• Journal of Korean Historical Folklife
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• no.45
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• pp.7-50
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• 2014

This study focuses on the funeral rites for Queen Wongyeong during the early Joseon period as part of a review of the changes in the state funeral system and ceremonial procedures. Conducted by the king in his role as chief mourner, the state funeral for King Taejong's wife Queen Wongyeong that emerged during the 2nd year of King Sejong marked the first example recorded in the sillok (Annals of the Joseon Dynasty) of the three year-mourning rite being applied. In terms of the clothing for the state funeral, the significance of Jolgok (a rite conducted on the 100th day following the day of death) was emphasized, while the existing yeokwolje (period of wearing mourning clothes, one month was equated with one day) was abandoned. The existing temporary office system for state funerals was reorganized into a three-office system consisting of the Binjeon dogam (Office for Chapel of Rest), Gukjang dogam (Office for Funeral Rites), and Salleung dogam (Office for the Establishment of Royal Tombs). Buddhism-related rites greatly decreased and were increasingly regulated. The ceremonial procedures were also modified in accordance with the rites directly conducted by the king during the three-year mourning period. The basic pattern of the ceremonial procedure consisted of kneeling / wailing - salute - kneeling/ wailing, and, based on the wuje (rites to console the deceased), was divided into 'make offerings to the deceased' (奠, jeon) and 'hold a memorial service for the deceased' (祭, je). This reflected the differing perceptions of jeon (奠) and je (祭) following the establishment of auspicious rites (gillye) during the reign of King Taejong. In short, the state funeral for Queen Wongyeong provides materials with which to analyze the establishment of the funeral rites and ceremonial procedures designed based on the actual three-year mourning period observed by the king, study the ritual ceremonies conducted during the ancient period, as well as foster an understanding of ancient systems.

• Korean Architects
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• no.4 s.169
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• pp.52-55
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• 1983

• Journal of Nutrition and Health
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• v.10 no.1
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• pp.26-33
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• 1977

In order to identify the sugars of saponin originated from Korean ginseng, experimentations were made on the four kinds of ginseng. The results are summarized as follows. 1. The starch content of Ginseng-tail, White-ginseng 3 and 6 years old-whole ginseng were 10.4, 31.5, 8.2, 25.6% and total sugar of its were 37.0, 61.5, 64.5, 62.5% and free sugar were 7.6, 10.5, 11.3, and 10.7% respectively. 2. Saponins were separated from Ginseng-tail, White-ginseng, 3 and 6 years old-whole ginseng by modified SHIBATA method. looms of crude saponin was used for the Thin layer Chromatography (TLC) and thirteen to twelve spots of saponin were isolated by double development $(Solvent:\;CHCL_3\;:\;MeOH\;:\;H_2O=65\;:\;35\;:\;10)$ and by two dimensional development. $(Solvent:\;nBuOH\;:\;HOAC\;:\;H_2O=4\;:\;1\;:\;5)$ The Pattern of spot was not significantly different according to Ginseng sample. 3. Glucose was identified from the acid-hydrolyzate of Ginsen-tail saponin by paper chromatography and isolated the unknown chromatogram seems to be pentose.

• Journal of Korean Medical classics
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• v.19 no.1 s.32
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• pp.215-218
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• 2006

본 논문에서는 먼저 조개미(趙開美)${\ulcorner}$중경전서(仲景全書)${\lrcorner}$중의 ${\ulcorner}$상한론(傷寒論)${\lrcorner}$에 ‘초각(初刻)’과 ‘보각(補刻)’의 구별이 있음을 밝혔다. 초각본(初刻本)은 일본(日本) 풍산비부(楓山秘府)에 소장되어 있는데 오자(誤字)나 궐문(闕文)이 많고 서구(書口)가 일정하지 않다. 이것을 일본(日本) 안정삼년(安政三年) (1856년(年))에 굴천제모(川濟摹)가 새겼는데, 굴천제본(川濟本)(안정본(安政本)이라고도 함)이 중국에 미친 영향은 매우 크다. 조개미(趙開美)는 원판(原版)의 판목상(板木上)에서 오자(誤字)를 바로잡고 궐문(闕文)을 보충하였으며 서구(書口)를 정렬하였는데 이것이 ‘보각(補刻)’본(本)이다. 보각본(補刻本)은 현재 대만 고궁박물원도서관(故宮博物院圖書館)과 중의연구원도서관(中硏究院圖書館)에 소장되어 있다. 북경국가도서관(北京國家圖書館)에 소장되어 있는 것은 대만본의 마이크로필름이다. 1923년(年)에 운철초가 안정본(安政本)을 저본으로 삼아 영인(影印)하고 이를 송본(宋本)${\ulcorner}$상한론(傷寒論)${\lrcorner}$이라고 칭하면서 많은 사람들이 헷갈리게 되었다. 1990년(年)에 류도주(劉渡舟)가 처음으로 북경국가도서관(北京國家圖書館)에 소장된 송본(宋本)${\ulcorner}$상한론(傷寒論)${\lrcorner}$마이크로필름을 저본으로 교주(校注)한 이후에 비로소 송본(宋本)의 전문(全文)을 볼 수 있게 되었다. 여러 판본을 자세히 비교해본 결과 초각본(初刻本)과 보각본(補刻本)에 많은 차이점이 있을 뿐만 아니라, 초각본(初刻本) 사이에도 다른 점이 있음을 발견하였는데, 쉽게 이해하기 힘든 측면이 있다.

• The Journal of the Korean life insurance medical association
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• v.3 no.1
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• pp.269-273
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• 1986

We have examined 5,304 cases of claims by death that had occured for recent three years from January, 1983 to November, 1985 in Dae han kyoyuk Ins. Co. As a result, we came to following conclusions: 1. The total numbers of the deaths are increased for three years, but the deaths, classifying by medical examinations are decreased. 2. The great part of the death were due to Accident death(27.7%), occupied Number 1, malignant neoplasm(23.9%) Number 2 and Circulatory system disease(23.9%), which were the main canses of death in the insured people. 3. With age, section ranging from 30-39 years of death cases took extremely large portions by 35.2%. 4. For the period elapsed, the deaths within 2 years to ander 3 years, 18.6%, above 6 years, 18.6%, thus the period elapsed was longer more and more as years go. 5. By the deaths of malignant neoplasm, hepatoma in male and gastric cancer in female were important causes of death.

• Journal of Korean Society of Forest Science
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• v.55 no.1
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• pp.30-36
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• 1982

Wood biomass production at 1-year, 2-year, and 3-year rotations on both low and upper hills at 2m 2m spacing (25,000 trees/ha) was studied for a six-year period with following 12 species; Lespedeza cyrtobotrya Amorpha fruticosa. Robinia pseudoacacia, Acer saccharinum, Platanus orientalis Populus alba ${\times}$ P. glandulosa $F_1$, Salix alba, Pinus rigida, Alnus hirsuta var. sibirica, A. inokumai A. gultinosa, and A. incana. In One-year rotation, Lespedeza cyrtobotrya produced largest amoung of biomass (2.6 t/ha/year, fresh weight) and Populus alba ${\times}$ P. glandulosa $F_1$ the second largest (2.2 t/ha/year) on low hill. In two-year rotation, the latter produced the largest amount (4.8 t/ha/year) and Alnus hirsuta var. sibirica second largest (2.8 t/ha/year) on low hill. In three-year rotation, the largest weight (11.2 t/ha/year) was produced by Robinia pseudoacacia and the second largest (6.2 t/ha/year) by Alnus hirsuta var. sibirica on low hill Amorpha fruticosa, Acer saccharinum, Platanus orientalis and Salix alba were not suitable for biomass or fuelwood productio due to poor growth. Biomass yield on upper hill was reduced considerably for all tewlve species, with less than 4 t/year at maximum Only nitrogen fixing species (Robinia and Alnus species) are recommended on upper hill for biomass production wood sprouting ability of species was generally associated with good biomass production. Calori values of ovendry wood ranged from 4,485 cal/g for Salix alba to 5,125 cal/g for Alnus glutinosa. For maximum biomass production a three-year ratation with coppice is preferred to one-year and two-year roataions The best species appeared to be Robinia pseudoacacia and Alnus hirsuta var sibirica.

• The Korean Journal of Pesticide Science
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• v.8 no.3
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• pp.231-237
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• 2004

Monitoring for the sensitivity of Colletotrichum spp. causing red-pepper anthracnose to chlorothalonil was conducted by the agar dilution method, which were isolated from infected pepper fruits in 1999 and 2002. Among the isolates in 1999 or 2002, their sensitivity to fungicide was fluctuated. Investigating the inhibitory effect of $500{\mu}g/m\ell$ of chlorothalonil on the mycelial growth of Colletotrichum isolates isolated from the infected red-pepper fruits in 1999, the frequency of isolates was 23.4%, which showed 100% of inhibitory effect on mycelial growth, and 29.7% showing below 60%. Isolates in 2002, however, showed 34.6% and 14.8% of inhibitory effect on PDAs including the same concentration of fungicide, respectively, These results showed that the sensitivity of Colletotrichum isolates in 1999 was inferior to that in 2002. According to the sampling region, isolation frequency among isolates in 2002 showing less MIC rather than 1999 was increased in Kyunggi, Kangwon, Kyungbuk and Kyungnam while the frequency of resistant isolates was done in Chungnam, Chungbuk, Cheonnam and Cheonbuk Fungicide monitoring results in this report will be of use on controlling the anthracnose in each region cultivating red-pepper.

• The Journal of Korean Philosophical History
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• no.52
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• pp.131-155
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• 2017

While the lecture activities in Simwonsa, Ganjae Jeon Wu(1841~1922) has established a "law of lecture activities" which was an ritual between a teacher and pupil, between the couple. Through this way he expected to recover the former ritual, even within their own school. In 1884 he built a "law of Sidong school", meaning to build a large object, elementary scholarship will serve as the rules of conduct, and argued that human nature mainly served to the core in the course of study. Ganjae in Mungyeong area was also discussing studies with Song Byeong-hwa(1852~1916) and received correspondence with scholars in areas related to Mungyeong. They were Kim Jae-kyung(1841~1926) and Park Se-hwa (1834~1910). Ganjae had also some big national events on the sojourn time in Mungyeong. In 1882 there were army incident, in 1884 there were a command of the government that people must pull on western clothes. Ganjae did not follow the command of the government. Someone asked "Can we not follow the command of the government?" Ganjae replied "We have a right to resist to the illegal command of the government. There were also 1884's Gapsin-coup, Ganjae saw that we must defend the country by rejecting foreign power and keeping our rituals. Given the above, the timing that Ganjae lectured in Mungyeong personally was a time that provided a clue to establish his core ideas. Nationally it was a time that must defend the country from foreign nations. Ganjae had faith that for keeping the country we must keep firmly our own rituals.

• The Journal of Korean Philosophical History
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• no.59
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• pp.215-240
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• 2018

In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".