• Journal of Society of Preventive Korean Medicine
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• v.17 no.1
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• pp.125-135
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• 2013

Objectives : Medical treating with eating foods is one of important therapies in East Asian traditional medical knowledge and is referred as a therapy to treat diseases through foods. Since the food cannot be separated from ordinary people living, the medical treating with eating foods is a therapy with strong locality and contains many autogenous parts. Methods : Recently, the world is showing much interest for genetic resources, and the concept of intellectual property is rapidly expanding as the field of 'new knowledge property right' as well. Thus, the knowledge of medical treating with eating foods recently draws much attention in the economic aspect beyond the scholarly interest for traditional medicine. Here, I would like to summarize and report the contents related to medical treating with eating foods on "Yi, SeikKan experience prescriptions" which was discovered before. Results & Conclusions : First, medical treating with eating porridge on "Yi, SeikKan experience prescriptions" is classified into one with nonglutinous rice as the main ingredient and the other with other grains as the main ingredient. It is differently utilized depending on the nature of the grain. Second, medical treating with eating rice on "Yi, SeikKan experience prescriptions" was born from our nation's unique way of living and is classified into one way to eat rice mixed with ground medicinal herbs, another one to cook and eat rice with mixed grains and the other way to use as the external application. Medical treating with eating rice is assumed to replace the meal. Third, "food section" was given separately and discussed in this book. There were some parts different from existing medical knowledge due to the accumulation of experience using medicinal herbs. Fourth, we should pay attention to experience a book on medicine where vibrant medical information has been recorded in order to discover and process our traditional knowledge resources as a useful form.

• Journal of architectural history
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• v.20 no.6
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• pp.131-146
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• 2011

The purpose of this study is to understand the architectural space of Chimjeon (寢殿), the King's Bedroom, and Backyard, in the early Joseon Dynasty. The Royal palace can be divided into three parts, political space for King, living space for King and his family and government office. So first, we should to understand the characteristics of each space in the Royal Palace. Up to now we have looked at the architectural space of the King's Bedroom in the central area and Backyard in Gyeongbokgung (景福宮), one of the Royal Palace, the result of this study is as followings. Cheonchujeon (千秋殿) and Manchunjeon (萬春殿) were not both sides of Sajeongjeon (思政殿), were on the north side of Gangnyeongjeon (康寧殿) Gangnyeongjeon was not a bedroom for the King and Queen, only for King. Bedroom for Queen was located another space in the Royal palace. There was Hamwonjeon on the west side of Koytaejeon. Jamidang and Cheongyeonroo were on the right side of Koytaejeon The Backyard on the north side of Gyeongbokgung had a wide area for horseback archery and the practice of battle formation The arrangement of the King's bedroom in the central area was assumed like as the Fig 7. and Fig 8.

• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.1
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• pp.79-97
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• 2008

This paper is a study on the Bisotun relief of the Achaemenid Dynasty in ancient Persia. The Bisotun relief consists of the relief and the inscriptions which was completed through 7 phases. The inscriptions describe how King Darius suppressed the rebels in Elamite, Babili and ancient Persian languages. This relief is a work during the early Darius period and it describes using the traditions of Mesopotamia in terms of the theme and structure. In terms of structural features, it follows the typical features of the Assyrian arts, the beard and the shape of hair style. On the other hand, the smooth curves used to describe the creases of the clothes and the supple body was not a typical oriental feature. It was known to be because of Greek influence from their communications. It also showed the dressings of the clans that made up the Achaemenid Dynasty through the 9 rebellions wearing clothes unique to their clan and the inscription that was inscribed with the name of the clans. The clothing and ornaments they were wearing can be divided into two groups, the clans that wore one-piece style Persian dress and clans that wore tunic jackets and trousers which is a typical dressing style of the nomads.

• Journal of architectural history
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• v.20 no.5
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• pp.63-79
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• 2011

The purpose of this study is to understand the architectural space of Gwolnaegaksa (闕內各司), the Government office in the palace, in the early Joseon Dynasty. The Royal palace can be divided into three parts, political space for king, living space for king and his family and government office. So first, we should to understand the characteristics of each space in the Royal Palace. Up to now we have looked at the architectural space of Gwolnaegaksa in Gyeongbokgung (景福宮), one of the Royal Palace, the result of this study is as followings. There were not many Gwolnaegaksas in the early days in Gyeongbokgung. After King Sejong, some office buildings were established in that palace. King's closest guards, like as Seonjeonkwan (宣傳官), Gyumsabok (兼司僕), Naegeumwi (內禁衛) had been on duty in Sajeongjeon Haengrang (思政殿 行廊), a kind of servants' quarters. Bincheong (賓廳), a conference room of high-ranking government officials was situated in Geungjeon Haengrang (勤政殿 行廊). There were also barracks of other palace guards in Geungjeon Haengrang. Gyeongyeoncheong (經筵廳), a place to prepare and wait, was built separately from Geungjeon Haengrang Layout drawings of Gyeongbokgung painted since the 18th century were different from document in some parts. The arrangement of the Gwolnaegaksa was assumed like as the Fig. 9.

• Journal of architectural history
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• v.21 no.1
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• pp.155-170
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• 2012

The purpose of this study is to understand the architectural space of Donggung(東宮), the Prince's Palace, and Dongjo(東朝), the King's Mother and Queen's living space, in the early Joseon Dynasty. The Royal palace can be divided into three parts, political space for king, living space for king and his family and government office. So first, we should to understand the characteristics of each space in the Royal Palace. Up to now we have looked at the architectural space of Donggung(東宮) and Dongjo(東朝) in Gyeongbokgung(景福宮), one of the Royal Palace, the result of this study is as followings. Donggung which was living space for Prince consisted of Jaseondang(資善堂), Seunwhadang(承華堂) and Kyejodang(繼照堂) in the era of King Sejong Kyejodang was demolished and Seunwhadang was destroyed by fire in King Jungjong era and was not rebuilded. This buildings The buildings consisted of Jeondang, Whudang, main gate, hapmun(閤門) and corridor or fence Donggung and Dongjo was separated wall Dong consisted of many buildings for Queen dowager, Queen and many royal concubines The arrangement of Donggung and Dongjo was assumed like as the Fig2.

• The Journal of Korean Medical History
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• v.27 no.1
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• pp.41-50
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• 2014

This article is about the study on pictures of Daoist exercises described in Euibangyoochi- which is the largest book in Joseon Dynasty. Daoist exercises are the active exercises to prevent disease by training their body. In Euibangyoochi, there are lots of information of Daoist exercises. Specially, pictures of Daoist exercises are from '$q{\acute{u}}xi{\bar{a}}nhu{\acute{o}}r{\acute{e}}$nxīnf$\bar{a}$ng'. There are movements of body, methods of respiration, tooth brushing, and hand clapping in Daoist exercises this book. On the other hand, the pictures of Daoist exercises were composed with simple explanations so that readers actually might follow the directions at ease. There are 8 pictures of Daoist exercises left in Euibangyoochi. Those are Daoist exercises tradition in the midium of Joseon Dynasty which led to Hwalinshimbang of Yi-hwang. Also with the trend of preventing disease in these days, the importance of Daoist exercises is emphasized and these pictures became a tool of teaching the old Daoist exercises.

• Journal of the Korean Society of Floral Art and Design
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• no.45
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• pp.57-76
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• 2021

Sanghwa (Table flower) style, the flower decoration of food table, was found in the paintings of Joseon Dynasty's event and civilian life. On the court event paining, there was always Sanghwa decorating the food, and it was found that the types of Sanghwa and the ingredients used were different depending on the status of the participants. The Uigwe recorded the type and number of Sanghwa, and the number of decorations was different depending on the purpose of the event or the status of the person being treated, and the Sanghwa was pre-loaded and transferred. In civilian life, Sanghwa was found to have been decorated not only on top of the food but also on top of the food table.

• Journal of the Korean Society for Library and Information Science
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• v.15
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• pp.267-280
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• 1988

After the Koryo government moved to Kanghwado Island to escape the invading Mongols, Ch'oe I who was the government irstman ordered in 1239 the recarving of Nanmingchuan Huoshangsung Chengtao-ko (남명천화상송증도가) widely used by an adherent of Son Buddhism to gain a greater understanding of Son principles. Ch'oe I's postscript indicate that the original edition printed with metal type was no longer available and woodblocks were carved to produce facsimiles of that edition. It is assumed that the copies of the original edition were limited in number due to the primitiveness of printing skills and had either not been taken to Kanghwado Island in the flurry of evacuation or were almost all used up. Demand for the book seemed to have surged sharply due to need for spiritual solace during the period of invasion. It is believed that the original edition of Chengtao-ko was published with metal type in Kaegyong(개경), the capitial, before the government took refuge on Kanghwado Island. Two copies of the recarved woodblocks were recently found in the collectiion of Kim Chong-gyu(김종규). and Park Tong-sop (박동섭). It is presumed that one of the copies was recarved again the other one some time, But the carving of the woodblocks were very sophisticated and faithfully reproduced the characteristics of the original metal type edition; first, there were many slanted characters; second, the lines of the main text were not straight but wavy; third, no bottom stroke of any character overlaps the upper stroke of the following character; and fourth, the characters are relatively uniform in size and shape. The printing techniques reflected in the woodblock reproduction were much better than that at the end of the Koryo dynasty and the beginning of the Yi dynasty. It can be assumed that printing with official type had reached a high level of skill before the transfer to Kanghwado Island.

• Journal of Nutrition and Health
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• v.5 no.3
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• pp.109-125
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• 1972

According to the Sam-guk Sa-gi (History of three Kingdoms: Silla, Koguryo and Paeckje) tea was first brought into Korea by Kim Tae-ryeum, a diplomat, in 828 A.D. during the reign of king Hung-dot of Silla, and planted on the hill of Mt. Chi-ri. Afterwards, the tea trees were transplanted and cultivated by Buddists in many Buddist temples in southern provinces during the Silla and Koryo dynasties. People took much delight in drinking green tea, and specially the kings, buddist monks and nobilities of Silla and Koryo enjoyed drinking green tea. And eventually, the green tea became an indispensable part in all important ceremonies during the Koryo dynasty. After the Yi dynasty came into being, the dualistic philosophy of China was introduced and respected while buddist temples declined as a result of strong oppression by the ruling class. While temples were declined, the practice of drinking green tea was also declined. Nowadays we find many tea plants grow wild, which are seemed to be planted around buddist temples during the Koryo dynasty. Today, Korean people do not drink home made green tea. Instead, they like to take coffee, black tea and other tea products imported from foreign countries. Aa a result, Korea had to pay $ 520 thousand in 1969 to import foreign made tea and coffee. The natural conditions of southern provinces of Korea are very suitable in cultivating tea plants. If we develope the skill in producing good quality tea in Korea, we would be able to save the foreign exchanges that are being spent for importing foreign made tea products, and at the same time, we would be able to export our green tea to overseas. The quality of Korean green tea is as good as that of Japanese green tea. Green tea contains vitamin C while coffee and black tea do not contain it.

• Cross-Cultural Studies
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• v.31
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.