• The Korean Journal of Food And Nutrition
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• v.18 no.3
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• pp.207-218
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• 2005

In room temperature, Kimchi becomes acidified and a little decayed, scenting a bad smell, and It couldn't be well kept. But if it should be made into a pill, it could be preserved for a long time for marketing, with nutrition highly concentrated as well as with no scent. Therefore, making Kimchi into a pill needs drying. When dried Kimchi, lactic acid and fragrant ingredient will vanish along with volatilization. The cyclodextrin(CD) as a stabilizer shows that the protecting rate of volatility of lactic acid in Kimchi is higher before than that of after fermentation, and it is higher at the addition $2\%\;than\;of\;1\%$ in case of Kimchi with CD. But it doesn't give much effect on total sugar, reducing sugar, protein and amino acid. Evaporation rate of lactic acid is the least in freeze dry, and natural dry, heat dry come next, respectively. In heat dry, if dried at more than $60^{\circ}C$ for a long time, Kimchi exudes boiling and scorched scent, causing bitter taste. The result of HPLC with superose 12 column at 280nm and 210nm shows that place and amount of main peak is almost the same, but the distribution of other peaks are different, with the revelation of various peaks like peptide and amino acid. The Kimchi pill made by the addition of $1\%$ CD shows that concentration is eight times higher than general Kimchi, total sugar is $14.4\%$, reducing sugar is $8.8\%$, protein is $4.8\%$, amino acid is $2.4\%$, and other contents are $74.4\%$, acidity is 32.8, and pH is 3.5 each. The result of letting 20 people with obesity, 20 patients with constipation have 30 pills(total weight 30g) three times a day for 60 days reveals they lost $2.29\%$ in weight on the average, and 7 among 20 were all relieved in constipation, and 8 responded that they experienced its efficacy.

• The Korean Journal of Community Living Science
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• v.16 no.4
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• pp.47-57
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• 2005

To investigate the characteristics of edible flowers as a food material, we have examined the kinds, colors, sizes, fresh weights, pigments and shipping periods of edible flowers marketed on the cropping farms, selling agencies and Internet shopping malls from February through September, 2005. Thirty six kinds of edible flowers were marketed in Korea, and all but the chrysanthemum were introduced species. The characteristics of edible flowers were shown differently by the varieties following the same kinds of flowers. Those colors were yellow (twenty five kinds), red (twenty three), pink (twenty), white (eighteen), and orange (sixteen). Flower diameters were measured and showed that seven kinds of edible flowers were 1.0 to 2.0cm, fourteen 2.0 to 3.0cm, sixteen 3.0 to 4.0cm, eight 4.0 to 5.0cm, and nine over 5.0cm. Flower fresh weights were measured as follows: twenty one kinds of edible flowers were under 0.5g ($58.3\%$), eight were $0.6\∼1.0g(22.2\%$), and six were $1.1{\∼}1.5g(16.7\%$). The taste of edible flowers was often bitter (twenty one kinds), sweet and sour (seven), somewhat fragrant (six), fishy (three), and others (nine). The pigments of edible flowers were anthoxanthin (twenty seven kinds), flavonoid (twenty three), carotenoid (seventeen), and betanidin (four).

• Journal of Life Science
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• v.21 no.2
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• pp.292-299
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• 2011

This study compared volatile flavor profiles of 4 commercial vinegar beverages (Italian vinegar beverage (IVB), Japanese vinegar beverage (JVB), Japanese Yuzu-Ponz (JYP), and Korean white wine vinegar beverage (KWVB)). Flavor components of vinegar beverages (VBs) were determined using SPME/GC/MSD. The profiles of VBs were as follows; IVB (11 acids, 17 esters, 10 alcohols, 8 aldehydes, 3 terpenes, 4 aromatic hydrocarbons, 9 ketones), JVB (7 acids, 8 esters, 9 alcohols, 7 aldehydes, 13 terpenes, 7 aromatic hydrocarbons, 1 ketones, 3 miscellaneous compounds), JYP (3 acids, 12 esters, 8 alcohols, 7 aldehydes, 63 terpenes, 6 aromatic hydrocarbons, 2 ketones, 5 miscellaneous compounds), KWVB (10 acids, 10 esters, 9 alcohols, 8 aldehydes, 2 terpenes, 5 aromatic hydrocarbons, 4 ketones, 2 miscellaneous compounds). IVB and JVB showed similar flavor compositions (acids, ketones and esters in particular), whereas major components in JYP and KWVB were terpenes (79.6%) and acids (81.0%), respectively. Five compounds including 2-phenylethyl acetate (floral, fruity, sweet odor), 2-phenylethanol (floral, rose odor), vitispirane (fruity odor), geranylacetone (fragrant odor) and acetic acid were identified as major components in balsamic vinegar beverages.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.1-8
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• 2010

"Dokseoyeoga Do"(An Enjoyable Pleasure with Reading) is a work included in a collection book of both poems and works called as "Gyunggyo Myungseung Cheop"(Collections of Beautiful Scenary in the Suburb of Seoul) with a promise that a great painter Gyumjae Jung-Sun(謙齋 鄭敾) and his lifelong friend, Sacheon Lee Byung-Yeon(李秉淵) should hopefully exchange their poems and painted works. So far, general perspective of art history toward this work is either self-portrait of Gyumjae himself or genre painting of the aristocrat. The purpose of this study is to interpret in-depth meanings implied in this work with various considerations of plant elements appeared in this work. As a result of this study, We could draw newer and additional meanings beyond the existing perspectives of art history research categories, and the details can be summarized as following below. First of all, we could approach a new interpretation implying that Gyumjae and Sacheon hopefully wished their well-being, friendship, and reunion. Second, as a means of expressing this meaning, plant elements like old juniper(Juniperus chinensis L.), orchid(Orchidaceae), and peony(Paeonia lactiflora var. hortensis) were used. Third, each plant element can be literally seen as an icon implying message that Gyumjae desired to give to Sacheon. To be more detailed, experience and greenness of old juniper imply well-being of two people, and orchid implies fragrant friendship, and peony implies the feeling that Gyumjae hopefully desired to make a reunion with a parted friend. The significance of this study is that throughout old paintings, we could observe substantial examples of recognizing the meanings of plant elements in a category of traditional landscaping and utilizing them. Moreover, adding various point-of-views of many professional categories like Korean Landscaping history in the traditional painting research, we could also recognize the potentials for making rich interpretation toward implicated meanings of old paintings.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• 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.