• Journal of Ginseng Culture
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• v.1
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• pp.43-56
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• 2019

Korean ginseng (Panax ginseng) has been known as one of the representative special and healthful products originating from Korea for 4500 to 5000 years. The word of ginseng was first mentioned in JiJuZhang(急就章), written by ShiYou during the reign of King Yuah Di of the Chien Han Dynasty, China (33-48 BC). It has been known that wild Korean ginseng grows in Korean peninsula including Manchuria and the ginseng is found only between the $33^{rd}$ and $48^{th}$ parellels of north latitude. Since the times of three kingdom in Korea at 4-7 century, which is Kokuryo, Baekje and Shila, Korea has been the chief ginseng producing country. A large quantity of ginseng was exported from Korea to China for medicinal use at that times. That was written in SamGukSaGi(三國史記) by BuSik Kim of Koryeo Dynasty in Korea in 1145. The cultivation of Korean ginseng was also recorded in Bencaogangmu(本草綱目) written by LiShi Zen during the regin of the Ming Dynasty in 1596, China. The ginseng seedling, which was known as an original method invented by imitating the method of rice transplantation, appeared in the SeungJeongWon Ilgi(the diaries of the royal secretariat, 承政院日記), 1687 in the regin of King SukJong in Korea. It was suggesting that ginseng cultivation was firstly established in the early 1600s in Korea. On the other hand, red ginseng(written as 熟參) was reported firstly in GoRyeoDoGyeong(高麗圖經)(a record of personal experience in Korea, written in 1123) by SeoGung in Song Dynasty, China. The names of Pansam(written as 板蔘) and Pasam(written as 把蔘), which were the another types of red ginseng products, were came on in the JoSeon Dynasty Annals in 1552 and 1602, respectively. Although the term of red ginseng(Hongsam in Korean) was firstly appeared in the JoSeon Dynasty Annals in 1797, it is believed to have been developed a little earlier periods from the King Jungjong(1506~1545) to the King SeonJo(1567~1608) in Korea. Then, the Korean red ginseng has begun production on a large scale in SamJeong Department of NaeJangWon(內藏院 蔘政課) in the Korean Empire(大韓帝國) in 1899. More detailed records about red ginseng production method were written in the SohoDanag Miscellany(韶濩堂集) by Taekyoung Kim at 1916 year in Korea. On the while, the efficacy of ginseng was first recorded in Shennongbencaojing(神農本草經) written in China(BC 83-96) and the efficacy has been continuously inherited.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

• Journal of the Korean Society of Costume
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• v.19
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• pp.209-240
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• 1992

The costume of any nation is an attribute of a culture. This study concerns chinese and Mongolian costume's 'collar' form according to the observation of some reports about import folk materials and the pictures of the genuine objects, the author has investigated and rearranged them focusing on 13th Century's. 1. Traditional OverCoat or National costume on the poing of won dynasty in china such as Jacket, Coat, Mantle for making classical matching color, lacing, pearl pieces, and all costume shall be properly decorated and disigned. The example, Chinese Women's Gown and Double Jacket, on top of alignment of plaid, focus shall be placed on chinese classical form and color-matching, such as flowers and bireds, butterflies, made wishing ornaments, which shall be either hand painted or embroidered on collars, fronts, sleeves openings, and lower portion of gown. 2. Mongolian Costume, the stone status of a person, are seen at the territory of the Republic of Mongolia was a powerful country of Asia. So during the Mongolian Empire a lot of Missions from many countries came to kharakorom for establishing official relations between Mongolia and a country represented by mission. In particularly, the costume of mongols on the point of Chinggis khan Empire which the upper clothes in cluded ; a several kinds of the Caftan as compared with in Korea as to material (Silk caftan, Cotton Caftan, Fur Caftan) with closing to the right due to overlapping and Stand-up-Shawl Collars will pancho style & Round or V Neckline. 3. As compared with in Korea it is said that this a sort of Simui was brought in prior to the middle of Koryeo dynasty. Korean Simui system was complied with chinese system through confucian domestic behaviour. This was respected for court dress of confucian scholars, as it was, Chumri can ordinary dress of schloars) and Hakchangui ( a uniform of confucian student). Generally its form or shape of the outer lapels of Korean jacket were used together Squar-Tray-Collar. In late Yi-dynasty the inside collar length was longer than the outside collar length and the width of the collar was gradually narrow. And so the Traditional costume's outer collar of Jacket and OverCoat became small while the width and length of breast-tie became large. The same thing as the form of the collar on these days had been appeared by the design method or adjust one's dress. Therefore the form of collar in the china and Mongolian Traditional OverCoat & National Costume is fix arranged according to Stand up Collar, Without Collar, Clothing to the Right, Central opening, Horizontal Row of Button with Round or V Neckline and so on.

• Conservation Science in Museum
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• v.16
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• pp.138-153
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• 2015

Wooden standing Bodhisattva in the collection of the National Museum of Korea (Bon 8239) was purchased as part of the museum's Central Asian collection during the Museum of Japanese Goverment General of Korea. The wooden statue exhibiting classical characteristics of Song Dynasty Buddhist sculptures is colored on the whone. The result of condition check for exhibition in 2014, it has severely damaged, with discoloring and exfoliation in color pigment and crack of wood observed in various areas. The object was therefore treated for conservation. A series of analysis were performed also at this time to determine the production technique and the materials, including testing of the X-ray penetration depth, X-ray fluorescence analysis and wood species analysis. This revealed that the statue was made by joining several separate pieces of wood. As for color pigments, the white pigment was either chalk (CaCO₃) or gypsum(CaSO₄·2H₂O), and the green pigment was emerald green (Cu(C₂H₃O₂)₂·3Cu(AsO₂)₂). The red pigment appeared to be lead red(Pb₃O₄) and the blue pigment was ultramarine blue (3Na₂O·3Al₂O₃·6SiO₂·2Na₂S). All the pigments were repainted in later eras. The analysis, indicated that the wood was derived from a tree of the genus Populus, family Salicaceae. The wooden standing Bodhisattva was repaired and reinforced with natural materials and was brought to a stable condition necessary for display.

• Herbal Formula Science
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• v.28 no.3
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• pp.289-300
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• 2020

Objectives : In this paper, We pointed out medico-historical meaning of Hyang'yak Kugŭppang (鄕藥救急方, Medical Recipes of Local Botanicals for Emergency Use), a medical book of Koryŏ Dynasty, breaking from the existing analysis view based on Hyang'yak (鄕藥), local herbs produced in Korean Peninsula. Methods : For that purpose, we analyzed the clinical characteristics of the diseases and symptoms, strategies of treatment, therapeutic tools, drug formulations, composition of herbal formulas in Hyang'yak Kugŭppang. Results : The following characteristics were confirmed in Hyang'yak Kugŭppang. First, it contained a way to cope with the diseases and symptoms that do not have to check the exterior, interior, cold, and heat. Also, it introduced basic strategies such as reducing, facilitating flow, draining downward, warming, or tonifying, etc. It mainly included herbal medicine as the therapeutic tools, and introduced formulas composed by single herb than complex recipes. It suggested external applications more than internal use, and proposed formulations in the form of decoctions or powders, etc. The herbs of formulas were used by experience without explanations of nature & taste, efficacy of each herbs. Conclusions : Hyang'yak Kugŭppang is a book of medical recipes for emergency use that has been distributed to help gentries, even if they do not have professional medical knowledge, to instantly cope with diseases and symptoms with medicines that are easy to obtain. Previous researches has analyzed the value of Hyang'yak Kugŭppang as a collection of information of hyang'yak, and used it as a historical basis of the uniqueness of Korean medicine. Since Hyang'yak Kugŭppang is not a book specialized for herbs, but rather a clinical medical book that introduces recipes for specific symptoms of diseases, if we pay attention to the clinical characteristics of Hyang'yak Kugŭppang, it will provide an opportunity to describe Koryŏ or Korean medicine in a new way.

• Proceedings of the Korean Institute Of Construction Engineering and Management
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• autumn
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• pp.341-346
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• 2001

The purpose of this study is not only to show up the fact which a kind of construction management was applied during the ancient Korea, especially, Chosun Dynasty but also to understand its construction capacity by analysing various information. mainly collected from the book, HwaSungSungYouk-EuGye. The book was made by ChungCho who was one of the great kings Choson Dynasty, which has lots of information about how to build HwaSung during the last of the eighteen century. This study starts from the definition that the HwaSungSungYouk was one of the construction projects which is the concept for construction management today. The construction project can be defined in terms of its distinctive characteristics: a project is a temporary endeavor undertaken to create a unique product. Temporary means that every project has a definite beginning and a definite end. Unique means the product is different in some distinguishing way from all similar products. A project is also undertaken several kinds of organizations. They may involve a single person or many thousands. 1'his study is to show some of the effective methods. Firstly, the concept of the database system today can be applied to effectively control and classify the complicated data in the HwaSungSungYouk-EuGye. Secondly, on the basis of the database system, the concept of modem construction management will be also use to figure out the construction data of the HwaSungSungYouk-EuGye.

• Journal of the Korean Society of Food Culture
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• v.3 no.2
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• pp.125-133
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• 1988

In recent years, Korean traditional culture has been reviewed in many ways. And Great efforts have been made to form a culture suitable for the Koreans. With these tendencies, the interest in Korean traditional foods has been greater. So this paper is intended to identify and analyze the kinds, materials and cooking processes of the rice cakes needed for ancestral worship rites in the court of Choson Dynasty. The work is centered around the Tae-sang-ji written by Lee kun-myong in 1873-the 10th year since king kojong's coming to the throne. And we study such literatures on foods and cooking processes as Kyugon-si-ui-bang, Yo-rok, Jungbo-Sallim-Kyungjae, Kyuhap-Chongso, Si-ui-jon-so and so on. The results are compared and analyzed. Cooking processes and materials of Korean rice cakes in Choson Dynasty were various and had traditional characteristics. Rice cakes necessarily needed for various rites were called pyun especially when they were used for ancestral worship. And many different kinds of Pyun were used according to seasons. There were nineteen kinds of rice cakes used for ancestral worship in the court: Gu-i-Byung, Bun-ja-Byung, Baek-Byung and so on. The six; Gu-i-Byung, Bun-ja-Byung, Sam-sik-Byung, Yi-sik-Byung, Baek-Byung and Huk Byung were essential for the great rites at Jong-myo and Young-nyung-Jeon and so they were highly thought of. Main materials of these six were rice, glutinousrice, sorghum and wheat flour. Cooking processes of the rice cakes above mentioned can be classified into frying, beating, boiling, steaming, etc. Powder for covering rice cakes was made of bean, pine nut, sesame and red bean, of which bean was made the greatest use of. If was very wise of them to use these kinds of powder, for they supply protein and lipid of which rice cakes are destitute and they also add colors and good tastes to rice cakes. But Korean traditional rice cakes are less used as the thought of rites has changed and various kinds of desserts have been developed. And yet there is no denying the fact that even now rice cakes play a great role in traditional formalities.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Journal of Sasang Constitutional Medicine
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• v.11 no.2
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• pp.39-50
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• 1999

The Chinese poems written by Je-Ma Yi may be categorized into two different facets: one is about a broad spectrum of a man's feelings covering from delight to sorrow; and the other is about self-caution. He has been known to be a warrior having strong self-respect and a man of tough personality reluctant to compromise with others. As a result of analyzing his poems, however, it was confirmed that he was an ordinary person who got along with his neighborhood, took a pleasure in appreciating natural beauty and wandered around in agonies of pain. The literary features reflected in his self-caution poems are compatible with his own philosophical thought. Through these poems, he revealed his autonomous perception of life, and its ultimate goal was placed on the fulfillment of moral obligation, the highest value that a man should achieve as an individual. Je-Ma Yi's Chinese poems are in full harmony with the general tendency shown in the area of poetic literature during the late Yi dynasty. As pointed out above, particular qualities are represented in his poems, and thereby, from comparative perspectives with his unique literariness, future research activities should be directed to a well-defined study on other contemporary writers.

• Korean Journal of Heritage: History & Science
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• v.45 no.2
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• pp.100-113
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• 2012

The tombstone of Yi Chungmugong in the Joseon Dynasty located Namhae, Gyeongnam is consisted of sandstone. The Bisin and Bijwa of the tombstone have narrow range of magnetic value less than $0.2({\times}10^{-3}SI\;unit)$ and the Isu covered pigment on surface also has same magnetic susceptibility range. Therefore, the composition of all tombstone have similar lithological characteristics. The side of the tombstone appeared fine-grained sandstone to coarse-grained graywacke boundary clearly and back of tombstone observed lamination. Especially deterioration type is concentrated in front and back of the tombstone blistering (8.2% of back), scaling (10.2% of back), granular disintegration (28.1% of back) and discoloration (53.5% of front). Results of contaminants analysis, the front of the Bisin separated in 3 type of surface - granular disintegration-scaling. Among this area, surface detected Ca, S and Cl in high density, but these contaminants elements have more lower detect density from surface to granular disintegration. By contrast, on scaling area, these components are almost not detected, but Fe, K consisted of rock forming elements are detected. It is necessary to conservation and treatment of Yi Chungmugong tombstone in continuously, and salt cleaning on surface also needed. So through activity of conservation and restoration, epigraph preserved for their worth.