• The Korean Journal of Mycology
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• v.14 no.4
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• pp.257-263
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• 1986

So as to clarify the biodegradation mechanism of lignin, lignin biodegradability among four white-rot fungi, Pleurotus ostreatus 1,2,3, and Polyporus versicolor were compared each other by simple plate test method, so that P. ostreatus 2 and P. versicolor exhibited the most wide clear zone. And to investigate the degree of lignin depolymerization, they were grown in lignin­media where various carbohydrates were added, then that was analyzed through column chromato­graphy. In consequence, P. ostreatus 2 and 3 showed more excellent effect of lignin depolymerization among those 4 white-rot fungi, and also in culture media in which glucose, cellobiose and xylose were added. When culture filtrates of the same media were scanned at UV range, there were no peak at 280 nm in the culture filtrate of P. ostreatus 2 and 3 where glucose, cellobiose and xylose were added. At the same time, culture filtrate, in which lignin was only contained as a carbon source, showed browning in color, whereas culture media with glucose, cellobiose and xylose in addition to lignin became yellowish (that is, decolorization). From above results, it might be assumed that polymerization and browning of lignin were decreased and lignin biodegradability was increased, when grown in lignin media where various carbohydrates were added.

• Journal of Sasang Constitutional Medicine
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• v.20 no.2
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• pp.30-42
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• 2008

1. Objectives This paper was tried to find out the clinical use of Gwanjung-tang by comparing patients' chief complain and natural symptom. 2. Methods The study was researched as clinically with medical records of 88 patients who visited a certain oriental medicine clinic which is in Seoul during January, 2000 and June, 2006. 3. Results 1) The male patient who was treated with Gwanjung-tang(寬中湯) is rare. The rate of patients who visited clinic in her forties is 27.3%, in fifties is 18.2%, in thirties is 15.9%, in sixties is 12.5%, in twenties is 10.3%. 2) Chief complain which made patients to visit clinic is a chest pain(19.3%), back pain and shoulder pain (15.9%), edema (12.5%), headache (9.1%), irregular menstruation (8.0%), dyspepsia (8.0%), fatigue (8.0%), insomnia (5.6%), menopausal disorder (4.5%), lumbago (4.5%), abnormal condition of stools (2.3%), and abnormal condition of urine (2.3%). 3) Natural symptom is classified into appetite, digestion, stools, urine, sweat, and sleep. The rate of patients who complained abnormal condition of digestion is 71.6%, of sleep is 59%, of stools is 52.3%, of urine is 47.7%, if sweat is 34.1%, and of appetite is 30.7%. 4) The rate of patients who is treated with Gwanjung-tang between thirty and forty packs is 43.2%, twenty packs is 39.7%, between fifty and sixty packs is 5.7%, between seventy and eighty packs is 2.3%, and between ninety and hundred packs is 3.4%. 5) The rate of patients who is treated with Gwanjung-tang during 15 days is 45.5%, between 16 and 30 days is 26.2%, between 31 and 60 days 7.9%, between 61 and 90 days 3.4%, between 91 and 120 days is 4.5%, and more than 120 days is 12.5%. 6) There are not many cases that chief complain was abnormal condition of digestion (8.0%), sleep (5.6%) stools (2.3%), and urine (2.3%). But the rate of patients who complained discomfort of digestion(71.6%), sleep(59%) stools (52.3%), and urine (47.7%) is significantly high. 7) According to "Sasang Sin Pyeon", Gwanjung-tang was used in To-sa-gwak-ran (吐瀉藿亂), Hae-su (咳嗽), Jeok-chui (積聚), Pyo-han -bu-jong (表寒浮腫), Chang-man (脹滿), Chil-gi (七氣), Dam-um (痰飮), Dam-goe (痰塊), Seom-jwa-yo-tong (閃挫腰痛), Bi-tong (臂痛) of Soeumin, and it is corresponds with clinical cases for various components. 4. Conclusions Gwanjung-tang is a medicine of reconciliation, and it makes Stomach to be warm and take down Yin Qi. The most important effect of Gwanjung-tang is Sun-qi(順氣). So it is considerable that Gyejibanhasenggang-tang (少陰人 桂枝半夏生薑湯), Hyangsayangwi-tang (少陰人 香砂養胃湯), and Gwakhyangjunggi-san (少陰人 藿香正氣散) is also effective to symptoms above, because these are medicines of reconciliatio.

• Journal of Korean Medical classics
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• v.3
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.