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여상진,심우갑 대한건축학회 2004 대한건축학회논문집 Vol.20 No.10
This study aims to clarify the disappearing process of Gaek-sa(客舍) in the end of Choson Dynasty Because Jeon-pae(殿牌) which is representing Loyal authority was enshrined in the Gaek-sa and at which a local governol performed a ceremony for the king After the King's Flight to Russian Legation, Jeon-pae was revised to Gual-pae(闕牌) which symbolizes the emperor And Gaek-sa was repaired and maintained during the Great Han Empire Period But Gaek-sa was occupied by Japanese troops during the Russo-Japanese War(1904-1905) especially in the north-western provinces of Korea And Gaek-sa was converted into a primary school or local court of law in the Protectorate Period(1904-1910) As this convert, the used parts of Gaek-sa were suppose to be only the wings which were detached from Main Hall(止廳) because Gual-pae was still enshrined in Main Hall The enshrinement of Gual-pae was stopped after November, 1909 The portrait of emperor which was enshrined in school and local government office had taken the place of Gual-pae since 1907 So the disappear of Gual-pae and Gaek-sa is tolerated Nevertheless Gual-pae was still enshrined at Geak-sa until Consolidation of Korea and Japanese(1910 8) With this, the Gaek-sa which symbolize the king of Chosun Dynasty came to disappear
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여상진,심우갑 대한건축학회 2005 대한건축학회논문집 Vol.21 No.4
This study is to examine the characteristic change of Gaek-sa(客舍) over the entire Joseon Dynasty. The examination was performed by analyzing comments on its use, significance, necessity, etc for the existing Gaek-sa's documentary literatures(記文). In the early Joseon, Gaek-sa's functions were to serve government officials despatched from the central government, to realize the reign of kings and to show their dignities. And this can be regarded that the function to serve government officials despatched was very important among its functions, with the view of local governors and townspeople. In post-Imjin War(壬辰倭亂) documentary literatures, the enshrinement of Jeon-pae(殿牌) and the ritual ceremony for King(望闕禮) began to be directly mentioned as Gaek-sa's main function. This implies that Gaek-sa's main function had been changed to these two functions after the Imjin War. The first reason of this change is the experience of Gaek-sa and Jeon-pae's destruction which is representing King's authority. And the more fundamental reason can be found in the significant growth of Sa-rim(士林) and the increased interest in ritual theory(禮學) and its practice over the late 16th or 17th century.
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주우일(Joo, Woo Il) 한국주거환경학회 2016 주거환경(한국주거환경학회논문집) Vol.14 No.4
The Jin-Nam-Gwan(鎭南館) is a representative wooden building of cultural porperties in south korea. It is Gaek-Sa(客舍) which is a representative building of royal family in the Joseon Dynasty. The exact years of buildings construction are not known; however, it was possible to learn during this investigation that “Jin-Nam-Gwan(鎭南館)” is not ‘Ru(樓)’ but it is a ‘Gaek-Sa(客舍)’ which had been build for a long period. The original Jin-Nam-Gwan(鎭南館) had been rebuilt in 1599 by the county governor Lee Si earn(李時言). Since then, there have been multiple destructions by fire and subsequent rebuilding. The county governor Choe Jeong ik(崔正益) rebuilt the latest Jin-Nam-Gwan(鎭南館) as Gaek-Sa(客舍) in 1899. At the time, the building was constructed ‘3Tape room’ in inner space. The Central room was called the Jeong-Cheong(正廳), the west room was called the Jwa-Ikheon(左翼軒) and the east room was called the Woo-Ikheon(右翼軒). Meanwhile, it was recovered the same building as current in 1965 which was reused school building since period of Japanese occupation. The purpose of this study is securing the appropriateness of restoring Jin-Nam-Gwan(鎭南館) as Gaek-Sa(客舍) by exploring the whole historical transition process. Accordingly, this study prepares the basis for the restoration of Jin-Nam-Gwan(鎭南館), which represents the Yeosu county during Joseon period, based on the ancient records, old paintings, photographs and the testimonies of related people. This study also suggests the direction of Jin-Nam-Gwan(鎭南館) restoration by preparing a design drawing based on the information described above.
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朴燦永,金基郁,朴炫局 동국대학교 한의학연구소 2000 東國韓醫學硏究所論文集 Vol.8 No.2
명대 장경악은 기상 현상에 관하여 “오운육기를 토대로 기화를 추측하면 피차의 영허에 대해 십중칠팔은 들어맞는다”고 하였는데, 이를 착안하여 논자는 『황제내경』에 기재된 기상에 관하여 운기의 기후 특징을 한반도 서울을 중심으로 실제 기상관측 자료와 비교 분석하였다. 기상청 자료를 토대로 서울의 평균 풍속·평균 기온·강수량·평균 습도를 운기 이론 가운데 대운과 비교하였다. 또한 과거 1564년에서 1863년까지 한반도의 이상 기후 발생 빈도와 운기성쇠·운기동화·운기순역과 비교하였을 때, 운기동화의 경우와 이상 기후 발생 빈도와 일치하였다. 다만 본 논문의 실제관측 자료와 통계는 한국의 서울을 중심한 분석이기에, 중국과의 어느 정도 오차를 고려하여야 할 것이다. The comparison of climate s character of Yunqi(運氣) with the data of meterological observation were made in the research of climate. 1. The comparison of the average velocity of wind, temperature, rainfall, humidity of Seoul, by late 1954 to 1983, with Yunqi(運氣) was made. Fire-Chi(火氣) and moistme-qi(??氣) were matched with the attribute of Taiyun(大運). Cold-qi(寒氣) was had some relationshlp. Dry-qi(??氣) and Wind-qi(風氣) were not matched. About the relationship of Spirit-of-official-sky(可天之氣) with climate, when the Moisture-soil(??土) was added, they were matched and when the King-fire(君火) was added, they have some relationship. But Wind-tree(風木), Dry-metal(??金), Buble-fire(相火), Cold-water(寒水) was added they were not matched. 2. According to the observation data of rainfall by late 180 years of Seoul; about Taiyun(大運), when the Water-Yun(水運) was greatly exceeded and Fire-Yun(火運) was shorted, in the case of Official-sky(司天), when Wind-Tree(風木) was added, the frequency was highly. So when the Soil-Yun(土運) was greatly exceeded and when Official-sky(司天)was added to the Moisture-soil(??土), the rainfall was not matched. 3. The relationship of the frequency of the abnormal climate occurrences between Yunqi-promotion-weak(運氣盛??)and Yunqi-Hannony(運氣同化) and Yunqi-soft-attaclung(運氣順逆) in the weather of Korean Peninsula was compared by 1564 to 1863. They were not matched except the case of Yunqi-Harmony(運氣同化). 4. There were some cases which were not matched exactly between the climate predicted by the theory and real climate in 1984, the year of Kap-ga(甲子年). But many correspondence between the observation by the office of meteorology and the prediction by the analysis from Yun-qi-sang-hab(運氣相合) theory. 5. Because meterological phenomena of real world and analysis from the hypothesis of Yunqi(運氣) have no relationship with each other, some of Doctor denied Yunqi(運氣) in the way of matching mechanically. But the thought of Doctor who denied Fortune-spirit(運氣) made promotion for the theory of divination by bringing deeper insight. And it was not only the negative side. 6. In the point of geographical difference, the climate of China, the origination Yunqi theory, is different from the Korea's. Thus some observation errors should be considered. From the basis of this thesis, I hope that the deeper advance would be made into the Korean Yunqi theory.
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