and snack, Jeonyak, 3, rice cakes, the making of soy sauce, Nabyak, roasted hare meat, foods for guests during, New Year festivities and rice cakes. The most frequently recorded festival foods were rice cakes and wine in various forms. This paper's review of ancient documents from the Joseon Dynasty provides a better understanding of Korea's folk customs, particularly traditional foods. In addition, this paper's findings are expected to help sustain Korea's traditional customs and foods and facilitrate the spread of Korea's food culture worldwide.

The purpose of this study is to understand the architectural space of Donggung(東宮), the Prince's Palace, and Dongjo(東朝), the King's Mother and Queen's living space, in the early Joseon Dynasty. The Royal palace can be divided into three parts, political space for king, living space for king and his family and government office. So first, we should to understand the characteristics of each space in the Royal Palace. Up to now we have looked at the architectural space of Donggung(東宮) and Dongjo(東 朝) in Gyeongbokgung(景福宮), one of the Royal Palace, the result of this study is as followings. Donggung which was living space for Prince consisted of Jaseondang(資善堂), Seunwhadang(承華堂) and Kyejodang(繼照堂) in the era of King Sejong Kyejodang was demolished and Seunwhadang was destroyed by fire in King Jungjong era and was not rebuilded. This buildings The buildings consisted of Jeondang, Whudang, main gate, hapmun(閤門) and corridor or fence Donggung and Dongjo was separated wall Dong consisted of many buildings for Queen dowager, Queen and many royal concubines The arrangement of Donggung and Dongjo was assumed like as the Fig2.