• Korean Journal of Heritage: History & Science
• /
• v.41 no.2
• /
• pp.43-59
• /
• 2008

Sap(?, a funeral fan) is a funeral ceremonial object used in association with a Confucian ceremonial custom, which was crafted by making a wooden frame, attaching a white cloth or a thick paper onto it, drawing pictures on it, and making a holder for a handle. According to Liji(Records of Rites), Sap was used since the Zhou Dynasty, and these Chinese Sap examples are no big different than the Korean Sap examples, which were described in Joseon Wangjo Sillok(Annals of the Joseon Dynasty), Gukjo Oryeui(the Five Rites of the State), and Sarye Pyeollam(Handbook on Four Rituals). This study explored Sap excavated in lime-filled tombs and lime-layered tombs of aristocrats dating back to Joseon, as well as their historical records to examine Sap's characteristics according to their examples, manufacturing methods, and use time. The number and designs of Sap varied according to the deceased' social status aristocrats used mainly one pair of 亞-shaped Bulsap, and a pair of Hwasap with a cloud design depicted on it. A Sap was wrapped twice with Chojuji paper or Jeojuji paper, and for the third time with Yeonchangji paper. Then, it was covered with a white ramie, a hemp, a cotton, a silk satin, etc. Bobul(an axe shape and 亞-shape design) was drawn on both sides of Sap, and a rising current of cloud was drawn at the peripheral area mainly with red or scarlet pigments. Sap, which were excavated from aristocrats'lime-filled and lime-layered tombs, are the type of Sap which were separated from its handle. These excavated Sap are those whose long handles were burnt during the death carriage procession, leaving Sap, which later were erected on both sides of the coffin. The manufacturing process of excavated relics can be inferred by examining them. The excavated relics are classified into those with three points and those with two points according to the number of point. Of the three-point type(Type I), there is the kind of relic that was woven into something like a basket by using a whole wood plate or cutting bamboo into flat shapes. The three-point Sap was concentrated comparatively in the early half of Joseon, and was manufactured with various methods compared with its rather unified overall shape. In the meantime, the two-point Sap was manufactured with a relatively formatted method; its body was manufactured in the form of a rectangle or a reverse trapezoid, and then its upper parts with two points hanging from them were connected, and the top surface was made into a curve(Type II) or a straight line(Type III) differentiating it from the three-point type. This manufacturing method, compared with that of the three-point type, is simple, but is not greatly different from the three-point type manufacturing method. In particular, the method of crafting the top surface into a straight line has been used until today. Of the examined 30 Sap examples, those whose production years were made known from the buried persons'death years inscribed on the tomb stones, were reexamined, indicating that type I was concentrated in the first half of the $16^{th}$ century. Type II spanned from the second half of the $16^{th}$ century to the second half of the $17^{th}$ century, and type III spanned from the first half of the $17^{th}$ century to the first half of the $18^{th}$ century. The shape of Sap is deemed to have changed from type I to type II and again from type II to type III In the $17^{th}$ century, which was a time of change, types II and III coexisted. Of the three types of Sap, types II and III re similar because they have two points; thus a noteworthy transit time is thought to have been the middle of the $16^{th}$ century. Type I compared with types II and III is thought to have required more efforts and skills in the production process, and as time passed, the shape and manufacturing methods of Sap are presumed to have been further simplified according to the principle of economy. The simplification of funeral ceremonies is presumed to have been furthered after Imjinwaeran(Japanese invasion of Joseon, 1592~1598), given that as shown in the Annals of King Seonjo, state funerals were suspended several times. In the case of Sap, simplification began from the second half of the $16^{th}$ century, and even in the $18^{th}$ century, rather than separately crafting Sap, Sap was directly drawn on the coffin cover and the coffin. However, in this simplification of form, regulations on the use of Sap specified in Liji were observed, and thus the ceremony was rationally simplified.

• MISULJARYO - National Museum of Korea Art Journal
• /
• v.96
• /
• pp.155-180
• /
• 2019

Samsaebulhoedo(三世佛會圖) at Yongjusa Temple(龍珠寺), regarded as a monumental masterpiece consisting of different elements such as Confucian and Buddhist ideas, palace academy garden and Buddhist artist styles, unique traditional and western painting styles, is one of the representative works that symbolically illustrate the development and innovation of painting in the late Joseon dynasty. However, the absence of painting inscriptions raised persistent controversy over the past half century among researchers as to the matters of estimating its production period, identifying the original author and analyzing style characteristics. In the end, the work failed to gain recognitions commensurate with its historical significance and value. It is the particularly vital issue in that estimating the production period of the existing masterpiece is the beginning of all other discussions. However, this issue has caused the ensuing debates since all details are difficult to be interpreted to a concise form due to a number of different records on painters and mixture of traditional buddhist painting styles used by buddhist painters and innovative western styles used by ordinary painters. Contrary to other ordinary Buddhist paintings, this painting, Samsaebulhoedo, has a praying letter for the royal establishment at the center of the main altar. It should be noted that regarding this painting, its original version-His Royal Highness King, Her Majesty, His Royal Crown Prince主上殿下, 王妃殿下, 世子邸下-was erased and instead added Her Love Majesty慈宮邸下 in front of Her Majesty. This praying letter can be assumed as one of the significant and objective evidence for estimating its production period. The new argument of the late 19th century production focused on this praying letter, and proposed that King Sunjo was then the first-born son when Yongjusa Temple was built in 1790 and it was not until January 1, 1800 that he was ascended to the Crown Prince. In this light, the existing praying letter with the eulogistic title-Crown Prince世子-should be considered revised after his ascension to the throne. Styles and icons bore some resemblance to Samsaebulhoedo at Cheongryongsa Temple or Bongeunsa Temple portrayed by Buddhist painters in the late 19th century. Therefore, the remaining Samsaebulhoedo should be depicted by them in the same period as western styles were introduced in Buddhist painting in later days. Following extensive investigations, praying letters in Buddhist paintings in the late 19th century show that it was usual to record specification such as class, birth date and family name of people during the dynasty at the point of producing Buddhist paintings. It is easy to find that those who passed away decades ago cannot be revised to use eulogistic titles as seen by the praying letters in Samsaebulhoedo at Yongju Temple. As "His Royal Highness King, Her Majesty, His Royal Crown Prince" was generally used around 1790 regardless of the presence of first-born son or Crown Prince, it was rather natural to write the eulogistic title "His Royal Crown Prince" in the praying letter of Samsaebulhoedo. Contrary to ordinary royal hierarchy, Her Love Majesty was placed in front of Her Majesty. Based on this, the praying letter was assumed to be revised since King Jeongjo placed royal status of Hyegyeonggung before the Queen, which was an exceptional case during King Jeongjo's reign, due to unusual relationships among King Jeongjo, Hyegyeonggung and the Queen arising from the death of Crown Prince(思悼世子). At that time, there was a special case of originally writing a formal tripod praying letter, as can be seen from ordinary praying letter in Buddhist paintings, erasing it and adding a special eulogistic title: Her Love Majesty. This indicates that King Jeongjo identified that Hyegyeonggung was erased, and commanded to add it; nevertheless, ceremony leaders of Yongju Temple, built as a palace for holding ceremonies of Hyeonryungwon(顯隆園) are Jeongjo, the son of his father and his wife Hyegyeonggung (Her Love Majesty)(惠慶宮(慈宮)). This revision is believed to be ordered by King Jeongjo on January 17, 1791 when the King paid his first visit to the Hyeonryungwon since the establishment of Hyeonryungwon and Yongju Temple, stopped by Yongju Temple on his way to palace and saw Samsaebulhoedo for the first and last time. As shown above, this letter consisting of special contents and forms can be seen an obvious, objective testament to the original of Samsebulhoedo painted in 1790 when Yongju Temple was built.

• (The)Study of the Eastern Classic
• /
• no.57
• /
• pp.467-505
• /
• 2014

I am working on a series of Korean linguistic studies targeting Ganchal(old typed letters in Korea) for many years and this study is for the typology of the [Safety Expression] as the part. For this purpose, [Safety Expression] were divided into a formal types and semantic types, targeting the Chinese Ganchal and Hangul Ganchal of modern Korean Language time(16th century-19th century). Formal types can be divided based on whether Normal position or not, whether Omission or not, whether the Sending letter or not, whether the relationship of the high and the low or not. Normal position form and completion were made the first type which reveal well the typicality of the [Safety Expression]. Original position while [Own Safety] omitted as the second type, while Original position while [Opposite Safety] omitted as the third type, Original position while [Safety Expression] omitted as the fourth type. Inversion type were made as the fifth type which is the most severe solecism in [Safety Expression]. The first type is refers to Original position type that [Opposite Safety] precede the [Own Safety] and the completion type that is full of semantic element. This type can be referred to most typical and normative in that it equipped all components of [Safety Expression]. A second type is that [Safety Expression] is composed of only the [Opposite Safety]. This type is inferior to the first type in terms of set pattern, it is never outdone when it comes to the appearance frequency. Because asking [Opposite Safety] faithfully, omitting [Own Safety] dose not greatly deviate politeness and easy to write Ganchal, it is utilized. The third type is the Original position type showing the configuration of the [Opposite Safety]+Own Safety], but [Opposite Safety] is omitted. The fourth type is a Original position type showing configuration of the [Opposite Safety+Own Safety], but [Safety Expression] is omitted. This type is divided into A ; [Safety Expression] is entirely omitted and B ; such as 'saving trouble', the conventional expression, replace [Safety Expression]. The fifth type is inversion type that shown to structure of the [Own Safety+Opposite Safety], unlike the Original position type. This type is the most severe solecism type and real example is very rare. It is because let leading [Own Safety] and ask later [Opposite Safety] for face save is offend against common decency. In addition, it can be divided into the direct type that [Opposite Safety] and [Own Safety] is directly connected and indirect type that separate into the [story]. The semantic types of [Safety Expression] can be classified based on whether Sending letter or not, fast or slow, whether intimate or not, and isolation or not. For Sending letter, [Safety Expression] consists [Opposite Safety(Climate+Inquiry after health+Mental state)+Own safety(status+Inquiry after health+Mental state)]. At [Opposite safety], [Climate] could be subdivided as [Season] information and [Climate(weather)] information. Also, [Mental state] is divided as receiver's [Family Safety Mental state] and [Individual Safety Mental state]. In [Own Safety], [Status] is divided as receiver's traditional situation; [Recent condition] and receiver's ongoing situation; [Present condition]. [Inquiry after health] is also subdivided as receiver's [Family Safety] and [Individual Safety], [Safety] is as [Family Safety] and [Individual Safety]. Likewise, [Inquiry after health] or [Safety] is usually used as pairs, in dimension of [Family] and [Individual]. This phenomenon seems to have occurred from a big family system, which is defined as taking care of one's parents or grand parents. As for the Written Reply, [Safety Expression] consists [Opposite Safety (Reception+Inquiry after health+Mental state)+Own safety(status+Inquiry after health+Mental state)], and only in [Opposite safety], a difference in semantic structure happens with Sending letter. In [Opposite Safety], [Reception] is divided as [Letter] which is Ganchal that is directly received and [Message], which is news that is received indirectly from people. [Safety] is as [Family Safety] and [Individual Safety], [Mental state] also as [Family Safety Mental state] and [Individual Safety Mental state].

• Journal of the Daesoon Academy of Sciences
• /
• v.27
• /
• pp.171-200
• /
• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• Sim-seong Yeon-gu
• /
• v.37 no.2
• /
• pp.184-254
• /
• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.

• Journal of Korean Society of Forest Science
• /
• v.54 no.1
• /
• pp.1-24
• /
• 1981

Kangweon-Do is rich in sightseeing resources. There are three sightseeing areas;first, mountain area including Seolak and Ohdae National Parks, and chiak Provincial Park; second eastern coastal area; third lake area including the watersheds of North Han River. In this paper, several methods of forestation were studied for landscaping the North Han River watersheds centering around Chounchon. In Chunchon lake complex, there are four lakes; Uiam, Chunchon, Soyang and Paro from down to upper stream. The total surface area of the above four lakes is $14.4km^2$ the total pondage of them 4,155 million $m^3$, the total generation of electric power of them 410 thousand Kw, and the total forest area bordering on them $1,208km^2$. The bordering forest consists of planned management forest ($745km^2$) and non-planned management forest ($463km^2$). The latter is divided into green belt zone, natural conservation area, and protection forest. The forest in green belt amounts to $177km^2$ and centers around the 10km radios from Chunchon. The forest in natural conservation area amounts to $165km^2$, which is established within 2km sight range from the Soyang-lake sides. Protection forest surrounding the lakes is $121km^2$ There are many scenic places, recreation gardens, cultural goods and ruins in this lake complex, which are the same good tourist resources as lakes and forest. The forest encirelng the lakes has the poor average growing stock of $15m^3/ha$, because 70% of the forest consists of the young plantation of 1 to 2 age class. The ration of the needle-leaved forest, the broad-leaved forest and the mixed forest in 35:37:28. From the standpoint of ownership, the forest consists of national forest (36%), provincial forest (14%), Gun forest (5%) and private forest(45%). The greater part of the forest soil, originated from granite and gneiss, is much liable to weathering. Because the surface soil is mostly sterile, the fertilization for improving the soil quality is strongly urged. Considering the above-mentioned, the forestation methods for improving landscape of the North Han River Watersheds are suggested as follows: 1) The mature-stage forest should be induced by means of fertilizing and tendering, as the forest in this area is the young plantation with poor soil. 2) The bare land should be afforested by planting the rapid growing species, such as rigida pine, alder, and etc. 3) The bare land in the canyon with moderate moist and comparatively rich soil should be planted with Korean-pine, larch, ro fir. 4) Japaness-pine stand should be changed into Korean-pine, fir, spruce or hemlock stand from ravine to top gradually, because the Japanese-pine has poor capacity of water conservation and great liability to pine gall midge. 5) Present hard-wood forest, consisting of miscellaneous trees comparatively less valuable from the point of wood quality and scenerity, should be change into oak, maple, fraxinus-rhynchophylla, birch or juglan stand which is comparatively more valuable. 6) In the mountain foot within the sight-range, stands should be established with such species as cherry, weeping willow, white poplar, machilus, maiden-hair tree, juniper, chestnut or apricot. 7) The regeneration of some broad-leaved forests should be induced to the middle forest type, leading to the harmonious arrangement of the two storied forest and the coppice. 8) For the preservation of scenery, the reproduction of the soft-wood forest should be done under the selection method or the shelter-wood system. 9) Mixed forest should be regenerated under the middle forest system with upper needle-leaved forest and lower broad-leaved forest. In brief, the nature's mysteriousness should be conserved by combining the womanly elegance of the lakes and the manly grandeur of the forest.

• Korean Journal of Weed Science
• /
• v.2 no.2
• /
• pp.75-113
• /
• 1982

Studies were carried out 1) to define the shape and size of sampling quadrat and its number of observations for weed experiments, 2) to characterize the growth and community of major summer weeds under upland condition and 3) to investigate the factors influencing competition between weeds and soybeans under weed-free and weedy conditions in early and late season cultures. No significant difference was noted among different shapes of quadrat (regular, rectangular, band, and circular) in the sampling efficiency of weeds. The results also suggested that the minimum size of quadrat was 0.25$m^2$ and the minimum number of replication was 2 times per plot. The major dominant weeds were about 10 species in the experimental field and the total number of weeds was in the range of 70 - 1,600 plants per $m^2$. Among the weeds Digitaria sanguinalis and Portulaca oleracea were the most dominant species. Growth amount and reproduction capability were also measured by weed species. Five different weed communities were identified in the field. The degree of dispersion by weed species and association among weeds were investigated. Intra-(within soybeans) and inter-specific (between soybeans and weeds) competition were studied in early and late season cultures of soybeans. The average yield of soybeans per plant was significantly decreased in both season cultures due to intra-specific competition as the planting density of soybeans increased, On the other hand, the average yield of soybeans per l0a was proportionally increased to the increase of planting density and the rate of its increase was more significant under weedy than weed-free condition. Most of the agronomic characteristics of soybeans were affected by weeds and its degree was greater in sparse planting than in dense planting and in early season than in late-season culture. Digitaria sanguinalis was the most competitive to soybeans in early season and both of Digitaria sanguinalis and Portulaca oleracea affected primarily the growth of soybeans in late season with about the same competitiveness. The occurrence of weeds was significantly decreased in early season and slightly decreased in late-season by dense planting of soybeans. The total growth amount of weeds was also considerably decreased by increase of soybean planting density both in early- and late-season cultures. The occurrence of Digitaria sanguinalis which was the most dominant in both seasons, and its growth amount was significantly decreased as the planting density of soybean was increased. On the other hand, the occurrence of Portulaca oleracea which was only dominant in late-season culture did not show significant response to the planting density of soybeans.

• Journal of Korean Society of Forest Science
• /
• v.70 no.1
• /
• pp.7-16
• /
• 1985

To grasp canonical correlations, their related backgrounds in various growth factors of stem, the characteristics of stem by synthetical dispersion analysis, principal component analysis and canonical correlation analysis as optimum method were applied to Larix leptolepis. The results are as follows; 1) There were high or low correlation among all factors (height ($x_1$), clear height ($x_2$), form height ($x_3$), breast height diameter (D. B. H.: $x_4$), mid diameter ($x_5$), crown diameter ($x_6$) and stem volume ($x_7$)) except normal form factor ($x_8$). Especially stem volume showed high correlation with the D.B.H., height, mid diameter (cf. table 1). 3) (1) Canonical correlation coefficients and canonical variate between stem volume and composite variate of various height growth factors ($x_1$, $x_2$ and $x_3$) are ${\gamma}_{u1,v1}=0.82980^{**}$, $\{u_1=1.00000x_7\\v_1=1.08323x_1-0.04299x_2-0.07080x_3$. (2) Those of stem volume and composite variate of various diameter growth factors ($x_4$, $x_5$ and $x_6$) are ${\gamma}_{u1,v1}=0.98198^{**}$, $\{{u_1=1.00000x_7\\v_1=0.86433x_4+0.11996x_5+0.02917x_6$. (3) And canonical correlation between stem volume and composite variate of six factors including various heights and diameters are ${\gamma}_{u1,v1}=0.98700^{**}$, $\{^u_1=1.00000x_7\\v1=0.12948x_1+0.00291x_2+0.03076x_3+0.76707x_4+0.09107x_5+0.02576x_6$. All the cases showed the high canonical correlation. Height in the case of (1), D.B.H. in that of (2), and the D.B.H, and height in that of (3) respectively make an absolute contribution to the canonical correlation. Synthetical characteristics of each qualitative growth are largely affected by each factor. Especially in the case of (3) the influence by the D.B.H. is the most significant in the above six factors (cf. table 2). 3) Canonical correlation coefficient and canonical variate between composite variate of various height growth factors and that of the various diameter factors are ${\gamma}_{u1,v1}=0.78556^{**}$, $\{u_1=1.20569x_1-0.04444x_2-0.21696x_3\\v_1=1.09571x_4-0.14076x_5+0.05285x_6$. As shown in the above facts, only height and D.B.H. affected considerably to the canonical correlation. Thus, it was revealed that the synthetical characteristics of height growth was determined by height and those of the growth in thickness by D.B.H., respectively (cf. table 2). 4) Synthetical characteristics (1st-3rd principal component) derived from eight growth factors of stem, on the basis of 85% accumulated proportion aimed, are as follows; Ist principal component ($z_1$): $Z_1=0.40192x_1+0.23693x_2+0.37047x_3+0.41745x_4+0.41629x_5+0.33454x_60.42798x_7+0.04923x_8$, 2nd principal component ($z_2$): $z_2=-0.09306x_1-0.34707x_2+0.08372x_3-0.03239x_4+0.11152x_5+0.00012x_6+0.02407x_7+0.92185x_8$, 3rd principal component ($z_3$): $Z_3=0.19832x_1+0.68210x_2+0.35824x_3-0.22522x_4-0.20876x_5-0.42373x_6-0.15055x_7+0.26562x_8$. The first principal component ($z_1$) as a "size factor" showed the high information absorption power with 63.26% (proportion), and its principal component score is determined by stem volume, D.B.H., mid diameter and height, which have considerably high factor loading. The second principal component ($z_2$) is the "shape factor" which indicates cubic similarity of the stem and its score is formed under the absolute influence of normal form factor. The third principal component ($z_3$) is the "shape factor" which shows the degree of thickness and length of stem. These three principal components have the satisfactory information absorption power with 88.36% of the accumulated percentage. variance (cf. table 3). 5) Thus the principal component and canonical correlation analyses could be applied to the field of forest measurement, judgement of site qualities, management diagnoses for the forest management and the forest products industries, and the other fields which require the assessment of synthetical characteristics.

• Journal of Biosystems Engineering
• /
• v.6 no.1
• /
• pp.28-38
• /
• 1981

A survey has been conducted to investigate the presents of breaks down and repair of power tiller for efficient use. Eight provinces were covered for this study. The results are summarized as follows. A. Frequency of breaks down. 1) Power tiller was breaken down 9.05 times a year and it represents a break down every 39.1 hours of use. High frequency of breaks down was found from the fuel and ignition system. For only these system, the number of breaks down were 2.02 and it represents 23.3% among total breaks down. It was followed by attachments, cylinder system, and traction device. 2) For the power tiller which was more than six years old, breaks down accured 37.7 hours of use and every 38.6 hours for the power tiller which was purchased in less than 2 years. 3) For the kerosene engine power tiller, breaks down occured every 36.8 hours of use, which is a higher value compared with diesel engine power tiller which break down every 42.8 hours of use. The 8HP kerosene engine power tiller showed higher frequency of break down compared with any other horse power tiller. 4) In October, the lowest frequency of break down was found with the value of once for every 51.5 hours of use, and it was followed by the frequency of break down in June. The more hours of use, the less breaks down was found. E. Repair place 1) 45.3% among total breaks down of power tiller was repaired by the owner, and 54.7% was repaired at repair shop. More power tiller were repaired at repair shop than by owner of power tiller. 2) The older the power tiller is, the higher percentage of repairing at the repair shop was found compared with the repairing by the owner. 3) Higher percentage of repairing by the owner was found for the diesel engine power tiller compared with the kerosene engine power tiller. It was 10 HP power tiller for the kerosene power tiller and 8 HP for the diesel engine power tiller. 4) 66.7% among total breaks down of steering device was repaired by the owner. It was the highest value compared with the percentage of repairing of any other parts of power tiller. The lowest percentage of repairing by owner was found for the attachments to the power tiller with the value of 26.5%. C. Cause of break down 1) Among the total breaks down of power tiller, 57.2% is caused by the old parts of power tiller with the value of 5.18 times break down a year and 34.7% was caused by the poor maintenance and over loading. 2) For the power tiller which was purchased in less than two years, more breaks down were caused by poor maintenance in comparison to the old parts of power tiller. 3) For the both 8-10 HP kerosene and diesel engine power tiller, the aspects of breaks down was almost the same. But for the 5 HP power tiller, more breaks down was caused by over loading in comparison to the old parts of power tiller. 4) For the cylinder system and traction device, most of the breaks down was caused by the old parts and for the fuel and ignition system, breaks down was caused mainly by the poor maintenance. D. Repair Cost 1) For each power tiller, repair cost was 34,509 won a year and it was 97 won for one hoar operation. 2) Repair cost of kerosene engine power tiller was 40,697 won a year, and it use 28,320 won for a diesel engine power tiller. 3) Average repair cost for one hour operation of kerosene engine power tiller was 103 won, and 86 won for a diesel engine power tiller. No differences were found between the horse power of engines. 4) Annual repair cost of cylinder system was 13,036 won which is the highest one compared with the repair cost of any other parts 362 won a year was required to repair the steering device, and it was the least among repair cost of parts. 5) Average cost for repairing the power tiller one time was 3,183 won. It was 10,598 won for a cylinder system and 1,006 won for a steering device of power tiller. E. Time requirement for repairing by owner. 1) Average time requirements for repairing the break down of a power tiller by owner himself was 8.36 hours, power tiller could not be used for operation for 93.58 hours a year due to the break down. 2) 21.3 hours were required for repairing by owner himself the break down of a power tiller which was more than 6 years old. This value is the highest one compared with the repairing time of power tiller which were purchased in different years. Due to the break down of the power tiller, it could not be used for operation annually 127.13 hours. 3) 10.66 hours were required for repairing by the owner himself a break down of a diesel engine power tiller and 6.48 hours for kerosene engine power tiller could not be used annually 99.14 hours for operation due to the break down and it was 88.67 hour for the diesel engine power tiller. 4) For both diesel and kerosene engine power tiller 8 HP power tiller required the least time for repairing by owner himself a break down compared with any other horse power tiller. It was 2.78 hours for kerosene engine power tiller and 8.25 hours fur diesel engine power tiller. 5) For the cylinder system of power tiller 32.02 hours were required for repairing a break down by the owner himself. Power tiller could not be used 39.30 hours a year due to the break down of the cylinder system.

• Journal of Sericultural and Entomological Science
• /
• v.8
• /
• pp.11-25
• /
• 1968

Various formulae for estimation of leaf production in mulberry trees were investigated and obtained. Four varieties of mulberry trees were used as the materials, and seven characters namely branch length. branch diameter, node number per branch, total branch weight, branch weight except leaves, leaf weight and leaf area, were studied. The formulae to estimate the leaf yield of mulberry trees are as follows: 1. Varietal differences were appeared in means, variances, standard devitations and standard errors of seven characters studied as shown in table 1. 2. Y$_1$=a$_1$X$_1$${\times}$P$_1$......(l) where Y$_1$ means yield per l0a by branch number and leaf weight determination. a$_1$.........leaf weight per branch. X$_1$.......branch number per plant. P$_1$........plant number per l0a. 3. Y$_2$=(a$_2$${\pm}$S. E.${\times}$X$_2$)+P$_1$.......(2) where Y$_2$ means leaf yield per l0a by branch length and leaf weight determination. a$_2$......leaf weight per meter of branch length. S. E. ......standard error. X$_2$....total branch length per plant. P$_1$........plant number per l0a as written above. 4. Y$_3$=(a$_3$${\pm}$S. E${\times}$X$_3$)${\times}$P$_1$.....(3) where Y$_3$ means of yield per l0a by branch diameter measurement. a$_3$.......leaf weight per 1cm of branch diameter. X$_3$......total branch diameter per plant. 5. Y$_4$=(a$_4$${\pm}$S. E.${\times}$X$_4$)P$_1$......(4) where Y$_4$ means leaf yield per 10a by node number determination. a$_4$.......leaf weight per node X$_4$.....total node number per plant. 6. Y$\sub$5/= {(a$\sub$5/${\pm}$S. E.${\times}$X$_2$)Kv}${\times}$P$_1$.......(5) where Y$\sub$5/ means leaf yield per l0a by branch length and leaf area measurement. a$\sub$5/......leaf area per 1 meter of branch length. K$\sub$v/......leaf weight per 100$\textrm{cm}^2$ of leaf area. 7. Y$\sub$6/={(X$_2$$\div$a$\sub$6/${\pm}$S. E.)}${\times}$K$\sub$v/${\times}$P$_1$......(6) where Y$\sub$6/ means leaf yield estimated by leaf area and branch length measurement. a$\sub$6/......branch length per l00$\textrm{cm}^2$ of leaf area. X$_2$, K$\sub$v/ and P$_1$ are written above. 8. Y$\sub$7/= {(a$\sub$7/${\pm}$S. E. ${\times}$X$_3$)}${\times}$K$\sub$v/${\times}$P$_1$.......(7) where Y$\sub$7/ means leaf yield estimates by branch diameter and leaf area measurement. a$\sub$7/......leaf area per lcm of branch diameter. X$_3$, K$\sub$v/ and P$_1$ are written above. 9. Y$\sub$8/= {(X$_3$$\div$a$\sub$8/${\pm}$S. E.)}${\times}$K$\sub$v/${\times}$P$_1$.......(8) where Y$\sub$8/ means leaf yield estimates by leaf area branch diameter. a$\sub$8/......branch diameter per l00$\textrm{cm}^2$ of leaf area. X$_3$, K$\sub$v/, P$_1$ are written above. 10. Y$\sub$9/= {(a$\sub$9/${\pm}$S. E.${\times}$X$_4$)${\times}$K$\sub$v/}${\times}$P$_1$......(9) where Y$\sub$7/ means leaf yield estimates by node number and leaf measurement. a$\sub$9/......leaf area per node of branch. X$_4$, K$\sub$v/, P$_1$ are written above. 11. Y$\sub$10/= {(X$_4$$\div$a$\sub$10/$\div$S. E.)${\times}$K$\sub$v/}${\times}$P$_1$.......(10) where Y$\sub$10/ means leaf yield estimates by leaf area and node number determination. a$\sub$10/.....node number per l00$\textrm{cm}^2$ of leaf area. X$_4$, K$\sub$v/, P$_1$ are written above. Among many estimation methods. estimation method by the branch is the better than the methods by the measurement of node number and branch diameter. Estimation method, by branch length and leaf area determination, by formulae (6), could be the best method to determine the leaf yield of mulberry trees without destroying the leaves and without weighting the leaves of mulberry trees.