• Fashion & Textile Research Journal
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• v.7 no.4
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• pp.394-400
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• 2005

The purpose of this study is to investigate historical background which uses and characteristics of Korean traditional incense and how to use it in clothes. Incense was at first introduced to Korea in the period of King Nulji of Shilla dynasty. First introduction to this nation, incense was already regarded as divine. It was then developed with five main uses, tribute, fragrance, purification, anti bacteria, and cure. Incense used by fragrance and anti-bacteria in clothes. It make emit a fragrance from the clothes or decorate clothes with ornaments. Incense was also to prevent clothes or books from being damaged by insects and maintain them over a long period. It used one of the factor for beauty of costume.

• Korean Journal of Heritage: History & Science
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• v.57 no.3
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• pp.38-54
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• 2024

This paper examines how noblewomen during the Joseon Dynasty perceived incense and herbs, focusing on the 『Gyuhap Chongseo(閨閤叢書)』 a compendium edited by Yi Bingheogak(李憑虛閣, 1759~1824). The 『Gyuhap Chongseo』 is a classified collection of knowledge deemed essential for managing a noble household. By analyzing the content related to incense and herbs focused on 「Bongim Cheok」. This study reveals Yi Bingheogak's practical and realistic understanding of incense and herbs. For Yi, incense and herbs transcended mere cosmetic applications and luxury and served as indispensable tools in health and hygiene and domestic skills for traditional household management. While it may be challenging to generalize the perception of noblewomen solely based on the 『Gyuhap Chongseo』 the consistent transcription and transmission of the text suggest it resonated with the noblewomen's sentiments. With limited records left by noblewomen themselves, this study primarily explores Yi Bingheogak's perspective, who provided detailed knowledge and applications of incense and herbs across the compendium's sections. This reflects Yi's intention to broaden women's knowledge and cultural literacy, and contribute to improved quality of life through practical knowledge. This study demonstrates Yi's recognition of incense and herbs as vital commodities for the operation of domestic life, and illustrates how noblewomen of the Joseon Dynasty actively contributed to society and the household through knowledge and practical activities. The use of incense and herbs for beauty and domestic knowledge in various fields of traditional knowledge underscores a comprehensive understanding of noblewomen's perception and use of incense and herbs during the Joseon Dynasty.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.222-239
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• 2019

This paper studied Joseon royal incense, Buyonghyang, focusing on the case of Sunjo Sunwonwanghoo Garyedogam Uigwe. Incense was introduced to Korea in the period of the Three States with Buddhist cultures. Buyonghyang is an incense that represented the royal family and was used in various rituals. Civilians also burned this incense in front of a bride's palanquin at a wedding ceremony. Buyonghyang had various uses-ceremonial uses, as a fragrance, to mothproof, and medical uses. Buyonghyang is a combined incense with ten different ingredients. This study tracked the supply and demand of the incense ingredients through Takjijunjeol, Sejong Shilok Jiriji, and The Annals of the Joseon Dynasty. This paper identified properties of the ingredients and studied recipes using ancient medical books-Jejungshinpyeon, Donguibogam, etc. Then the cooperation and treatment of incense by craftsman were examined using the records of The Annals of the Joseon Dynasty, and Seungjeongwon Ilgi. The significance of Buyonghyang during the Joseon dynasty was studied by examining its use at a royal wedding ceremony. This study considered Sunjo's wedding ceremony based on Sunjo Sunwonwanghoo Garyedogam Uigwe which is highly regarded as a well-organized system compared to other Uigwe. Buronghyang was burned during all of the ceremonies which took place in the palace. Conversely, it is considered that Buyonghyang was burned only during the Bisuchekui ceremony (investiture), which took place in the bride's place, according to the record of the mobilization of court ladies for various incense burners for the Bisuchekui ceremony. Since the incense was able to be used only after Bisuchekui, it is considered that only the royal family could use the incense, and it was a symbolic incense of the Joseon Royal Family.

• Journal of the Korean Society of Food Culture
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• v.26 no.2
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• pp.190-197
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• 2011

Chungtaejeon is a traditional tea introduced in the age of the Three States and is the only "Don-cha" culture in the world that survived on the southwestern shore of Korea. To restore Chungtaejeon and to make the tea with consistent quality, the microorganisms involved in traditional type fermentation of Chungtaejeon were isolated, and the tea was prepared with high fermentation ability starters. The sensuous characteristics of Chungtaejeon were also examined. Only Bacilli were found in 3 and 5 year aged Chungtaejeon samples. The Lactobacilli were isolated from properly fermented kimchi and one of them showed high growth capability in media containing green tea extract and also showed strong antagonistic activity against methicillin-resistant Staphylococcus aureus, S. aureus, Salmonella, and E. coli. It was identified and named Lactobacillus plantarum CHO25. Chungtaejeon was fermented with a single starter of L. plantarum CHO25 and with a mixed starter (L. plantarum CHO25, Saccharomyces cerevisiae and Bacillus amyloliquefaciens CHO104). The single fermented sample had the highest cell growth after 5 days of inoculation and the level decreased slowly thereafter. The mixed fermented sample showed strong growth of S. cerevisiae. The highest hunter values were the a value of the single fermented sample and the b value of the mixed sample. The single fermented tea showed the best incense score.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.

• Journal of the Korean Society of Food Culture
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• v.12 no.2
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• pp.155-172
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• 1997

In the age of the three Kingdoms, Silla, Kokuryu and Baekjae were built Confucian Shrine (Kukhak or Taehak) after BC 2-4 century Confucism propagated from China. It means 1600years' history of Saugc-Zeuhn Rites of an Imperial ceremony to honor Confucius in Korean peninsula. For Chosen dynasty age passed by Koryo dynasty carried out mainly Confucian policy, in Sungkyunhwan of Mun-Hyo (Confucian Shrine) traditional rites in memory of Confucius are observed twice a year in spring and autumn for 600 years of the 112 memories Tablets to Confucius and the other famous Confucius scholars. (his disciples and Korean Confucian scholars) Wine, food, and silk are offered, and incense burnt before the tablets of confucius and the other scholars while traditional music is played and ceremonial dances performed. Traditional rites are observed primarily for the purpose of reminding students and other attendats of the teaching of Confucius. It is to have got it firmly into young Korean head that humanim, family, courtesy, order modesty and practical morality are more important than any thing else. And also now we need to reappraise, fundermently recognize rehabilitute and transmission the traditional foods Korean sacrifical rituals culture by Korean characteristics culture, Through the historical background we can recognize how much the Confucius thought and education effect deeply Korean sociaty even upto now to Korean popular life. At the same time confucism became fixed to Korean traditional thought and culture. Specially Sauge-Zeuhm Rites is based on Korean sacrificial rituals culture and Korean dietary life generally through this study we can see and presume the changes and transmmision of foods and cookey methods from BC ages.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.3
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• pp.567-571
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• 2002

In order to prove the sedative, anticonvulsive effects of Incenses and to identify the effect of this medicine to cerebral glutamic acid and GABA density in experimental animal. we used Incense which was made of traditional herb medicines. We also examined what kind of material is to be involved in biosynthesis of these elements. In addition we experimented to find out synthesis of active GABA-T. Incenses were inhaled 8 hours a day for 4 weeks to mice. Finally we have following results. On the convulsion induced by pentylenetetrazole(PTZ), Incenses showed significant anticonvulsive effect. Density of glutamic acid in brain was significantly decreased. On the contrary, density of GABA was significantly increased. The Activity of GABA- T in brain was significantly reduced. The quantity of lipid peroxide in the brain was significantly decreased. Activity of xanthine oxidase and aldehyde oxidase were significantly reduced in brain. From the above results, we confirmed that Incenses decreased the density of glutamic acid, increased GABA density and decreased the activity of GABA- T in brain. For the convulsion which was induced by PTZ, Incenses showed significant anticonvulsive effect. With this we can recognize that Incenses had ability to control the quantity of lipid peroxide in brain. In the conclusion, Incenses has significant anticonvulsive effect, so I strongly recommend to prescribe Incenses to treat convulsive disorder like epilepsy.

• Journal of the Korean Society of Costume
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• v.17
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• pp.221-245
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• 1991

The purpose of the study is to search for the existene mode of the modern cosmetology by not only understanding generally but also looking into the fundamental mental base and the aesthetic senses reflected in the literatuers and remans concerned with the traditional Korean cosmetology from anient times to modern times (1910). What are characteritic of in the systemetic study are summarized as follows : Chapter I The purposes and methods are systematized and the scop of study is specified. Chapter II The definition of cosmetology and osmetic indicates that the traditional cosmetology is a sort of whole deoration with costume. Chapter III It can hypothesized that since the Koreans were the northern nomadic tribe, in the beginning the cosmetology might have had a practical usage to protect themselves from the cold weather, and then gradually become to have a decoration meaning, and finally, with the development of various social culture, undergone the transition reflecting some characteristic of each era. Chapter IV While the female cosmetology had been much likely to accomodate the spirit of the times under the male, most of the male cosmetology had been done as a means to exhibit his social position, the tendency which had been prominent in the Yi dynasty. Chapter V Sinece beauty kits which were made of raw materials had been selg-supplying only to meet the small demand, their size were relatively small and had been given a menaing of a luchy omen or exorcism. Chapter VI Buddhism introduced bathing and incense, Confucianistic view of womanhood differentiated the cosmetology between Kissang and daughters of respectable citizens, and thin make-up was recomended. In addition, there many thoughts to have influence on the traditional cosmetology culture : body-and-soul unity, exorcism, naturalism, and short-lived beauty. Chapter VII Since the on-going movement of makeing use of the traditional cosmetic materials in order to apply to modern cosmetic may be a king of counter-vertical cultural phenomena to incorporate our own tradition with the modern cosmetology culture efficiently, the hope is that the findings of the study may contribute to the said efforts. In short, the study on the traditional cosmetology culture may be heloful in Looking into the existence of the modern cosmetology through its clarification of the nature of the traditional cosmetology culture.

• Conservation and Restoration of Cultural Heritage
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• v.1 no.1
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• pp.23-27
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• 2012

Bletilla striata is an important herb that is used as a paste for texture processing, an ingredient in incense and an additive for preserving calligraphic works and paintings. This study evaluated Bletilla striata, which has been used to preserve and manage the textiles and paper. In particular, this study examined the viscosity of a paste made from Bletilla striata, as well as the mechanical characteristics and antibiotic properties of the fabrics treated with the herb. In terms of viscosity, Bletilla striata paste was less sticky than wheat flour paste, meaning that the former can be applied more evenly to sized fabrics. In addition, Bletilla striata paste has high transparence, ensuring little color difference between the fabrics treated and not treated with the paste. Regarding the mechanical characteristics of the fabrics processed using the KES-FB System, the sized fabrics treated with Bletilla striata paste showed a higher flexibility and recovery rate and than those treated with the wheat flour paste, indicating that the former paste can be more effective in making fabrics maintain their original form and shape. Finally, silk fabrics treated with Bletilla striata showed very high antibiosis. This suggests that the paste can be used to develop antibiotic substances that can preserve textiles.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.5
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• pp.855-866
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• 2016

This study explored the concept and use of two kinds of textiles goods (Cheongpo [blue textile] and Samseung) sold by Cheongpo-jeon merchants in the Joseon Dynasty of Korea. Research was conducted based on an analysis of relevant documents published during the Joseon Dynasty. The Cheongpo-jeon was a merchant group that predated 1637. They sold various imported goods such as Cheongpo, Samseung, cotton textiles, felts, hats, incense, and needles. Cheongpo and Samseung were the main products among these imported goods. Cheongpo was a blue cotton textile imported from China that was sold by Chengpo-jeon merchants. The Samseung sold by merchants was a kind of imported textile whose surface provided a feeling like cotton flannel. The concept of the two textiles were different from existing ideas. Generally, the Cheongpo was believed to be a hemp fabric dyed in blue and the Samseung was a textile with a density of three seung (a traditional density unit of textiles). Cheongpo was used as a currency for war supplies during the two Japanese invasions of Korea (1592 to 1598). In addition, it was also used to make military uniforms, tents, and flags after the Japanese invasion. Samseung was used in the combat uniforms of Chinese soldiers from Ming China during the Japanese invasion of Korea. In addition, it was continuously used to make quilted gambeson amour and some of military uniforms until the $19^{th}$ century.