균역법 시행 전후 훈련도감(訓鍊都監)의 재원확보 양상

최주희(Choi Joo-hee) 한국역사연구회 2016 역사와 현실 Vol.- No.102

With the implementation of the Gyun’yeok institution, the amount of textile materials(“Gapo”) collected from households by the military offices(“Gunmun”) was reduced from 2 ‘pil’ units to 1, but the Hullyeon Dogam office, compared to other offices such as Geum’wi-yeong and Eo’yeong-cheong, was rather well compensated(“Geubdae”) for its losses. At the time, Hullyeon Dogam was having trouble securing grains that would be distributed to the soldiers as salary(“Ryomi, 料米”) and military demands[軍需], but was provided with ‘Geubdae’ by the Gyun’yeok-cheong office, in the form of Daedong rice(“Daedong-mi”). Also, it was provided with interest which was generated by the Sangjin-gok(常賑穀) reserve, operated by the Gyun’yeok-cheong office as part of the Hwan’gok(還穀) practice. Other than this, Hullyeon Dogam was offered the right to collect taxes from Gungbang(宮房) bodies’ lands, which had actually been exempted from taxation(“Myeonse-gyeol”). And when the Hullyeon Dogam soldiers had to step in as Geum’wi-yeong and Eo’yeong-cheong soldiers were unable to post their shifts in the capital area, those two offices were obliged to provide the Hullyeon Dogam soldiers with compensation, in the form of Yeosu-jeon(旅需錢). Finally, since 1758, the 34th year of king Yeongjo’s reign, Hullyeon Dogam was authorized to annually take advantage of the grain under the jurisdiction of the Finance “Hojo” Ministry, in case it needed additional resources to pay their Bokma-gun soldiers with Ryomi salary. It should also be noted that during the time the Gyun’yeok institution was in operation, Hullyeon Dogam continued to create over 100,000 ‘nyang’ units of coins, and earned more than 60,000 nyang units from that venture. With such newly garnered profits, Hullyeon Dogam purchased silver, loaned it to soldiers and brought in additional income. And in the meantime, monitoring the Yang’hyang-cheong office’s failure to collect adequate amount of taxes from the garrison farms(“Dunjeon”), Hullyeon Dogam also newly rented, purchased, or even initiated reclamation efforts of those farms, to use it as another source of income that could be diverted to resources which would facilitate the Hullyeon Dogam’s sub-offices. In short, Hullyeon Dogam was continuously aided and supported by central financial offices even when other central military offices were suffering from the government’s overall [financial] retrenchment policy. As a result, Hullyeon Dogam, which was operated by rotated servicemen(“Jangbeon-gun”), became a liability to the Joseon government’s financial management. Yet, in order to protect the king and the population from foreign threats, and foster political stability by managing internal social strifes, maintaining Hullyeon Dogam as it is was more than an imperative task for the government. The way the Hullyeon Dogam office secured necessary budgets for itself was a little complicated, but it was also a policy-based effort intended to minimize financial pressure upon the government, sanctioned by the government itself which had to operate a military full time.

임진전쟁기 明 將官에 대한 接待都監 운영 양상

정은주 명청사학회 2022 명청사연구 Vol.- No.57

This paper attempted to understand the relationship between Joseon and Ming by analyzing historical records, relics, and paintings of the management of Jeopdae Dogam, a temporary organization to supply the necessary to the commanders and officials of the Ming Dynasty dispatched to Joseon during the Imjin War. Jeopdae Dogam was temporarily established to take care affairs of the Ming officials, because it was difficult for the prime officials of Joseon Dynasty alone to respond to their demands while the prestigious military officials of the Ming Dynasty were dispatched frequently to Joseon. The places to respond the prestigious military officials of the Ming Dynasty were also change. Due to the loss of capital palaces, Yongmangwan in Uiju, the guest houses in Yeongyu, Pyeongyang, Haeju, etc. and mansions of Jeongneung-dong in Seoul were used as the temporary palace. Even if there were not the emperor’s documents, King Seonjo went to Hongjewon or Mohwagwan in the Seogyo area to welcome the military officials of the Ming Dynasty. The construction of the Saengsadang shrines and memorial stones for the prestigious military officials of the Ming Dynasty were also characteristics that appeared during the Imjin War. As the military officials continued to be dispatched from the Ming Dynasty, complaints about the reception of Jeopdae Dogam gradually increased in addition to the problems of foods and residences. Considering that high official of Dogam was neglected to respond due to their respective duties, the government appointed a separate Dangsang of Bibyeonsa to take charge of Dogam's work and to examine various tasks at the government office every day. The head of Saganwon was appointed as a translator, and Sahu Dangsang responded closely for the military officials of the Ming Dynasty. Pyeongyang-bu gave a banquet for the military of Ming returned, and one of the high officials was sent in advance to make hold a banquet with the governor of Pyeongyang as soon as generals of Ming Dynasty arrive there. The funeral rites for the generals of the Ming Dynasty who was sacrificed during the war held at the residences of capital town as a mortuary, and the memorial service was prepared in Jeopdae Dogam. King Seonjo visited the mortuary and stopped the state affairs for two days to encourage the military. Gunmun Dogam consisted of 20 people, including Jeopbansa, Nangcheong, Nangjung, and Wonoerang for Hyeong Gae, the Governor General of the military of Ming. Cheonjojangsa jeonbyeoldo of the Sejeonseohwa-cheop, which was handed down to the family of Kim Dae-hyun, showed a unique aspect as the mercenaries of troops of Ming Dynasty dispatched to Joseon during the Imjin War, such as Portuguese soldiers and monkeys. It is also noteworthy that several ethnic groups participated in the war during the Imjin War. Gyeongri Dogam consisted of 20 people and set up for Gyeongri Yang Ho and Man Se-deok. The place where they took care the military affairs appeared in the Gwanban Jemyeong-cheop and Hwanghwa Sahurok. It is significant that the Joseon government created voluntarily four monuments for Gyeongri Yangho. On the other hand, Gyeongri Man Se-deok made the Joseon government build his monument on Jaseong Fortress in Pusan, and the general Yu Jeong had a painter draw the documentary paintings to promote his achievements.

간경도감 불경언해 사업의 또 다른 함의

이전경 ( Jeon Gyung Lee ) 한말연구학회 2014 한말연구 Vol.- No.34

This paper aims to highlight another point to current discourse on Gangyeon-Dogam’s “Eonhaeh”. The point that is proposed here us that an interpretation method of high authority is introduced regarding then “eonhae” of Gangyeon-Dogam. Due to the authority of this method of interpretation, other interpretation method has been ceased and only this method remains. This method has been the unified method which is continued to present times. The evidences for the claim shows that after the emergence of Gangyeong- Dogam, various attachement forms became unified in interpretation of some Buddhist text. This paper emphasizes such facts and analysis and focuses on the differences in the Buddhist text attachments in before Gangyong-Dogam’s. This paper also examines the Buddhist text attachment forms in Bubhwa-gyeong and Neungum-gyeong in 15th and 16th centuries. This paper arrivesatthe conclusion that basis of the analyses; Gangyeong-Dogam’s“eonhae”editions were very significant in education of Buddhist stext during the times. The Buddhist scripts of Gangyong-Dogam are one of the first important translations in Korean history due to the strict system of translation, editing and publication processes. In studying and educating the doctrines of Buddhism, the texts of Gangyeong-Dogam were very influential during the times when Buddhism’s influence was decreasing. This proves that Gangyong- Dogam’s Buddhists texts became standard for interpreting and the attachments interpretation method became unified. Furthermore, in the 15thcentury data, oral instruction forms are displayed not only in influence of Buddhism instructions but also in changes of Classic Chinese education(Hanmoon). In the method of translation, right attachment follows “EumdokGugyeol” and the left attachment follows “SukdokGugyeol”styles. Therefore, the reader first reads aloud and that interprets the meanings. In other words, the traditional lecture system and test method of oral memorization style of studies were completed. In conclusion, the results of “eonhae” project of Gangyeon Dogam can be summarized in three ways. First, it unified the ways of interpreting Buddhist texts. Secondly, such study process brought about enlightenment of Hoonminjungeum, the new letters, and also brought about changes in letter literacy. Thirdly, the study process of Chinese classical studies (Hanmun) was reflected in its influences of re-arrangement of the empty spaces in Hanmun texts.

정치도감(整治都監) 운영의 제양상에 대한 재검토

이강한(Lee Kang-hahn) 한국역사연구회 2008 역사와 현실 Vol.- No.67

In the early 1340s, Yuan dynasty requested a series of reforms to Goryeo, based upon its decades’ old policy which chose to condemn the Muslim ministers’ economic policies, employ a gentler taxation policy, and endeavored to restore order in official appointments while maintaining the government’s size and integrity. Although such policy had indeed gone through some changes over the years, a new Yuan minister named Tokto, particularly interested in reinforcing such policies, came to power in the early 1340s and condemned the ruling of Goryeo King Chunghae-wang, whose policies concentrated upon foreign trades and therefore inflicted considerable pain upon the Goryeo population. To him, Chunghae-wang’s policies were too much reminiscent of the Muslim ministers’. So, at the request of the Yuan emperor, the Jeongchi Dogam office was established in the mid-1340s. Despite the fact that Yuan urged them to install such office, Goryeo officials did not resent it and instead fully utilized it in their political and social reform efforts, which turned out to be quite similar to the efforts that had already been attempted by Kings Chungseon-wang and Chungsuk-wang. Jeongchi Dogam’s main target was Jeongdong Haengseong. It was originally established as an overseer for the Japanese campaign preparations, yet later Goryeo figures(like Gi Cheol) with intimate connections to Yuan gathered together there and joined forces. They were committing all kinds of economical crimes and abusing their political power. So Jeongchi Dogam tried to eliminate those crimes and abuses. Yet its efforts were blocked, when a relative of Gi Cheol was killed during an interrogation process conducted by the Dogam officers. And with the help of Queen Gi(Gi Cheol’s sister), the Gi family succeeded in neutralizing Jeongchi Dogam. But it should be noted that during all those events Yuan emperor and the government officials maintained its official position supporting Dogam’s reform efforts, and that they remained blatantly indifferent to Haengseong’s apparent plight of being investigated by Dogam. We can see that Yuan government at that point had essentially abandoned Jeongdong Haengseong as a political, administrative entity affiliated to the Yuan government, and the Goryeo office Jeongchi Dogam was in fact ‘authorized’ by Yuan as a legitimate entity to oversee reforms in Goryeo. This progress ultimately enabled King Gongmin-wang to dismantle Haengseong’s Imun-so office, and eliminate the Gi faction once and for all, in 1356.

高麗時代 佛事 담당 '都監'의 조직과 특징

朴胤珍(Park Yun-Jin) 歷史敎育硏究會 2012 역사교육 Vol.121 No.-

During the Goryeo dynasty, 'Dogam(都監)' was the department of the government established for the construction of temples, the making of Buddhist statues, the printing of complete collection of Buddhist Sutras, Laws, and Treatises. Moreover, it provided financial support for the temples and managed them. Sometimes, it was established for the royal events, the installation of national Buddhist monks, and funerals. It was established with various types from King Hyeojong to the end of the Goryeo dynasty. Like other ordinary Dogams, the Dogam for a Buddhist service was staffed by offic ials who took charge of real works of the Dogam. However, high ranking officials from 3rd rank to 1st rank, even sometimes prime minister (Sijung, 侍中) were appointed as the manager of the Dogam. In addition, Buddhist monks were sometimes appointed with the government officials in order to get the cooperation of the temples and Buddhism circle where a Buddhist service took place. Government-issuing historical records like "the History of the Goryeo dynasty" showed only the government officials of the Dogams, but other materials like epigraphs showed that Buddhist monks were appointed as the officials. Therefore, it seemed that most Dogams for a Buddhist service had Buddhist monks as the officials.

조선 전기 儀軌 편찬 관련 기록 검토

정영미(Jeong, Young-mi) 동국역사문화연구소 2021 동국사학 Vol.70 No.-

儀軌는 조선 전기부터 편찬되었지만, 편찬이 확인되는 몇 종을 제외하고는 어떠한 의궤가 편찬되었는지 분명히 알려져 있지 않다. 『조선왕조실록』은 조선 전기 의궤에 대한 가장 많은 정보를 수록하고 있는 자료이므로, 실록에 수록된 의궤 관련 기록을 검토하여 편찬된 의궤의 목록을 추출하였다. 이를 통해 조선 전기에 편찬된 의궤 23종의 명칭을 확인하고 편찬 시기를 추정할 수 있었다. 23종의 의궤를 주제별로 喪葬, 祔廟, 冊封, 嘉禮, 營建의 5가지 범주로 구분하면 상장 15종, 부묘 2종, 책봉 2종, 가례 3종, 영건 1종으로, 상장 관련 의궤가 가장 많았다. 그리고 영건에 관한 『景福宮造成儀軌』를 제외한 22종이 모두 국왕을 비롯한 왕실 구성원과 관련된 국가 의례에 대한 의궤이다. 의궤의 내용을 주제별로 모아 살펴보면 상장 의궤에는 상장례의 기한, 襲과 小斂, 大斂에 사용한 의복의 수효, 祭奠의 종류, 제물의 종류와 수효, 百官의 服制, 국왕의 전교 등이 수록되어 있었던 것을 확인할 수 있었다. 조선 후기의 의궤 대부분이 ‘~도감의궤’라는 명칭을 가진 데 비해 조선 전기의 의궤 23종 가운데 ‘도감의궤’라는 명칭은 보이지 않는다. 그러나 편찬된 의궤와 특정 국가 의례 등을 수행하기 위해 임시로 설치한 도감과의 연관성을 살펴본 결과 3종을 제외한 20종의 의궤가 도감과 관련이 있다는 것을 확인할 수 있었다. 이 외에도 祭享의 祭文과 祝文을 모아 놓은 香室儀軌의 존재와 『忌晨齋儀軌』, 『法界聖凡水陸勝會修齋儀軌』 등의 불교 의궤의 존재도 확인할 수 있었다. 의궤는 필사본으로 3부를 제작하여 영구 보존을 위해 史庫에, 실무에 활용하기 위해서는 예조 등에 나누어 보관하였으며, 의궤의 주제와 동일한 유형의 의례를 행할 때 前例를 확인하기 위한 참고 자료로 활용하였다. 따라서 의궤의 편찬 목적이 국가의 중요한 행사를 사실대로 기록하여 참고로 삼기 위한 것임도 확인할 수 있었다. The Uigwe was complied from the early Joseon Dynasty, but it is not clear which Uigwe was compiled except for a few confirmed ones. The Veritable Records of Joseon Dynasty contains the most information about the Uigwe, the complied list of Uigwe was extracted by reviewing the records relataed to Uigwe in The Veritable Records of Joseon Dynasty. Through this, it was possible to confirm the names of the 23 types of Uigwe compiled in the early Joseon Dynasty and estimate the period of compilation. If 23 types of Uigwe are divided into five categories: funeral, enshrinement, installation, garye(royal weddings), and yeonggeon (construction of royal buildings). There are 15 cases of funeral, 2 cases of enshrinement, 2 cases of installation, 3 cases of garye, 1 cases of yeonggeon, funeral related Uigwe was most. And all 22 types, except for Gyeongbokgung Palcae josung Uigwe(『景福宮造成儀軌』) on yeonggeon, are Uigwe for national rites related to the king and other members of the royal family. If we look a the contents of Uigwe by subject, we can see that the funeral Uigwe included funeral period, the numbers of shroud, the types of a sacrificial rite, the kinds and numbers of sacrifice, mourn ing of all the government officials, the order of king. While most of Uigwe in the late Joseon period was named Dogam (都監) Uigwe, among the 23 types of Uigwe in early Joseon period, there is no name as Dogam Uigwe. However as a result of examining the relationship between the complied Uigwe and Dogam, temporarily installed for rites of specific country, it was confirmed that 20 types of Uigwe expect for 3 types are related to the Dogam. In addition to this, the existence of the Hyangsil(香室) Uigwe, a collection of the funeral oration and ritual prayer in ancestor worship and Buddhist Uigwe, Gishin-jae Uigwe(『忌晨齋儀軌』) and Beopgye Seongbeom Suryuk Seunghwe Sujae Uigwe(『法界聖凡水陸勝會修齋儀軌』) could also be identified. The Uigwe was compiled 3 copies of handwritten and kept separate in History Archives for permanent preservation and Yejo(Ministry of Rites) for practical use. To perform the same type of ritual as the subject of Uigwe, used as a reference to confirm the precedent. Therefore, it was confirmed that the purpose of compliment of Uigwe was to record of important national events and refer to the facts.

海印寺에 소장된 江華京板 『高麗大藏經』의 ‘外藏’ 연구 2 : 高麗經板의 조성성격

최영호 동아시아문물연구학술재단 2012 文物硏究 Vol.- No.22

이 글에서는 해인사에 소장된 강화경판 『고려대장경』의 ‘외장’에 포함된 경판들 가운데 고려시대에 판각된 총 71종 경판들의 조성 주체․체계를 전반적으로 분석하는 동시에, 이들 경판에 담겨진 역사․문화적 성격 및 가치를 진단하였다. 그 개별 경판들 가운데 『宗鏡錄』 등 4종은 大藏都監이나 分司都監에서 조성되었으므로 都監板이라 규정할 수 있다. 아울러 외장의 개별 경판들 가운데 조성주체가 대장도감과 분사도감의 설치․운영과 관련된 경우, 경판의 판각과정에서 대장도감․분사도감의 각수 등과 같은 전문 인력을 활용한 경우, 대장도감과 분사도감의 운영체계와의 관련성을 가지는 경우도 도감판 내지 準都監板으로 분류할 수 있다. 다만, 이 글에서는 그 시기를 고종 23년(1236) 大藏都監과 分司都監이 설치되어 강화경판의 대장이 산출된 이듬해부터 대장의 조성사업이 일단락된 같은 왕 38년까지로 한정하면서도 도감과 거의 관련된 경판은 그 시기를 탄력적으로 설정하기도 하였다. 먼저, 3종류의 분류 기준이 직․간접적으로 관련된 경판은 『南明泉和尙頌證道歌事實』 등 6종이다. 다음으로, 2종의 분류 기준이 관련된 사례는 『金剛三昧經論』 등 6종류를 비롯하여 『妙法蓮華經』 등 3종이 포함된다. 그 다음으로, 각수 등 전문 인력만 활용한 사례는 『大藏一覽集』 등 9종이며, 조성주체만 도감과 관련된 사례는 『金剛般若波羅蜜經』 등 2종이다. 이들 26종류 가운데 그 조성 시기가 정확하지 않아 도감인력의 활용 여부를 명확히 확인할 수 없는 2종을 제외한 나머지 24종은 도감판 내지 준도감판이라 할 수 있다. 그러면서도 東京分司都監의 행정조직체계를 활용하여 조성된 고종 38년의 『佛說阿彌陁經』과 충숙왕 복위 3년의 『白花道塲發願文略解』도 같은 성격의 경판으로 분류할 개연성도 남겨져 있다 할 것이다. This paper attempts to review the making specific character about the Koryo-Dynasty's Woodblock(高麗刻板) of Ganghwa-Capital-Woodblock- Koryo-Dynasty Tripitaka's Woijang which located in the Haein-Temple. The target of this study is the Koryo-Dynasty's Woodblocks of total 71 kinds. This paper is consisted in two parts: first, analysis of making-planner & second, making-system of the individual Woodblock. Among these Woodblocks, there are 4 kinds woodblocks, which include the Zonggyeongrok(宗鏡錄), so it can be defined as the Dogam's product-woodblock(都監板). Because these one had been made at the Koryo-Dynasty's Daejangdogam(大藏都監) & Bunsa-Daejangdogam(分司大藏都監). In addition to these, 26 kinds woodblocks can be included the tripitaka "Nammyungcheonhwasangsongzengdogasasil(南明泉和尙頌證道歌事實)", so they can be classified as the Dogam's product-woodblock(都監板) or semi-Dogam's product-woodblock(準都監板). Because making- planners of the individual Woodblocks had been related to an operation of the Daejangdogam & Bunsa-Daejangdogam. also professional personnels & material resources of the Daejangdogam & Bunsa- Daejangdogam were used to the process making-Woodblocks. Moreover they had been utilized as the cooperation of a Buddhist-monk and a officialdom(敎俗) that has operated to a making-system of the Daejangdogam & Bunsa-Daejangdogam.

여말선초 화약 및 관련기술의 ‘국산화’에 대한 체계적 재구성

오기승 한국역사연구회 2022 역사와 현실 Vol.- No.123

Gunpowder technology on the Korean peninsula developed in the wake ofcultural exchanges with China, at the end of the Goryeo dynasty period. TheGoryeo government, as part of its ongoing effort to address the Waegu(Japanesepirates) crisis and appropriately respond, attempted to import techniques toproduce gunpowder through official channels from the Chinese Ming dynasty,but eventually failed as Ming refused to help. Then a Goryeo figure namedChoi Mu-seon managed to develop necessary technical skills, through his ownresearch and civilian exchanges. The gunpowder technology secured by Choi Mu-seon not only covered thearea of production but the entire range of its applications as well. During hisstay in Yuan(元) he acquired general knowledge of how to manufactureweapons using gunpowder, how to use those weapons in battle situations, andhow to operate them in battles on the sea. Later he also conversed withChinese technicians and obtained methods to refine niter as it was a crucialpart in gunpowder production. Choi Mu-seon also proposed to the Goryeo government the establishment ofHwatong Dogam(火㷁都監), as an office to oversee gunpowder production andsupervise related technical issues. His intention was to have all the technicalexpertise he earlier acquired put to good use in the government’s response tothe Waegu problem of the time. Considering how the gunpowdermanufacturing technique of Goryeo was developed, a group of technicians ledby Choi Mu-seon were virtually in almost private (and exclusive) control of thetechnology, but the government was able to tap into that through a Dogamoffice, which was part of Goryeo’s unique governmental system. Later leaders of the Joseon government, who aspired to establish acentralized government system, dismantled all the Dogam offices includingHwatong Dogam. But the Joseon government also tried to absorb thetechnology by enlisting Choi Mu-seon’s son Choi Hae-san for governmentalservice. What ensued was the acquirement of new technology and theestablishment of Joseon’s own technical manual for gunpowder production & usage during the reign of King Sejong. A new standard for state technologyinvolving gunpowder was secured, and that meant the complete internalizationof the technology as well as its new status as state asset and governmentalproperty.

장서각 소장 군영자료의 성격과 가치

정구복(Chung, Ku-bok) 한국학중앙연구원 2015 장서각 Vol.0 No.33

오늘날 한국학중앙연구원 장서각이 소장한 군영등록은 59종 569책에 달하고, 이 가운데 『훈국등록』이 93책이다. 조선 후기의 군영자료가 장서각에 남게 된 것은 1882년 훈련도감ㆍ금위영ㆍ어영청이 폐지되어 친군 5영으로 개편될 때에 자료까지 인계되었다가 1894년 친위대와 시위대로 개편되고, 1907년 군대 해산 과정에서 이 자료들이 궁내부를 거쳐 1912년 이왕직으로 인계된 것이 아닐까 한다. 장서각에 소장된 5군영의 자료는 주로 등록 자료로서 연ㆍ원ㆍ일 순으로 기재되어있고 대부분 초서로 되어 있다. 『훈국등록』이 선조와 광해군 대의 자료가 유실되어 전하지 않음은 흠이라 할 수 있다. 훈련도감은 조선 후기 중앙 군영 가운데 핵심 군영으로서, 『훈국등록』은 조선왕조의 군대 운영의 실태를 파악할 수 있는 소중한 자료다. 무엇보다도 조선왕조의 군대가 침략군이 아니라 왕조를 유지하기 위한 평화 군대였다는 점을 주목할 필요가 있다. 『훈국등록』을 비롯해 5군영 등록 자료를 중심으로 조선 후기 군제사는 물론, 서울의 도시사ㆍ생활사를 연구할 가치가 있다. 이는 군영의 문제가 군제사만이 아니라 당시의 정치 행태와 그 특성, 사회 신분 제도의 문제, 그리고 국가 경제를 연구하는 데에도 중요한 자료가 될 것이다. 장서각이 가지고 있는 16세기 이래 19세기까지 300년간에 걸치는 상세한 군영자료는 조선 후기 문화유산 중 소중한 자료이며, 한국학의 독보적 자료다. 이 자료를 길이 보존하기 위해서는 유네스코 세계기록유산으로 등재할 필요가 있으며, 서지 연구를 비롯해 군제에 대한 기초 연구 및 학제 간 공동 연구가 이루어져야 한다. 그리고 탈초ㆍ번역ㆍ주석의 가공 작업이 하루속히 완결되어 결과물을 보급해야 한다. Today, at the Jangseogak Archives of the Academy of Korean Studies, there are total of 569 volumes of materials collected in 59 types of documents which were produced by the Joseon Military Camps during the middle and latter half periods of the Joseon dynasty. And it should be noted that among all of those records, there are 93 volumes of a compilation named Hun’guk Deung’rok. The Jangseogak Materials either produced by or related to the Five Military Camps of Joseon are mostly “Deung’rok” materials, which documented events in chronological order but were written in Choseo-style Chinese calligraphy. Unfortunately, entries from the eras of kings Seonjo and Gwang’hae-gun are missing. But considering the fact that “Hun’ryeon Dogam” was the most crucial body of administration among all the official military camps established at the country’s center during the latter half period of the dynasty, Hun’guk Deung’rok should be regarded as one of the most invaluable sources of information which would let us know how the Joseon army was run and operated. What should not be neglected is the fact that the Joseon military was not an army of invasion but a tool for peace, and the contents of Hun’guk Deung’rok serve as a testimony to that. Ultimately, all the Deung’rok materials from the Five Military Camps, including Hun’guk Deung’rok, enable us to learn many things concerning the military history of Joseon(in its later period), history of the Seoul Capital, and the living styles of the Joseon people. It is most fortunate that Jangseogak has kept all these detailed Military camps-related materials, that had been created since the 16th century through the 19th, in sound custody. Three centuries’ worth of these materials are most definitely a solid part of Korea’s proud cultural heritage, and profoundly important materials for future Korean studies. In order to preserve them, we should find a way to have the legacy of these materials be justly recognized as part of the “Memory of the World” in the near future, and in order to effectively pursue such goal, both bibliographical and historical studies of these materials should relentlessly go forward through group efforts based upon individual studies. The contents should be translated and annotated as quickly as possible, as such efforts would greatly enhance the materials’ accessibility for both scholars and the public.

성재 김익수선생 고희기념 특집호 : 한국사상(사학) ; 조선시대 왕릉의 조성 및 그 문헌

이범직 ( Bum Jik Lee ) 한국사상문화학회 2007 韓國思想과 文化 Vol.36 No.-

왕릉은 왕과 왕후의 사후 공간이자 왕조를 수호하는 조상신의 신성한 영역이다. 또한 그 후대 왕들에게는 효로서 그 ``친(親)``을 다하면서 혈통 및 지위 계승의 영속성을 표하는 성역의 장소가 된다. 특히 조선왕조에서는 왕릉 조성에 각별한 의미를 부여하면서 이를 정형화된 의례의 차원으로 끌어올리기에 이르렀다. 조선왕조는 흉례(凶禮)에 따라 왕과 왕후의 훙(薨)한 순간[初終]부터 성복(成服)과 발인, 견전, 안릉, 우제, 졸곡, 소상, 대상, 담제에 이르기까지 총 27개월에 걸쳐 그 의례를 행하였고, 그 속에서 왕릉 택지와 택일 등 왕릉의 조성 과정이 조정되었다. 그 전체 구조를 보면, 풍수의 형국에 따라 택지를 하면서 금천교를 만들었고 이어 왕릉의 영역을 표시하는 홍살문을 세웠다. 제향의 공간으로서 배위와 참도로 이어지는 정자각과 그 우측으로 수복청을 두었고, 또한 비각을 세우고 소전대와 감이 만들어졌다. 다음은 제향의 공간을 넘어 능침 공간으로 가는 곳으로 둔덕이 인공적으로 조영되었고, 무인석과 문인석, 석마, 장명등, 혼유석, 망주석, 석호, 석양, 곡담이 능침의 전후좌우에 놓여졌다. 그리고 봉분을 둘러 난간석과 병풍석이 만들어졌고, 봉분 밑으로는 석실 혹은 회격으로 처리한 능실을 두었다. 이러한 능역에는 잡초가 침범하거나 나무들이 자라지 않도록 각별히 신경을 썼으며 정기적으로 왕릉을 관리하기 위해 관원이 파견되기도 하였다. 또한 계승군주가 의례를 갖추어 전왕의 국장을 치루고 그 능을 조성하여 왕조의 성역이자 역사의 유산으로 남기려는 의지 속에서 역대왕의 실록에 그 과정이 상세하게 기록되었고 또 이를 다시 종합 정리하여 의궤 그리고 능지를 편찬하였던 것이다. In this study, the status that the Joseon dynasty royal mausoleums held at the time, and the value that they possess today, are examined. In order to examine the process of constructing royal mausoleums, relevant sections of the Annals of the Joseon dynasty and 『Gukjo Oryae-eui/國朝五禮儀』were analyzed, and it seems clear that the steps of royal funerals and royal mausoleum construction were mirroring deep influences from the teachings laid out in 『Juja Garyae/朱子家禮』. Next, the structure inside the royal mausoleums and the design behind such structure were examined. We can see that the royal mausoleums were mirroring the spirit and sentiments of the time. Third, construction records of royal mausoleums were examined in order to have understanding of the values of those royal mausoleums. During the Joseon dynasty period, not only chronological records but other historical sources were created, with regard to the royal mausoleums. We can consult the Euigwae/儀軌(protocol) records originated by the Sanreung Dogam/山陵都監 offices(offices in charge of constructing San-reung mausoleums), and also other Neungji/陵誌 reports. We can say that the royal mausoleums of the Joseon dynasty maintained the dignity and holiness of the royal family, while also maintaining the classical form of a royal tomb dictated by the 『Juja Garyae』and Oryae-eui/五禮儀 protocols.