• Journal of the Korean Society of Food Culture
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• v.7 no.1
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• pp.35-42
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• 1992

To analyze reception dishes of Choson Dynasty, studied historic book 'Youngjeob Dogam Younhyangsek Euigwae' (1609, 1634, 1643 year) discribed feast dishes for Chinese envoy in Choson dynasty. The results obtained from this study are as follows. 1. the feast dishes consisted of the first main feast dishes (下馬宴, 上馬宴) the Second main feast dishes (翌日宴, 請宴 and etc) and the third main feast dishes (別茶啖). 2. 翌日宴 were arranged in two kinds of table, the first one called the main table, the second the confronting side table. Dishes of main table were oil and honey pastry and fruits. Dishes of the second table were cooked vegetable, dried slices of meat seasoned with spices, cooked meat and fried fish. In feast, Chinese envoy drank 11cups (1609 year) and 5 cups (1643 year) of liquor. At the first cup they abalones soup, others in a small round table (初味), a small boiled meat (小膳) and a large boiled meat (大膳), at the second cup eat 二味, at third cup eat 三味... at the eleventh cup, they eat 十一味. 3. 別茶啖 (1643 year) were arranged in one kind of table. Dishes of the table were oil and honey pastry, fruits, honey water, dried fish and meat, cooked meat and fish, and cooked egg. In feast, Chinese envoy drank 5 cups and eat 一味${\sim}$五味.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.258-277
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• 2020

The purpose of this paper is to examine the paintings and symbols of the Jeju Guandeokjeong murals, Treasure No. 322. Gwandeokjeong Pavilion in Jeju is one of the oldest buildings in Jeju and was built in 1448 during the reign of King Sejong (世宗) of the Joseon Dynasty to serve as a training ground for soldiers. Unlike Gwandeokjeong Pavilions in other regions, Jeju's Gwandeokjeong Pavilion has a long history and is of cultural value due to its beautiful architecture. In addition, it contains various murals which are a further source of attention. There are four murals on the front and back of the two Lintels on the left and right sides of the building. Their contents include of 『The Three Kingdoms (三國志)』 and and on the back. Towards the right, is depicted, with on the back. Based on a replica of the murals from 1976, the plan, style, and age of the Gwandeokjeong Pavilion murals have been studied, together with their meanings. The contents of the mural are broadly divided into five parts, which are identified by the tacit signatures atop the screen, which provide such details as the painting titles. The paintings on the left and right sides of the center appear to inspire the spirit of the military's commerce in order to boost soldiers' morale, protect the country, and protect the people in line with the purpose of Gwandeokjeong Pavilion. The following and figuratively depict guidelines for the behavior and mindset of officials. In particular, is a painting concerned with concepts of longevity and an auspicious (吉祥), which shows how court paintings became popular as folk paintings at that time. The paintings of tangerines and other specialties of Jeju Island, the ritual paintings of Jeokbyeokdaejeon, and the expressions of Mt. Halla (漢拏山) and Oreum (오름) indicate the existence of Jeju artists that belonged to the Jeju government office at that time. The five themes and styles of the murals also show that the murals of Gwandeokjeong Pavilion were produced in the late 19^th and early 20^th centuries.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.153-199
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• 2020

The teachings of Sangje teachings have been spread to humanity and were provided as basis for building the earthly paradise due to His having performed the Reordering Works of the Universe (Cheonjigongsa) for nine years. The work that remains will be completed year by year following the cosmic program that Sangje set for the universe. The chapters titled 'Gyoun (Progress of the Order)' in Jeon-gyeong (The Canonical Scripture) can be summarized into three parts: Viewing Gyoun, Spreading Gyoun, and Establishing the firm ground of Gyoun. Viewing Gyoun is seeing how the teachings would be transmitted from the beginning to end. The work of Gyoun was established by Sangje and promoted as the teachings of Sangje which will ultimately unfold into the realization of an earthly paradise. Spreading Gyoun is performed by disciples who received the teachings from Sangje and then the successor to whom Sangje transmitted the religious authority. Since chapter two of Gyoun is about the hagiography of Doju Jo Jeongsan, it is shown that Doju unfolded and developed Sangje's teachings. Establishing the firm ground of Gyoun is carried out to enable practitioners to understand that Dotong-gunja ('Dao-Empowered Sages,' Earthly Immortals) will be produced as a result of Sangje's Reordering Works of Heaven and Earth and that humans can perfect themselves through cultivating the Dao. In conclusion, Gyoun can be summarized as a process that started during Doju Jo Jeongsan's 50 years (1909~1958) of holy works and spreading of the teachings. Next, it was continued through the time of Dojeon who was bestowed with religious authority through Doju's last words. Dojeon, like Doju before him, spread the teachings. In later times, there will be Dotong-gunjas who transmit Sangje's teachings to the whole world. Although the above characterizations are accurate, I compared some verses from Chapter 1 of Progress of the Order (Gyoun) in The Canonical Scripture (Jeon-gyeong) of Daesoon Jinrihoe to the 6 th edition (1965) of Daesoon Jeongyeong, a key scripture from the earliest strata of Jeungsanist scriptures, and found that there were a few earlier variations of the same content. The use of words and sentences were different though in several of these verses. Also, some of the verses indicated alternative historical dates (years), and some of the verses from Chapter 1 of Progress of the Order from The Canonical Scripture do not appear anywhere in the 6^th edition of Daesoon Jeong-gyeong.

• The Journal of Dong Guk Oriental Medicine
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• v.9
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• pp.127-138
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• 2000

The methods of checking the exuberance of yang (潛陽法) are a kind of medical treatments which cure various symtoms caused by hyperactivity of liver-yang, at the same time used for treating apoplexy. Thus, I investigated the application of checking the exuberance of yang to treat stroke. The conclusions are as follows. We can find application of checking the exuberance of yang to apoplexy on Synopsis of the Gold Chamber. After Ye Gui who persisted the theory of endogenous wind, many physicians applied the method of checking the exuberance of yang and this method has usually applied with nourishing yin. The methods of checking the exuberance of yang are concretely applied as follows. 1) a portion of apoplexy involving the channels and collaterals, which is caused by deficiency of yin and wind-fire pathogen. 2) excessive-syndrome of coma accompanied by heat syndrome. 3) epilepsy caused old apoplexy. The majority of shells for example abalone shell, hawksbill shell, oyster shell, tortoise-shell etc. are the most frequent use of herbal drug which check the exuberance of yang. The precriptions of checking the exuberance of yang are Ho-jam-hwan(虎潛丸), Ko-bon-dan(固本丹), Cheon-ma-gu-deung-eum(天麻鉤藤飮), Chin-gan-sik-pung-tang(鎭肝熄風湯) etc.