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Jongmyo Shrine
Jongmyo is the supreme state shrine where the ancestral tablets of deceased kings and queens are enshrined and sacrificial rites are performed for them. Jongmyo was established in the capital as that was where the royal family performed sacrificial rites. The location, form, and layout of Jongmyo adhere to principles devised specifically for shrines. Jongmyo was built in 1395 after King Taejo, founder of the Joseon Dynasty, designated Hanyang (Seoul) as the capital of the new dynasty. In accordance with Confucian beliefs, Jongmyo was built to the east of the royal palace, while Sajik Shrine, where ritual services for gods of the earth and crops were held, was erected to the west of the palace. Jongmyo was burned down during the Japanese invasion of 1592, and the shrine we see today dates to 1608. With the passage of time, the facilities were enlarged as more kings and queens were enshrined.
The most important buildings at Jongmyo are Jeongjeon and Yeongnyeongjeon.
At present, Jeongjeon contains 19 chambers housing 49 spirit tablets of kings and queens, including Taejo. Yeongnyeongjeon contains 16 chambers housing 34 tablets. The tablets of two deposed kings, Yeonsangun and Gwanghaegun are not kept in the royal shrine. King Danjong (r. 1452-1455), whose title was restored under King Sukjong (r. 1674-1720) after having been stripped away, is enshrined in Yeongnyeongjeon.
Preparations for the sacrificial rites were made in facilities known as Hyangdaecheong, Akgongcheong, and Jeonsacheong, and the rites were performed in Jeongjeon, Yeongnyeongjeon, Gongsindang, and Chilsadang. None of Jongmyo’s facilities are lavishly adorned, underscoring the shrine’s solemnity. Among all the Confucian states in Asia where similar shrines were established, only Korea has preserved its royal shrine and continues to perform royal ancestral rites, known as Jongmyo Jerye and Jongmyo Jeryeak. This is the chief reason that Jongmyo was inscribed on the UNESCO World Heritage List in 1995 and Jongmyo Jerye (royal ancestral rites) and Jongmyo Jeryeak (royal ancestral ritual music) were designated by UNESCO as Masterpieces of the Oral and Intangible Heritage of Humanity in 2001.
Map of Jongmyo Shrine
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Why was Jongmyo built? According to Confucian belief, the spirit separates from the body upon death, and the spirit goes to heaven while the body returns to earth.
For this reason, Koreans built tombs and shrines separately: the former to bury the body, and the latter to enshrine the spirit for worship. They kept spirit tablets to house the spirit of the deceased, and made offerings to these tablets to worship their ancestors.
Jongmyo at the beginning of the Joseon Dynasty Having decided to transfer the capital from Gaegyeong (Gaeseong) to Hanyang, King Taejo devised a plan for creating the new capital: Jongmyo Shrine would be built first, followed by the palace buildings and fortresses. Construction of Jongmyo began in October of 1394 and was completed in September of 1395. Upon its completion, the spirit tablets of Taejo’s ancestors as far enshrined in Gaegyeong as far back as four generations were moved to the new shrine.
Cross-section of Jeongjeon
03 Layout of Jongmyo The basic structure of Jongmyo was established under Taejong and Sejong, the third and fourth monarchs of the Joseon Dynasty. Under King Taejong, artificial hills were created on the southern side of Jongmyo. These hills, together with the natural hills, completely encircled Jongmyo, keeping the sacred spirits inside. To provide shelter from rain and snow during sacrifi cial rites, auxiliary corridored buildings were built at right angles to the east and west of the main building. A stone hitching post was erected the spot, where offi cials dismounted at the post before entering the shrine. This was the architectural framework for Jongmyo. The shrine was designed according to the ‘Law of Joseon,’ distinguishing it from shrine architecture in China.
Destruction of Jongmyo During the Joseon period the principles of geomancy were given utmost importance when building homes and other structures to ensure that they were in harmony with the surrounding landscape. Jongmyo is situated on the ridge of Eungbongsan Mountain that runs through Changdeokgung Palace and Changgyeonggung Palace. Today, a road separates Jongmyo from Changgyeonggung. The road, which was built during the Japanese occupation, cuts across the ridge. Restoration of the area to its original state is under way.
Folding screen depicting sacrificial rites at Jongmyo Major sacrificial rites and other significant events at Jongmyo are illustrated on the top portion, and the proceedings of the rites are explained on the bottom. This screen provides descriptions of chambers up to King Cheoljong (1849~1863), suggesting that it was made during King Gojong’s reign (1863~1907).
Sacrifi cial rites prepared here
Hyangdaecheong houses storage areas and waiting rooms for ritual officiants.
Incense, ritual paper, offerings, and gifts bestowed by the king the day before a sacrifi cial rite were kept here. In addition, offi ciants waited here and prepared the rites here. In front of Hyangdaecheong stretches a row of servants’ quarters, which together with Hyangdaecheong forms a long yard along a north-south axis. Under the wooden front veranda are stone steps where shoes are to be removed and placed.
To the south of Hyangdaecheong stands Mangmyoru Pavilion, behind which is a shrine that houses a portrait and paintings for King Gongmin.
1 Hyangdaecheong and Vicinity
香大廳
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Hyangdaecheong
Gongminwang Sindang Mangmyoru
Mangmyoru This was mostly used for the offi ce and sometimes meditate spot for the deceased. Books were kept in this pavilion and paintings were hung on its walls. Its name means ‘the king thinks about the achievements of previous kings, and the policies which would benefi t his people while looking at Jeongjeon.’ The side facing the pond has an elevated, wooden- fl oored veranda.
Gongminwang Sindang This is a shrine dedicated to King Gongmin, the 31st monarch of the Goryeo Dynasty, and his Mongolian wife. It is extra- ordinary that a Goryeo king should be enshrined at Jongmyo. Some believe that his enshrinement helped legitimize the newly founded dynasty. Others say that a portrait of King Gongmin blowing about in the wind happened to fall into the court of Jongmyo while it was being built, and it was decided that the portrait should be enshrined.
Incense burner, Incense container
King’s funeral A state funeral was held when the king or queen died. It was an elaborate affair on the scale of a national project. Immediately after their death, nine layers of garments were placed on the deceased. The initial dressing procedure lasted two to three days, during which time as many as 19 layers of clothes and blankets were placed on the deceased. The second dressing, conducted starting fi ve days after the death, entailed clothing the deceased in as many as 90 layers of garments. When the king died the gates leading to the capital and the palaces were heavily guarded, markets were ordered closed for fi ve days, and marriage and butchery were forbidden for three months. Throughout the fi ve-month mourning period, the body of the deceased was kept in an ice room to prevent decomposition.
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Purifying body and mind for ancestral rites
Jaegung is where the king and the crown prince prepared their purification before attending sacrificial rites. To the north is Eojaesil, where the king stayed; to the east is Sejajaesil, a room for the crown prince; and to the west is Eomokyokcheong, a bathing facility. All three buildings face a common courtyard, and the complex is surrounded by walls. After entering Jaegung through the main gate, the king and the crown prince performed their ablutions to purify their bodies and minds.
Afterwards, they exited by the west gate, and then entered the east gate of Jeongjeon and Yeongnyeongjeon to perform the rites. Each time more spirit chambers were added to Jeongjeon, Jaegung was moved further to the east.
Jaegung and Vicinity
齋宮
Eomokyokcheong Sejajaesil
Eojaesil
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Spirit tablets for the deceased kings and queens enshrined
Jeongjeon is the main hall of Jongmyo Shrine. When the king or queen died, a three- year mourning period was observed at the palace, after which the spirit tablet of the deceased was brought to Jeongjeon and enshrined there. There are three gates leading to the courtyard of Jeongjeon. The south gate is known as a “spirit gate,” through which the spirits were believed to enter. Ritual officiants entered through the east gate, and musicians, dancers, and other performers entered through the west gate.
Jeongjeon housed the spirit tablets of Taejo, founder of the Joseon Dynasty, spirit tablets up to the four generations of King Taejo and preceding kings and queens with distinguished achievements. As more spirit tablets were enshrined, Jeongjeon was extended at right ends until it became the long wooden structure we see today.
The large, imposing platform in front of Jeongjeon, 69 meters long and 109 meters wide, nicely conveys the dignity of the supreme shrine. At the center of the stone yard is a long south-north passageway, called Sillo. Sillo starts from the main gate of Jongmyo and leads to Jeongjeon and Yeongnyeongjeon. When rituals were performed, attending officials and ritual officiants lined up in the stone yard. The scenery of the rough, expansive stone yard and imposing, magnificent roof that seems to float over it has the ultimate beauty of sublimity found in classical architecture.
Jeongjeon and Vicinity
正殿
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Cross-section of Taesil, Jeongjeon
Layout of Jeongjeon
Spirit tablets enshrined in Jeongjeon A total of 49 spirit tablets for deceased kings and queens are housed in Jeongjeon, with the oldest being that of Taejo, founder of Joseon, in the first chamber on the west end. At the east end, the last king to be enshrined is Sunjong, the 27th monarch.
Gongsindang / Chilsadang / Akgongcheong Below the stone yard of Jeongjeon is Gongsindang Shrine to the east and Chilsadang Shrine to the west. Gongsindang houses spirit tablets of meritorious subjects who served the kings whose tablets are enshrined in Jeongjeon. Chilsadang was a place of prayer where the gods of Chilsadang were asked to ensure that all the affairs of the royal family and all the people would be carried out without any difficulties. Rituals performed here to the gods were state affairs that involved elements of both local religion and Confucian philosophy. Outside the wall in the southwest of Jeongjeon is Akgongcheong, where court musicians stood by before performing for rituals.
Chilsadang
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Layout of Jeongjeon
Jongmyo’s fate portends national crisis According to official records, as Japanese troops advanced into Seoul some stayed in Jongmyo, but many of these soldiers died suddenly. The remaining Japanese troops were retreated the site, believing that ‘Jongmyo is not a place to linger because of the divine spirits.’
Gongsindang Jeongjeon
4 Yeongnyeongjeon and Vicinity
永寧殿
Separate shrine where spirit tablets of the royal family are housed
Yeongnyeongjeon was built in 1421 under King Sejong, when Jeongjeon could no
longer accommodate any more tablets. Its name literally means “long live both
ancestors and descendants of the royal family in peace.” While its layout and
facilities are analogous to Jeongjeon’s, Yeongnyeongjeon is smaller and more
intimate. As at Jeongjeon, the two-tiered raised stone platform is enclosed by walls,
and a gate pierces the east, south, and west walls. The center of its roof is elevated,
and below the raised section are four spirit chambers for four generations of King
Taejo’s ancestors. Though not kings, they were worshipped because Joseon would
never have existed without them. In the six chambers on either side are tablets that
were moved from Jeongjeon, and others for kings and queens who were honored
with tablets posthumously.
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Yeongnyeongjeon
A king’s mother who could not be enshrined in Jongmyo So strict were the rules of Joseon society that even a king’s mother could not be enshrined at Jongmyo if she had never been a queen. In the entire Joseon period, King Yeongjo was the only son born to such a low-status mother to attain the throne; his mother had been a maid tending to the water that court ladies used to wash their faces. Yeongjo was extremely devoted to his mother, but the most the king could do to comfort his mother was to build a shrine for her.
Why Yeongnyeongjeon was constructed In the early years of Joseon, Jongmyo had only one hall : Jeongjeon. But as time went on, it was only natural that more spirit chambers were needed. Jeongjeon could not have more spirit chambers than Ming China’s royal shrine. Following heated debate in the court, it was decided that another shrine should be built. Hence Yeongnyeongjeon was constructed beside Jeongjeon.
Tablets enshrined in Yeongnyeongjeon The spirit tablets for four generations of Taejo’s ancestors are kept in chambers in the center.
Chambers to the east and west contain tablets for kings and queens including Jeongjong (2nd monarch), Munjong (5th), Danjong (6th), Deokjong (posthumously titled), Yejong (8th), Injong (12th), Myeong-jong (13th), and Jangjo (posthumously titled). These 16 chambers contain 34 tablets.
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Chanmakdan and Seongsaengwi Food to be offered on the altar was examined on Chanmakdan. Tremendous care was taken in the prepa- ration of ritual foods because most of them were raw. A curtained tent was set up to help ensure cleanliness. Ritual animals such as cows, sheep, and pigs were examined on Seongsaengwi before sacrificed.
Only the qualified animal could be used for offerings.
Ritual foods prepared here
Foods for rituals were prepared in Jeonsacheong. Ritual vessels and utensils were normally kept inside the buildings, which surround the square courtyard. Stone mortars once used for preparing food remain in the courtyard. Originally built in 1395 when Jongmyo was founded, Jeonsacheong was destroyed during the Japanese invasion of 1592 and rebuilt in 1608. Between Jeonsacheong and Jeongjeon’s east gate is Subokbang, which served as quarters for Jongmyo’s guards. The two elevated areas in front of Subokbang are Chanmakdan, where foods were given a final inspection before being taken out for rituals, and Seongsaengwi, where animals were examined before being sacrificed. To the east of Jeonsacheong is a well whose water was used for rituals.
Jeonsacheong
Subokbang
Chanmakdan Jejeong
Seongsaengwi
5 Jeonsacheong and Vicinity
典祀廳
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Composition of a chamber
Sinsil
神室
Spirit tablets for kings and queens enshrined
The walls of Jeongjeon and Yeongnyeongjeon to the north are lined with chambers in which the tablets of kings and queens are enshrined. A single building in Jongmyo holds several spirit chambers, each of which is dedicated to a king and his wife. The sides and ceiling of each chamber are enclosed with a yellow curtain. The front is drawn separately with a yellow curtain to resemble the bedroom used by the king and queen in their lifetimes. In between each chamber is a screen used as a partition.
In front of each chamber, a bead curtain is drawn and a canopy is hanged from the ceiling. The ceiling is decorated with engravings of clouds and lotus flowers to depict heaven. Chestnut wood tablets are kept in chests at the rear of each chamber.
The king’s tablet is set on the west side of the chamber, and the queen’s tablet is set
on the east side.
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Names of Joseon Kings A king would use several different names in his lifetime. When a boy was born as a legitimate fi rst prince, he was called ‘Wonja,’ a common name referring to a legitimate fi rst son. Upon the celebration of his coming-of-age, the future king was given a personal name, which he used until he was invested as the crown prince. Upon being named the crown prince he was given a formal name, which he stopped using once he became a king. After a king died, he was given a posthumous name. This name would be chosen by the new king and his ministers at the end of the three-year period of mourning for the deceased king, when his spirit tablet was enshrined in Jongmyo.
Sinju According to Confucian doctrine, when a person dies the spirit of the dead leaves the body. An spirit tablet made of chestnut contains the spirit of the deceased, and as such is regarded as sacred. The tablet is rectangular with a rounded top. The front board contains a hole, through which the spirit can enter and leave. Inscribed on the front face are various titles of the king and queen. During times of war, the tablets were moved to a safer place.
Posthumous title of Jeongjong King Jeongjong (r. 1398-1400), the second ruler of Joseon, died in 1419.
A king was normally given a posthumous title three years after his death, but Jeongjong did not receive his title until 1681, a full 260 years after his death.
Bumyo When the three-year mourning period for the king ended, an auspicious date was chosen to move his tablet from the palace to Jeongjeon, the main hall of Jongmyo Shrine. This process was known as Bumyo.
If the queen died before the king, her tablet was fi rst enshrined in the palace, and, following the king’s death, enshrined together with the king’s tablet in Jongmyo after the three-year mourning period. Also enshrined at this time were writings on the king’s achievements and a seal engraved with the king’s name. After the Bumyo ritual, the royal household would return to normal.
15 Joseon’s most important ritual
The Jongmyo Jerye ritual is complex, very solemn, and rigid in detail. In accordance with Confucian principles, it is divided into three parts: welcoming the spirits, entertaining the spirits, and ushering the spirits away to heaven. All of these pro- cedures are accompanied by Jongmyo Jeryeak, the royal ritual music. During the Joseon period, Jongmyo Jerye was the state’s largest and most important ritual, attended by the king and his courtiers, the crown prince, and ritual offi ciants. At Jeongjeon, a regular ceremony was held fi ve times a year. At Yeongnyeongjeon, the ceremony took place in spring and autumn, in the middle of night. Additional cer- emonies were held to mark auspicious events or when the nation suffered a major disaster. At present, Jongmyo Jerye is performed once a year, on the fi rst Sunday of May. Jongmyo Jerye was considered an auspicious rite, and it is designated as Impor- tant Intangible Cultural Heritage No. 56 in Korea. Together with Jongmyo Jeryeak, Jongmyo Jerye was included on UNESCO’s list of Masterpieces of the Oral and Intangible Heritage of Humanity.
Royal Procession Wearing a formal outfi t for the ceremony at Jongmyo, the king rode the royal carriage to another carriage waiting outside the palace. There, royal guards and ritual attendants took their positions in front of and behind the king’s carriage, and all those assembled began marching to Jongmyo. At the head of the parade were honor guards bearing swords, spears, and fl ags symbolizing the king. In front of and behind the king’s carriage attendants were carrying parasols and fans, a band, and offi cials of the royal family. Cap- ping off the procession was a unit of escort guards. When the procession arrived at the main gate of Jongmyo, the king would dismount from the royal carriage and change to a sedan chair to enter the shrine.
Jongmyo Jerye
宗廟祭禮
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Ritual vessels and food Special vessels were created and kept for Jongmyo Jerye. Sixty-three kinds of vessels were used for food to be offered to the spirits. For offerings of dry food bamboo vessels were used, while wooden vessels were used for wet food offerings. Vessels for grains came in both square and round shapes. Wine vessels came in a variety of patterns including that of a chicken, bird, elephant, cow, mountains, clouds, and grain. Following ancient practices, raw meats were offered together with salted and fermented meats. Today, the ritual food formalities have been greatly simplifi ed.
Rituals of Jongmyo Jerye The ceremonies of Jongmyo Jerye were observed with utmost sincerity and solemnity. As they prepared to perform their ritual duties, the king and all others attending took their positions on the courtyard in front of the worship hall (Chwiwi). To welcome the spirits, they burned incense and poured wine on the ground, and offered white ramie cloth to the ancestors (Singwal-rye). The fur, blood, and cooked entrails of ritual animals were offered and greased liver, millet, and mugwort were burned in a charcoal brazier (Cheonjo-rye). Next, the spirits were entertained with offerings of food and wine, fi rst by the king, next by the crown prince, and fi nally by the prime minister (Heonjark-rye). Then, the king received blessings from the ancestor spirits by partaking of ritual food and drink (Eumboksujo-rye). The fi nal procedure involved burning the ritual prayer papers and white ramie cloth (Mangnyo-rye).
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Pyeonjong (Korean musical instrument consisting of a set of 16 bronze bells)
Ilmu Ilmu refers to a line dance performed during Jongmyo Jeryeak.
Initially six rows of six dancers performed yuk-ilmu, but after Gojong became emperor pal-ilmu, consisting of eight rows of eight dancers, was performed. The Ilmu dance includes munmu, a civil dance honoring scholarly achievements, and mumu, a military dance honoring military feats. The civil dance is quiet and gentle, while the military dance is strong and dynamic with dancers holding swords and spears.
Sublime and pleasing ‘masterpiece of the intangible cultural heritage of humanity’
Jongmyo Jeryeak is the royal ancestral ritual music performed at Jongmyo Jerye.
Songs praising the virtues of deceased kings are sung to the accompaniment of music and dance. Jongmyo Jeryeak was originally composed in 1447 under King Sejong to be performed at royal banquets and ancestral rites. During the reign of King Sejo, the seventh monarch, the original music was modified, and two pieces – Botaepyeong and Jeongdaeeop – were arranged and refined. Botaepyeong praises the civil rule of preceding kings, while Jeongdaeeop extols their military prowess.
Botaepyeong and Jeongdaeeop testify to the desire for spiritual unity between the king and his people, and for the nation’s prosperity.
These two pieces are performed by two orchestras, one seated on the upper level of the platform, the other on the lower level. Deungga, on the upper tier, played instruments with lyrics, while the Heonga, on the lower tier without lyrics.
But now we perform the lyrics on both tiers. Magnificent and refreshing tones combine with beautiful and sublime rhythms to produce a solemn atmosphere.
The clapper resounding at interludes in the performance accentuates the feeling of solemnity. Jongmyo Jeryeak is designated as Important Intangible Cultural Heritage No. 1 in Korea.
Jongmyo Jeryeak
宗廟祭禮樂
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Shrine Facilities at Jongmyo
Facilities reflecting Confucian philosophy
There are numerous details of Jongmyo that are unfamiliar to most visitors.
For example, the walkways stretching from the main gate to inside the shrine are covered with rough stones. Why is this? The rough stones forced the ritual attendants, including the king, to walk slowly, as is only appropriate for a solemn occasion. If you look closely at the ridges, eaves, stylobate, and walls of Jeongjeon and Yeongnyeongjeon, you will see that their heights all vary. The heights of the roof and stylobate are highest in the spirit chambers, lower for the side rooms, and lowest for the roofed corridors. The heights and thickness of the columns vary in the same respect. Such an architectural structure strongly reflects the Confucian emphasis on hierarchy.
Sillo Sillo is the passage for the spirits of the deceased. A long walk- way consisting of three parallel stone footpaths leads from the main gate of Jongmyo to Jeongjeon and Yeongnyeongjeon, where the spirit tablets are enshrined. Sillo and sinhyangro is the slightly raised center path and is for officiants carrying the tablets, incense, written prayers, and offerings. The path to the right, Eoro, was reserved for the king and the path to the left, Sejaro, for the crown prince. The three footpaths separate before arriving at Jongmyo’s main hall. Sillo passes through the south gate, while Eoro and Sejaro pass through the east gate.
Panwi The square, stone platforms outside the east gates of Jeong- jeon and Yeongnyeongjeon are called Panwi. It was on these platforms that the king and the crown prince briefly stopped to pay their respects before the ritual.
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Woldae and staircase The huge terrace in front of Jeongjeon and Yeongnyeongjeon is called a woldae, and the ground on which it is situated is called myojeong. The woldae here is divided into Sang- woldae (“upper woldae”) and Ha-woldae (“lower woldae”). The two main halls stand on the stylobate to the north of Sang-woldae. A three- set stone staircase leads up to it. The middle stairs are for the spirits and officiants carrying incense and other items, and the east and west stairs are for officiants to go up to and down from the hall, respectively.
Clouds are carved on the middle stair’s railings, implying that this is a heavenly space.
Gates to spirit chambers Each of the gates leading to the spirit chambers of Jeongjeon and Yeongnyeongjeon has double doors.
Strangely enough, the two doors do not exactly fit: one is slightly misshapen, creating a small opening. A thin, triangular piece of wood attached to the door sill ensures that they cannot be tightly closed.
All sides of Jeongjeon and Yeongnyeongjeon except the front are covered with bricks, allowing no light inside. The crack symbolizes the coming and going of spirits of the deceased, while also letting air in to moderate the humidity.
Jidang There are three ponds called Jidang in Jongmyo Shrine. At the center of the square pond is a round islet, which symbolizes the belief that heaven is round and earth is flat. Pine trees grow on most Jidang ponds on palace grounds, but a Chinese juniper grows here.
Bualpanwi Midway along the Sillo pathway from the south gate of Jongmyo to Jeongjeon hall is a Bualpanwi, a stone platform. This is where the carriage carrying the spirit tablets was parked when the king’s and queen’s tablets were moved from the palace to Jeongjeon hall when the three-year mourning period finally ended. Another Bualpanwi is in the courtyard inside of Yeongnyeongjeon.
Hamabi The inscription on this stone monument states, ‘Whoever arrives here, regardless of social status, should dismount from their horse to pay respects to the deceased kings and queens enshrined in Jongmyo.’ The hamabi was originally built of wood in 1413. The monument we see today in front of Jongmyo was erected in 1663.
Eojeong Eojeong, the royal well, was so named because kings drank water from this well when they visited Jongmyo. Below the ground it has a rounded shape; aboveground it has a ‘井’ shape with square stones.
The well is 8 meters deep and 1.5 meters wide, and it was long famous for never running dry, even during a drought. It dried up only after an underground parking lot was constructed beneath Jongmyo Park.
· 2011 Published by Cultural Heritage Administration of Korea