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When we researched early Three Kingdoms, Samguksagi(三國史記) and Samkukji(三國志) were considered as the most important historical materials. We know that "DongiJeon(東夷傳)" was written in 280s, its contents have been regarded as the contemporary document. Especially, Jin Su, its author, wrote in introduction that it was based on obtained information in course of Mugugeom(毋丘儉)'s invasing Goguryeo(高句麗). Mugugeom, however, could not afford to acquire the data by that time. Because its contents contained many data in 3rd century ago, so we can know that this didn't reflected 3rd century's conditions. Meanwhile, Chae Dong who had consecutively filled the governor of Liaodong(遼東) from 41 to 69, sent people in surrounding regions to collect the information. After that, he moved his office to the central government. Given this fact, there was quite a possibility that its written contents were recorded on basis of his gathering the data. Also, he collected the data told before and could seem to contain contents in 1st century ago.

This study examined the research publications on Korean-Japanese relations in early Joseon Dynasty which were published from 1945 to present. The most significant thing in this study is that there have been lots of accumulation of advanced researches on many fields in the relations such as exchanges of envoys and culture, repatriation of castaways, understanding of Japan by diplomatic Joseon envoys, and studies of Ye Yi and Suk-ju Shin who made decisions on Joseon policy toward Japan. But there are still many research areas that needed more analyses and compromises among theoretical confrontations. For example, following issues should be discussed more accurately: the period division and diplomatic system, the sources and bases of Japanese raiders, the process of Gye-Hae Agreement and violators of trade agreements, the time of installation of Japanese trade agency, and the location of Go-Cho Islands. Among those issues, two of them, violators of agreed trade, the sources and bases of Japanese raiders, have been the most complicated problems in which many Korean scholars argue against each other. The issues of tax collection from Sam-Po Port Japanese, Hyang-Hwa Japanese and Su-Jik Japanese, actual condition of trade between two nations, and relations of two nations after Japanese invasion of Sam-Po still needed more researches and discussions among scholars. This paper suggests several measures to study the unexplored fields and solve the confrontation of theories. First, more research resources should be dedicated to those unexplored fields. Second, the research subjects need to be enlarged and departmentalized in various ways. Third, basic studies on related records such as the Annals of Choson Dynasty have to be preceded. Fourth, researchers on this field have to extend their interests into areas of East Asia. Fifth, joint researches between two nations are needed to overcome the differences and confrontations of theories among scholars.

This paper is to study the political developments in the reign of Kwanghaegun through the analysis on the role of Lee I-Cheom in the official circles. He gained the king's confidence from the early times. He took the lead in the political stage by scaling up the Kimjikjae incident of 1612 as a plot of treason. Afterwards he again made use of another affair, this time the Seo Yanggap incident, and took the initiative to expel the Queen Dowager Inmok, thus managed to strengthen his power. And he mobilized every possible means to expand the influence on the politics of the treason. He used various people, for example, Jeong In-hong who was a favorite subject, royal concubines, and even political rivals. He took advantage of officials and confucian scholars for his own purpose, but if his interests conflicted, he didn't hesitate to bring a false treason charge against them. His longtime seizure to power came from not only his tricks but also Kwanghaegun's exerting style of sovereignty. The settlement of current issues was often delayed due to the king's indecisiveness. Lee I-Cheom took command of the censoring organs while the role of high officials as arbitrators lacked. His days were full of the happenings of the major criminal cases such as murder and high treason and the construction of royal palaces, so the government went into financial trouble, and the corruption was prevalent in the official world. Under the circumstances he could commit various misconducts including the purges against political rivals and the wrongdoings in the state examinations. Meanwhile the conflicts and the cooperations among the political parties repeated themselves in the Kwanghaegun government, and it resulted, in my opinion, from the personal interests rather than the political parties' interests. Therefore the reign of Kwanghaegun could be appraised as the period not of the confrontation between the big Northerners (Daebuk) and the little Northerners (Sobuk) but of the personal interests.

Fatigue and life of the personal servants in Chosǒn Dynasty is not likely well known as much as being expected, because the most of stories on them had been told without grounding on contemporary accounts. From this point of view, 『Shwaemirok』written by Oh Hee-Mun is very significant source material which makes possible to understand what was fatigue of the personal servants, how much it was big burden to them, how much they made efforts to get away from it, and what was owners concern on them. So this article made an attempt to understand those subjects, dividing into two categories: fatigue and private life of the personal servants. The most typical labor of servants was to cook food and to prepare firewood. As long as a noble man did not possess servants who would accomplish those works, he should survive by himself and sleep in a cold bedroom. Basically servants had their works in bring water from fountain, cooking food, and preparing firewood, although sometimes they went out of home. Besides the domestic fatigue, servants went on errant for delivering message, and accompanied with their lords. In the age when there was no any communication system to correspond and any effective transportation to go long distance, servants played a role as corresponding communications and transportations. Because the noble could not go out long distance without horse or donkey, servants always led those animal and their lords on horseback. Servants took the responsibility of Farming the lord's land and commercial activities for the lord on themselves. If they showed laziness, and did not work at their best in the busy farming season, they were whipped with leash. Due to this cruel treatment, they constantly attempted to get away from fatigue for the lords. When they ran away from the houses of the lords, the owners of servants chased the fled servants by help of civil office. The arrested servants were punished harshly. Servants could not keep marriage stable because of various causes. Nevertheless, they were free to remarry. When they have free time from fatigue for the lords, they worked for their lives. Female servants engaged in rearing silkworm and weaving. Male servants rented a patch of land as tenants, and sometimes endeavored to do commercial activity for their economic prosper. They used to weave cloth at night long with exhausted body. Sometimes it caused fire to break out, and burnt the house where they lived. A certain servant leased the land which he rented. But he was to be scolded by his lord for the behavior. Moreover he was often concerned to do his own work rather than that of the lord, risking to be beaten by his lord. In the long run, the self-management works of servants performed before the Japanese-Korean war of 1592. But after the war these were extended overall in Chosǒn Dynasty. It was one of the reasons that improved the economic life of servants.

This study grasped the present status of historic sites in Donghak Peasant Revolution in Jeongup region through the field survey, tried to examine preservation & management, and improvement plan, and arranged on the policy-based aspect of managing historic sites, the academic aspect of historic sites, the aspect of preserving and managing historic sites, and the aspect of utilizing historic sites based on this. The historic sites of Donghak Peasant Revolution need to be managed by selecting the entity of preserving and managing. A plan for which the local administration supports and supervises is effective. Also, the preservation & management needs to be made in line with characteristics of historic sites through collecting, analyzing and researching into data by installing the separately exclusive organization. In addition, the historical and academic relevancy with the surrounding historic sites needs to be evaluated. The preservation and utilization of historic sites are necessary even for establishing identity of region and for education of local residents, but are needed even as tourism resource available for bringing about economic effect in region. Sasibong, a well in Donghak Peasant Revolution, and Taein combat area, which are thought to be academically important, require special management for being designated as cultural assets. To closely examine the character of historic sites in Donghak Peasant Revolution, and to manage systematically, the surface survey or excavation survey needs to be preceded on the historic sites themselves. Especially, A case of the whole area of Sasibong including combat area in Hwangtohyeon, Manseokbo, Gobu Gwana, a site of preparing Sabaltongmun, and Mt. Seonghwang in Taein was emphasized the necessity of being clarified the scale and character of remains by archeological survey.

The God of Chen Guo-Ren(陳果仁) who was widely worshiped in Jiangnan Zhexi(江南 浙西) Province since Late Tang and Wudai-Shiguo Period is real person who played active role as a General under Shenfaxing(沈法興), a Local Rebellion Force at the end of Sui Dynasty. However, in early authentic history like Jiu Tangshu(舊唐書) and Xin Tangshu(新唐書), it is difficult to find out attractive elements for Chen Guo-Ren to be worshiped as God after his death. How these myths was formed and transmitted as record and continuously affected on collective memory of local community? In this point of view, Suisituchengongshezhaizaosibei Epitaph(隋司徒陳公捨宅造寺碑)of a monk Dexuan(德宣)who would have grown, listening to related epic tales, since he was born in Changzhou(常州), a hometown of Chen Guo-Ren, in the middle of Tang Period, has an important meaning. As a result of comparing and reviewing related myths which appear later with the contents of the epitaph, we can find that most or the results are based on Dexuan's Epitaph. Analyzing the content of the epitaph, we can find that faith activities for Chen Guo-Ren was initially started in the level of solacing the vindictive spirits who was poisoned to death and in commemorating noble lifetime character and contribution, but it has been developed to patron saint who protects local community from natural disaster and epidemic as the image that Chen Guo-Ren protected Zhexi province from rebellion power in confused period at the end of Sui Dynasty and Buddhism shape who threw off secular pomps and glories was superscribed. The point that shows new trace of growth of the Cult of Chen Guo-Ren is at the Late of war-battered Tang Dynasty, and in this period the God of Chen Guo-Ren grew to the God of war. Rebirth as the God of war has close relationship with epochal feature in later period of Tang Dynasty, and generals whose then social influence was increasing appeared as strong supporter of the God of Chen Guo-Ren. As Gao-Pian(高騈) who put rebel forces of Pei-Ju(裵璩) or Huang-Shao( 黃巢)to rout, who also repressed 'rebellion of Wang-Ying(王郢), generals held rites that requests help of Chen Guo-Ren prior to participating in war. Of course, upon victory they offered thanks prayer in return for receiving help, and sometimes they built new shrine, and as a result the Cult of Chen Guo-Ren was fast spread to entire Zhexi(浙西) province. The God of Chen Guo-Ren who saved local community from disaster was now born again as the God of war who safely protects local community from rebel forces. Like this, as the Cult of Chen Guo-Ren was expanded to entire area of Zhexi, provincial regimes also got to express their deep interest in the Cult of Chen Guo-Ren. Moreover, Wuyue(吳越) Dynasty who found a nation centered with various local celebrities of this area regarded local faith as more important. After conquering Changzhou(常州) and Runzhou(潤州), the base of the Cult of Chen Guo-Ren, Wuyue(吳越) held rite at the same shrine as Wu Zi-Xu(伍子胥) shrine who was another object of worship at that time by intentionally bringing in local God statue of the Chen Guo-Ren. Qian-Liu(錢鏐), a person with authority of that time, held thanking rite by saying that the God of Chen Guo-Ren helped army of Wuyue by sending god's army and ordered to officially build shrine of Chen Guo-Ren in every state. It reflects that the God of Chen Guo-Ren was officially acknowledged as 'National God' of Wuyue along with the God of Wu Zi-Xu. What's interesting is the fact that the God of Chen Guo-Ren was also officially recognized by neighboring hostile power Nantang(南唐) at later half period of Wudai Period. At this period the God of Chen Guo-Ren received the highest level of Granting of Titles called Fushunwuliewang(福順武烈王) and Wuliedi(武烈帝), and it is related to the fact that Wuyue and Nantang constantly competed with each other upon Zhexi area. Of course, this reflects that provincial regimes of that time think highly of local popular cults, and at the same time it also implies that the tomb which enshrines the God of Chen Guo-Ren became the center of local network which was newly being formed at that time.

본고는 北宋 神宗 시기의 송 - 고려 관계, 특히 그 상호 인식에 관한 내용이다. 또 본고가 이용한 주요 사료는 당시의 文人 관료인 曾鞏이 작성한 고려에 관한 기록들이다. 그는 신종에게 4개의 문서를 제출하였다. 그 중 2개는 明州에 지주로 부임하고 있을 때 작성한 것으로, 하나는 조난당한 선원과 민중들을 구제하기 위한 방안에 관한 것이고, 또 하나는 고려에서 온 사절단의 처우와 관련된 내용의 것이었다. 증공은 조공제도와 대외 무역의 지속이라는 문제를 놓고 고민하고 있었다. 나머지 두 개의 문서는 정부의 史館修撰에 종사하던 때에 작성된 것이다. 그는 고구려의 통치자들과 그 재위 기간에 대해서 의문을 보였는데, 그것은 송 정부가 고려를 고구려의 계승자로 생각했고, 또 그는 송의 초기 역사를 다시 집필해야 할 입장에 있었기 때문이다. 고려는 당시 중국이 주장하는 중화주의에 편입된 유일한 왕조였다. 이 때문에 고려를 “소중화”라고도 부른다.

Wnag An-Shi's New Policy was confronted with criticism from many corners. Almost all the intellectuals since Nan-Sung were against Wang and his New Policy. Such an opinion persisted down to the end of the pre-modern period. One can say that the criticism against Wang had its root cause on the widespread antipathy against his policy and philosophy. Wang's policies and philosophy definitely distance themselves from those of the mainstream moralcracy of the Confucianism. Wang emphasized the role of the state power, and emphasized the institutionalization and legislation. Wang's view as such was indeed differed considerably from that of traditional Confucianists. One can find in his new policy many aspects similar to the view of Guan Zi. Some aspects of Legalism are also observed. These disparities in political philosophy were the root causes of the antipathy of Chinese intellectuals against Wang in the traditional period.

It is so called Tangshan Incident that Chiang Kai-Shek had confined Hu Han-Min, who was the Chairperson of Legislative Yuan at that time, because of the reason that Hu's political opinion was different from his. The incident occurred around when the political situation was barely stabilized just in short period after the end of Central Plains War, which was the biggest civil war in Republic of China, was a critical incident that might have caused another full-scale civil war at any moment in some cases. After the Tangshan Incident, Chiang Kai-Shek and Central Nanjing regarded the series of situations as a political problem inside the Nationalist Party that could be solved by conversation and compromise, and tried to draw Chen Ji-Tang and Chen Ming-Shu round into his side, who were two biggest military wheels in Guangdong, in order to avoid expansion of the situation. This is another evidence showing the special situation of Republic of China that even political event must have been linked with military power after all. After the Tangshan Incident, the standpoint of anti-Chiang party was also to solve the situation in peaceful way. Chen Ji-Tang and Ko Yingfun , who played pivotal roles of anti-central movement with YangGuang at that time, had set the recovery of Hu's personal freedom as the first objective and processed the negotiation with the Nanjing side. As the strife triggered by Tangshan Incident could have not been solved smoothly, anti-Chang camp with the central figure of YangGuang established 'Emergency Council' and 'Guangzhou Republic Government' as central organizations of the ruling party and government to lead the anti-Chiang campaign. As of its consequence, the disruption reappeared in the end that two different parties and governments were quarreling with each other to take over the legitimacy in one territory of Republic of China. The political operation of Emergency Council was covering very wide range of ruling issues. The core issues of political operation that Emergency Council had faced were political decision making, political leading of the republic government, arrangement of the 4th National Congress, arrangement of the preliminary meeting for National Council, preparation of local autonomy. The various plans on the party affairs and political affairs that had been prepared by Emergency Council could not be carried out because of the outbreak of Sep 18th Incident. The leadership of Emergency Council could be evaluated to be accurate, nevertheless, in the point that the political claims of Emergency Council were complying with the request of party members and people at that time.