Home > Vol. 16, No. 6


[ Research Articles ]
Journal of the Korea Institute of Ecological Architecture and Environment - Vol. 16, No. 6, pp. 21-27
ISSN: 2288-968X (Print) 2288-9698 (Online)
Print publication date 31 Dec 2016
Received 30 Nov 2016 Revised 21 Dec 2016 Accepted 26 Dec 2016
DOI: https://doi.org/10.12813/kieae.2016.16.6.021

Pungsu Research of Location and Space Layout of King Cheoljong’s Mother’s Parents’ Traditional House
Han, Jong-Koo*
*Associate Professor, Dept. of Architectural Engineering, Chungwoon Univ. Incheon Campus, South Korea (jkhan@chungwoon.ac.kr)


ⓒCopyright Korea Institute of Ecological Architecture and Environment

Abstract
Purpose

The research is focused on the 25th King Cheoljong’s mother’s parents’ traditional House in Ganghwa-do, for finding out how the surrounding natural environment was considered with Pungsu, a traditional ecological architectural science in case of site selection and architectural planning by the relative of royal family of Joseon period.

Method

The study is processed as follows. Human Environment of the region where the house is located, is analyzed in chapter 2. Feature of mountain expressed as dragon and four important hills of the house are analyzed in chapter 3, Highly regarded factors for site selection by the scholar of the Realist School of Confucianism such as wind environment, the front and back of the Hyunmubong and building orientation are analyzed in chapter 4. Finally Pungsu applied in architectural space is analyzed in chapter 5.

Result

The house considered Pungsu to some extent, but it shows the appearance contrary to the Pungsu in a certain part in order to show authority and proud as the house of the relatives of the King. It can be seen that the degree of application of Pungsu may be different depending on the will of the building owner.


Keywords: Traditional Ecological Architecture, Pungsu(Fengshui, Geomancy), Korean Traditional House
키워드: 전통생태건축, 풍수, 전통가옥

1. Introduction

One of the most influential factors in Korean traditional village and traditional architecture was Pungsu. Pungsu has long been a cultural element that influenced village location, landscape composition, and people's natural perceptions and attitudes. Pungsu culture is a typical element of Korean cultural ecology and landscape ecology. It has reflected the natural perception of nature of Pungsu and the life history of relation of the people who have lived and adapted in the natural environment for a long time, and is the result of the interaction between man and nature.1)

Pungsu can be considered as an ecological architectural planning method considering the natural environment inherent in East Asia. Although the term used in Pungsu differs from the term used in today's ecological architecture, the architectural plan considers the surrounding environment in which the building is located in various ways to maintain a healthier living and life,2) and it is a sort of traditional ecological architecture for family preservation through the prosperity of descendants.

The purpose of this study is to examine how they considered the surrounding natural environment was through the Pungsu, a traditional ecological architectural science, to build a house for his relatives in the royal family at that time by researching Pungsu of mother’s parents’ traditional house of Cheoljong, the 25th King of the Joseon Dynasty.


2. The humanity environment in the area where the house was located

King Cheoljong’s mother’s parents’ traditional house is the Incheon Metropolitan City Cultural Property Data No. 8 located at 264 Naengjeong-ri, Seonwon-myeon, Ganghwa-gun, Incheon.

In Seonwon-myeon, where the house is located, can be found the literature of Choi Hae(崔瀣) who was a descendant of Choi Chiwon, an upright character of late Goryeo Dynasty, and not compromise with the world, but who was focused on enlightenment and who passed the civil service examination of Goryeo and Yuan Dynasty China. This book is the only one in the Goryeo edition, which has only one book in the “Jongyeonggak” collection of Japanese book called “ Jollgochunbak(拙藁千百)“ in which there is a saying that a Seonwon-sa(禪源寺) which is located in Ganghwa can be regarded as one of the two major temples of Goryeo with Songgwang-sa. Seonwon-myeon is the name given to be located Seonwon-sa, which was famous for the grand temple during King Gojong, the Goryeo Dynasty. Then, the Chinese characters changed after the King Injo, Joseon Dynasty, written as Seonwon-myeon(仙源面) and Seonwon, which means another world or interpreting as ideal world,3) seems to have changed in order to eliminate Buddhist colors according to situation of Joseon Dynasty, which chose Sung Confucianism the national policy as Goyeo Dynasty, which chose Buddhism the national policy collapsed. Seonwon-sa region was first discovered in the land survey by the investigation team of Dongguk University in 1976 and designated as historical site No. 259 in recognition of academic and historical value. Since 1996, excavations have been carried out four times to confirm that the 21 independent architecture remains and 7 annexed floors remains, etc. were concentrated in the central area of 180 meters from north to south and 180 meters from east to west to prove its grandeur.


Fig 1. 
Sojosan(小祖山, Grandfather Mountain) Hyulgusan and Flow of Yongmag(龍脈, Dragon Vein)

The name called Naengjeong-ri is derived from the fact that there was Naengjeong(冷井), which was cold water spring well, that King Cheoljong favored. The spring well is located at five ri(里), around 2㎞ distance northward from outside King Cheoljong’s mother’s parents’ traditional house. The water is cool and the taste is good, so many people are still looking for this water.


3. Analysis of the surrounding mountains expressed as dragon and Sasinsa(Four God Hill)

When we observe the site in Pungsu, the first thing to examine is to analyze the mountains that are represented by dragon, and examine what kind of mountain we have come from4).

The mountains of Ganghwa starts from Anseong Chiljangsan, which is the end of Hannam Geunbuk Vein divided in Baekdudaegan and connects with the Hannam Vein that reaches Gimpo Munsusan. The vein enters the ocean for a while, then springs back up to Mt. Dangsan, reaches to Mt. Goryeosan (436 meters), where one line is divided into north and the other line into south. Among them, the vein descending to the south comes down to Mt. Hyeolgusan. The Hyeolgu (穴口, entrance of hole) of Mt. Hyeolgusan is the old name of Ganhwa, Goryeo period, which was thought that Ganghwa was a hole into the Han River inland. Its location is located in Gocheon-ri, Naega-myeon, Ganghwa-gun, and reaches 460 meters in height. The mountain is located on the side of Naega-myeon, but the mountain reaches Seonwon-meon. This mountain is a higher mountain than the surrounding area, and regarded as having a magnificent and powerful spirit. The vein of mountain passes through the Chanwoomul uphill with the spring water and leads to the Hyunmubong of the house of King Cheoljong’s mother’s parents’ house, and then becomes the Sojosan(小祖山, grandfather mountain), which corresponds to the grandfather of the back mountain of the house by Pungsu.


Fig 2. 
Dochunhwa(熖天火)

Sauce: Jangjami(張子微), Oksujingyung(玉髓眞經), Lyinmen Publishing, Inner Mongolia, 2010, p.37



There is a phrase about Sojosan in “Injasuji((人子須知)”, written by Brother Seo Seongye, Seo Seonsul, that one should know if a person as the book about Pungsu of Ming Dynasty. Along with phrase of 'The Sojosan reveals mysterious and unusual, as well as gorgeous and radiant one', if heavenly bodies5) such as Chungcheonmok(沖天木), Heonchungum(獻天金), Changcheon- su(漲天水), Dochunhwa(熖天火), Jincheonto(溱天土), and Sojosan form a composite body, it will surely become a main dragon6). There is a phrase saying that this Sojosan was not weak, and that they should be settled and fused. This means that it describes the figure of Sojosan and can make a place with a good aura if the mountain was shaped well by the wood, fire, earth, metal, and water associated with the Five Elements. Mt. Hyeolgusan is in the shape of a magnificent and powerful grandfather mountain in the form of the heavenly body of Dochunhwa(熖天火).

However, as the phrase saying ‘it is Hyuljang(穴場, place of hole) that goes down Sujeol(數節) from the mountain, but if there is a lot of Jeolsu, then Jusung(主星, main star) is a sign to go away, which is lighter, weaker, so it is a good thing to raise Jusung’7) it is good to be close up to Hyunmubong from Mt. Hyulgusan but it is a pity that the distance is somewhat away. Hyunmubong, which correspond to the back mountain of the house of King Cheoljong’s mother’s House, is a small garden, hill with a height of tens of meters. The dragon, which extends from the peak to the house of mother’s house, seems to have come down unclearly and widely from the mountain chain, which is called the Dragon Vein or the mountain ridge vein. It is obvious that it must have been connected, but now the fields are built, so it is presumed that it was damaged due to making the ground even and it can be confirmed only the shape of smooth descent.


Fig 3. 
A Range of Mountain Hyunmubong(玄武峰) toward the House(Red Marked)

Hyunmubong of the house shows the shape that the top of the roof is straight corresponds to earth body(土體). On the left and right side of the house, Jwacheongyong(左靑龍) and Wubaekho(右白虎) are located on the left and right. Inner-cheongyong near the house of Jwacheongyong is in the fence of the house, which used to be wrapped around the house, but now it is cut out of a new road to this place. Still, it is fortunate that outer-cheongyong is wrapped around the house. Inner-baekho near the house of Wubaekho is located in the inner and outer fence, and outside of it, there is Wubaekho which is shorter than Jwacheongyong. Ansan, (Facing Mountain) which is seen in front, is located at a distance from the plain in front of the house, and the mountain of the round shape of the metal body seems to be connected to the left and right, somewhat overlapped and it seems to be waiting for when it comes to the house in a well-formed form, but it is a pity somewhat distant.


Fig 4. 
Analysis of Sasinsa (四神砂, Four God Hill) Sauce : Google Earth


Fig 5. 
Ansan(案山, Facing Mountain) view through Main Gate


4. Punggi, Myeonbae, and Hyang important in selecting a house site

Let's take a closer look through the view of the house site that the scholar of the Realist School of Confucianism saw. Take Seo Yu-gu, a representative scholar of the nineteenth century, along with Jeong Yak-yong, and a member of the Soron family, lived in Seoul and became a member of the Gyeonghwageozok family(京華巨族), the Dalsung Seo family which inherited agriculture as a family science. He had a great will to make the lives of Koreans improve and live a better life. After passing test for the government officials, he carried out agricultural reform policies in order to fulfill his will with King Jeongjo, but King Jeongjo’s sudden death and uncle Su Hyeon-soo's exile led to the fall of his family and he was forced to retire from government post. His great intentions, however, continue, and he wrote ‘ImwonGyungjaeji(林園經濟志)’ of a vast amount of 113 books, which is the compilation of economics of agriculture and everyday life of Joseon with the help of his son for 18 years. In this book, there is a ‘Sangtaekji(相宅志)’ as a part of the house site. Sang(相) of Sangtaek means to look at and Teak(宅) deals with the way to select house site by means of house, and the part about the selection of site is as follows.

“If one wants to build a house by selecting site, one should not make a casual decision on the place of residence. In some cases, even though the field has already been cleared, the trees and flowers have been planted, the trees have been transferred, the plants are left untouched and moved to other places. What a pity because one wasted power in vain. Therefore, first of all, one should make permanent residence by studying whether Punggi(風氣) is collected and whether it is finishing touching, and whether Myeonbae(面背) is at ease carefully.” 8)


Fig 6. 
Distant View of the Sasinsa(四神砂, Four God Hill)

In this book, he warned that one should not select house site and it refers to the Punggi and Myeonba importantly. Punggi refers to the power of nature in the wind, and it is said that Gwakbak(郭璞), the Pungsu scholar in the Tang Dynasty, explained Pung(風, Wind) as the thing that is blown out energy of Yin Yang, the thing that spreads out by the wind, energy of the heaven and the earth in the Jangseo(葬書), the classic book on Pungsu called ‘Geumnanggyeong(錦囊經)’. In addition, in Chunchujwajeon(春秋左傳), which Confucius added in the court chronology, the record of the court of the Lu(魯) Kingdom of China and interpreted Chunchu, Confucian scriptures, which expressed causes, and recorded the history of the Chunchu Kingdoms, the Pung(wind) was described as ‘one of the heavenly 6 energies (Yin, Yang, wind, rain, hui, ming) and the energy which affect the everything on the earth, and in Zhang Za,9) it was recognized that the wind blows out the ground, which is generated from the earth and has a great influence on the earth.

When the southern wind blows in the spring, all things are resurrected, and when the north wind starts blowing in the fall, all things become like dead leaves, closing the life of the year, and it is important to find a natural environment that can create an environment favorable to life by appropriately adjusting its power.

Myeonbae(面背) means the front and back. All things have front and back. In Gamryonggyung(撼龍經), one of the test subjects of the Yin and Yang classes, which selects the Pungsusa(Pungsu government official) of the Joseon Dynasty, it was defined the concept that “Myeon is a place where to dent and Bae is a place where to convex” In addition, the important thing of Myeonbae is that the side that becomes Myeon becomes a broad excellent spot and the side that becomes Bae becomes the barren spot.10) In the case of a person, there is also face and main organ on the front, and the back of the head and the spine on the back, in which the front and back are different. It is believed that it is difficult for Hyeol gathering good energy to form on the back side and it is formed on the front side of the mountain in Pungsu. The front is generally a gently sloping interior with the surrounding mountains wrapping around. This house is located at the front of Hyunmubong overlooking the Myeonbae, and located at the end of a gently sloping end where the plains begin.

Let 's look at the direction of of King Cheoljong’s mother’s parents’ traditional house. The house is located in the south JajwaOhhyang (子坐午向,, Looking back the north and looking toward the south). The southern side is the direction that only the king can be set according to the Gunjunammyeon (君主南面, Monarch south face) thought. It is considered that the fact that the building was built in southern side means that it was built after the reign of King Cheoljong to the king. Even if it is the gentry, it can be misunderstood because it has a reverse plan that puts the southward direction. The south side of the building seems that it's not the way the house’s hyunmu operated right behind the building, but it was positioned slightly to the left, so it was somewhat unstable, Jwacheongyong and Wubaekho seemed somewhat unbalanced, so Wubaekho side seemed to be lightly dented and connected.


5. Pungsu Analysis of Architectural Space

The house is laid out horizontally long with a wide field in front. The servants quarters with the gate is located in the west, and there is a room on the left and right. The overall layout is Sarangchae( a house foe the men and guest) in the west close to the main gate, and Anchae(a house for the women) in the east, and when looking at sitting on Anchae based on Anchae, Jangdokdae(a platform for soy sauce jars) and the well are located on the left side (in the east). According to the Oriental Yin-Yang Five Elements Thought, there are Yin and Yang in the directions. The Pungsu is based on the place where Hyeol is located. Because the building is located in the place where Hyeol is usually located, the structure of the building placed on the left and right is different when the front is viewed from the back of the building. The left side is temporally ahead to the east where the sun rises and is regarded the hierarchy as relatively high. The right side is the west where the sun sets and regarded the hierarchy as relatively low.


Fig 7. 
Picture of Sarangchae(Left) and Anchae

If it is assigned to Yin-Yang, the left side is Yang and the right side is Yin. Therefore, as for Sarangchae and Anchae, Sarangchae are arranged on the left (east) side and Anchae on the right (west) side according to the yin and yang, and many buildings are arranged accordingly. By the way, The direction is reversed since this house has Anchae on the left side, and Sarangchae on the right side. This is believed to be due to the direction of the house ramp. Generally, where Sarangchae is located on the left side, and Anchae on the right side, and Shrine up of Sarangchae, the access road to the main gate of the house is often located on the left side near Sarangchae. In light of this, it is considered that Sarangchae was located near the other side of the road, unlike the present location. If, on the other hand, the road was on the left side (east side) of Anchae as it is now, there would be a problem that it came passing through Anchae, which was secret space of woman, before entering Sarangchae. In the latter part of the Joseon Dynasty, it is easy to understand that it is common to protect women's space so that it could not be exposed to. This house basically respects Yin and Yang, but in reality, it shows flexibility appropriately according to the custom that hid the privacy of women and was reluctant to reveal it.

According to the current caretaker, it is said that a high person rode horseback riding in the past and that the surrounding area of the house was a forest like a mountain. So it is highly likely that the forests were built on the left and right sides of the house. At this time, unlike the present, it appears to be the possibility of entering through the road leading to the front gate. In this way, it faced Sarangchae through the gate without facing Anchae. And in order to go inside Anchae, one must go into Anchae through the mid gate, and the eastern side of Anchae is natural layout, because it can be maintained as the woman space which is located behind the back side.


Fig 8. 
Analysis of Each Space and the Approach

When one enters the main gate, one faces a Sarangchae Numaru(upper wooden floor) in the front. There are 5 rooms on the front and 2 rooms on the side, and frontal house with a ridge in front, and Sarangbang, Daeheung, little Sarangbang and a kitchen are arranged in ㄱ shape from the left to right. The kitchen serves as a boundary to distinguish between Sarangchae and Anchae space. Sarangchae Numaru, placed back side of the main gate, is opened when the main gate opens. In this case, the view can be secured and a cool feeling can be given. However, when opened widely, a device that can mitigate this is necessary. The old caretaker said that when he was young, he had a small pond in front of Numaru to raise the fish. It seems that the pond in front of Numaru functioned as a device to buffer the outflow of the energy located between Numaru and main gate. By the way, now it is covered and becomes flat. There is a mound on the right (west) of Numaru. This mound becomes Baekho near the house, Inner Baekho, which wraps around Numaru.


Fig 9. 
Sarangchae Space view through Main Gate

Let's look at Anchae. After entering the main gate, you can enter Anchae through the mid gate, which is seen when it is bent at right angles to the left (east). If you turn to the right (north) again through the mid gate, you can see the inner house and Daechong (wooden floor room) of Anchae. While turning and turning, it makes the movement line long and difficult to get into Anchae. Anchae is arranged in a opposite side room, Daechong, Anbang (main room), kitchen, and room arranged in a ㄱ shape from the west, facing Sarangchae. However, there are two kitchens and two rooms next to the kitchen, so it is a long shape rather than Sarangchae with Numaru. There is a barn on the left and right side of the mid gate, while the barn on the left side also serves as inside and outside wall to block the gaze from the inside.

Somewhat attractive thing in Anchae is red Dancheong (丹靑) painted on the wood structure such as the pillars of Anchae. In the Joseon Dynasty, there were certain limitations on the size of the house and the decoration of the building due to the house restriction, which limited the size of house site or house itself by the Gasajehan (家舍制限, household restraint), which was limited by statute, a statute in the country. This restriction was also made in the actual Goryeo period, and it was arranged in 1395 (January, 4th year of King Taejo), which was the beginning of the Joseon Dynasty, and the size was fixed according to each person's official rank. In the Gyeonggukdaejeon (經國大典), Joseon's greatest law code, the size of the whole house was specified and included clause stipulating that it could not trim the stone or paint Dancheong. 11) But even now, it seems that there have been people who have broken the law in the past. Even though Dancheong was forbidden by law, there were occasional examples in the Dynasty Sillok (chronicles) of breaking some of them. 'In the records of Sejong and Seongjong, it was not well maintained that Dancheong were forbidden in Saga (私家, private house), and dressed too much, such as making Zhu powder bright, so sometimes asked Daeshaheon to correct them by appeal.

'Sejong Sillok Sejong on February 15th, 2012 (ByeongO) Joe... In addition, it has already been forbidden to Dancheong as jinche in Saga. ask to strictly prohibit this by law... Seongjong Sillok Seongjong 2, June 8 (GiYu) Joe, It can be confirmed in the phrase 'Of appeal among the 17th article of by Han Chi-hyung, the Daeshaheon of the Saheonbu ... they are now accustomed to the riches of the Gonggyeondaebu (high official)... building the house, and making Zhu powder bright,...

This house, however, should not be built under the decree of the time, but it is presumed that they would have shown off the fact that it has become King and the house of King Cheoljong’s mother’s side that took just power.

In the backyard of Anchae, there are Jangdokdae (platform for soy sauce jars) and well, as is often in the case, but the Jangdokdae do not depend on the arrangement of the building, but it is twisted by 30° according to the natural terrain. Behind the Jangdokdae, inner-cheongyong, gentle slope, is located. On the back (north) and side (east side) of Anchae stands three old trees that seem to have been planted very long ago. One is at the bottom, two trees are planted close to each other on the inside of the upper fence corner, and the species is ginkgo. Ginkgo is a species that does not usually grow well in Saga (private house). Ginkgo bears countless fruit when it becomes fall. In the past, it was planted many times in the hope that a lot of talented people would be discharged from the educational space such as Hyanggyo (public school) and Seodang (private school). Perhaps this house was once related to educational function. When looking in the Numaru of Sarangchae, one can see a hanging plate called “MaeheonSeodang”. Seeing this plate hanging until now, it was used as a Seodang and seems to have planted ginkgo at that time.


Fig 10. 
Backyard of Anchae(Well and Platform for soy sauce jars are located)


Fig 11. 
Three Ginkgo Trees at the Back and Side of Anchae


6. Conclusion

This study examined how they considered the surrounding natural environment was through the Pungsu, a traditional ecological architectural science, to build a house for his relatives in the royal family at that time by researching Pungsu of mother’s parents’ traditional house of Cheoljong, the 25th King of the Joseon Dynasty, designated the Incheon Metropolitan City Cultural Property Data No. 8 located at 264 Naengjeong-ri, Seonwon-myeon, Ganghwa-gun, Incheon. The results are as follows.

First, The vein of Hannam is led to the sea, and the house site is located in Flow of Yongmag (Dragon Vein) which descends down to Mt. Hyulgusan which corresponds to the Sojosan of the house through Mt. Dangsan and Mt. Goryeosan.

Second, Mt. Hyulgusan is in the form of Dochunhwa and one vein passes through the Chanwoomul uphill and leads to Hyunmubong of the house and is located Jwacheongyong and Wubaekho on the left and right. Ansan is the shape of earth body and is located somewhat far away.

Third, considering the Pungsu and Myeonbae, the important Pungsu elements in the residence of the scholars of the Realist School of Confucianism, it is located in front of Myeonbae.

Fourth, direction of the house was in southern direction – so Hyunmubong, was shifted to the left and Yongho of the left and the right became unbalanced.

Fifth, in the layout of Sarangchae and Anchae, Anchae was arranged on the left side (east side) and Sarangchae on the right side (west side) considering the old access road.

Sixth, Numaru facing from the front gate is too open, and in the past, it protected through the pond, but now it has not been restored.

From the above, the house of King Cheoljong’s mother’s side shows the figure according to Pungsu such as layout the house in the site leading from soaring Sojosan to Hyunmubong, considering Pungsu. However, it sticked to the south side and was too close to the plain, so Myeonbae was considered but Punggi had disadvantageous layout. Considering these points in general, the house considered Pungsu to some extent, but it shows the appearance contrary to the Pungsu in a certain part in order to show authority and proud as the house of the relatives of the King. It can be seen that the degree of application of Pungsu may be different depending on the will of the building owner.


Notes
1) Choi Won Suk, The Cultural Ecology of the Village Pungsu. The Korean Geographical Society Volume 17, Issue 3, 2011, p.259
2) In the forest economy that contained Pungsu written by a realist scholar Hong Man Sun of the late Joseon Dynasty, “When the plan of choosing the settlement is accomplished and the place to live in is completed, we should be able to defeat the disease and prolong the life span by means of health and dressing '(Forestry Economics, Vol. 1,'Bogger') it can be seen how Confucian of Josoen Dynasty paid attention to the selection of residential areas and the development of the residential environment.
3) Ganghwa-gun homepage http://tour.ganghwa.incheon.kr/
4) Gotakjangro(辜託長老), Gearyangipjianjeonseo(改良立地眼全書), Shanghai Gangdong West bureau 1911, Simryong(尋龍) Seonsimjoyeojong (先尋祖與宗)
5) The heavenly bodies refers to the star in the sky, but refers to the mountain in Pungsu
6) Stem of the centered main mountain coming down from the father mountain
7) Seo Seongye, Seo Seonsul, Reprinted Injasuji jahyojirishimhaktongjong(重刊人子須知資孝地理心學統宗), Refer to Shanghai Golden Book Museum, No. 1 of Volumn 2, 1922
8) Seo Yu-gu, translated by An Daehoe, How to build an old man's house in the ‘ImwonGyungjaeji’ - Building a house among the mountain and water, Stone Pillow, 2005, pp. 103-104
9) Meng beonhong(孟繁紅) et al, Chuangtzu•Jemullon(莊子譯註•齊物論), China, Heilongjiang People's Publishing House, 2003, p. 17
10) Kim Doo Kyu, Feng Shui Dictionary, Bibong Publishing Co., 2005, p. 186
11) Kim Dong-wook, History of Korean Architecture, Gimundang, 2007, pp. 200 ~ 201

Acknowledgments

This thesis is based on the article that was first reported in Hanok Culture (Spring 2015).


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