역서(曆書)류를 통해 본 택일문화의 변화

김만태 국립민속박물관 2007 민속학연구 Vol.0 No.20

It is not known exactly when the custom of choosing an auspicious day appeared in Korea. But there is a record of a lady from the Seol family picking an auspicious day for her wedding in the Biographies of Samguksagi, which indicates that there was a custom of choosing an auspicious day for a wedding among common people as early as in the late sixth century. Almanacs are essential for choosing good luck or bad luck days. In Korea, during the Three Kingdoms period, almanacs and calendars from the Tang Dynasty were widely distributed among the people, who practiced the custom of choosing auspicious days on a comprehensive scale. During the Goryeo and Chosun periods, the custom not only continued but also gained more popularity among the government and royal families as well as the public. Despite the rather negative perceptions of the custom in modern days, they still preserve their status as a folk phenomenon close to people’s daily lives. Although it has been obvious that the custom of choosing auspicious days had long been in practice on social and cultural levels beyond the individual one, there have been few studies on the subject in academic circles. There are a wide range of events for which people practice the custom of choosing auspicious days. In this study, they have been categorized into annual events, such as making traditional Korean soy and bean paste, and into major life events such as marriage and moving. Choosing auspicious days for annual events does not require special skills, which means the event organizers personally pick a day. However, you need expertise in choosing auspicious days for major life events, which is why the organizers ask an expert to pick a day for them. Considering these aspects, the investigator suggested a “research model for the culture of choosing an auspicious day according to who actually picks the day.” Choosing auspicious days is the subculture of almanacs, suggesting that a more in-depth study of this subculture is required not only into those who pick a day and those who hold an event, but also into almanacs related to choosing auspicious days. This includes studying the almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, calendars for choosing auspicious days published by private individuals, and calendars like the Baejung calendar, a thousand year almanac, and perpetual calendars. For these purposes, a “relational map of the culture of choosing auspicious days” was presented in the study. An examination of the changes to the culture of choosing auspicious days was conducted based on almanacs published by public agencies, books on choosing auspicious days like Cheongidaeyo, and calendars for choosing auspicious days published by private individuals to offer some clues into the study of the culture of choosing an auspicious day. First, the changes to the almanacs published by the public agencies were reviewed in order to understand how people have altered their perceptions of choosing auspicious days. In the old days, some scholars criticized the practice and even some of the publishers of almanacs displaying skeptical views about it. For all that, the rulers did not lose their faith in choosing auspicious days and approved the practice believing it would take many years to change the age-old practice and also that people would resist the attempt to dismiss it. Things started to change in 1937, however, when the almanacs took on a completely contemporary atmosphere. Since then, the almanacs published by public agencies has no longer involved the custom of choosing auspicious days, which was, however, still popular among the public. After Korea took back its independence from the Japanese rulers, the private sector was allowed to publish its own almanacs. They published diverse almanacs related to choosing auspicious days. Thus a shift was made in the role of assisting people with choosing auspicious days by the government i...

세시기를 통해서 본 세시풍속의 재구성과 재탄생

김월덕 국립민속박물관 2009 민속학연구 Vol.0 No.24

본 고에서는 세시기를 통해서 조선 후기에 세시풍속이 독자적 지식체계로 형성된 배경과, 세시기를 엮은 저자들의 이념적 지향성의 같고 다른 점이 세시기에 어떻게 반영되었는지 파악해보고, 근대 초기에 근대적 지식인들의 언론과 출판 활동을 통해 세시풍속이 민족지식과 국민교양 고취를 위한 새로운 지식으로 변천하는 과정을 살펴보았다. 조선 후기에 나온 대표적인 세시기인 『京都雜志』, 『洌陽歲時記』, 『東國歲時記』의 저자들은 서울지역에서 세거한 경화사족으로서, 18세기에 형성된 지적 배경 속에서 전통 학문과 사상의 발전적 변용을 적극적으로 모색한 지식인들이었다. 조선 후기 3대 세시기의 저자들은 이처럼 시대와 사상과 학문 등 공통적인 기반을 갖고 있으면서도, 저자들 각자는 가학의 학풍, 중국 여행 경험, 독서 경향 등에 따라서 세시풍속을 엮어내는 데 인식의 차이를 보인다. 3대 세시기 가운데 가장 먼저 나온 『京都雜志』를 쓴 유득공(1748-1807)은 기존 문헌에서 부분적이고 비체계적으로 다루어졌던 세시풍속을 새로운 지식대상으로 ‘발견’하고, 세시풍속에 관한 내용들을 통일된 지식체제로 객관화하여 ‘재구성’하였다. 북학파 실학자인 유득공은 세시에 대한 해석적 관점을 적극적으로 드러내지 않은 반면, 『洌陽歲時記』를 쓴 주자성리학자 김매순(1776-1840)은 중국 문명을 계승한 조선 세시풍속에 대한 자부심을 표현하면서 수용적 관점과 인식을 드러내 보인다. 조선 세시의 연원을 중국에서 찾는 것은 세시기 3책이 공통적이지만, 김매순은 조선이 중국에서 유래된 많은 풍속을 조선 고유의 전통으로 風俗化한 문명국이라는 인식을 보인다는 점에서 두 세시기의 저자와 차별화된다. 『東國歲時記』를 쓴 홍석모(1781-1857)는 방대한 중국문헌을 통해 조선의 풍속을 자세히 고증함으로써 ‘조선 세시’의 존재를 가장 부각시켰다. 그는 『동국여지승람』을 자주 인용하면서 『東國歲時記』를 전국적 규모의 조선 세시기로 재구성하고, 농경세시를 대폭 보완하여 실학자의 중농적 인식을 반영하였다. 근대 초기 일제식민지 상황에서 조선의 세시풍속은 근대 지식인들에 의해 다시 조명을 받는다. 조선광문회에서는 고전간행사업을 통해 세시기에 ‘고전’의 위상을 부여하며, 민족의식의 확산을 위해 민족적 지식을 구축하는 데 세시풍속을 적극 활용하였다. 이 과정에서 장지연과 최남선 같은 근대 지식인들은 조선 세시기의 세시풍속을 재정리하거나 기존의 내용에 자신의 견해를 덧붙여 신문에 기고함으로써 세시풍속의 유통과 확산에 적극적으로 기여했다. 특히 최남선은 세시풍속을 ‘조선지식’ 즉, 근대 국민이 알아야 할 ‘교양’이자 ‘상식’으로서 재탄생시켰다. 조선 후기 세시기에서는 ‘조선 세시’가 그 연원으로서 중국 문명에 견주어짐으로써 비로소 존재가 부각되었다는 한계를 가졌다면, 최남선은 그러한 한계를 넘어 세시풍속을 세계 인류문화의 보편성의 시각에서 해석함으로써 조선 세시를 근대적 지식으로 재해석하였다. This essay examines (1) background information regarding the transformation of almanacs in the late Joseon Dynasty as an independent knowledge system, (2) ideological similarities and differences of the authors as reflected on the almanacs they compiled, and (3) how almanacs transformed into the basis for collective knowledge and cultural education for the Korean people through several publications produced by the new intellectuals in early modern Korea. From the Joseon Dynasty, the authors of the Three Major Almanacs(Sesigi)-Gyeongdo- japji, Yeolyang-sesigi, and Dongguk-sesigi-all belonged to Gyeonghwasa-jok, the scholarly families that had resided in the capital of Joseon for generations. They were intellectuals who sought ways to incorporate traditional studies and ideas with 18th century academic trends as their ideological basis. Even though these authors had similar ideologies and academic backgrounds and lived in the same period of time, they showed differences in the way they compiled the almanacs depending on the academic traditions of their families, experiences of their trips to China, and their tastes in reading. Yu, Deuk-gong(1748~1807), author of Dongguk-sesigi, the first almanac of the three, rediscovered seasonal customs that had been dealt partially and unsystematically in earlier literatures, as a worthy material for academic studies and reorganized it with an objective and perspective that was systematic and academic. As a Silhak scholar of Bukhak-pa, Yu, Deuk-gong did not explicitly express his own interpretation on seasonal customs whereas Kim, Mae-sun, author of Yeolyang-sesigi and a Sung Confucianism scholar, boasted of Joseon’s seasonal customs as traditional inheritance from the Chinese, and showed accommodating perspective and understanding. Even though all three authors of the almanacs found the origins of seasonal customs of Joseon in Chinese traditions, it was Kim, Mae-sun who set himself apart by claiming that Joseon was a culturally advanced country that had accommodated and localized Chinese traditions as its own. On the other hand, Hong, Seok-mo(1781~1857), author of Dongguk-sesigi, was able to clearly differentiate the seasonal customs of Joseon in its own light upon extensively examining Chinese literature and identifying the folkways of Joseon. Having reorganized the Dongguk- sesigi as an almanac at a national level, he frequently made reference to Donggukyeojiseungram and showed his physio-cratic side as a Silhak scholar by extensively including the seasonal customs of farmers in the almanac. Seasonal customs of Joseon, once again, received attention from modern intellectuals during the early colonial period. Joseon Gwangmunhoe was awarded the status of a classic to almanacs for publishing and writing about the seasonal customs of Joseon in spreading national consciousness and building national knowledge. Likewise, modern intellectuals such as Jang, Ji-yeon and Choe, Nam-seon made a great contribution in circulating and spreading the seasonal customs of Joseon by reorganizing and writing articles on seasonal customs based on their own interpretation. It is noteworthy that Cheo, Nam-seon reinvented the seasonal customs as the “Knowledge of Joseon”, which he referred to as “an element of refinement” and “common- sense knowledge” for modern Koreans. While the late Joseon Dynasty almanacs were limited in finding its own place in comparison to its roots in Chinese civilization, Cheo, Nam-seon was able to transcend such limitation by reinterpreting the seasonal customs of Joseon with the universality of civilization, making them relevant and modern.

고려의 중국 農書‧曆書‧擇日書 도입과 「吉凶逐月橫看 木板」의 성격

염정섭 한국중세사학회 2014 한국중세사연구 Vol.0 No.38

In this paper we have examined the introduction of agricultural manual, almanac, choosing book an auspicious day from China to Korea and the character of Gilhyungchulkwolhoengan Woodblock, estimated engraved at the early 13th century. We can examined Korea Dynasty’s aspects of the introduction of China’s agricultural manual, almanac, choosing book an auspicious day, analyzing the contents of Gilhyungchulkwolhoengan Woodblock. Chinese Agricultural manuals like Beomseungjiseo(氾勝之書), Samin- wolryung(四民月令), Jeminyosul(齊民要術) had come into Korea during Korea dynasty. And also we beleive almanac and choosing book an auspicious day had been introduced into Korea from China. Korea dynasty utilized Chinese agricultural manuals as a conference book in order to promote agricultral production. In the middle of the Joseon dynasty, Sasichanyo(四時纂要) compiled in the late Tang(唐) dynasty, was utilized in the aspects of promotion of agricultral production. In Korea they introduced the Chinese almanac at first and later invented their own version of almanac through utilization and transformation of Chinese almanac. In this regard, in 1052, we can find five species of Korean almanac were developed. Gilhyungchulkwolhoengan Woodblock, which was estimated engraving at 1219, included several names of Chinese almanac. Also we can find the same names in the article dated at 1419 among King Sejong’s Annals of the Joseon Dynasty. From the article of King Sejong’s Annals of the Joseon Dynasty, we can find that several species of almanac had the contents of choosing an auspicious day or choosing an auspicious place. This Woodblock was keeping in Simwon-sa, and that temple is located in North Gyeongsang Province, Seongjugun. The both sides of the 2nd plate were engraved sexagenary cycles of auspicious day relating agricultural production works. In terms of this point, we regard Gilhyungchulkwolhoengan Woodblock as relating to choosing book an auspicious day. In this sense, Gilhyungchulkwolhoengan Woodblock do not have the character of agricultural manual or agricultural almanac. The contents of Gilhyung- chulkwolhoengan Woodblock will be considered possessing the character of Choosing Book an Auspicious Day or Book of Numerology.

남북 천문분야 협력방안 기초 연구 II : 남북한 천문역서 비교

양홍진,임인성,이용복,최현규,YANG, H.J.,YIM, I.S.,LEE, Y.B.,CHOI, H.K. 한국천문학회 2018 天文學論叢 Vol.33 No.1

In order to encourage collaboration with North Korea in astronomy research field, we have studied the astronomical almanacs published in South and North Korea. The almanac contains fundamental astronomical data including not only daily calendar data but also unique characteristics selected by necessity in each country. We compared the South and North Korean astronomical almanacs in terms of contents, detailed descriptions, unique items, and so forth. We used the 2017 almanac for South Korea and 1993 almanac which is useful for this research for North Korea. We found that there were several differences between South and North Korean almanacs. The North Korean almanac is published for the astronomer or navigator, thus it has supplementary information about spherical astronomy such as precession of the north pole and position of celestial bodies. Whereas the South Korean almanac is published for the general public, and it distinctively contains luni-solar calendar, 24 solar terms, national holidays, etc. This study could be helpful for research cooperation between South and North Korea in astronomy.

조선총독부 편찬 昭和期 '曆書' 연구 - 식민통치 전략과 일상통제시스템 관점에서 -

박경수 일본어문학회 2018 일본어문학 Vol.80 No.-

The Japanese colonial rule of Japan at the Showa reign was getting systemized in an almanac closest to the people’s real life. This led to the remodeling of the body after the mental reconstruction. Finally, they tried to make it a fundamental device for the total mobilization of colonial Korean people. This national purpose was embedded in the covers, introductory notes, main texts, and the appendix of the almanac, and it became the foundation of colonial management. The introduction part shows the aspect of mental reconstruction for Japanization by arranging various image materials and reliefs at appropriate places. The main text and the appendix were also used as devices for body modification by describing the matters to execute according to policy change for the purpose of humanization of Korea (Chosun) and Koreans as advance base for continental advancement. Indeed, the efficient operation of the almanac is considered to be an important factor in determining the success or failure of colonial management. This is because it looks every day at the beginning of the day. For this reason, the Japanese imperialists imposed the ideology of colonial rule on almanacs. They also imposed a colonial policy that was changed and strengthened according to the situation on each side (page) of the almanac.

역서(曆書)속의 신앙 원리의 활용

김효경(Kim Hyogyeong) 한국무속학회 2011 한국무속학 Vol.0 No.22

역서(曆書)는 날짜를 알려주는 단순한 숫자가 아니다. 전근대사회의 역서는 관측을 통한 과학의 산물이지만 체험을 통한 신앙적 요소가 다수 포함되어 있다. 미래에 대한 불길한 조짐을 질서정연하고, 통제할 수 있는 대상으로 치환하기 위한 방법이 담겨져 있다. 역서의 근간이 되는 일진(日辰)에 따른 의(宜)와 불의(不宜)의 구분, 역서의 두 번째 장에 수록된 그 해를 주관하는 24방위의 신령을 밝힌 연신방위도(年神方位圖), 특정한 의례를 행할 때에 일진과 방위에 대한 정보가 담긴 주당도(周堂圖)가 그것이다. 역서를 활용하던 시절에는 이런 내용은 주된 생활 원리이자 반드시 지켜야 하는 규칙이었다. 이것은 오늘날 우리네 삶에도 다양하게 기능한다. 이중 주당도는 의례적, 종교적 원리로 지금껏 활용되고 있다. 역서에 수록된 이러한 내용이 민간에서는 어떻게 활용되었을까? 역서에는 역법의 원리가 담겨 있지만 이를 실제로 이용하는 민속 현장에서는 제 나름대로 응용해서 활용하였다. 이 둘 사이에는 유사점도 있지만 차이점도 있다. 이는 역서라는 원리를 활용하는 민간의 지식 생산의 과정과 그 내용을 보여준다. 눈에 보이지 않는 삶의 위기의 순간에 행하는 의례는 일상이 아니라 특별한 순간이다. 이러한 순간은 특별함 그 자체로도 위험을 유발한다. 벽사진경, 재액초복이라 하듯이 액을 물리치고 복을 구해야 한다는 관념을 지닌 민중들에게 이러한 위험은 반드시 척결해야 한다. 이러한 강렬한 욕구 탓에 주당은 역서의 주당도와 달리 민간에서는 보다 다양하게 나타난다. 살과 동토 등의 탈이 원인이 된 상황을 주당으로 인지하기도 하고, 산이나 물과 같이 성(聖) 그 자체인 것을 범했을 때 나는 신벌(神罰)과 탈을 모두 주당으로 인식하기도 했다. 삶에 가장 위협적이고, 위험한 순간을 질서와 조화로운 세계로 만들려는 민간의 문화논리이다. 이것은 원리를 활용한 응용의 미학으로 민속 지식이 생산되는 과정을 보여준다. 민속은 민중들 스스로가 자신을 둘러싸고 있는 생활의 원리를 이용하여 자신의 신앙적 울타리와 원리를 만들어 낸 것으로, 중요한 문화자산이다. Almanacs are more than a collection of numbers to inform dates. In a pre-modern society, they were the scientific products through observations but contained many elements of faith through experiences. They also contained ways to replace ominous signs of future with orderly and controllable objects along with Yeonshinbangwuido, which includes the content of naturalness and unnaturalness that are the foundation of almanacs and the divine spirits of 24 directions to govern the year, and Judangdo, which offers information about luck on a day and direction set for a special ceremony. They are important means to take a peek at what they needed in their lives in the past. How were those contents in almanacs utilized by people? While almanacs contained the principles of calendar, people applied and utilized them in their own ways on the folk scene. There are similarities and differences between them, and they show the process and content of people’s knowledge creation through the principles in almanacs. Ceremonies held in the moment of life crisis invisible to the eyes present a special moment rather than daily life, and such a special moment can cause danger with its specialness itself. To people who believed that misfortune should be dispelled and that fortune should be pursued as in Byeoksajingyeong and Jaeaekchobok, such a danger must be eliminated. Such a powerful desire made Judang more diverse among people than the Judangdo in almanacs. People would perceive a situation caused by trouble such as Sal and Dongto through Judang and even the divine punishment and trouble in case of sacredness itself such as mountain and water being violated all through Judang. It was their cultural logic to turn the most threatening and dangerous moments in life into a world of order and harmony. It was the aesthetics of application based on principle and shows a process of folk knowledge being created. Folk customs are people’s faith framework and principle made with the life principles surrounding them and are regarded as important cultural assets.

고려 초의 국제관계와 年號紀年에 대한 재검토

韓政洙(Han Jung-soo) 역사학회 2010 역사학보 Vol.0 No.208

In dynastic society, the ways of calendar system reflected the status and the international relations of the independent dynasty. The under-standing of era name and calendar system of certain period is important key how to see that period in the study of history. Especially, the international relations between Goryeo and late Dang-Five Dynasties-Early Song of China was very complicated and we don't have enough relevant sources. Nevertheless, the calendar system using Chinese era name appeared in the epigraph of Goryeo. Therefore, the subject of this study is how to understand it. For this purpose, I interpreted the background of complicated using way of era name and calendar system and found the meaning of them. First of all, I noticed that the orthodox Chinese dynasty continually took the calendar day reflecting era name as standard for the unification of time. Goryeo dynasty also accepted this way of using calendar day and era name of the orthodox Chinese dynasty. Then, I noticed that the complexity of calendar system was originated from accounts of conduct of life of monks. Succeeding Silla, Goreyo estimated calendar day using calendar science and applied the era names of Dang, Five Dynasties, Song and Goryeo her own. Almanac for recording calendar system was made through circulating almanac from China to Goreyo for coinciding time, or Sacheondae, the institute of astronomical observation of Goryeo. It was possible that monks, the most intellectual people in that period estimated for almanac. As we can see above, Goryeo pursued the estimation of calendar day and unification of time for the operation and record of state. Also Goryeo tried to make up her position in the Chinese order by investiture and circulating of almanac by China or accepting Chinese era name voluntarily. However, we know that Goryeo showed the status of king who accepted providence by trying to make her own era name and calendar system.

개화기 <曆書> 연구 -근대한국 식민지배시스템의 변화를 중심으로-

박경수 한국일본어문학회 2016 日本語文學 Vol.68 No.-

In the latest 19th century, Japan attempted to multilateral moves in order to emerge as Northeast Asia's new hegemony. And they erected elaborate strategies aiming at colonization of the Korean peninsula was caused by one conversion of the Chosun calendar system. Break away from the Chinese calendar have been using for a long time, only his own calendar, that was carried over to the Gragorian calendar. Also it begins to concerned with an almanac. Japan recognized the sovereignty Korea in the international community as a triumph of 1905 < Rusia-Japanese War >, they began to lay a foundation for a full-fledged colony, and implemented to make significant reforms of the almanac which is in close contact with the daily life of the people. Finally, it forced the King, Gojong(高宗), was dethroned in 1907, after The King, Soonjong(純宗) was ascended the throne by powerful Japan. And the Yoongheui calendar(隆熙曆) which almanac the name into the regin-title 'Yoongheui(隆熙)' contained with colonial ruling ideology, after they walked in control of day-to-day for smooth colony management. They were leading the assimilation of a national system by focusing the Gragorian calendar, sweep away all the existing imperial rities and holidays. Make the only eight national holidays which changed the Gragorain calendar and was held as na national event. We can consider if daily life of the Chosun people and change a sense of livelihood were leading gradually for visiable forced or involuntary agreement of the enlightenment project, and if the Yoongheui calendar was leading the way in the Chosun national calendar which conducted by Covernor-General of Korea organized after the merger with Japan and Korea, this is obvious that the almanac at this period was influenced by that is converted into the colonial system.

역서(曆書)의 네트워크: 왕의 시간과 일상생활

김혁 ( Hyok Kim ) 경북대학교 영남문화연구원 2010 嶺南學 Vol.0 No.18

曆書는 조선시대 최고의 베스트셀러였다. 이 글에서는 역서를 발간자인 國王과 수요자인 臣民과의 관계를 직접 연결시켜 이해할 수 있는 해석의 장소로 간주한다. 당시 수직적 신분 위계에 속하였던 수요자들의 역서 네트워크를 분석하여 국왕의 권력이 기원하는 곳과 일상생활에 침투하여 전개되는 양상을 해명하는 것이 이 논문의 궁극적인 목적이다. 역서는 조선국왕에게 兩價적인 함의가 있었다. 중국과의 책봉관계를 인정하는 상징물인 동시에, 자신의 주권 하에 있는 時空間을 조직하는 정치도구였다. 특히 정치 도구로서 역서를 이용하고자 하였던 국왕의 의도는, 중국의 통제에도 불구하고 조선의 현실에 맞는 독자적인 측후를 반영한 鄕曆을 계속 발간하고자 하였다는 데에서 드러난다. 이와 같이 조선 국왕이 역서를 맺는 새로운 네트워크 방식을 통해 그는 관료제의 기반이 되는 통일성과 소통을 위한 국가의 표준적인 시간체계를 제공하고, 독자적인 시공간의 주권을 확보할 수 있었다. 조선후기까지 국왕은 농민들에게 正時를 알려준다는 觀象授時의 이념아래 역서의 발간량을 계속 증대시켰다. 그 결과 역서의 생산량은 초기에 비해 60배나 되었다. 이때 역서는 본래의 자리로부터 흘러넘쳐 (overflowing) 발간자인 국왕의 의지와는 무관하게 수직적인 신분 위계에 따라 서로 다른 새로운 네트워크를 구성하였다. 이 글에서는 이와 같은 역서의 네트워크를 분석하여 국왕과 여러 사회적 신분 위계들 사이에서 역서를 사이에 두고 나타난 同床異夢을 확인하였다. 조선후기에 이르러 대두된 이런 다양한 네트워크의 불일치는 역서를 통해 실현하고자 하였던 중앙집권화를 위한 국왕의 마술로부터 백성들이 점차 벗어나고 있었으며, 그에 따라 역서의 성격도 ``국왕의 역서``(王曆)로부터 ``백성의 역서``(民曆)로 점차 변모하여 갔다는 것을 의미한다. 이는 역서를 통해 농민을 ``農時`` 아래에 묶고자 하였던 국왕의 의도가 사실상 좌절된 것을 뜻하며, 농민은 그 네트워크의 자리에서 새로운 주인으로 등장한다. 그런 점에서 국왕의 농민에 대한 이념적 영향력이 점차 쇠퇴하고 있었다는 것을 반증하는 것이기도 하다. Calender books in Joseon Dynasty consist of two parts: (1)``the study of calender(yeokhak 曆學)`` and (2)``the annotation of calendar(yeokju 曆註)``. Yeokhak refers to the first and the fifteenth day of the lunar month (sakmang), the first and the last quater of the moon (sanghahyun),the twenty-four solar terms (yisipsa julki), solar and lunar eclipses (ylyeolsik) and so on. Yeokju is a study of the principles of yin and yang (陰陽書), identifying misfortune and fortune as well as taboo in daily lives during the year. Yeokhak cannot be understood without susi(授時), one of the examples of the rule of monarchy. susi is the abbreviation of kwansangsusi(觀象授時), which means that the ruler provides his people with a proper knowledge of agriculture by casting a horoscope. Since the ancient time, it was strongly believed that the ruler needs to offer an accurate timetable for agriculture in order to buttress his authority. In this context, it is important to remember that the social life of calendar books was shared by all the people - from the king to ordinary peasants. Ritualistically, the king in Joseon Dynasty granted his ministers the Chinese calendar which he had received from the emperor of China. Nevertheless, the king attempted to monopolize the production and circulation of calendar books. This is the very evidence that he actively intervened in regulating time for his rule. Agriculture was not the only reason the king attempted to predominate over time. By controlling time, the king also tried to intervene in daily events of ordinary people by linking them to his own time. yeokju served for this purpose. It covered a wide scope of everyday lives such as marriage, trade, and movement. By doing so, yeokju incorporated the lives of the king, officials, noble classes, and peasants in to the frame of the sovereign time. Today the linkage between yeokhak and yeokju is considered to be arbitrary. Such linkage seems to be irrational and outdated. The magic of calendar books, which had been still effective in the early Joseon dynasty, fell in to a decline in the late period. As Jung Yakyong(丁若鏞), the famous scholar in the late Joseon period, pointed out, calendar books failed to function in domain of offering correct time, agricultural calender(農曆), and the choice of an auspicious day(擇日). They were nothing but cheap, trivial gifts that people used only once in a while. Although some scholars still emphasize their one-time significance, calendar books were as trivial as scratchbacks or nailclippers. Nevertheless, it is intriguing that the supply of calendar books expanded from one per 400 households in the early Joseon to one per 6 households in the 19th century. Such expansion had little to do with the functional utility of calendar books. Rather, it resulted from the mixture of different ideas and intentions. On the one hand, the king attempted to buttress the rule of monarchy while actualizing the expansion of calendar books through the market device. Given the time sensitive nature of calendar books, the king had to provide more people with more books as quickly as possible, encouraging market trades. On the other hand, people in his time system situated the use of calendar books in different ways according to their different life styles. The rapid spreading of a Confucian ritual in the late Joseon period had made the productive amount of the calendar.

Study on the Period of the Use of Datong-li in Korea

Lee, Ki-Won,Ahn, Young-Sook,Mihn, Byeong-Hee,Lim, Young-Ryan The Korean Space Science Society 2010 Journal of Astronomy and Space Sciences Vol.27 No.1

It has been generally known that Datong-li (a Chinese calendar in the Ming dynasty) was first introduced into Korea in the nineteenth reign of King Gongmin (1370) of the Goryeo dynasty and lasted to the third reign of King Hyeojong (1652) of the Joseon dynasty. This understanding is based on the records of Goryeo-sa (History of the Goryeo dynasty) and of Seoungwan-ji (Official book of Seoungwan)/Jeungbomunheon-bigo (Explanatory Notes of Library Document). To verify the period of the use of Datong-li in Korea, we develop a Fortran code to calculate the calendar day by Datong-li and also investigate historical literatures and extant almanacs. As a result, we find the possibility that Datong-li had been in use since 1389 at least. However, we cannot confirm whether Datong-li was first enforced in 1370 or not. On the other hand, we confirm that Datong-li was used until 1653 and reintroduced during the period from 1667 to 1669. Also, we find that previous studies had some errors in the sexagenary cycle of the real first day of a month. We think that this study will contribute to understanding the calendrical history of the Joseon dynasty.