고구려 5세기 금석문에 나타난 干支曆日 자료와 曆法 연구

김일권 동북아역사재단 2012 東北亞歷史論叢 Vol.- No.36

This article treats the Koguryo calendar system. It is difficult to find detailed information of that calendar due to the limited historic data. Further, only a few sexagenary cycle records from Koguryo are handed down through Samguksagi , the oldest Korean history. I examined not only Koguryo records, but also fifth century epigraphic data from Koguryo. In particular, I found that an intercalary month record first appeared during the reign of King Jangsu(412~491) in the Koguryo Annals in Samguksagi . That occurred in 488, during the reign of King Jangsu. This record of an intercalary month means that Koguryo used the lunar-solar calendar system at least around the fifth century. That calendar may be the Xuanshi Calendar(412~522), which the Northern Wei dynasty used for a long period of time. Koguryo’s position for the intercalary month differs from that in Chinese documents from the same period. Koguryo used an eighth month intercalary month, but Northern Wei used the ninth month intercalary month. Owing to this difference, I believe Koguryo established a calendar system that differed from the Chinese calendar. To analyze several fifth century epigraphic data, including the Deukheung-ri mural tomb, I knew that it was possible for Koguryo to use its own calendar, which differed from the Chinese Taeshi Calendar used from 265 to 420 in Eastern Jin. As a result, I raise a new hypothesis of the existence of a Koguryo calendar. I have named this the Yongnak calendar of the Koguryo style.

몽골제국의 위구르력과 『중수대명력(重修⼤明曆)』

이은희 ( Lee Eun Hee ),최고은 ( Choi Go Eun ),민병희 ( Mihn Byeong Hee ) 한국과학사학회 2021 한국과학사학회지 Vol.43 No.3

The Chinese-Uighur calendar, the so-called 'Qitai calendar', was used for a century in Mongol Ilkhanid (1256-1335). Nasir al-Din al-Tusi (1202-1274), a Persian astronomer of the 13th century, first introduced the Qitai calendar in his Īlkhānī-zij, which he compiled with Chinese astronomers at the Maragha Observatory under the order of Hulagu Khan (1215-1265). After his zij, the calender was described in a number of Islamic zijes in Iran and Central Asia. This calendar was used among the Mongols, Uighurs, and Turks of the ruling class in the Mongol Ulus. The Qitai calendar is a luni-solar calendar that combines the astronomical parameters and calculation methods of Chinese and Uighur calendars. It is known that the calendar is based on the Revised Daming-li (重修大明曆) of Jin (金) dynasty adopted in 1215 and the Futian-li (符天曆) of the Tang (唐) period. This paper, therefore, examines the contents and origins of the Qitai calendar through exploring its relationship with the Revised Daming-li and the Futian-li. Particularly, by comparing astronomical constants and calculation methods used in the both calendars, we trace the exchanges and reciprocal influence of astronomical knowledge between the East and the West during the Mongol period. As a result, we unravel how calendrical knowledge based on the Revised Daming-li had an exerted important influence on the compilation of the Qitai calendar in Mongol Ilkhan and the Shoushi-li (授時曆) in Mongol Yuan (元). Moreover, we can see how long the Qitai calendar and the Shoushi-li influenced neighboring countries in the East and the West of Central Asia, respectively.

‘步氣朔術’ 분석을 통해 본 高麗前期의 曆法 -『高麗史』「曆志」 『宣明曆』과 遼의 『大明曆』 ‘氣朔術’을 중심으로-

서금석,김병인 한국중세사학회 2014 한국중세사연구 Vol.0 No.38

The purpose of this study is to prove that the Daming Calendar of the Liao Dynasty which has been neglected in the field of research on Goryeo calendar system was used along with the Xuanming Calendar in the early period of Goryeo. To do so, the study reviewed Gisaksul of the Daming Calendar shown in 『Liaosa (History of Liao)』, 「Yeoksangji」 and compared that with the first day of the month recorded in 『Goryeosa (History of Goryeo)』, 「Sega」. The order of Northeast Asian calendar system was related to change of power between political units. Especially with the advent of Khitan in the 10th century, the relationships between Goryeo and Khitan became important as much as those with Song which later joined. Regardless of the Central Plain (Zhongyuan) or Northern people power, unified dynasties tried influence on Goryeo. As a result, Goryeo followed the investitures, era name, and calenda system from them during the period of the Five Dynasties through Song. But it is hard to find a description showing that Goryeo accepted the calendar system from Liao and Jin, And yet it does not mean Goryeo excluded the calenda system of Liao and Jin. The order of Northeast Asian calendar system came to the order of time itself in the area, and it was developed into a system shared. Goryeo was also a member of the order system in Northeast Asia. Even though Goryeo could not develop an independent astronomical calendar, it had high understanding of the calendar system of China (Five Dynasties and Song), Liao, Jin and Yuan. Based on that, Goryeo produced the calenda consistent with its reality and used that. The research earlier conducted reviewed the cases of calculating Goryeo calendar day by focusing on the Xuanming Calendar shown in 『Goryeosa』, 「Yeokji」 and the Daming Calenda in 『Liaosa』, 「Yeoksangji」. The promulgation of the Daming Calenda in Liao had a direct effect on Goryeo enough to have Goryeo change its calendar to the Daming Calenda and apply that to calculate a calendar day. In conclusion, it is proved that Goryeo referred to Liao calendar system to produce Goryeo calendar, inheriting the present Xuanming Calendar and accepting the calendar from Song. Winter solstice and the first day of the lunar month were generally consistent with reality based on Daming Calendar calculation in the period of King Hyunjong’s reign. Researchers used the record of April Eulyu day, the 21st year of King Hyunjong (1030) in 『Goryeosa』 as a ground of Goryeo calendar. To examine and prove the records, this study reviewed the Gisaksul of the Xuanming Calendar and the Daming Calendar. According to the calculation based on the Xuanming Calendar and the Daming Calendar, December of the 20th year of King Hyunjong (1029) was the small month and December of reality was a small month. According to the historical records, Song calendar had the long month and the calendar presented by Taesa had the small month. Thus, we can conclude that Goryeo calendar presented by Taesa accorded with reality. But it does not mean that the calendar by Taesa was superior to that of Song. Taesa’s calendar made an error in lunar eclipse. Based on such historical records, what is proved through the above two calendar calculations is that Goryeo produced its independent calendar by referring to not only Song calenda, but also other routes and ways. Goryeo in the reign of King Hyunjong accepted both the Xuanming Calendar of Tang and the Daming Calendar of Liao, and had a correct calculation system enough to be comparable with Song calendar, that is, Goryeo produced its independent calendar day by referring to those calendar systems.

高麗前期의 曆日

장동익 한국중세사학회 2012 한국중세사연구 Vol.0 No.33

Since the Five Dynasties(五代), Goryeo established diplomatic relations with China and then produced the independent Goryeo Calendar under the influence of calendar of China. Goryeo used Seonmeongryeok(宣明曆) that used the previous dynasty after early days, but they established the independent era name. For this reason, they wanted to make suitable calendar for this situation. The calendar synthesized the calendars of China(宋·南宋) and the northern races(遼·金). It may be inferred from these data that Goryeo was reflected the contents in their own calendar when China and the northern races changed it. Also it changed several times in the China. Therefore, the description of History of Goryeo that Goryeo used Seonmeongryeok as it is during 400 years was wrong. Goryeo used the independent Calendar based on Seonmeongryeok. It supposed that timely was revised it through the law of the astronomical station based on Gujipryeok(九執曆). Also it received with reference to Geonheungryeok(乾興曆)·Bongwonryeok(奉元曆) from Sung since then. As a result, the leap month, the 24 seasonal divisions and the size of month of it were the delicate nuance with the calendars of Sung, Kitan and Japan. But both were just alike. So, it is understandable that there is not much difference between the calendar of the early days of Goryeo and the calendar of Sung except ⓐ1028(Hyeonjong, 19) that the officer badly organized to the leap year and leap month and ⓑ1067(Munjong, 21) that was different from Bongwonryeok. Also, it was affected by calendars of various kind of Sung, so it was different from the calendar of Japan based on Seonmeongryeok to the leap month. It compared the date that inscribed with the zodiac signs in a chronicle and an epigraph and the date that inscribed with the decimal system with the calendar of Sung to verify this hypothesis. As a result, it mostly concurred with the hypothesis except only seven cases among the examples. For this reason, though the independent Calendar of Goryeo was affected by the Yuan Empire from the second half of the 13th century, it used continuedly. The last time that showed the difference between the calendar of Goryeo and Sung was on September, 1300(King Chungyeol, 26). Because the Calendar of Goryeo was affected by Georgius(闊里吉思) who sent to intervention in the internal affairs. Consequentially, Goryeo was used to the calendar of Yuan from 1301 and then the calendars of Goryeo and Sung would have been the same calendar. Since the Five Dynasties(五代), Goryeo established diplomatic relations with China and then produced the independent Goryeo Calendar under the influence of calendar of China. Goryeo used Seonmeongryeok(宣明曆) that used the previous dynasty after early days, but they established the independent era name. For this reason, they wanted to make suitable calendar for this situation. The calendar synthesized the calendars of China(宋·南宋) and the northern races(遼·金). It may be inferred from these data that Goryeo was reflected the contents in their own calendar when China and the northern races changed it. Also it changed several times in the China. Therefore, the description of History of Goryeo that Goryeo used Seonmeongryeok as it is during 400 years was wrong. Goryeo used the independent Calendar based on Seonmeongryeok. It supposed that timely was revised it through the law of the astronomical station based on Gujipryeok(九執曆). Also it received with reference to Geonheungryeok(乾興曆)·Bongwonryeok(奉元曆) from Sung since then. As a result, the leap month, the 24 seasonal divisions and the size of month of it were the delicate nuance with the calendars of Sung, Kitan and Japan. But both were just alike. So, it is understandable that there is not much difference between the calendar of the early days of Goryeo and the calendar of Sung except ⓐ1028(Hyeonjong, 19) that the officer badly organized to the leap year and leap month and ⓑ1067(Munjong, 21) that was different from Bongwonryeok. Also, it was affected by calendars of various kind of Sung, so it was different from the calendar of Japan based on Seonmeongryeok to the leap month. It compared the date that inscribed with the zodiac signs in a chronicle and an epigraph and the date that inscribed with the decimal system with the calendar of Sung to verify this hypothesis. As a result, it mostly concurred with the hypothesis except only seven cases among the examples. For this reason, though the independent Calendar of Goryeo was affected by the Yuan Empire from the second half of the 13th century, it used continuedly. The last time that showed the difference between the calendar of Goryeo and Sung was on September, 1300(King Chungyeol, 26). Because the Calendar of Goryeo was affected by Georgius(闊里吉思) who sent to intervention in the internal affairs. Consequentially, Goryeo was used to the calendar of Yuan from 1301 and then the calendars of Goryeo and Sung would have been the same calendar.

대한민국임시정부의 1920년도 대한민력 발행과 그 의미

김시덕 한국독립운동사연구소 2019 한국독립운동사연구 Vol.0 No.65

처음으로 공개되는 「대한민력」(1920)은 임시정부가 처음으로 발간한 역서이다. 「대한민력」은 북간도의 명문사학이었던 명동학교를 1973년 대룡동으로 이전할 때 발견되었다. 「명동학교건축기」를 기록한 종이가 바로 「대한민력」(1920)의 뒷면이었다. 임시정부의 「대한민력」 발간에는 여러 의미가 내포되어 있다. 첫째, 세계 보편적 표준시간의 공유였다. 임시정부는 서기와 중화민국 기년을 적용하여 국제정세에 대응하고, 단기를 사용하여 민족국가로서 한민족을 강조하였다. 그리고 대한민국연호와 기년법을 사용하여 비록 임시지만 독립국의 의지를 분명히 하였다. 둘째, 기념일을 통한 국민통합 정치였다. 개천절과 독립선언일을 국경일 혹은 기념일로 정하고 성대한 기념식을 거행하여 국민들에게 독립의 희망과 집단적 단일성을 부여했다. 국경일과 기념일을 표기한 「대한민력」은 독립국가의 기억을 소환하여 국민을 통합하는 임시정부의 통치행위였다. 셋째, 국민주권 보장의 민주공화정치였다. 임시정부도 주권이 국민에게 있다는 것으로 헌법으로 규정하였다. 임시정부는 국민들이 임시정부와 동일한 시간체계를 공유하도록 「대한민력」부터 발간하여 배포하였다. 임시정부가 ‘국민주권’을 보장하기 위해 할 수 있는 최소한의 민주공화정치였다. 넷째, 국내진공작전 그림으로 독립전쟁의 의지를 담았다. 독립문을 통과하여 국내로 진공하는 끝없는 군대행렬과 이를 환영하는 군중을 그린 「대한민력」의 그림이 그것이다. 임시정부가 추진하는 독립운동노선을 세계 각지의 국민들에게 전파하고, 전 국민이 독립전쟁에 나서도록 독려한 것이다. 다섯째, 독립운동 전선을 통일하는 매개체라는 것이다. 임시정부는 경성을 표준시로 하는 독립국가임을 「대한민력」에 명시하였다. 「대한민력」은 독립운동 작전을 수행하는 독립운동가와 단체가 사용하는 시간체계를 통일하는 기준이었다. 이것이 일제가 「대한민력」을 ‘불온문서’로 압수하는 이유였다. 「대한민력」은 세계 각지의 한인들을 하나로 통일하고 연결하는 연계망이자 매개체였다. 이처럼 「대한민력」에는 임시정부가 추진한 독립운동의 다양한 의지가 들어 있었다. 한마디로 「대한민력」은 국민주권을 보장하는 임시정부의 통치행위 중의 하나였다. The first “Korean Calendar(DehanMinryeok, 大韓民曆)” was published by the Provisional Government of the Republic of Korea(PGRK) in 1920. The “Korean Calendar” was founded when Myeong-dong school was relocated to Deryong-dong in 1973, Myeong-dong school was a prestigious school in North Gando. “The architectural archives” was written on the back side of the “Korean Calendar”. I firmly believe that “the Korean Calendar” has some significant implications. First, it provides a universal standard time. The PGRK responded to the international situation by applying the B.C and the Republic of China calendar system. The PGRK also emphasized on the Korean people as a nation state by using Dangi(檀紀). And even if it was provisional, the PGRK made clear the will of the independent state through using Korean imperial era name(年號) and the calendar era system(紀年法), Second, the Korean Calendar may be an attempt to unify the Korean people and inspire their patriotism. It is because it made the National foundation Day of Korea and Declaration of Independence holiday. In so doing, the calendar intended to commemorate the grand ceremonies in order to give the people hope of independence and collective unity. The “Korean Calendar”, which marked National Holidays and anniversaries, was the administrative act of the PGRK that recalled the memories of the independent state and integrated the people. Third, it can be regarded as a democratic republic of national sovereignty. The popular sovereignty was guaranteed in the constitution of the PGRK. The PGRK published and distributed the “Korean calendar” to share the same time system with the PGRK. It was the minimum democratic republic that the PGRK could do in order to guarantee ‘sovereignty’. Fourth, the picture of the domestic advancing operation in the Korean Calendar shows the will of the Independence War. The picture depicts an endless army procession that advance to domestic passing through the Independence Gate and a crowd welcoming it. It propagated the independence movement battlefront promoted by the PGRK to the people of all over the world and encouraged the whole people to go to war of independence. Fifth, it can be considered a medium to unify the independence movement battlefront. The PGRK stated in the “Korean calendar” that the Republic of Korea is an independent nation with Kyungsung Standard Time. The “Korean Calendar” was a standard for unifying the time system used by independent activists and groups performing independence movements. This was a clear reason why the Japanese imperialists confiscated the “Korean Calendar” as a “loose document”. The “Korean calendar” was a network and a medium for unifying and connecting the Korean people from all over the world. In this way, the “Korean Calendar” show the will of the independence movement, promoted by the PGRK, in various ways. In short, the publication of the “Korean Calendar” was one of the administrative acts of the PGRK guaranteeing popular sovereignty.

캘린더의 문자 언어적 및 시각 언어적 소구가 기업이미지에 미치는 영향-탁상용과 벽걸이용 캘린더의 조절 효과-

강혜숙 ( Kang Hye-sook ),김경선 ( Kim Kyung-sun ) 한국디자인트렌드학회 2013 한국디자인포럼 Vol.40 No.-

본 연구의 목적은 마케팅 전략차원에서 어떤 유형의 캘린더와 어떤 소구방법의 캘린더가 소비자들에게 선호되어 기업이미지에 유의한 영향을 미치는가를 파악하는 것이다. 실험물은 기존의 D제약회사의 캘린더를 참고하여 가상의 제약회사를 대상으로 실험물을 제작하였다. 설문조사는 2013년 5월 17일부터 5월 24일까지(8일 동안) 강원도지역의 관동대학교 호텔관광학부 학생들을 대상으로 하였다. 자료 수집을 위한 설문지는 200부를 배포하여, 190부를 실증분석에 이용하였다. 본 연구의 시사점은 다음과 같다. 첫째, 대학생들을 대상으로 캘린더의 문자 언어적·시각 언어적 소구가 기업이미지에 미치는 영향관계에서 탁상용과 벽걸이용 캘린더가 조절 효과가 있는 지에 대한 최초의 실험연구이다. 둘째, 캘린더는 소비자의 문화적 욕구를 충족시킬 수 있는 캘린더의 제작방향을 설정하는데 기초자료를 제공할 수 있을 것이다. 셋째, 본 연구는 기업의 캘린더 제작을 위해 기업의 마케팅 및 홍보를 위한 기초자료로 활용 될 수 있을 것이다. 넷째, 오늘날 마케팅 차원에서 인식되고 있는 캘린더의 중요성에 비해 캘린더 관련 연구가 많지 않은 상황에서 시기적으로 적절한 연구라고 할 수 있다. 연구의 한계점으로는 캘린더의 소구방법에 대한 표본을 강원도 지역 대학생을 대상으로 하였기 때문에 본 연구의 결과를 일반화하기 어렵다는 점이다. This study, at the level of marketing strategy, aims at grasping what kind of calendars and what kind of appeal calendars are preferred to customers and have significant influence on business image. So, this study made experiment objects, targeting at a virtual pharmacy company and referring to the calendar of the existing D Pharmacy Company. This study performed an inquiry survey on the target of the students belonging to Department of Hotel & Tourism, Kwandong University in Gangwon-do province from May 17, 2013 to May 24(8 days). This study distributed 200 copies of questionnaires and used 190 ones for verification analysis. The implication is as followings. First, as for the influence on corporate image of appeal through verbal language and visual language used in calendars, this study performed an experimental research for the first time to find if desk calendars and tapestry calendars have an moderating effect. Second, calendars will offer basic materials for basic calendar making strategy to satisfy customers` cultural need. Third, this study will be used for basic materials for the purpose of marketing and publicity of the businesses making calendars. Fourth, this study is suitable for the current situation when there are not so many researches related to calendars, though they are so important as to be recognized at the level of marketing. But this study has a limitation, that is, this study performed this a research, targeting at the university students living in Gangwon-do as a sample for appeal method of calendars, and results can not be generalized.

고려 중기 曆法과 金의 『重修大明曆』“步氣朔術”검토- 『高麗史』 「世家」 11월 朔日 분석을 중심으로 -

서금석,김병인 호남사학회 2014 역사학연구 Vol.53 No.-

고려는 여러 경로를 통해 曆을 받아들였다. 이글의 목적은 고려가 金으로부터 책명을 받은 시점부터 원나라의 공식 曆인 授時曆이 고려에 반포되기까지 금의 역법이 고려에서 실제 행용되었는지 여부를 11월 초하루 일자 계산을 통해 확인하고자 하였다. 이를 확인하기 위해 『金史』 「曆志」에 편성된 (重修)大明曆의 氣朔術을 활용하였다. 금의 대명력 산술에 의해 계산된 11월 초하루가 시간이 지남에 따라 하루 정도 차이가 발생한 부분에 대해서는 다양한 해석이 가능하다. (劉)宋의 祖沖之 대명력이 요나라 賈俊의 대명력에 영향을 주었고 송의 기원력은 楊級의 대명력과 趙知微 대명력[重修大明曆]에 기원이 되었을 것으로 보인다. 대명력이라는 同名의 역법이 각기 서로 다른 氣朔術을 전개하였던 점에서 이를 미루어 짐작할 수 있다. 따라서 요나라 賈俊의 대명력과 금나라의 대명력은 동일한 역법이라고 볼 수 없다. 조지미의 대명력은 금 세종의 명에 따라 1171년에 만들어졌다. 그러나 이 역법은 곧바로 반포되지 않았다. 이 역법은 일월식의 징험을 거쳐 그로부터 10년 뒤에 시행되었다. 이로써 금나라는 멸망할 때까지 조지미의 (중수)대명력은 행용하였으며, 금을 멸망시킨 원에서도 처음에는 이 曆法을 이어 받아 사용하였다. 그리고 원은 고려에 이 曆을 하사하였다. 고려는 원의 수시력이 반포되기까지 금의 (重修)大明曆을 받아들였다고 보여 진다. 본론에서 살핀 10가지 사례를 분석하여 원의 수시력이 고려에 반포되기 이전에 고려는 金의 역법을 받아들였을 가능성이 크다. 이 글은 『고려사』 「세가」에 기록된 11월 초하루 기사를 중심으로 金의 (重修)大明曆의 氣朔術을 적용하여 이를 논증하였다. 금의 (重修)大明曆도 시간이 경과함에 따라 하루의 차이를 보이는 등 괴리를 발생시켰다. 이와 같은 계산상의 時差에 대해 고려는 선명력과 주변국들의 여러 曆을 참고하여 고려에 맞는 曆日을 계산해 냈을 것이다. Goryeo dynasty accepted the calenda system through various routes. This study is purposed to examine if the calenda of Jin dynasty was actually used in Goryeo from the time when Goryeo got the calenda from Jin till the Shoushi calendar, Yuan dynasty’s official calenda was promulgated in Goryeo through the calculation of the 1st day of November of the lunar calendar. To confirm the fact, this study used ‘Gisagsul’, the (Rev)Daming calendar compiled in 「Yeokji」, 『History of Jin Dynasty』. There are several interpretations of why there happens time difference of around one day shown as the first day of November with time calculated by Jin’s Daming calenda arithmatic. Zu Chongzhi’s Daming calendar of Liu Song influenced on Gujun’s Daming calendar of Liao dynasty, and the Song calendar is considered having been the root of Yangji’s Daming calendar and Zhao Zhiwei’s Daming calendar, [Revised Daming Calendar], which can be said that the calendar systems of the same name called the Daming calendar developed different Gisaksul. Thus, Gujun’s Daming calendar of Liao and the Daming calendar of Jin can not be said to be the same calenda system. Zhao Zhiwei’s Daming calendar was made at King Sejong’s command during Jin dynasty in 1171. But, the calenda system was not promulgated right that time. It was enforced ten years from that time through experiencing solar and lunar eclipses. That is, Jin dynasty used Zhao Zhiwei’s (Rev)Daming calendar till the fall of Jin dynasty, and Yuan destroying Jin also used the calenda at first. In addition, Yuan granted the calenda to Goryeo dynasty. Goryo seems to have accepted the (Rev)Daming calendar of Jin till it promulgated the Shoushi calender of Yuan. Based on the analysis of ten cases, it is quite possible that Goryeo had introduced the calendar of Jin dynasty before the Shoushi calendar of Yuan was promulgated in Goryeo. This study proved that by applying Gisaksul, the (Rev)Daming calendar of Jin dynasty centering around the description of the first day of November recorded in 「Saega」, 『Goryeosa』. The (Rev)Daming calendar of Jin dynasty caused a gap such as time difference of a day as time goes by. For the time difference in calculation, Goryeo would have calculated a calenda day suitable for Goryeo by referring to the Xuanming calendar and various calendars from its neighboring countries.

연구논문 : 고려 중기 역법(曆法)과 金의 『중수대명력(重修大明曆)』“보기삭술(步氣朔術)” 검토 -『고려사(高麗史)』 「세가(世家)」 11월 삭일(朔日) 분석을 중심으로-

서금석 ( Keum Suk Seo ),김병인 ( Byoung In Kim ) 호남사학회(구 전남사학회) 2014 역사학연구 Vol.53 No.-

고려는 여러 경로를 통해 曆을 받아들였다. 이글의 목적은 고려가 金으로부터 책명을 받은 시점부터 원나라의 공식 曆인 授時曆이 고려에 반포되기까지 금의 역법이 고려에서 실제 행용되었는지 여부를 11월 초하루 일자 계산을 통해 확인하고자 하였다. 이를 확인하기 위해 『金史』 「曆志」에 편성된 (重修)大明曆의 氣朔術을 활용하였다. 금의 대명력 산술에 의해 계산된 11월 초하루가 시간이 지남에 따라 하루 정도 차이가 발생한 부분에 대해서는 다양한 해석이 가능하다. (劉)宋의 祖沖之 대명력이 요나라 賈俊의 대명력에 영향을 주었고 송의 기원력은 楊級의 대명력과 趙知微 대명력[重修大明曆]에 기원이 되었을 것으로 보인다. 대명력이라는 同名의 역법이 각기 서로 다른 氣朔術을 전개하였던 점에서 이를 미루어 짐작할 수 있다. 따라서 요나라 賈俊의 대명력과 금나라의 대명력은 동일한 역법이라고 볼 수 없다. 조지미의 대명력은 금 세종의 명에 따라 1171년에 만들어졌다. 그러나 이 역법은 곧바로 반포되지 않았다. 이 역법은 일월식의 징험을 거쳐 그로부터 10년 뒤에 시행되었다. 이로써 금나라는 멸망할 때까지 조지미의 (중수)대명력은 행용하였으며, 금을 멸망시킨 원에서도 처음에는 이 曆法을 이어 받아 사용하였다. 그리고 원은 고려에 이 曆을 하사하였다. 고려는 원의 수시력이 반포되기까지 금의 (重修)大明曆을 받아들였다고 보여 진다. 본론에서 살핀 10가지 사례를 분석하여 원의 수시력이 고려에 반포되기 이전에 고려는 金의 역법을 받아들였을 가능성이 크다. 이 글은 『고려사』 「세가」에 기록된 11월 초하루 기사를 중심으로 金의 (重修)大明曆의 氣朔術을 적용하여 이를 논증하였다. 금의 (重修)大明曆도 시간이 경과함에 따라 하루의 차이를 보이는 등 괴리를 발생시켰다. 이와 같은 계산상의 時差에 대해 고려는 선명력과 주변국들의 여러 曆을 참고하여 고려에 맞는 曆日을 계산해 냈을 것이다. Goryeo dynasty accepted the calenda system through various routes. This study is purposed to examine if the calenda of Jin dynasty was actually used in Goryeo from the time when Goryeo got the calenda from Jin till the Shoushi calendar, Yuan dynasty’s official calenda was promulgated in Goryeo through the calculation of the 1st day of November of the lunar calendar. To confirm the fact, this study used ‘Gisagsul’, the (Rev)Daming calendar compiled in 「Yeokji」, 『History of Jin Dynasty』. There are several interpretations of why there happens time difference of around one day shown as the first day of November with time calculated by Jin’s Daming calenda arithmatic. Zu Chongzhi’s Daming calendar of Liu Song influenced on Gujun’s Daming calendar of Liao dynasty, and the Song calendar is considered having been the root of Yangji’s Daming calendar and Zhao Zhiwei’s Daming calendar, [Revised Daming Calendar], which can be said that the calendar systems of the same name called the Daming calendar developed different Gisaksul. Thus, Gujun’s Daming calendar of Liao and the Daming calendar of Jin can not be said to be the same calenda system. Zhao Zhiwei’s Daming calendar was made at King Sejong’s command during Jin dynasty in 1171. But, the calenda system was not promulgated right that time. It was enforced ten years from that time through experiencing solar and lunar eclipses. That is, Jin dynasty used Zhao Zhiwei’s (Rev)Daming calendar till the fall of Jin dynasty, and Yuan destroying Jin also used the calenda at first. In addition, Yuan granted the calenda to Goryeo dynasty. Goryo seems to have accepted the (Rev)Daming calendar of Jin till it promulgated the Shoushi calender of Yuan. Based on the analysis of ten cases, it is quite possible that Goryeo had introduced the calendar of Jin dynasty before the Shoushi calendar of Yuan was promulgated in Goryeo. This study proved that by applying Gisaksul, the (Rev)Daming calendar of Jin dynasty centering around the description of the first day of November recorded in 「Saega」, 『Goryeosa』. The (Rev)Daming calendar of Jin dynasty caused a gap such as time difference of a day as time goes by. For the time difference in calculation, Goryeo would have calculated a calenda day suitable for Goryeo by referring to the Xuanming calendar and various calendars from its neighboring countries.

티무르조 역사서의 동물력과 한 해 첫날의 변화 再考

이주연 중앙아시아학회 2019 中央아시아硏究 Vol.24 No.1

This study deals with the topic about the moment that the beginning of the year in animal calendar changed to vernal equinox. This topic has previous studies. Charles Melville said that Yazdi’s Ẓafarnama has the evidence that the animal calendar start at the vernal equinox. But Isahaya didn’t agree with this opinion and prove that in Yazdi’s Ẓafarnama, Beginning of the year in animal calendar is at around Li-chun(立春), exactly the same as the solar-lunar calendar of China (or Turk-mongol). And using the date of animal calendar of ‘Zami al-Tawarikh Hassani’, he said that beginning of the year in animal calendar was changed at around mid fifteenth century. In this article, I agree with Isahaya’s analysis of Yazdi’s Ẓafarnama, but I reanalyze the date of animal calendar of zami al-Tawarikh Hassani, which is the evidence of his second contention. And I suggest that there’s possibility that until the late fifteenth century, beginning of the year in animal calendar was the same as the earlier time, not at the vernal equinox. Moreover, through several circumstantial evidences, I want to support my contention. First, through entire Ilkhanid-Timurid period, Annual tax was collected at different time points. Second, Azerbaijan, where the two financial calendar was mingled with each other, was not of territory of Timurid. Third, Jalali calendar, which start at vernal equinox, had been used along with animal calendar, but at that time there had been no change in the beginning of the year in animal calendar. Fourth, Kerman province, where the Zami al-Tawarikh Hassani was written, was located in the western frontier, and people of this province frequently fought with central government of Timurid, so it can not be the representative of Timurid dynasty. And last, the two Zij, that were written at the early fifteenth century, contain the conversion table of animal–hijri calendar, and these were used until the late fifteenth century.

뮈텔 주교 재임기의 큰 첨례표(1916~1933년) 연구

김정환(Kim, Jeong Hwan) 한국교회사연구소 2013 敎會史硏究 Vol.0 No.42

한국 천주교회의 고유한 달력인 큰 첨례표는 현재 1865~1866년, 1916~1970년의 것들만 남아 있다. 본 연구는 이들 중 1916~1933년을 한정하여 다룬 연구로 뮈텔 주교가 재임하던 기간이다. 이렇게 기간을 한정한 이유는 이 큰 첨례표들이 한 주교의 관할 아래 발행된 것들이어서 일관 성이 있고, 조선 후기와 현대를 연결하는 시점이기에 신앙생활의 변화를 탐구하기에 용이하기 때문이다. 1916~1933년의 큰 첨례표는 뮈텔 주교의 관할 아래 작성되어 각 지역의 본당을 통해 보급되었다. 큰 첨례표에서 가장 중요한 요소는 주일과 축일이 음력으로 언제인지를 신자들에게 알려 신앙생활을 돕는 데 있었다. 1896년부터 양력이 공식적으로 사용되기는 하였으나, 조선의 신자들은 여전히 음력 체계 속에서 살고 있었기 때문이다. 또 다른 중요한 요소는 신자들이 은사를 어떻게 얻는지를 알려주는 것이었다. 뮈텔 주교 재임기에 발행된 큰 첨례표들은 보편적인 면과 그 시기만의 고유한 면을 동시에 가지고 있다. 보편적인 면은 신앙의 내용과 관련되어 있다. 천주교의 고유한 달력은 성경의 내용과 교리에 바탕을 두고 있기 때문에 그것들이 근본적으로 바뀌지 않는 한, 큰 첨례표에 반영되는 내용도 그대로 유지된다. 따라서 제2차 바티칸 공의회로 천주교회가 큰 변화를 겪을 때까지 큰 첨례표의 내용이 근본적으로 바뀌지는 않았다. 그럼에도 뮈텔 주교 재임기의 큰 첨례표들은 시대 변화에 따라 그 이전 시기에 없거나 변화된 내용들이 반영되어 있고, 그 이후와도 구분되는 변화의 양상들이 반영된 고유한 면들도 가지고 있다. There are only christian calendars, the unique calendar of Korean Catholic Church, for 1865 to 1866 and 1916 to 1970 left. This study is limited in the christian calendars for 1916 to 1933 during the Bishop Mutel’s term of administration. The reason why the study is limited in a certain period is that these christian calendars have consistency because they are issued under the command of the same bishop and it is easy to survey on the change of religious life since the period is connecting between the late Choseon Dynasty and modern times. The christian calendars for 1916 to 1933 were prepared under the command of Bishop Mutel and distributed to regional parishes. The major purpose of christian calendars was to help religious lives of Catholics by informing dates of sundays and feast days on the lunar calendar. It is because Catholics of the Choseon Dynasty was living in the lunar calender system even though the solar calendar has been officially used since 1896. Another important purpose of christian calendars was to instruct Catholics that how indulgence can be obtained. The christian calendars issued during the Bishop Mutel’s term of service have the universality and the temporal uniqueness at the same time. The universality is related to contents of religious beliefs. Since the unique calendars of the Catholic Church is based on the Bible and dogma, the contents of christian calendars are maintained unless they basically change. Therefore, the contents of christian calendars did not fundamentally change until the Catholic Church experienced the big change due to Vatican Council II. Nevertheless, the christian calendars during the Bishop Mutel’s term of administration includes contents changed with time or not existed before and have the uniqueness reflecting changing aspects distinguished from the post-period.