The purpose of this study was to research official uniforms that Kim Yi-gyo wore when he headed Shinmi Tongshinsa, a diplomatic mission to Japan in 1811. Those uniforms had three types, Jobok, Sangbok Heuk-danryeong and Sibok Hong-danryeong, which were respectively a court dress, a costume required when doing government affairs and a clothing worn at occasional state events. For the purpose, the study inspected relevant literature, artifacts and paintings that still remain in Korea or Japan. The findings of this study can be summarized in the following. Materials that provide information about official clothes which Kim Yi-gyo wore when he was delegated to Japan in 1811 as chief of Shinmi Tongshinsa include publications like 『Shinmi Tongshin Ilok』 and 『Dongsarok』, remains of Jobok unearthed from Kim Yi-gyo’s grave, some Korean portraits of Heuk-danryeong and Hong-danryeong, and some Japanese paintings of figures wearing Jobok, Heuk-danryeong or Hong-danryeong. These materials are informative of how Kim Yi-gyo individually dressed himself for official purposes. More notably, they provide clues that help get a better knowledge of costumes and their developments for Korean officials of the early 19th century. When Kim Yi-gyo headed Shinmi Tongshinsa for Japan in 1811, he wore official uniforms according to the then dress codes applied to Dangsanggwan or officials who were in the position of so-called Jeong Sampum or higher. When in Japan during the mission, more specifically, he wore Jobok at Gukseo Jeonmyeonghee and Suhoe Dapseoeui, which meant the formal events of delivering state messages and receiving responsive ones. Meanwhile, he wore a hat called Samryangkwan and a belt, Sapeundae as well. When in Gwanbaek Yeonhyangeui, that is, a banquet host by the Japanese monarch, Kim Yi-gyo officially dressed himself with Sangbok Heuk-danryeong or, in more detail, Danryeong threaded with thick-green Unbomun meaning cloud patterns. At the same time, he had Ssanghak Hyungbae patched on the front and back of the official uniform. And he also wore Sapeundae, a hat with wave patterns or Moirre fringe, and a black footwear. When invited to a feast event, especially Haseon Yeoneui during the visit to Japan, his official uniform was Sibok Hong-daneyong which was Danryeong made with rose-pink threads. That uniform didn’t have Hyungbae patched on it. Hopefully, this study provides basic information useful for making an illustration or real-life replication of official uniforms that Kim Yi-gyo wore as chief of Shinmi Tongshinsa in 1811.

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Until the end of the Edo period, when Japan established diplomatic relations with the west countries, the Joseon dynasty is the only country with which Tokugawa shogunate had formal diplomatic relations. The diplomatic negotiations were not conducted by the Shogunate itself, but by the Tsushima clan, which was geographically closest to the Korean Peninsula. The diplomatic relations between Joseon and Japan had set aside by Toyotomi Hideyoshi's invasions to Korea and were restored in the early 17th century. The Joseon dynasty dispatched diplomatic missions to Japan, first as ‘Reply and Prisoner Repatriation’ envoys and then as ‘Tongsinsa’. The ‘peaceful’ and stable relationship between Joseon and Japan was sustained until the end of the Edo period. The last diplomatic delegation from Joseon to Shogunate were dispatched in 1811, when the 11th shogun Ienari succeeded shogunate. The 1763-1764 mission was the last chance that the Joseon delegation could travel to Edo, the capital of the shogunate. The previous researches explain the reasons of the shift in terms of the financial difficulties of the shogunate, the changes in the shogunate's policy toward Joseon, or contempt for Korea. On the Korean side as well, it was because of the heavy financial burden or the decline in the significance of the dispatch. Therefore, it seems that the relationship between Joseon and shogunate gradually lost important to the two countries each other, and then, after the end of the Tokugawa shogunate and the establishment of Meiji Restoration brought the relationship of ‘the rulers and the ruled’. In this paper, I will focus on the ‘thirteenth delegation’ that was planned between the two countries, although it was not ultimately realized. The delegations were not abolished for both countries until the end of Edo period, and were scheduled to be dispatched to Japan when the twelfth shogun, Ieyoshi, succeeded the shogunate. I would like to look at the relationship between Joseon and shogunate at a time when the two countries were said to ‘have lost their interest in each other’. Although the process of the plan of dispatch has been clarified, there still remain many unanswered questions about how the two countries discussed the diplomatic issue of changing the system of the Joseon delegations. In this paper, I have examined how the next delegation was planned among Joseon, Tsushima, and the shogunate by unraveling the actual negotiations at the Waegwan and the interactions between the Tsushima clan and the shogunate. Then I painted a picture of Joseon-Japan relations in the first half of the 19th century. From 1811 onward, the dispatch of Joseon delegations was repeatedly postponed due to the fires of Edo Castle, lean years, or financial burden, and never came to fruition. However, negotiations between the two countries were still ongoing. The Joseon government made arrangements for ginseng to dispatch the delegations, and the shogunate and the Tsushima clan also made preparations for welcome the delegations by examining precedents. Despite repeated negotiations, the delegations were never dispatched again after 1811. However, neither Joseon nor the shogunate had any intention of abolishing diplomatic missions, and this did not be changed even as the western countries approached the two countries.

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When an infectious disease was raging, Korean doctors as a member of ‘JoseonTongsinsa(朝鮮通信使)’ delegation visited Edo(江戶). Korean and Japanese doctors tried hard to overcome infectious disease through the medical exchange in ‘JoseonTongsinsa’ delegation. In the course of developing the field of contagious disease in Japan, I think the medical exchange between Korean and Japanese doctors as a part of ‘JoseonTongsinsa’ contribute the success of academic and clinical progress in medical field. ‘Nochae(勞瘵)’ is an infectious disease and similar to tuberculosis. Japanese doctors asked Korean doctors lots of questions on ‘Nochae’ in medical exchange in ‘JoseonTongsinsa’ delegation. To state the obvious, they paid attention to the ‘Nochae’ Restricted to the 18th century, ‘Nochae’ disease was the subject it’s never omitted in ‘medical questions and answers’ between Korean and Japanese doctors every ‘JoseonTongsinsa’ dispatch. I assured Japanese steady interest about ‘Nochae’ disease through this research. The attention concerning ‘Nochae’ disease lasted to the end of the delegation. First of all, the ‘medical questions and answers’ on ‘Nochae’ in Sinmyo(辛卯) envoys served as a role model for other envoys. Because Gidoomoon(奇斗文)’s explanation in ‘medical questions and answers’ in SinMyo envoys on ‘Nochae’ was too short, Gwondo(權道)’s answer in Gihae(己亥) envoys was judged more detail and improvement medically than Gidoomoon’s. Gwondo’s answer in Gihae envoys is also fragmentary, therefore, it is difficult to make a full evaluation. But, at least the medical exchange in Gihae envoys more than that in Sinmyo envoys has shown improving medical standard. At that time of Mujin(戊辰) envoys, ‘Gobangpa(古方派)’ tendency doctors began taking part in the medical questions and answers. In Gyemi(癸未) envoys, fifteen years later from Mujin envoys, the academic trends of Japanese doctors have diversified. At this time of Gyemi envoys, Japanese doctors participated in the medical questions and answers actively used the records of medical questions and answers related ‘Nochae’ in previous envoys. For example, Treating the ‘Nochae’ in the medical questions and answers of Gyemi envoys, Dr. YokotaJunta(橫田準大) refer to ‘Chaessisahwahyeol (崔氏四花穴)’ moxibustion treatment. I think these are most clearly reflected in the medical questions and answers mentioned about ‘Chaessisahwahyeol’ moxibustion treatment in Mujin envoys. This is the example that inform us how Japanese doctors should use the records of medical questions and answers related ‘Nochae’ in previous envoys. We tend to think the people who participated in ‘medical questions and answers’ of ‘JoseonTongsinsa’ are only doctors without exception. Because of the questions and answers related medical, we take it for granted that the participant in medical questions and answers are only doctors. Nevertheless, according to the records remaining medical questions and answers in the medical exchange between Korean and Japanese doctors, that’s not necessarily the case. In the case of Japanese participants, there were quite a few cases in which men of letters not doctors participated in the ‘medical questions and answers’ related common disease. On some occasion, the medical questions and answers on general disease was carried out by only men of letters comprised of both Korean and Japan. People who participated in the medical questions and answers on ‘Nochae’ disease was no exception. Only doctors were present in the medical questions and answers on ‘Nochae’ disease. I estimate the subject related ‘Nochae’ disease among medical questions and answers requires a lot of professionality. Lastly, I assured to be a very basic error in the manuscript records of medical questions and answers related ‘Nochae’. Whatever the reason, there are wrong letters in Sanghanpilyeo (桑韓筆語) which is made up of the medical questions and answers on ‘Nochae’ in Gyemi envoys.

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The documents of Chosentsusinshi between Japan and Korea was designated as a UNESCO World Heritage site 4 years ago. But the designation as a UNESCO World Heritage site is New Beginning Not the End, we should keep in mind to discover the new documents and materials. The Chosentsusinshi Framed Picture of Kameyiin(亀井院) was discovered newly at Takisannji(瀧山寺) of the old temple of Okazaki City of Aichiken of Japan, 3 years ago(2018). Kameyiin was one of many tatchūs(塔頭) in Takisannji. Takisannji has been existed from 7th century. The Framed Picture was writing by Lee Sam Seok(李三錫) of the 7th Chosentsusinshi delegation by analysis. After 90- years, the Framed Picture of Chosentsusinshi was discoverd in Aichiken newly. It was guessed such as receiving from Chosentsusinshi by the chief priest of Seiryuin(青龍院) serving with Takisannji headmaster during Edo period. On the one hand, Framed Picture of Kochuzi(廣忠寺) of Okazaki City was disclosed such as Sakai Tadazumi(酒井忠 恭) of Himezi Lord(姫路藩主) in 2020. That item was supposed the Framed Picture of　Kim Sibok(金時璞) of the 8th Chosentsusinshi delegation until this very day. Kochuzi of Okazaki City was built to commemorate his father called Matsudaira-Hirotada(松平廣忠) by Tokugawa Ieyasu(徳川家康). The Framed Picture of Kochuzi was changed in 1752. The unfixed Framed Picture of Kochuzi was missing, the genuine writing of Kim Sibok was remained such as a scroll. The box of the scroll was decorated by Aoi-Mon(徳川家紋の葵紋), and was filed with the documents called the memoir receiving by the 6th Shogun Tokugawa Ienobu(徳川家宣). The genuine writing of Kim Sibok was confirmed by his seal, but we should examine several issues such as the connection of Kochuzi and Shogun’s family, and the reason of the changing Framed Picture by Kochuzi(廣忠寺) etc. Especially One citizen called Oda Akie(小田章恵) played an very important role of precious discover in Takisannji and Kochuzi at this time. When we have to open the Chosentsusinshi documents of UNESCO World Heritage Site to much more people, not blocking between professional researcher, the significance of the World Memory of UNESCO would be expanded. The role of grassroots researcher would be expected very much.

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