유교국가였던 조선은 중국의 개량형이라 할 만큼 중국의 문화를 수용하는데 적극적이였다. 그러나 그것은 수용의 단계에서 그치는 것이 아니라 창의적으로 계승 발전시킨 점에 주목해 해석한 의미이다. 중국과 한국이 대륙과 반도라는 지정학적 위치와 한자문화권의 영향으로 한·중간의 외교와 문물왕래를 통한 문화교류가 학문과 예술사조 전반에서 나타난다. 원나라때 성리학의 계승이나 송대 목조건축에 의한 우리 목조건축의 발달, 당대 남종화풍의 영향은 우리 미술사에서도 발견된다. 과거 중국의 유교사상으로 인해 문인들은 자연과 인간과의 관계를 매우 중시했기 때문에 원림의 소재가 되는 꽃과 나무의 경우도 중국의 것을 선호하는 경향이 강했다. 본 연구에서는 조선시대 발달한 백과사전류에서 나타나는 꽃과 나무에 대한 출전분석을 통해 중국의 것을 인용한 사례에 주목하여 그 현상을 파악하고자 하였다. 나름대로 독자성을 추구했던 농서분야의 경우에도 농사 직설은 중국의 풍토와 다른 우리나라에 실정에 맞게 편찬된 농서였으나 우리나라 역시 지역의 풍토가 다르다는 점을 인식하지 못했다는 한계를 보여주고 있다. 그러면 양반사회 의 전유물이다시피 했던 꽃과 나무들에 대한 내용들을 포함 한 백과사전류에서는 어떠한 특성을 보이고 있는지 살펴볼 필요가 있다. 홍만선의 산림경제에서는 꽃을 다룰 때 대부분 송대의 화훼서가 인용의 주를 이루고 있는데 중국 송대는 당대에 등장한 화훼서의 영향으로 민간인들에게도 화훼가 가장 유행했던 시기이다. 대나무 심는 법을 자세히 기록한 월암종 죽법에 보면 “도랑을 깊고 넓게 파고 말린 마분과 고운 진흙 을 고루 섞어 높이 1자 정도로 메운다. 마분이 없으면 간겨를 대용해도 된다. 여름철에는 성글게, 겨울에는 빽빽이 채운 다음에 대나무를 심는다.” 고 기술되어 있는데 이러한 자세한 재식방법의 서술은 조선시대 양반들이 따라할 만한 비법으로까지 통했다. 또 양반의 서화취미와 관련되어 꽃과 나무의 격을 품평하는데 있어 해당 종의 생육조건을 아는 것은 형태와 그 의미를 발굴하는 기초적 소양이 되었다. 서유구의 임원경제지 예원지편에는 명나라 왕상진의 군 방보, 박주목단사, 낙양목단기 등이 가장 많이 인용되었다. 낙양에서 유명한 모란의 인기는 조선시대에도 유행하였다. 특히 임원경제지에는 금화경독기의 인용도 많이 등장하는데 이 책은 중국의 것이 아닌 서유구의 저작으로 중국 것과 비교하여 우리 풍토에 맞도록 새롭게 적용한 것이다. 과실수와 조경수목을 다룬 임원경제지 만학지에는 역대 중국 약학서를 집대성한 명나라 이시진의 본초강목, 명나라 왕상진의 군방보, 당나라 곽탁타의 종수서, 양안 상순의 화 한삼재도회, 명나라 광번의 편민도찬, 명나라 서광계의 감 저소 등이 주요 인용서로 제시되었다. 백과사전류의 집필유 행에 의해 해당분야 지식기반이 풍부해지자 당시 관련 중국 책자와의 비교를 통한 현지적용이 발달하게 되었다. 그러나 이러한 현상은 꽤 오래전 부터 있었던 사실이다. 일찍이 15 세기에 화훼류를 집성한 작은 백과사전이라 할 수 있는 강 희안의 양화소록에는 원나라 거가필용사류전집이 다수 인용되었다. 강희안의 양화소록은 중국의 출전을 그대로 인용하는데 그치지 않고 오랫동안 관찰한 우리나라 환경을 적용해 자세히 그 차이점을 일러주고 있다. 동생인 강희맹도 같은 경향을 띤다. 그들은 식물에 대해 설명할 때 먼저 폭넓게 수집한 전거들을 인용했다. 이는 당시 학문의 성향이 출전에 의해 그 근거를 대는 것을 기본교양으로 삼았기 때문에 보여지는 현상이기도 하다. 조선시대에 화목을 가꾸는 것과 감상하는 것은 인간의 심성을 도야하는데 필요한 수단이였으며 유학의 격물치지와 그 맥을 함께 한다. 당시 중국의 꽃과 나무에 대한 책자들의 인용에서 나타나는 현상은 먼저 지식인층이 중국에서 유행한 문화와 그 본보기로 책자들을 수용한 후, 이를 탐독하여 현지풍토에 맞춘 창의적 개량을 한 것을 세상에 백과사전류의 편찬을 통해 내놓는 수순을 밟은 것이다. 임원경제지와 같은 시기에 유희의 물명고와 같은 사전형 식에도 초와 목이 소재로 등장한다. 백과사전류의 편찬유행에 영향을 준 것은 이용후생의 실 학적 사상의 영향을 들 수 있다. 당시 조선은 공법과 도량형이 표준화되지 않았고 모든 행위와 공정에 체계가 없는 상태 였고 재료에 대한 지식 또한 없었던 점은 중국의 것을 적극 수용할 수 있는 다양한 기회가 되었다. 중국에서 먼저 유행 한 문물에 대해 관심이 많았고 이러한 지식을 조선에 먼저 전하려 한 선구자적 입장도 있었다. 이러한 현상은 중국문물을 전문으로 수입하는 상인세력과 함께 발달하게 된다. 실학파의 입장에서는 실사구시의 형태로 본격화 되면서 꽃과 나무의 이름 붙이기와 품종의 구별, 의미를 따지는 품 평이외에도 파종이나 접붙이는 법, 재배나 재식 등과 관리 도 총망라되는 실용적 전문서 경향도 보이게 된다. 조선시대 꽃과 나무를 다룬 백과사전류들은 중국책에서 얻은 견문을 활용하고 당대의 관련 정보를 집대성하면서 이를 통해 우리환경에 맞춘 독특한 식생이나 전통지식을 덧붙이는 도구로 사용되어 그 편찬과정을 반복하면서 당시 정원경영과 원예유행의 지식기반으로 작용되기도 했다.

This study investigates the types and spread of framed structures of gable roofs meeting at right angle showed in old architecture and documentary paintings of houses, which were well liked in the early Joseon Dynasty. The conclusions of this study were as follows. First, the framed structure of gable roof meeting at right angle can be divided or recognized in 4 types according to their structure’s size and purlin’s position. Three of those types were noted to be in Seoul. Second, the framed structure of gable roofs meeting at right angle begun from the awareness of their independence from one another. Each space was divided based on their functions. Therefore, it could be extended in various forms, not only in the square plan physique but also in many different forms. And allowed free plan configuration regardless of column layouts or size of structure. Third, 5 purlins and 3 purlins crossing structure were preferred in Han-yang, the early Joseon Dynasty. It is related to the specific construction conditions of urban houses, such as the slope of land, limited land area, and economic power. Fourth, urban housing techniques were diffused throughout the country by officials who lived in Kae-gyeong and Han-yang at the end of Goryeo and early Joseon Dynasty. In other regions, framed structure of gable roof meeting at right angle households decreased, but in some regions of Gyeongsang-province, framed structure of gable roof meeting at right angle has maintained with Staggered purlin.

Ordinary people generally bury or burn placenta when the baby was born. But, Joseon royal family put placenta in pot and then buried it in propitious site praying for good health and long life. After that baby had become the king of Joseon, people built stone figures formed fixed type at that place. It is called gabong-taesil(加封胎室). The purpose of this study is to figure out the type and characteristics of the King Taejo’s taesil in Joseon Dynasty. The King Taejo’s taesil had built first as soon as Joseon was established circa 1393, and repaired largely in 1689. Since then, this was damaged by the Japanese Empire and assembled in recent days at near place from the original place. Center piece of taesil remains the original form, and the rest of stone figures is assumed to be rebuilt in 1689. But, some materials like sangseok(裳石) and jeonseok(磚石) are assumed that are original stone figures or were made, assembled by the style of then. Considering most of remained taesil is a relic of the latter part of Joseon Dynasty, the King Taejo’ taesil has high cultural value as the first gabong-taesil of Joseon Dynasty inheriting Goryeo Dynasty type.

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.

This study aims to examine the contents of「Juchochimjeobang」, a cookbook about Jeotgal kimchi, and review its value in the history. This cookbook was published between about 1500s and early 1600s, and its book title is unknown because both the front and the back covers thereof are missing. However, the cookbook contains many wine and kimchi recipes, accounting for 66%, and「Juchochimjeobang」 was thus named after the recipes.「Juchochimjeobang」 has 126 recipes in 120 categories, and this study examines 20 kimchi recipes and 7 recipes for preserving vegetables.「Juchochimjeobang」 has a specific recipe for making Jahajeot and Baekajeot kimchi which are described in literature published between 1400s and 1500s. Although the recipes for making the aforementioned two types of Jeotgal kimchi are simple because jeotgal is just mixed with main materials, they are different from the recipe for Seokbakji described in Gyuhapchongseo, a cookbook written in the 19th-century Joseon Dynasty. Seokbakji described in Gyuhapchongseo is made by mixing spices of ginger, spring onion, chili powder with other materials. This implies changes of making Seokbakji over time. Moreover, 「Juchochimjeobang」is a very valuable historical cookbook because it has unique recipes, for example, adding sesame liquid, chinese pepper, willow and the like.

The life and astronomical activity of Lee Deok-Seong (李德星, 1720-1794) was studied using various historical sources, including the astronomical almanac, Seungjeongwon-Ilgi (Daily records of Royal Secretariat of Joseon dynasty), and the Gwansang-Gam’s logbooks during Joseon dynasty (A.D. 1392– 1910). We present the results of the study including the following main findings. First, from the investigation of Lee’s family tree, we find that a number of his relatives were also astronomers, notably Samryeok-Gwan (三曆官, the post of calendrical calculation). Second, we find that he took part in the compilation of an annual astronomical almanac over a period of at least 16 years. His major achievements in the astronomy of the Joseon dynasty were to establish a new method of calendar-making calculation and to bring astronomical materials to the Joseon court through a visit to China. The Joseon dynasty enforced the Shixianli (時憲曆, a Chinese calendar made by Adam Shall) in 1654 without fully understanding the calendar. So an astronomer and an envoy were dispatched to China in order to master the intricacies of the calendar and to learn as much of Western science as was available in that time and place. Lee Deok-Seong worked at the Gwansang-Gam (觀象監, Royal Astronomical Bureau) during the reigns of King Yeongjo (英祖) and Jeongjo (正祖). As best as we can ascertain in relation with the calculations in the Shixian calendar, Lee visited China four times. During his trips and interactions, he learned a new method for calendar-making calculations, and introduced many Western-Chinese astronomical books to Joseon academia. Lee greatly improved the accuracy of calendrical calculations, even while simplifying the calculation process. With these achievements, he finally was promoted to the title of Sungrok-Daebu (崇祿 大夫), the third highest grade of royal official. In conclusion, history demonstrates that Lee Deok-Seong was one of the most outstanding astronomers in the late-Joseon dynasty.

This thesis mainly deals with the meaning of single eaves buildings which have Chunyeo with Sarae. As a rule, building with single eaves does not construct Sarae. But we can find some special buildings using Chunyeo with Sarae in the corners of the eaves. At this time, many people say that lower part of the member so called Alchunyeo, and upper part of the member so called Chunyeo. And they also say that the using of Alchunyeo was caused by the shortage of timber which can make Chunyeo properly. As a result, single eaves buildings using Chunyeo with Sarae in the corners of the eaves were not caused by the shortage of timber. That kinds of buildings were made by the hierarchy of building. Single eaves buildings with Sarae have lower rank than double eaves buildings, and also have higher rank than those without Sarae. And we have to say that lower part of the member is Chunyeo, and upper part of the member is Sarae.

조선시대 태일전(太一殿)은 나라에서 太一이란 별에게 제사했던 건물이다. 조선왕조실록을 보면 조선 成宗시기에 태일전의 방소를 옮겨서 제사하는 이방(移方)의 문제가 본격적으로 논의되었다. 조선의 태일전과 太一殿의 移方은 高麗의 태일초제(太一醮祭)의식을 계승한 것이다. 고려에서는 귀주(龜州) 화령 (和寧)충주(忠州) 부평(富平)에 太一宮觀을 移方하였다. 조선에서도 고려의 인식과 법식을 계승하여 통천(通川) 의성(義城) 태안(泰安)의 순서로 태일전을 移 方하였다. 太一殿의 移方의 원리는 天文曆法에 근거한 易學인 太乙數가운데 五福太乙法이다. 고려와 조선에서는 중국보다 더 太乙數의 五福太乙法을 충실하게 따라 移方하면서 太一醮祭를 행하였다.

In this paper, the author studied dictionaries that was named as Yupian in the Joseon Dynasty and modern times. and also studied the versions and characteristics of these dictionaries. The results show that the Chinese dictionaries in Korean development process from early to mature stage.

This study would investigate the significance of Ondo I during the Joseon dynasty period centering around the structure and significance of Ondo!, an understanding of the Annals of the Joseon Dynasty and examples related to Ondo! that appeared in the Annals. Ondo!, which has been with the Korean people for the past 3,000 years, which has a lot of meaning from a social welfare aspect as well as architectural significance. Tlu·ough The Annals of the Joseon Dynasty, it was noted that during the Joseon dynasty period, Ondo! was used for students' health, for the practice of filial behavior and for Jost children.

This study investigates how the spatial recognition structure is emerging through the case of rectangular plan combined with a combination of Dang-Sil(堂室) and Gong(工) shape roof, and identifies a type of architecture in the early Joseon Dynasty that has never been revealed. The conclusion of this study is as follows. First, the Dang and the Sil are connected to each other, but the architectural elements such as pillars, frame, and windows are distinguished and appear as separate buildings. Second, the distinction between Dang and Sil is evident by the difference in the number of ridges and the shape of the roof. In addition, the roof and roof framework of the independent rooms and the rooms were common in the right angled architecture where the direction and the expandability of each structure were maintained. Third, the construction of the Dang-Sil combined structure, in which two or more structure frameworks were combined with the rectangular combined flat roof structure, gradually changed into a single structure with a single ridge. Fourth, this change means that people of the early Joseon Dynasty recognized the Dang and Sil as separate architecture, but the strict sense of spatial separation has disappeared over time.

본고는 『朝鮮王朝實錄』의 자료에서 들여다 본 조선시대의 풍속에서 『詩經』이 그 시대의 풍속과 어떠한 상호 연관관계를 가지고 있는 가를 고찰해 보고자 한 글이다. 특히 조선사회 전반에 걸친 풍속 가운데에서도 “부녀자, 음주, 의복”의 세 가지 방면에 대한 『詩經』과의 연 관성을 고찰해 보고자 하였다. 조선시대 부녀자 풍속에서, 『詩經』은 조선시대 부녀자의 改嫁 와 문란한 풍속 등을 바로잡는데 뚜렷한 전범을 제시해 주었다. 특히 나이 어른 寡婦의 改嫁 허용 문제에 관해서는 『詩經』이 기준점이 되었으며, 음란한 풍속에 대해서는 풍속을 교화시 키려는 군주의 정책에 좋은 본보기를 제공해주었다. 한편 烈女와 節婦의 節行과 같은 선행 풍속에는 『詩經』이 모범사례가 되어주기도 하였음을 고찰해 볼 수 있었다. 조선시대 음주 풍 속에서, 『詩經』은 조선시대 음주와 관련된 새로운 풍속을 제정할 때 권위와 정당성을 부여해 주었다. 음주에 대해 대상과 그에 따른 합당한 의미를 부여하여 올바른 음주 풍속의 확립에 폭넓게 사용되었다. 국가의 주요한 정책 결정에 관여하는 政府大臣들의 경망한 음주 형태에 대해서 『詩經』은 하늘을 대신한 준엄한 경고를 내리는 등 조선의 음주 풍속에 유교적 이념의 근거를 마련해 주고 있음을 고찰할 수 있었다. 조선시대 의복 풍속에서, 『詩經』은 조선시대 官員의 禮服 전형에 기준점을 제시해주고, 관료들의 의복착용 문란과 상호분별 없는 사치스 러운 의복 풍속에 節約과 儉素의 상징을 보여주었다. 아울러 館學儒生들의 복식을 제정함에 있어서 그 기준점을 제시해주기도 하였음을 고찰할 수 있었다.

We study the manufacturers of the astronomical instruments invented as part of the so-called Ganui-Dae (astronomical platform) project in the reign of King Sejong (1418-1450) of the Joseon dynasty. The main purpose of this project was to compile the Chiljeongsan-Naepyeon, a Korean calendar, that lasted for 5.5 years from 1432 to 1438. Through this project, a total of 17 astronomical instruments such as the armillary sphere, celestial globe, and auto-striking clepsydra were developed. It is generally known that most of them were manufactured by Lee Cheon (李蕆, 1376-1451) and Jang Yeong-Sil (蔣英實, fl. 1423-1442). In this study, we investigate the accounts of the Veritable Records of King Sejong, Munjong, and Sejo, focusing on the inscription written out to memorize the completion of the Ganui-Dae project. We found that at least 12 persons took part in manufacturing the astronomical instruments of the Ganui-Dae project. Lee Cheon was involved in the production of four instruments, while Jang Yeong-Sil was involved in two; therefore, it seems that the achievement of Jang Yeong-Sil was overestimated. We also found that Jeong Cho (鄭招, ?-1434) was a scientist and Lee Cheon was an engineer in the early phase of the Ganui-Dae project, while King Sejong and Yi Sun-Ji (李純之, 1406-1465) played major role in the late phase. According to our study, King Sejong and Yi Sun-Ji were involved in the production of at least seven and five instruments, respectively. In conclusion, we believe that this study will be helpful to understand the practical manufacturers of the astronomical instruments invented during the Ganui-Dae project in the Joseon dynasty.

This study is a comparative study on a cookbook published in 1900s titled「Jusikbangmun」, one of collections of the National Central Library, along with other cookery books in Joseon Dynasty in the late 1800s to early 1900s. 「Jusikbangmun」consists of 51 recipes, including 45 kinds of staple foods and six kinds of brews. More than 60% of the recipes deal with staple dishes and side-dishes, whereas the rest deal with ceremonial dishes and drinking. The 「Jusikbangmun」applies a composite method of cooking from boiling and steaming to seasoning with oil spices. The ingredients are largely meats rather than vegetables, which is distinguished other cookery books in the Joseon Dynasty. Only 「Jusikbangmun」deals with such peculiar recipes as ‘Kanmagitang’, ‘Bookyengsumyentang’, ‘Jeryukpyen’, ‘Yangsopyen’, and ‘Dalgihye’. It is estimated that 「Jusikbangmun」was published around the 1900s based on findings that 「Jusikbangmun」is more similar with「Buinpilgi」and「Joseonyorijebeop」in the early 1900s than with「Kyuhapchongseo」, 「Siyijenseo」and「Jusiksieui」in 1800s. Therefore,「Jusikbangmun」is a valuable resource, we can use understand the food culture of the late Joseon period.

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.