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Examined in this article, are all the official institutions that were related to the Sajik-dan altar(Altar for the Grain & Land Deities) established inside the Capital city of Hanseong(Han’yang), in the early days of the Joseon dynasty: How they were formed, and what was the meaning of them. The actual discussions that led to the establishment of such institutions are presented in graphics here. In the 14th and 15th centuries, many or most of the regions in East Asia were experiencing regime changes, and that phenomenon included the transition between the Mongol Yuan empire and the new Ming dynasty. In many of those regions, the state’s control over the local regions was reinforced, and reforms elevated Neo-Confucianism to the level of a new state ideology. The Chinese Ming dynasty itself intended to establish a new international order based upon ritual protocols from its very beginning. It is my belief that such atmosphere upon the international stage, and the changes that were made to the Korean institution of National memorial services in Joseon’s early days, were somehow deeply connected. The Sajik-dan altar seems to have been one of the focal points of such connection. With its foundation, the Joseon government initiated a full-scale overhaul of the dynasty’s national system of ritual services(祀典). The task continued through the reigns of Taejo, Taejong and Sejong, and it was finally completed during the reign of king Seongjong, with the compilation of 『Gukjo O’ryae-eui(Dynastic Ritual Protocols for Five Categories of events)』. The Sajik-dan altar, which was mentioned in the Foundation Proclamation as a facility that should go through extensive modifications alongside the National Shrine, was founded during king Taejo’s reign, modified once during Taejong’s, and became a subject of controversy during Sejong’s reign over the issue of renovating the Altar’s form. Previous studies considered such progress as ‘influenced’ by the time’s rising level of understanding for Neo-Confucian studies or ritual protocols, or dictated by the Ming dynasty’s alleged ‘Contemporary Institutions(時王之制)’ or Ancient, ‘Classical’ institutions of the Tang and Song periods(唐宋). Yet examination of the Sajik-dan institution reveals that discussions regarding the Sajik-dan altar that continued from Taejo’s reign and through subsequent periods did not display any different levels of understanding. Even the controversy in Sejong’s reign seems to have been caused by a implementation problem, so it would need more bases to suggest the existence of an evolutionary trail to be found from the entire chain of events. In the early days of Taejo’s reign, the capital city was being transferred from Gaeseong to Han’yang, and the new capital was being rapidly built, so changes that were made to the Sajik-dan altar was less than extensive. The overall size was only modified from 5 Jang units to 2 Jang and 5 Cheok units, and the previous format, which was only equipped with a 周垣(fence) and without a Yu/ (platform with small fences around outside altar), was never changed. Yet at this occasion, there was a concern that the chosen size(from the Ju-dynasty measurement) would cause some problems in holding ritual performance, so a same size but by another measurement system(영조척) was chosen, and the finalized altar measured 7.5 meters in size. In the later days of Taejong’s reign, a series of shrines and altars were created as facilities where services of the ‘Auspicious’ category would be held, and the Sajik-dan altar was renovated as well. At this time, a Yu/ (platform with small fences around outside altar) unit measuring 30 meters in width(25 Bo units, counted from the Judynasty measurement) was deployed, and a surrounding 垣墻[ 墻, 周垣](fences) outside the altar surrounded by a small fence) was established outside, according to the geographic features of the area. Naturally, a mismatch between an altar which was built with a Yeongjo-cheok scale, and the Yu and fences built with Ju-measurements, caused the controversy that occurred during Sejong’s days. During the reign of Sejong, Park Yeon pointed out the problem of operating the altar with only single Yu fence. The Jib’hyeon-jeon office examined the altar, the Yu and the surrounding fences, and its recommendation was put upon the table for discussion. Park Yeon argued that the upper and lower Yu fences would both be required, yet his suggestion was never actively discussed. Instead, the discrepancy between two measurement systems was discussed, and the width of the Yu fence was modified to 45 meters(15 Jang units, according to the Yeongjo-cheok system), while the space between the altars was also a little enlarged. We can corroborate the employment of Yeongjo-cheok in all aspects, from the 『Gukjo O’ryae-eui』. Yet the vestige that remains today suggests that the overall size and width remained the same, even after the above-mentioned ‘discussions.’ We cannot be sure whether they actually went through a modification, or went through it and was later reversed to their original forms. Unlike how it was stated in the proclamation which was made when the dynasty was founded, modifying the format of the Sajik-dan altar to conform to those of the vassal states, the Joseon Sajik-dan altar came to display a unique feature. Only the size of the altar was reduced with the tablets changed as well, while the actual proceedings reflected that of an imperial level, using the Major Sacrifice(태뢰) instead of the Minor Sacrifice(小牢), even though it was referred to the vassal-level Sajik services. According to Joseon’s status, only the soil with the color of the country’s direction was to be used, and not all five colors that could be used by the emperor, yet Joseon’s Sajik-dan altar used all five colors anyway. Also, the reduced size was not that ‘reduced’ after all, as it used the Yeongjo-cheok system and not the Ju system. Although the Joseon officials argued that they were abiding by the Contemporary protocols and their own studies of the Classical institutions, the protocols they were employing were new and unique. This seems to have been a result of the Joseon government’s will to, while embracing the hierarchy order in protocol terms laid out by Ming, establish Joseon’s own image as a country upholding the values and principles of the Extraordinary Sino-centric culture.