• Acta Via Serica
• /
• v.6 no.2
• /
• pp.117-140
• /
• 2021

At the beginning of the Roman imperial period, moralizing authors criticized a material from the East that quickly gained popularity among the elites: silk. During Late Antiquity, the trade, production, and use of purple-dyed silks increasingly became the privilege of the emperors. While literature, court poetry, and laws give insights into the discourses surrounding silk, they are rather unspecific concerning silk qualities. This contribution analyzes the scattered descriptions of silks in Greek and Latin texts in a diachronic perspective, with a focus on the 1^st cent. BCE to the 4th cent. CE, paying particular attention to the terminology, products, origins, and qualities of silk. The aim is to build a framework for comparisons with archaeological silk finds and other textile terminologies along the Silk Roads. Here, the silk finds from the oasis city of Palmyra/Tadmor in modern-day Syria, dating from the 1st cent. BCE to the 2nd cent. CE, will be used as a case study for the early imperial period. Taking these silk finds as a comparison, it will be shown that Greek and Latin terminology does not match the variety of silks known in the Mediterranean. Rather, linguistic differentiations focus on the forms in which silk reached the Mediterranean, as skeins, yarns, and fabrics, as well as on the different kinds of silks that were produced in the West, namely pure silk and half-silken fabrics, checkered "scutlata" damasks, purple-dyed, and gold-embellished silks. In contrast, silks from the East were subsumed under the term for "silks from the silk people" or simply "silks". Moreover, ancient authors do not use the terms in the same way. These findings show the limitations of Western silk terminology and the importance of combining archaeological and written sources.

• The Research Journal of the Costume Culture
• /
• v.17 no.3
• /
• pp.383-395
• /
• 2009

The purpose of this study was to provide a formative charateristics by analyzing aesthetic charateristics of Egypt costume expressed in contemporary fashion. The result of this study obtained through this process were as follows. Aesthetic characteristics were expressed as a primative-retro characteristics, and a erotic-retro characteristics and a decorative-retro characteristics. Based on these trends, this study analyzed formative charateristics in an aspect of form, color, material, and decoration. In the modern fashion, unlike the H-line silhouette given by a natural fit in the primitive retro, the erotic retro was characterized in the shape by a tight H-line silhouette. For the color, peach, yellow green, gold, light blue, red, and black were used as the main color. For the material, see-through, gauze, mesh, organdy, and tight vinyl were utilized to emphasize an erotic image and expose a body secretly. For the decoration, the characteristic of erotic retro using the simple or same colors frequently was the use of similar accessories colors matched with material colors. The decorative retro was characterized in the shape by a H-line silhouette connected as a part of clothing which applied passium and a greatly modified silhouette from an Egyptian simple style which was well-matched with splendid accessories. For the color, the broadest range of color changes was found from light pastel such as white, yellow, light pink, burnt orange, blue, purple, silver, gold, and red to strong vivid tones. For the material, modern materials such as organdy, tulle, leather, and furs were often used. For the decoration, passium, an eagle pattern, scarab earrings, a crown, a sneak-shaped coronet, and pictograph printed on the fabric were frequently used.

• Journal of Fashion Business
• /
• v.19 no.1
• /
• pp.95-105
• /
• 2015

This study investigated the color culture in the Japanese Medieval Age. The Japanese Medieval Age included the Kamakura period (1180-1333) and Muromachi period (1336-1573), and the leading group transitioned from the Kuge families to the Buke families. The taboos about colors from ancient times became nominal, and forbidden colors, such as purple, celadon, and red, became the colors of the samurai, leading to beautiful soldier gears that were unparalleled in history. In the Kamakura period, colors that conveyed a strong impression were created and preferred with the combination of a samurai's reasonable spirit and zen thoughts. The period was also called "the era of hari", and cross dyeing based on basic colors such as suou (red), ai (blue), and kuchinasi (yellow) was popular. In both the Kamakura and Muromachi periods, conspicuous and strong colors were sought for costumes, and embroidery was used with gold leaf, silver leaf, gold threads, silver threads, and background color. The colors of costume preferred by Buke men in the period included green, blue, and brown. In the characteristics of the kosode, the sugan and hitadare were used for men's formal dress, while kosode was used for the grooming of the working class. In these periods, additionally, the working class began to be socially engaged in actively wearing the one-layer kosode, which became popular, and the characteristics of the Japanese Medieval Age, during which functionality and practicality was valued, were also reflected in the dressing.

• Journal of the Korean Society of Costume
• /
• v.60 no.5
• /
• pp.19-34
• /
• 2010

This study aims to examine associationistic psychology and psychological operation associated with each color image, then to study the relation between particular colors used in paintings produced by Gogh and Klimt in different times and these painters' psychology in a bid to explore the meaning and role of psychological operation of colors. The findings of the study indicated that red and blue colors represent mainly negative images, while yellow and orange colors represent mainly positive images and psychologies. Specifically, in the case of Gogh, red expresses anxiety, a negative image, yellow symbolizes passion, a major positive image of emotional liberation, dark and thick green and the green involving blue symbolize negative images, emptiness and despair, and blue represents negative images of internal desire conflicts, and screaming. Also, purple used together with white represents anxiety and depression. In the case of Klimt, red represents negative images of anger toward mother and suppressed energy, yellow, an alternative to gold color, symbolizes the positive image of hope, passion, desire and eroticism, the arrangement of strong gold and orange colors represents a color of psychological healing more than a color of hope. As such, colors used in paintings produced by modern Western painters express the physiological conditions, psychological feeling and emotion in life, at the time when the artists produced such works. It was found that colors are yet another language of expressing emotions, and symbolize the psychologies of the artists, indicating that colors have something to do with the painters' experience and emotional impulses.

• Korean Journal of Human Ecology
• /
• v.12 no.3
• /
• pp.377-389
• /
• 2003

The purpose of this study is to obtain the symbolic meaning of the priestly costume through the Bible. Based on corroborative the Bible, this thesis analyzes the costume of priest. This compares the two onyx stones on the shoulder pieces with four rows of precious stones on the breastpiece. This era falls on about from the 15th century before Christ. It was found that the breastpiece was a piece of the same multicolored linen as in the ephod, a span square when folded double. It symbolizes righteousness. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. It symbolizes love. On the breastpiece were twelve beautiful jewels, arranged in four rows of three jewels, each jewel symbolizing one of the tribes of Israel. The variety of jewels on the breastpiece suggests the variety of people. Urim is the Hebrew word for 'lights' and therefore would logically be associated with bright or white stones. Thummim is the Hebrew word for 'perfection'. The high priest's ephod was made of gold, and of blue, purple, and scarlet yam, and of finely twisted linen. The golden yam symbolizes faith. The robe of the ephod was made entirely of blue cloth. The blue color symbolizes an obligation and life. The robe of the ephod symbolizes calling and dignity. The woven tunic symbolizes holy duty.

• KOREAN JOURNAL OF CROP SCIENCE
• /
• v.60 no.2
• /
• pp.185-189
• /
• 2015

A total of CNU 28 colored hybrids developed at the Chungnam National University were evaluated to identify new cultivars with functionality. These color waxy corn hybrids appeared to have high antioxidant activity. The SOD activity in the developed color waxy corn was high; CNU13H-3, in white hybrid, and CNU13H-44, in yellow hybrid, was 5% and 27% higher than the Yeonnong and Daehakchal Gold 1 of control hybrids, respectively. The DPPH activity in CNU13H-44, of yellow hybrid, and CNU13H-75 of purple hybrid were high as 32.6 mg/g and 40.1 mg/g, respectively. We have already reported that color hybrids have high antioxidant activity. In this study also was same results. On the basis of our findings, these hybrids will be planted in next time to compare their productivity and area adaptation.

• Journal of the Korean Society of Costume
• /
• v.51 no.6
• /
• pp.53-65
• /
• 2001

The major purpose of this study is to obtain the evident and visual structure of costume of priest with symbol through the Old Testament. Based on corroborative the Old Testament, this thesis analyzes the costume of priest. This compares Aaron with his sons. This compares the two onyx stones on the shoulder pieces with four rows of precious stones on the breastpiece. This compares the robe with the woven tunic. This era falls on about from the 15th century before Christ. The crafts men whom God have endowed with skill make the vestments. Due to the christian religion, the body was entirely concealed. The costume of priest were not only used as dignity but also grandeur. According to the Old Testament the colour of the costume has signified not only the colour sense but also important symbolic meanings. The priest wore, over undergarments, a woven tunic, and he wore over the tunic, a robe, an ephod, a breastpiece, a sash, using a turban as head covering. Gold, and blue, purple and scarlet yarn, and fine linen are used. Aaron and his sons must wear them whenever they enter the Tent of Meeting or approach the altar to minister in the Holy Place, so that they will not incur guilt and die.

• Korean Journal of Heritage: History & Science
• /
• v.52 no.3
• /
• pp.160-171
• /
• 2019

The sword with a ring pommel, which was excavated from the first stone chamber of the ancient tombs of Jeongchon Village in Naju, is a sword with a pentagon undecorated ring pommel consisting of a mother sword and two child swords. The sword with an undecorated ring pommel of Jeongchon comprises a ring pommel, a hilt, a knife, and a knife end decoration. This sword was coated with lacquer. The ring pommel is an iron frame covered with silver plate; however the silver tarnished into a light purple due to silver chloride corrosion, and iron corrosion originated from the inside is visible on the surface. Silver chloride corrosion is produced when silver objects are exposed to water, dissolved salts, and dissolved chloride ions when in a buried state. It changes objects into powder, making it difficult to preserve original shapes. The other silver artifacts found in the Jeongchon ancient tombs show similar signs of corrosion. The results of X-ray irradiation and a CT analysis showed that the sword had a ring at the end of the handle, a T-shaped hilt, and was probably connected to the handle end of a knife. If the shape of the mother sword can be inferred from the child swords, the mother sword had a ring pommel, decorations of the handle, covered with silver plate, and a gold ring and a silver line wound around the handle. It is assumed that the ring pommel was connected to the knife by welding because no holes were observed. The end decoration of the knife was made by using an iron plate formed into a shape, half covered by silk, and the other half decorated with silver plate and a gold ring. The sword with an undecorated ring pommel excavated from the ancient tombs of Jeongchon Village comprises the metals of gold, silver, and iron, and includes features of Baekje, Silla, and Gaya, which highlights the influence of surrounding historic sites and various cultures.

• Journal of Conservation Science
• /
• v.37 no.2
• /
• pp.154-166
• /
• 2021

The royal seal, in either gold or jade, is used to symbolize Joseon's royal family, and it is made up of a Bonu (a handle), Bosin (a body), Bomun (a letter inscribed on the seal), and Bosu (a string attached to the seal). The Bosu was designed to enhance the seal's dignity and facilitate convenient handling. Bosu consists of Kkeun-mog and Bangwool-sul (decorated with gilt paper), which are made of Bangwool, Bangwool-mog, and Sul. In this study, the form survey, color, material, and composition of 318 Bosu pieces from the Joseon Dynasty and Korean Empire produced from 1441 to 1928 were analyzed. As time passed, the strings on the seals became longer and thinner. Bangwool-mog disappeared from the mid-1800s, and a ring appeared at the end of the Sul. Most of the colors used were scarlet, but orange and purple were also identified. Although most of the Bosu are silk, five Bosu from the 1900s and one Bosu from the 1740s (likely replaced in the 1900s) are estimated to be rayon. The gilt paper's main chemical components used to decorate the Bangwool-sul vary according to age. Until the mid-1800s, gold (Au) was used for the Sul and Bangwool, but since the mid-1800s, gold (Au) and brass (Cu-Zn) were used for Sul and Bangwool, respectively, and then brass (Cu-Zn) was used for Sul and Bangwool. While the Bosu was a seal accessory, it can be used to identify changes in the manufacturing techniques and materials of the period.

• Journal of Conservation Science
• /
• v.37 no.2
• /
• pp.144-153
• /
• 2021

Gwanghwadang-Wonsam was designated as National Folklore Cultural Heritage No. 52 in 1979, it is in good condition. However, a problem is the attached a phoenix insignia badge that did not exist when it was designated recently. As it became known as the only purple Wonsam artifact with "phoenix insignia", raising the need for its conservation. In this regard, scientific analysis was required to correct misinformation about designated cultural assets and restore the original designated state by analyzing the history of the Gwanghwadang-Wonsam, other relics of the phoenix insignia and its making design patterns. An X-ray fluorescence analysis was used to confirm that the Phoenix insignia's metal threads were titanium-plated silver. Phoenix insignia using titanium-plated gold thread was not identified in Gwanghwadang-Wonsam photographs in 1986, and the TiN-type membrane plating method was used in various industries in the 1990s, which can be estimated to be attached in the early and mid-1990s. Especially, the scientific analysis results from the X-ray fluorescence analysis in this study provide key evidence for conservation processing. This study demonstrates the importance of investigating relics and similar artifacts in the conservation process of inherited relics and as a precedent for restoration that corrects misinformation about designated cultural properties.