• Title/Summary/Keyword: Yeongjo

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Tree-Ring Dating of Wood Elements of Jeongjagak and Bigak for Yungneung (융릉 정자각 및 비각 목부재의 연륜연대 분석)

  • Oh, Jung-Ae;Park, Won-Kyu
    • Journal of the Korea Furniture Society
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    • v.21 no.5
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    • pp.424-431
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    • 2010
  • Yungneung is the royal tomb of King Jangjo (the Crown Prince Sado, 1735~1762) and his wife, Hyegyeonggung-the Lady Hong (1735~1815). King Jangjo was the second son of the 21st King Yeongjo of the Joseon Dynasty. The tomb of King Jangjo was originally established at Yangju near Seoul in 1762 and moved to Whaseong near Suwon in 1789. We examined tree-ring (dendrochronological) dates of Jeongjagak, the ceremonial hall and Bigak, the tombstone house of Yungneung. We obtained tree-ring dates of 54 wood elements. The dates of bark rings were A.D. 1785, 1786, and 1787 with completed latewoods. These tree-ring dates were well matched with the historically recorded date of two buildings, A.D. 1789 when two or three year-storage after cutting logs was considered. The results indicated that the present buildings of Yungneung was built when the royal tomb of King Jangjo was moved from Yangju to Suwon. A historical record about the construction of Yungneung, 'Hyeonyungwon-eugye' confirmed the majority of woods was moved from 'Manrichang', an official storage office in Seoul through Han river and Yellow Sea to Suwon.

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A Study on the Form of Seok(舃) in the Period of Joseon (조선시대 석(舃) 연구)

  • Choi, Kyu-Soon
    • Journal of the Korean Society of Costume
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    • v.63 no.2
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    • pp.144-161
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    • 2013
  • Seok, shoes worn for rituals that originated in China, is worn as part of a formal dress in Korea. The Seok for men were worn with Myeonbok(冕服: kingly ceremonial costume) and Wonyugwanbok(遠遊冠服) and the Seok for Jeokui(翟衣: queenly ceremonial costume) and Jangsam(長衫). Myeonbok, Wonyugwanbok, Jeokui and Jangsam were ceremonial costumes of ancient times. This paper examines Seok, which has never been the focal point of a study, and focuses on the period of Joseon(1392~1897). It was possible to concretely identify its changes in each of the periods and genders by means of the literature and picture data. It turns out from this paper that a unique Korean style emerged in the days of Kings Yeongjo(英祖: 1694~1776) and Sunjo(純祖: 1790~1834). The Seok that were imported from China after the Goryeo period included a neck part, which was a departure from its original form. However, during this period, fences were added on the top of the shoes, and rings were added to thread laces in Seok from China. Women wore their Seok in this period with different ornaments in accordance with the different situations.

Study on the use of Woohwanggo(牛黃膏, niuhuanggao) in Joseon Dynasty - Focused on The Daily Records of Royal Secretariat of Joseon Dynasty (조선 왕실에서의 우황고 활용 양상 연구 - 『승정원일기』를 중심으로)

  • Kim, Sungmin;Jeong, Huiryeon;Kim, Dongryul
    • The Journal of Korean Medical History
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    • v.33 no.2
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    • pp.129-145
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    • 2020
  • This study studied the use of Woohwanggo in the Joseon royal family through The daily records of Royal secretariat of Joseon Dynasty, which contains detailed records of royal medical treatment. The study found that Woohwanggo was mainly used for diseases related to vexing heat (煩熱), fumigating heat (薰熱), night fever (夜間發熱), and heat syndrome (熱證) from smallpox, and measles in the royal family of Joseon. This study also confirmed that Woohwango was used in various ways within the Daily records of Royal secretariat of Joseon Dynasty, including the way it was taken with various types of tea, the way it was made into liquid form, and the way it was used as an external agent for skin diseases. Further findings were compared to the medical books, and the dosage characteristics of Woohwango in the daily records of Royal secretariat of Joseon Dynasty were discussed. and the medical perception of King Yeongjo (英祖), which was examined during the study, was also discussed.

A Study on the Architectural Characteristics of Jogyeongmyo Shrine in JeonJu (전주 조경묘(肇慶廟)의 건축 특성)

  • Ahn, Seon-Ho
    • Journal of architectural history
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    • v.32 no.3
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    • pp.53-62
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    • 2023
  • Jogyeongmyo Shrine is the Sijomyo Shrine of the Joseon royal family. It is a representative building that symbolizes Jeonju, the hometown of the Joseon royal family. This study comprehensively analyzes a variety of literature, old maps, and figures, and it investigates the meaning of Jogyeongmyo Shrine as an architectural example as well as its architectural characteristics. The Jogyeongmyo Shrine was built to symbolically demonstrate the superior virtue of the royal ancestors compared to the ancestors of the gentry. King Yeongjo built Jogyeongmyo Shrine, which he considered his greatest achievement, to raise the status of the royal family and exact loyalty from the vassals. Jogyeongmyo Shrine is a unique example of an ceremonial architecture that cannot be observed in China or the previous Korean dynasties. In addition, its architecture looks different from that of ordinary shrines because both Confucian ceremonies and the function of each building were taken into consideration during construction. Although Jogyeongmyo Shrine was preserved without significant changes until the late Joseon dynasty, major modifications were made in all areas except the main shrine area during the Japanese colonial era.

A Study of Ginseng Culture within 'Joseonwangjosilok' through Textual Frequency Analysis

  • Mi-Hye Kim
    • CELLMED
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    • v.14 no.2
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    • pp.2.1-2.10
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    • 2024
  • Through big data analysis of the 'Joseonwangjosilok', this study examines the perception of ginseng among the ruling class and its utilization during the Joseon era. It aims to provide foundational data for the development of ginseng into a high-value cultural commodity. The focus of this research, the Joseonwangjosilok, comprises 1,968 volumes in 948 books, spanning a record of 518 years. Data was collected through web crawling on the website of the National Institute of Korean History, followed by frequency analysis of significant words. To assess the interest in ginseng across the reigns of 27 kings during the Joseon era, ginseng frequency records were adjusted based on years in power and the number of articles, creating an interest index for comparative rankings across reigns. Analysis revealed higher interest in ginseng during the reigns of King Jeongjo and King Yeongjo in the 18th century, King Sunjo in the 19th century, King Sejong in the 15th century, King Sukjong in the 17th century, and King Gojong in the 19th century. Examining the temporal emergence and changes in ginseng during the Joseon era, general ginseng types like insam and sansam had the highest frequency in the 15th century. It appears that Korea adeptly utilized ceremonial goods in diplomatic relations with China and Japan, meeting the demand for ginseng from their royal and aristocratic societies. Processed ginseng varieties such as hongsam and posam, along with traded and taxed ginseng, showed peak frequency in the 18th century. This coincided with increased cultivation, allowing a higher supply and fostering the development of ginseng processing technologies like hongsam.

Formative Stages of Establishing Royal Tombs Steles and Kings' Calligraphic Tombstones in Joseon Dynasty (조선시대 능비(陵碑)의 건립과 어필비(御筆碑)의 등장)

  • Hwang, Jung Yon
    • Korean Journal of Heritage: History & Science
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    • v.42 no.4
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    • pp.20-49
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    • 2009
  • This paper explores the Korean royal tombs steles such as monumental steles and tombstone marks (神道碑, 表石) that are broadly fallen into the following three periods ; the 15~16th centuries, 17th~18th centuries, and 19th century. As a result, the royal tombs steles were built, unlike the private custom, on the heirs to the King's intentions. During the 15~17th centuries the construction and reconstruction of the monumental steles took place. In the late Joseon period, monumental steles had been replaced with a number of tombstone marks were built to appeal to the king's calligraphy carved on stone for the first time. During the Great Empire Han(大韓帝國) when the Joseon state was upgraded the empire, Emperors Gojong and Sunjong devoted to honor ancestors by rebuilding royal tombstone mark. Based on these periodical trends, it would not be exaggerated that the history of establishing the royal tombs steles formed in late Joseon. The type of royal tombs monuments originated from those of the Three Kingdoms era, a shapeless form, the new stele type of the Tang Dynasty (唐碑) has influenced on the building of monuments of the Unified Silla and Buddhist honorable monuments (塔碑) of the Goryeo Dynasty. From the 15th century, successive kings have wished to express the predecessors's achievements, nevertheless, the officials opposed it because the affairs of the King legacy (國史) were all recorded, so there is no need to establish the tombs steles. Although its lack of quantity, each Heonneung and Jereung monumental steles rebuilt in 1695 and 1744 respectively, is valuable to show the royal sculpture of the late Joseon period. Since the 15th century, the construction of the royal tombs monumental steles has been interrupted, the tombstone marks (boulders) with simpler format began to be erected within the tomb precincts. The Yeoneung tombstone mark(寧陵表石), built in 1682, shows the first magnificent scale and delicate sculpture technique. Many tombstone marks were erected since the 1740s on a large scale, largely caused by King Yeongjo's announce to the honorific business for the predecessors. Thanks to King Yeongjo's such appealing effort, over 20 pieces of tombstone marks were established during his reign. The fact that his handwritten calligraphic works first carved on tombstones was a remarkable phenomenon had never been appeared before. Since the 18th century, a double-slab high above the roof(加?石) and rectangular basement of the stele have been accepted as a typical format of the tombstone marks. In front of the stele, generally seal script calligraphic works after a Tang dynasty calligrapher Li Yangbing(李陽氷)'s brushwork were engraved. In 1897 when King Gojong declared the Empire, these tombstone marks were once again produced in large amounts. Because he tried to find the legitimacy of the Empire in the history of the Joseon dynasty and its four founding fathers in creating the monuments both of the front and back sides by carving his in-person-calligraphy as a ruler representing his symbolic authority. The tombstone marks made during this period, show an abstract sculpture features with the awkward techniques, and long and slim strokes. As mentioned above, the construction of monumental steles and tombstone marks is a historical and remarkable phenonenon to reveal the royal funeral custom, sculpture techniques, and successive kings' efforts to honor the royal predecessors.

Procedures and Items for Royal Wedding Ceremonies of Princesses on 『Hwasunongju-garyedeungrok(和順翁主嘉禮謄錄)』 (『화순옹주가례등록(和順翁主嘉禮謄錄)』에 나타난 가례 절차와 물목 연구)

  • Kim, Jiyeon
    • Journal of the Korean Society of Costume
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    • v.65 no.3
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    • pp.131-150
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    • 2015
  • This article studied the procedures and items used in royal princess weddings by examining "Garyedeungrok(嘉禮謄錄)" which describes Princess Hwasun(和順翁主, 1720-1758)'s wedding in 1732. This was the first wedding by a princess during King Yeongjo(英祖)'s reign. Preparation for the wedding was made based on the previous weddings of royal princesses, but it did not follow the old tradition. The wedding costs were cut down, and it was done in a simpler way than before. However, the simplification of elaborate wedding outfits were not part of this change as ceremonial robes such as No-ui(露衣), Jangsam(長衫) and Chopo(綃袍) were used without much alteration. The wedding ceremony of Princess Hwasun shows the transition process from the royal princess wedding ceremony traditions and rituals in the late 17th century to "Gukhonjeongrye", which emerged and became solidified as a new social norm in the 18th century. A legitimate royal princess and a de facto princess from King's concubine were hardly different when it came to their royal outfitting but the disparity in social status between the two was found in the materials used to make clothes for their respective husbands. Princess Hwasun's wedding procedure shown in "Garyedeungrok" is similar to that of "Gukjo-orye-ui(國朝五禮儀)": Napchae(納采), Nappye(納幣), Chinyeong(親迎), Dongroe(同牢), Hyeongugo(見舅姑), Hyeonsadang(見祠堂), and Seojohyeon(壻朝見). But "Garyedeungrok" deals with the procedures of Gantaek(揀擇), Buma-guanrye(駙馬冠禮), and Seonon(宣醞), which are not included in "Gukjo-orye-ui", and also with the process of preparation for wedding items and the information of related people. However, it is hard to learn about its specific shapes and features because it is often restricted to lists such as a list of clothing. Collecting new materials and an in-depth and succeeding study are required in the future.

A Study on Dahoe(多繪) and Mangsu(網綬) Used in Royal Formal Dresses in the Joseon Dynasty (조선시대 왕실 예복에 사용된 다회(多繪) 및 망수(網綬) 연구)

  • Choi, Yeon Woo;Park, Yoon Mee;Kim, Myoung Yi
    • Journal of the Korean Society of Costume
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    • v.66 no.5
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    • pp.133-148
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    • 2016
  • This study examined dahoe(多繪-braided cord) and mangsu(網綬-ornament of husu for ceremonial dress) used in myeon gwan(冕冠), daedae(大帶), and husu(後綬) among royal formal dresses in the Joseon Dynasty(1392-1910) based on historical materials including literature, relics, and paintings. The results of this study are as follows. In myeon-gwan, dahoe was used for cap strings, goeing(紘) and yeong(纓). Cap strings were applied to the king, the Crown Prince, and the eldest son of the Crown Prince regardless of their status, and they showed differences among the periods. Both goeing and yeong were used during the early period of Joseon, and then only yeong was used in the late period. As goeing was removed and only yeong was used in the late period, patterns combining goeing and yeong, in color and wearing method, appeared. Dahoe used in cap strings is dongdahoe(童多繪-a kind of braided cord). In daedae, 'nyuyak(紐約)' was tied up to its fastening part. The material of nyuyak was changed from dongdahoe in the early Joseon Dynasty to guangdahoe(廣多繪-a kind of braided cord) in the late period, and the method of using it was also changed. Husu was imported from Beijing in China during the early period of the Joseon Dynasty, but in 1747, it was regulated to be woven in Joseon, and at that time, King Yeongjo attempted to restore the institution of weaving husu with "320 su(首)," namely, 6,400 strands as specified for the status of a prince of the Ming Dynasty.

The Changes of Ceremonial Costumes of the Guan Yu Shrine and the Method for their cultural contents (관왕묘 의례 복식의 변천과 문화콘텐츠화 방안)

  • Park, Ga-Young
    • Journal of the Korean Society of Costume
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    • v.62 no.4
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    • pp.32-45
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    • 2012
  • The purpose of this research is to better understand the Dongmyo, the Eastern Shrine of GuanYu and the military costumes of the Joseon period andto develop different cultural contents. By studying relevant literature, confirmations were made about the various types of costumes and their historical changes. During the reign of King Yeongjo, the ceremonial conductors often wore armors, and the king wore a different military costume. During the reign of King Jeongjo thereafter, the ceremonial costumes were codified in the book, the Chun-gwan tonggo(General Outline for the Ministry of Rites), along with the costumes for the musicians and lower officials. However, the military features were weakened in the late Imperial Joseon years. In terms of costumes, it would be best today to restore the ceremonies of the Shrine of Guan Yu during the period of King Jeongjo. All the costumes for different figures of the Shrine are clearly confirmed, and by emphasizing the main features of the ceremonials of the Shrine, it is possible to differentiate the ceremony from other restoration activities in Korea. For the Guan Yu statue, the hat is square shaped and decorated with nine bead strings, it is dressed with a red dragon coat and a violet inner coat. This study presents methods for the restorations of the original costumes for the individual figures of the ceremonials, with necessary theoretical explanations. The king wears the lamella gold armor, while different ceremonial officials wear differentiated armors according to their different ranks. All the civil and military officials who attend the ceremony wear military clothes with horse's mane hats and swords. The musical conductor and directors are expected in armors and participating musicians also have to wear armors according to the Akhak Gwebeom (Basics of Music).

A Study on Sibok in the Late Joseon Dynasty (조선 후기 시복 제도 연구)

  • Park, Hyun-Jung
    • Journal of the Korean Society of Clothing and Textiles
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    • v.36 no.7
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    • pp.767-777
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    • 2012
  • This study analyzed the system and arguments on the light-pink official uniforms and investigated the backgrounds and principles on the changes of the Sibok system. A study on light-pink danryeong in the latter part of the Joseon Dynasty is a de facto study on Sibok since the name of the light-pink official uniforms (implemented at the time of King Seonjo) changed from Sangbok to Sibok. Sangbok is discussed to explain the name change from Sangbok to Sibok and distinguish their usages; in addition, Gongbok is examined to understand the characteristics of the Sibok system. The Annals of the Joseon Dynasty (books written by scholars) and related laws are used as research materials. The research results are as follows. The name of the light-pink uniforms (a custom before the Japanese invasion in 1592) changed from Sangbok to Sibok at the time of King Gwanghaegun and the light-pink uniform was used as a relatively light formal uniform compared to Sangbok. Sibok was added to the law Sok-dae-jeon at the time of King Yeongjo (because the king respected the custom) and its color rank system was denoted from light-pink and red. Sibok was revised to light-pink, blue, and green under the law Dae-jeon-tong-pyeon that was promulgated at time of King Jeongjo. In the development of the Sibok system in the latter part of the Joseon Dynasty, the color rank system of Gongbok was reflected. The sovereign ideas in the official uniforms in the latter part of the Joseon Dynasty (revealed in the study of the system and arguments on the light-pink official uniforms) were the thoughts that respected the custom and the principles that distinguish ranks to establish a Confucian based hierarchy.