The purpose of this study is to evaluate the structural safety of cultural altar since its bearing capacity has been questioned due to weathering damages and sectional defections. This evaluation process consists two stages; which the first is field investigation and the second is structural modeling and analysis. Based on field investigation, all of the structural members supporting the altar were carefully examined and all the findings were accounted for the development of the structural modeling using the Midas computer program. Using a 3D scanner, the weight of the Buddha statue was applied to the structural modeling. Then, according to the allowable stress design method of KBC2016, the structural safety was evaluated. Based on this result, replacements of several structural members were recommended to increase the structural safety and value of cultural property.

The purpose of this study was to determine changes in neighborhoods due to the development of residential districts around Jangchungdan(獎忠壇) altar in Seoul from the 1920s to the 1930s. In the Joseon Dynasty, this area was a protected and sacred area to honor the spirit. The reputation of the area, however, turned into the place to play and take a rest and neighborhoods around Jangchungdan altar were developed as high-grade residential districts with the impression of suburbs during the Japanese colonial period. Residential districts were formed with the destruction of the Hanyang City Wall and the privatization of nation-owned forest, which were physical and symbolic boundaries of Seoul in the Joseon Dynasty.

Altar architecture is a kind of sacrificial building, mainly formed in altar. Central architecture of Altar architecture is relatively simple. However, various attached building are necessary for worship. Among them, Sinsil which is a place to seal a God’s tablet, is very important. The central government of the Joseon Dynasty attempted to define the local sacrificial system and make it customary as a way to strengthen the centralization based on Confucianism. Nonetheless, the altar architecture of the province without detailed regulations, were managed and underwent repairs according to the political situation of the state and local circumstances. Sinsil, which is an important component of the altar architecture, best reflects this situation. Therefore, it was possible to grasp the situation of the altar architecture of the province in the Joseon Dynasty by analyzing the Sinsil through various documents. As a result of analysis, it was divided into six types. In addition, It is also found that there are temporal relation between these six types.

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.

이 글은 조선왕조를 개창한 태조 이성계가 왕위에 오르기 전 기도했던 곳으로 전해져 오는 남해 금산의 ‘이태조기단’에 관해 언급된 여러 기록을 고찰한 글이다. 남해 금산이 이성계 전설과 관련이 있다는 언급을 한 최초의 관찬 기록물은 광 무 7년(1903)에 당시 의정부 찬정 尹定求가 지은 ‘南海錦山靈應紀績碑’와 ‘大韓 中興頌德祝聖碑’이다. 전자는 남해 지역에서 이태조 전설과 관련된 기념물이 조 선조 말엽에 조성되었다는 사실과 함께 이를 정부 차원에서 공인하게 되어 기념비 등이 만들어지게 된 사실을 알려주는 기록으로 주목된다. 후자는 고종 황제의 공 적을 조선 태조의 공적에 비겨 칭송하여 성군이 되기를 축원하는 내용을 담은 비 로서, 이를 대한제국 시기에 남해 금산에 세우게 되었다는 점에서 주목된다. 이들 두 비문을 제외하면 남해 금산을 이태조 전설과 관련해서 언급한 관찬 기 록물은 찾아지지 않는다. 이성계 전설에 대한 기록은 여러 개인 문집에 수록된 금 산 기행록을 통해서 살필 수 있을 뿐이다. 이들의 기행록에는 이성계가 기도하던 곳이 시기에 따라 여러 곳으로 나타나고, 이를 ‘王拜石’․‘聖臺處’․‘山祭壇’ 등 으로 지칭하였던 것으로 나타난다. 개인 문집을 통해 살필 때, 남해 금산을 이성계 전설과 관련해서 언급한 가장 오래된 기록은 지금으로부터 400여년 전에 이 곳을 등산한 조겸의 기행록인 것으 로 나타나고, 이 밖의 여러 기행록 가운데 오늘날 이태조기단으로 알려져 있는 곳 이 처음으로 분명히 언급되기는 1865년에 금산을 기행한 이우선의 錦山記에서 이다. 여기에 비로소 현재 이태조기단이 위치한 ‘보리암 동쪽’에 이성계가 ‘산제를 지내던 제단[山祭壇]’이 있었다는 사실이 처음으로 언급되고 있다. 이 곳은 그 보 다 앞서 금산을 기행한 이들의 기행록에 언급된 ‘王拜石’․‘聖臺處’가 있던 곳과 는 다른 곳임이 주목된다. 이우선의 금산기 에서 언급된 보리암 동쪽의 이성계가 산제를 지낸 제단은 이 후 남해 금산을 유람한 여러 인사들의 기행록에서 이성계 전설을 언급하는 경우 대체로 같은 지점을 가리키고 있는 것으로 나타난다. 이로서 보아 오늘날 이태조 기단으로 전해지는 곳은 이우선이 금산을 유람하던 1860년대를 전후한 무렵에 이 성계 기도처로 알려져 이후 오늘날까지 전해 내려오게 된 것 같다.