• Journal of the Korean Society of Food Culture
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• v.28 no.5
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• pp.438-449
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• 2013

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.

• The Journal of Korean Medical History
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• v.25 no.1
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• pp.23-41
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• 2012

'The Daily Records of Royal Secretariat of Chosun Dynasty' is a record created in Seung-jeong-won, a secretariat for kings of Chosun, and is a government record which holds conversations between kings and their vassals as it is. General affairs in terms of the royal family and national administration are recorded, but what is more important is the records on diseases of kings and how they were treated. This study is to look into diseases from which King Injo(1959-1649) had suffered based on the records written during the time of his reign, which was from 1623 to 1649. Also, the "curse incident" and the death of prince Sohyeon, son of King Injo, both of which had significant influence on the health of the king, were reviewed in relation to the disease records.

• Journal of architectural history
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• v.29 no.1
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• pp.65-76
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• 2020

This paper attempts to study on the substantial characters of the sangryang-muns written for the constructions of Sudara-jang and Beopbo-jeon at Haein-sa in the years of king Gwanghae and king Injo. On that basis, it also attempts to declare the first time that the Buddhist Order firstly used long sangryang-mun, and to presume the backgrounds of the constructions. The results are as follows: First, the queen, Mrs. Ryu and court ladies of king Gwanhae had participated as donators to the constructions. Therefore, it is supposed that the constructions had been promoted by the queen's Buddhistic beliefs as well as the commemoration of the 6th award of eulogistic posthumous title to king Gwanghae. Second, throughout the history of Korean Buddhism, long sangryang-mun was firstly used in the construction of Sudara-jang. Therefore, we can see the fact that long sangryang-mun was introduced to the Buddhist Order, as donation by royal families. But the long sangryang-mun couldn't be suitable for the traditional customs of Buddhism, the monks wrote additionally the Balwon-mun, so to speak, the pryer address. Third, the sangryang-mun of Beopbo-jeon was written in the mixed format of long sangryang-mun and traditional Balwon-mun. It is supposed that the Buddhist monks wanted to keep the traditional customs. Four, in the late period of J oseon dynasty, the same formats as the sangryang-muns of Sudara-jang and Beopbo-jeon have been widely used in the various Buddhist buildings. Consequently, it is supposed that these three sangryang-muns were the embryonic formats for the major types of the late Buddhist building sangryang-muns.

• Journal of the Korean Society of Clothing and Textiles
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• v.42 no.2
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• pp.360-378
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• 2018

Noeui was a garment used for women's outfits and robes. In the late Joseon Dynasty it was a special garment that could only be worn by the class belonging to the royal family. Noeui was especially prepared as a wedding dress, and was worn by the bride at the Chinyeong ceremony on the day of the wedding ceremony. Until now, Noeui did not have in depth research at the costume history despite its importance as a royal costume in the Joseon Dynasty. Thus, based on Uigwe for the Royal Wedding Ceremony of King Injo and Queen Jangryeol (which is the only material with a diagram of Noeui and its pattern) this study historically investigated and restored the Noeui set of Queen Jangryeol, which was arranged in 1638, when King Injo and Queen Jangryeol were married. This academic study is the first to historically confirm and restore Queen Noeui's set, and rigorously analyze the historical materials as well as provide new comments on the shapes of Noeui's Git and the front side.

• (The) Research of the performance art and culture
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• no.34
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• pp.315-353
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• 2017

This study examined the music policies of the three kings, Seongjong, Jungjong, and Injo, who were in power for about 200 years from the late 15th century to the early 17th century. These three kings deserve attention in musical history for different reasons. Sungjong published "Gugjooryeui"(1474), "Gyeong-gugdaejeon"(1476), and "Aghaggwebeom"(1493), the typical etiquette books, law books, and musical books that take the most important position in the history of Joseon, so his direction of music policy deserves attention. Jungjong was the king who rose to the throne after there was a revolt against Yeonsangun's tyranny. Injo ascended to the throne by starting a military coup d'etat himself. One may wonder how the aspect of music policies developed by a king, who was crowned by a revolt, is different from other cases. As each of these three kings had different background of enthronement and the contents of music policies in the royal family also developed with different emphasis, this study examined each aspect separately. Sungjong emphasized the importance of music and regarded it important to cultivate officials who know music. To this end, he gave a special order to Yejo(the office of protocol) and this study tried to clarify the contents first. In addition, this study examined the process, contents, and meaning of various modification works related to the revision of the lyrics used in the ceremonies. Jungjong supplemented the institutional aspects of music. This is the result of expressing the will to correct the anomalous and reckless music policies of the period of Yeonsangun. In addition, many words in the lyrics had been about Buddhist doctrines and love songs between male and female, so there were efforts to reform these. As for the period of Injo, this study examined the music policies that were made in the process of resolving the crisis after the war. It was a time when court musicians were scattered after two times of war and it was not possible to hold the national ritual properly, so music policies in this period were different from the ones in stable era. This study covered discussions on the measures to collect lost instruments and scattered musicians. It also looked at how the restoration effort was made in the situation that the music used in ancestral rites was abolished.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.24-47
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• 2013

This study focused on the constructional concepts, landscape design techniques and changes made of the Sandan(山壇) area in the rear garden of Changdeokgung Palace based on the spatial organization of the zone. The results of this study are as below. Constructional layers that have been maintained throughout the centuries from King Injo(仁祖), King Sukjong(肅宗), King Sunjo(純祖), the Japanese colonial period to the present, were found in the Sandan area. The Sandan area, which was developed with the establishment of Chuiseungjeong(取勝亭) during the ruling of King Injo(仁祖), was created as a resting place for the King, and its usage continued until King Sukjong(肅宗) built Nakminjeong(樂民亭). However, the whole area was reorganized to host ritual ceremonies, where ancestral rites were performed for the mountain gods, after Sandan and Baekunsa(白雲社) were built during King Gojong's reign, before the drawing of 'Painting of Eastern Palaces(東闕圖).' The architectural component used then appears to have been designed to serve ancestral ritual formalities for the god of land, or to satisfy the religious desires of the royal family not fulfilled by Confucian courtesy. These are characteristics that define the Sandan area. Meanwhile, the analysis of the ground plan of the Changdeokgung Palace revealed that the Sandan had been maintained until the Japanese colonial era, but was removed sometime after liberation. The area underwent extensive reform in the early 1970s, when the whole area was developed into a tourist destination called Bingcheon(氷泉). Then, a new road that runs through Bingcheon was laid, and the present condition reflects the construction result of the time. An interview with a person who had taken part in the repair work in the 1970s confirmed that the construction work at the time had the goal of establishing two drainage systems for drinking water and copied the Okryuchon(玉流川) well.

• The Journal of the Convergence on Culture Technology
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• v.5 no.4
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• pp.147-155
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• 2019

The implementation of Daedongbeop of Gyeonggido after throne of Gwanghaegun, the Daedongbeop of Gangwondo afterthrone of Injo, and the Daedongbeop of Chongcheongdo and Chollado after throne of Hyojong were in expectation of new kings the greatest Governing Administrator who tried to improve the hard life of the people, It was possible because there was a great effort. However, after throne of these three kings, the enactment of the Daedongbeop is a major crisis. The difference of the crisis related to enforcement was that the enforcement of the Daedongbeop of the Gwanghaegun and the Injo was carried out immediately after the enforcement decision was made but soon it was put into a crisis of abolishment and the Chungcheongdo and Chollado provincial Daedongbeop encountered extreme opposition before the enforcement and it has been carried on continuously since the end of the abolition crisis. In this study, we examined the efforts of the Governing Administrator who succeeded in the enactment of the Daedongbeop for the peaceful life of the people, with the throne of these three kings and the expectation of the new king. In the case of at the time of Gwanghaegun, Hanbekgyeom, LeeWonik, and Hwangshin, Joeik and LeeWonik at the time of Injo, and Kimyuk at the time of Hyojong were common people who have tried to improve the troubles of the people. They did not focus only on the theoretical interpretation of Neo-Confucianism, but on the basis of the interpretation, they demonstrated the power of the Governing Administrator practicing the right politics for the people in reality. The result is policy formulation and enforcement for the implementation of the Daedongbeop.

• Korean Security Journal
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• no.28
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• pp.131-152
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• 2011

Jangyongyoung was a royal guard in the King Jeongjo Period. The guard was established after the inauguration of King Jeongjo to protect the king and strengthen the royal authority. In terms of security study, it has high value in that it gives insights to the development of security system and its achievements and new role of supporting king's cultural events. Jangyongyoung was a formal guard established to achieve king's political reform. After the King Injo restoration, there sprouted many security guards, including Howicheong, Eoyounggun, and Gemgun. Those were all makeshift systems. But Jangyongyoung grew as a standing and futurist system as it went through some different names, Sukwiso, Jangyongwi, and finally Jangyongyoung. It served to protect the legitimacy of King's succession, to strengthen royal authority, and to bring stability to people's lives. Jangyongyoung had an efficient organization and operation. It also had the characteristics of modern security, integration, professionalism and size. In Jangyongyoung, military training and security were not separate. They protected king from dangers and guarded king's bed, and they trained themselves to deal with unforeseen occurrences. By doing so, they could support king's many activities, including visit to royal tombs, touring of Hwaseong Fortress, and watching military training. Jangyongyoung not only served as a military guard but also it had a cultural function. They made it possible that king and people met in the king's procession. Jangyongyoung supported Jeongjo's political reform, and as a royal guard it enhanced the authority of royal family and exemplified a new security guard by supporting king's cultural events where king, servants and people could become one.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.46-63
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• 2012

The object of this study was to analyze the speciality of Korean traditional waterscape and unique landscape formed with reflection of the phases of the time sat the area of Juhabru(宙合樓) in Changdeok Palace as a basic research to find the prototype of Taeaek pond at Changdeok Palace and restoration of the palace. Originally, Taeaek pond at Changdeok Palace was constructed in KingInjo(仁祖) period as a name of Yongji(龍池), later it called Taeaek pond after King Sukjong(肅宗). There is an island as a symbol of the immortal isle, and Chungseojeong(淸署亭), Taiksujae(澤水齋) and Buyongjeong(芙蓉亭) which were built to view the waterscape in Taeaek pond. Buildings were built asymmetrical balance around Taeaek pond because of the morphological character of tetragonal pond. Arrangement of this area has a definite form of axial structure. Yeolgokwan(閱古觀) Gaeyuwa(皆有窩), pavilions, bridges, islands, Osumoon(魚水門) and Juhabru are located on the north and south axis, and island and Osumoon play a role as a intersection and form an east of west axis. In this study, manual of construction for an island and pavilions is provided by analyzing transformational process of island and pavilions at Taeaek pond. Furthermore, kings and officials used to statically enjoy the view around Taeaek pond area, but dynamic fishing and boating activity happened in King Jungjo(正祖) period. These historical backgrounds have an influence on the spatial organization of Taeaek pond. For instance, bridge between Taeaek pond and island was destroyed with the increase of the importance of boating. Symbolic structure around Taeaek pond means 'fish changes to dragon' and 'both of king and officials become one'. Taiksujai, carving fish, Osumoon and Juhabru are provided as a related spatial factors.

• Journal of the Korean Society of Food Culture
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• v.1 no.1
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• pp.7-29
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• 1986

The food used in the royal palace of Chosun dynasty(朝鮮王朝) are viewed from various aspects of the dishes for ordinary meal, royal banquet, reception for the foreign representatives, wedding feast, and ancestral rites. Unfortunately most of knowledge on the food used in the royal palace is not accurate as it had been delivered orally and includes only that of the late Chosun dynasty era. Accordingly more accurate knowledge on its historical change could be illustrated by the ancient literature, including uigue(full account, 儀軌), dungrok(memorandum, 膳錄) or balgi(list, 件記). Though it is different from the preparation of King´s dinner table in kitchen, the uigue on ordinary meal, while King Jungcho(正祖) and his troupe visited the Hwasung(華城) has been handed down as the literature on the ordinary meal of the royal palace. Twenty seven kinds of uigue and dungrok on royal banquet for a celebration, from the 45th year of Sook Jong(肅宗, 1715) to the 6th year of Kwang Moo(光武, 1902), remain & reveal the change of features on dishes and food materials for royal banquet. Twenty kinds of uigue and dungrok on foods for reception of Chinese representatives, from the first year of Kwang Hae Koon(光海君, 1609) to the 21st year of Injo(仁祖, 1643), remain and antedate those on foods for royal banquet approximately 100 years. These have been precious materials for historical view on foods used in the royal palace. Twenty kinds of dungrok and uigue of karaedogam(嘉禮都監), in which dishes, food materials, and table setting diagram for dongrae feast (同牢宴) were put on record, remain as the litherature of wedding feast. Wangchosilrok(dynastic record, 王朝實錄) and numerous kinds of uigue have been helpful for study on foods used in ancestral rites. Detailed kinds and cooking procedures of foods for ancestral rites were clearly explained in Taesangji(太常志). A full view on foods used in the royal palace will be reproduced only through analytic study of these ancient litheratures.