이 서평의 대상은 조선시대 한국 한자음을 다룬 난정 남광우 선생의 󰡔조선(이 조) 한자음 연구󰡕이다. 이 책은 총 6장으로 구성되어 있으며, 다양한 방법론을 활용하여 한국 한자음을 다루었다. 이 책의 가장 큰 특징은 현재 일반화된 성운학의 분석 틀에 의 지하지 않았다는 점에 있다. 이로 인해 책의 구성이나 설명 방법 등이 다른 한자음 연구 와는 차별화된 모습을 보인다. 한국 한자음 연구의 초창기에 나온 이 책은 한자음 연구사 에 있어서 중요한 의미를 가진다.

In the late Joseon Dynasty, the floor of the royal palace was covered with grass mat called ji-ui. Ji-ui was produced by connecting several mats named seokja(席子) and trimming the edge with narrow fabric named seon (縇). The standard manufacturing technique was to connect the shorter sides of the seokjas by overstitching them. A room was covered with either single or multiple ji-uis, depending on the case. In the case of the main and the subsidiary halls (jeong-jeon and pyeon-jeon, respectively) where the king conducted official meetings with the civil servants, multiple ji-uis were laid out to signify the division of space, which reflected the ceremonial aspects of the governing acts. The most essential division was the distinction of yeong-wae(楹外) and yeong-nae(楹內), with the jeon-goju (a tall frontal pillar inside the hall) functioning as the breakpoint. Jeong-jeon was divided into four spaces each covered with one ji-ui: yeong-nae, yeong-wae, and the left and the right sides of the royal seat named jwa-tap(座榻). Pyeon-jeon was covered with three ji-uis that divided the hall into three spaces: yeong-nae, yeong-wae, and hu-twae(後退) (the hind section) where the royal seat was placed on.

본 연구는 조선 후기 풍속도를 바탕으로 조선 후기전문 유랑 연희패들이 국가무형문화재로 지정된 남사당놀이 여섯 종목 형 성에 미친 영향을 살펴보았다. 연구 방법은 문헌 연구를 중심 으로 이루어졌으며, 연구 결과는 다음과 같다. 첫째, <기산풍속도>에서 꼭두각시놀음은 ‘박첨지 놀음’과 ‘산대패 노는 모양’으로 기록되어 있다. 이때, 꼭두는 후뇌를, 각 시는 어린 소녀를 의미한다. 남사당놀이에서는 꼭두각시놀음을 ‘덜미’라고 부르는데, 인형의 목 뒷덜미(후뇌)를 잡고 공연하는 특징이 반영된 용어이다. 둘째, 〈봉사도〉와 〈알성시은영연도〉에는 ‘땅재주’와 ‘대접 돌리기’가 한 무대에서 동시에 공연되는 모습이 담겨있다. 즉, 이 연희들은 민간 부분뿐만 아니라, 국가의 중요 행사에서 공 연되는 놀이로 대중들의 인기를 받는 것으로 보인다. 남사당놀 이에서 ‘땅재주’는 ‘살판’으로, ‘대접 돌리기’는 ‘버나’로 명칭 된 다. 셋째, 줄타기는 연희 전에 고사를 지내는 특징이 있다. <기 산풍속도>에서 줄꾼은 창배(倡俳) 혹은 창부(倡夫)로 기록되어 있다. 남사당놀이 줄타기는 줄꾼이 여성이라는 특징이 있다. 남 사당놀이에서는 줄타기를 ‘어름’이라고 한다. ‘줄-어름’이란 단 어에서 ‘줄’이 생략된 형태로, ‘어름’이란 ‘(줄을) 탄다’는 ‘보삭 (步索)’의 의미이다. 넷째, <기산풍속도>에는 ‘탈놀이’의 전체적인 연희 분위기와 각 탈의 특징을 확인할 수 있는 다양한 도상이 존재한다. ‘탈놀 이’는 야간에 공연되는 특징이 있다. 남사당놀이에서는 ‘탈놀이’ 를 ‘덧뵈기’라고 부르고 있으나, 1960년대는 ‘덧보기’로 지칭되어 있으며, 해학적이고 사회 풍자적인 내용으로 구성되어 있다. 다섯째, 풍물놀이는 농악과 관련 있는 부분이다. 조선 시대 ‘사당’은 여성, ‘거사’는 남성을 의미한다. <기산풍속도>의 화제를 통해서 보면, 사당패는 여성 중심의 연희패였으며, 이후 남 성 중심 연희패가 생기면서 남사당패가 형성된 것을 알 수 있 다. 또한, 풍물 연희 중에 하나로 펼쳐지는 ‘무동놀이’의 '무동' 의 의미는 어깨 위에 올라가서 연희를 하는 ‘무등’의 의미로 사 용되었다. 즉, 현재 국가무형문화재로 지정된 남사당놀이의 여 섯 종목은 다양한 19세기 유랑 연희집단이 해체되고 통합되는 과정에서 영향을 받아 형성된 것으로 볼 수 있다. 본 연구는 무형문화재로 등록된 남사당놀이 여섯 종목 형성 에 미친 조선 후기 다양한 연희패들의 영향력을 분석한 것으 로, 남사당놀이 여섯 종목의 의미 분석 및 복원을 위한 기초자 료로 활용되는 데 의의가 있다.

Most of the changes found on the toi-maru of the Sang-chun-heon Historic House indicate that the upper structure of the toi-maru of the late Joseon Dynasty houses where toi-bo was installed was not completed in an instant. Toi-maru with stud is especially typical in 3-Dori type Structure, and can be found in many historic houses in Yang-dong Village, where the many 3-Dori type Structure is located. This type can be interpreted as the intermediate type that began at the eaves was settled as a toi-maru with a separate toi-bo. It seems that the toi-maru in front of the on-dol room at the time of the construction of the Sang-chun-heon historic house would not have been the same as it is now. The members dividing the on-dol room, the walls, and the various incomplete appearances seen in the window composition can be construed as traces of the change. The fact that all three types of houses that occurred during the spread of toi-maru after the mid-Joseon Dynasty can be examined can be added to the existing evaluation of cultural property houses in Yang-dong Village.

This study was prepared for the purpose of restorative consideration such as the construction background, scale, and location of buildings by comparing the historical materials of two countries, Korea and Japan, focusing on Choryanggaeksa. Choryanggaeksa was a building with a special purpose installed in Dongnaebu in the late Joseon Dynasty, and was also a space exclusively for Japanese envoys. When Choryangwaegwan, the only place of diplomacy and trade with Japan in the late Joseon Dynasty, moved in 1678, Choryanggaeksa was also built and continued until its function ceased due to the modern opening of the port. As diplomacy and trade with Japan take place in the category of Choryangwaegwan, the existence of an interpreter takes an important place. Therefore, Seongsindang, a space for interpreters, was built near Choryanggaeksa. When the modern port opened in 1876, Choryanggaeksa and Seongsindang lost their original function, but the building remained. However, after the 1890s, a Superintendent office was built on the site of Choryanggaeksa, and a school was established on the site of Seongsindang. It was destroyed when the site of Choryanggaeksa and Seongsindang was converted during the opening of the port, and its remains cannot be found today due to urbanization.

A literature study was conducted on the management of the pavilion of the royal tomb in the late Joseon Dynasty, focusing on “Gakneung Suri Deungnok(Records relating to the repair of royal tombs)”. This study analyzed the royal tomb management system, organized the types of damage identified in the building, and examined how the damage status was recorded by type. In the above, the records related to the 1675∼1713 repair of three JeongJaGak(Geonwonneung, Sungneung, and Mokneung), which are registered as state-designated cultural properties, are summarized in three aspects: management system, damage status, and expression words. The results of the study are as follows. First, the royal tomb pavilion was regularly inspected by Observator(觀察使) in spring and autumn, and Surunggwan(守陵官) every 5th, and Servant(守僕) regularly inspected every day and night, and also inspected and reported emergency cases of natural disasters or unexpected damage. Second, the damage status of each building was continuously observed and reported for the continuous maintenance of the buildings in the royal tomb. A total of 75 records of damage to the three royal tombs' pavilion were found to have been most frequently inspected, including 19 cases (25.3%), 14 cases (18.7%), 23 cases (30.7%) of the roof, and 19 cases (25.3%) of the roof. Third, the expression of the damage status is confirmed in various ways, such as separation, separation, burst, damage, excitation, moisture, leakage, and exfoliation. Among them, the main damage records were confirmed due to the separation of the base from the peeling, the furniture, cracks, leaks, leaks in the roof, and the collapse of the roof was able to check the damage records.

Numerous Sundials were fabricated during the reign of King Sejong of the Joseon Dynasty. One among them is Jeongnam-Ilgu (the Fixing-South Sundial), where the time can be measured after setting up the suitable meridian line without a compass. We reconstructed the new Jeongnam-Ilgu model based on the records of ‘Description of Making the Royal Observatory Ganui (簡儀臺記)’ in the Veritable Record of King Sejong. Jeongnam-Ilgu has a summer solstice half-ring under a horizontal ring which is fixed to two pillars in the north and south, and in which a declination ring rotates around the polar axis. In our model, the polar axis matches the altitude of Hanyang (that is Seoul). There are two merits if the model is designed to install the polar axis in the way that enters both the north and south poles and rotates in them: One is that it is possible to fix the polar axis to the declination ring together with the cross-strut. The other is that a twig for hanging weights can be protruded on the North Pole. The declination ring is supposed to be 178 mm in diameter and is carved on the scale of the celestial-circumference degrees on the ring’s surface, where a degree scale can be divided into four equal parts through the diagonal lines. In addition, the time’s graduation that is drawn on the summer solstice half-ring makes it possible to measure the daytime throughout the year. An observational property of Jeongnam-Ilgu is that a solar image can be obtained using a pin-hole. The position cast by the solar image between hour circles makes a time measurement. We hope our study will contribute to the restoration of Jeongnam-Ilgu.

Korean architecture classifies Banja (the decorated flat of the ceiling visible from the inside) of Royal Palaces into two types: Woomul(water-well, 井) banja, which inserts rectangular wooden board into lattice frame, and paper banja, which applies paper to the flat ceiling. Such classification was established in the 19th century. Before that, Banja was classified according to what was inserted into the lattice frame, either wooden or paper board. At first, the banja that used paper board was widely installed regardless of the purpose or nobility of the building. However, since the 17th century, the use of paper board banja became mostly restricted to Ondol (Korean floor heating system) rooms which are characterized by private usage and the importance of heating, and it was considered inferior to wooden board banja in terms of rank or grace. The contemporary paper banja was mainly installed in low-rank ondol rooms until the late 19th century to early 20th century, when roll-type wallpaper was introduced from the West and the paper banja came to decorate the King’s and Queen’s bedrooms. The traditional paper board banja benefits heat reservation, reduces the weight of the ceiling, and allows the adjustment of the lattice frame size. Furthermore, it can feature unique artistry if covered with blue, white, or red Neung-hwa-ji (traditional flower pattered paper).

Bongsu(Beacon Fire Station) is a facility that sends signals with fire and smoke and has been used in Korea since the Three Kingdoms period. This facility was installed to know the north and south crises. This trend continues until the Joseon Dynasty, and it has been somewhat completed in the 17th century. In previous studies, beacon fire was identified mainly from the border area to Hanyang. Based on this, it was classified into Gyeongbongsu, Yeonbyeonbongsu, and Naejibongsu. However, it is difficult to define the characteristics of beacon fire in coastal areas only with this classification. In the case of beacon fire in island areas, there was a tendency to value communication connection within the region rather than connection with the capital. As a case analysis for this, an academic review was conducted with the cases of Ganghwa Island and Jeju Island. As a result, it was confirmed that the role and character of the beacon vary depending on the defense system and the physical distance from the land, even if it has the topographical commonality of the same island.

This study investigated the stone Angbu-ilgu (scaphe sundial) of the Korea Meteorological Administration (KMA) and the Seoul Museum of History (SMH). Since the first Angbu-ilgu was produced in Korea in 1434 (the year of the reign of King Sejong), Angbu-ilgu has been reproduced with various materials. The upper surface of these two stone Angbu-ilgus symbolizes the horizon. On the hemisphere concave at the center of the horizon, the South Pole, the time line, and the season line are engraved. On the horizon of both the KMA and SMH Angbu-ilgus, the schematic, typeface, and composition of the inscription completely coincide with each other. In this study, it was estimated that the appearance of the KMA Angbu-ilgu, which was damaged at some point previously at least once, was similar to that of the SMH Angbu-ilgu, and this means that it is superficially similar with Treasure No 840, the stone horizontal sundial. In the concave hemisphere of both the stone Angbu-ilgus of the KMA and SMH, there are hour lines and 24 solar-term lines (13 line), and there is an intersection point where these lines meet the horizon, respectively. It can be verified that these intersections of these two Angbu-ilgus can be calculated as having a latitude of +37°39′15″. The hour lines of the two stone Angbu-ilgus show that they were made after about 1900.

본 논문은 조선시대 오대산에 설치된 왕실원당을 중심으로 조선 왕실의 오 대산 신앙을 고찰한 연구이다. 조선시대 오대산에는 태종대부터 고종까지 총 9차례에 걸쳐 왕실의 원당과 원불이 조성되었다. 태종대 태상왕 이성계의 사자암 중수, 세종대 양녕대군과 효령대군의 월정사 중창, 세조대 세조의 상원사 중창, 의숙공주의 원불 조성, 상의조씨의 영감암 중창, 선조대 영감사의 실록수호사찰 지정, 인조대 소현세 자를 위한 제석천상 중수, 고종대 국태민안을 발원하는 불상의 이운 등이 이어 졌다. 오대산에 설치된 왕실원당의 성격은 세가지로 정리할 수 있다. 첫째, 오대산에 대한 조선 왕실의 깊은 신앙심이 원당 설치의 기저에 깔려 있다는 점이다. 명산에 기도처를 세우고 국가의 안녕을 발원하던 오랜 전통은 불교의 유입 이후 보살상주 신앙으로 변화하였고, 이 전통을 이어받은 조선 왕실은 국가와 왕실의 안녕을 발원 하는 기도처를 오대산에 지속적으로 설치하였다. 둘째, 천재지변을 극복하기 위한 기도처가 계속 이어졌다는 점이다. 고대부터 국가에 천재지변이 발생하거나 왕실에 환란이 있을 때마다 산천단묘에서 제사를 지내던 전통은 불교의 유입 이후 대부분 사찰로 흡수되었다. 특히 오대산과 금강산, 태백산과 같은 명산들은 국가 주도의 소재법석이 벌어지는 대표적인 명소였다. 셋째, 요절하거나 병든 왕실구성원을 위로하기 위한 원당과 원불이 계속 조 성되었다는 점이다. 조선중기 이후 대부분의 왕실의례가 유교식으로 전환된 이후에도 조선 왕실에서는 왕실 차원의 추천불사를 계속 이어나갔다. 특히 젊 은 나이에 요절하거나 안타까운 사연으로 사망한 왕실구성원을 위한 원당은 조선말까지 계속 이어졌다. 오대산은 신라시대에는 문수보살의 상주처로, 고려시대에는 국가의 비보사 찰로 숭앙되었고, 조선시대에는 왕실의 대표적인 기도처로 유지되었다. 조선 왕실은 고대부터 이어진 오대산 신앙을 계승하여 왕조가 지속되는 내내 국가 와 왕실의 안녕을 발원하는 기도처를 운영하였다.

This study analyzed food poisoning articles in the Joseonwangjosillok to acquire historical evidence. The study method used case studies from the textual content of the Joseonwangjosillok. In all, there were fifteen cases of food poisoning in spring (60%), four cases in summer (16%), five cases in fall (20%), and 1 case during winter (4%). Most cases of food poisoning occurred during spring, followed by fall, then summer, and the least during winter. Foods that caused poisoning were as follows: twelve cases of seafood (48%), three cases of vegetables (12%), two cases of meat (8%), and eight cases of poisonous food (32%). Maximum cases pertained to seafood poisoning, which also spiked during spring. This could be attributed to the increased number of planktons as the sea temperature rose during spring. Due to the increased plankton, shellfish absorbed more toxins. The consumption of increasingly toxic shellfish resulted in more cases of food poisoning. The food poisoning frequency was the most severe during the 18th century, followed sequentially by the 15th, 16th, and 17th centuries, and was the least severe during the 19th century. Joseonwangjosillok showed that food poisoning cases happened most during social events where many guests or family members gathered to eat.

This study aims to investigate and reveal the spatial structure of Boryeonghyeon by examining the geographical status of its Eupchi (Local administrative center:邑治) through an analysis of the location, tracing locations of governemnt offices including Dongheon(東軒) and Kaeksa(客舍) in the walled town, and checking the lot numbers of Sajikdan(社稷壇), Yeodan(厲壇), and Cheongyeonyeok(靑淵驛) outside it. Buildings of Boryeonghyeon in the walled town in the Joseon Dynasty were almost lost and now, part of the city wall and Haesanru(海山樓) just remains as relic. The walled town consisted of several buildings of government offices as well as Dongheon and Kaeksa which are government organs. Altar and shrine(壇廟) facilities including Shrine of Confucius(文廟), Altar of Land and Grain, and Preceptor's Shrine were placed outside the walled town and Cheongyeonyeok were operated as the facilities for transmission of royal orders. Therefore, the government office facilities in the walled town, altar and shrine facilities outside the fortress, and the location of the post station were required to trace and check each of them. For the checking method, the lot numbers could be checked by checking the original cadastral maps and the then land categories and owners, analyzing the records and circumstances of the relevant township annals(邑誌), and examining analyses on the locations by using a numerical map of one to 5 thousands. The study estimated the locations of government facilities including Dongheon and Kaesa placed in the walled town and was grasped to be the east and west gates with the south gate which remains now in the fortress. And the lot numbers of Sajikdan, Yeodan, Cheongyeonyeok.

This article introduces the Korean “vulgar characters” recorded in the “Jaseo Jibyo” (《字書輯要》) written in the late Joseon Dynasty with the addition of Dong-vulgar corrupt characters (referred to as “Dong-su characters”), and to clarify its academic significance for the purpose. The article contains a total of 117 vulgar Chinese characters, which were probably written in the late 19th or early 20th century. It includes various common and special characters that were seen at that time, so that we can understand the use of common characters in the late Joseon Dynasty. For this reason, this article has made the “Popular Characters”, and compared with the square-printed edition “Shiwencuo” which preserved the alien society at that time, and obtained the universal use of the common characters. The “vulgar words” are divided into four categories: “①omit, ②add, ③replace, and ④symbolize”. Then, taking the characters (國guo), 伩(儒 ru), and (聖sheng) as seen in the “Dong-vulgar characters” as examples, the cultural awareness hidden behind the characters is analyzed in detail, in order to navigate the cultural research of variant characters. Attached is the “Popular Character Catalog” attached to the “Manuscript Addition and Deletion of Yeomlag Pung-a”(《增删濂洛風雅》) collected by the author for comparison and reference.

이 논문은 조선시대 수장과 수장가에 대해 그동안 단편적으로 논의되었던 수장가의 개념과 수집행위로부터 파생된 여러 양상을 종합적으로 정리하고 그 의미를 탐색하는데 중점을 둔 것이 다. 조선시대 사람들이 생각한 진정한 수장가란, 수집을 이용해 재력이나 인맥을 과시하는 사람 이 아닌 작품의 가치를 분별할 줄 아는 진정한 감식가이자 작품의 훼손을 방지하는 보존가로 해 석된다. 당시 수장가들은 작품의 보전을 위해 별도의 보관처인 장서루나 수장처를 마련하였고, 수장인을 찍거나 수장목록을 작성해 수장품의 소유를 증명하고 출납과 현황을 파악하였다. 이러 한 현존 수장목록은 개인의 취미를 보여주는 사례를 넘어서 한 시대의 지성사와 예술사의 흐름을 보여주는 또 다른 자료라는 점에서 미술사적 의의가 있다.