• Journal of architectural history
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• v.21 no.6
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• pp.45-52
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• 2012

"Ohju Yeonmun Jangjeon Sango" written by Lee, Gyu-gyeng is one of the most important encyclopedias in the period of Chosun-Dynasty. There are two chapters related to architecture in this book, one is "ancestral rite governance·human"chapter, and the other is "architecture·human" chapter. Both of them are hard to understand because they are written in ancient Chinese and consist of various quotations in ambiguous way. This paper as a partial study is deal with the former. It makes difference between writter's original texts and quotations through textual research, and translates to modern Korean, and analyze information about ancient architecture in texts. The texts can divide to three sections. The first introduces three Chinese architectural theory books as "Gogonggi(考工記)", "Yeongjo Beopsik(營造法式)" and "Mokgyeng(木經)", and mentions about the prototype of the royal ancestral ritual building in "Gogonggi Toju(考工記圖注)". The second quotes "Seoyeong(書影)" to introduce "Yeongjo Beopsik". The third quotes "PaePyeon(稗編)" to introduce "Yeongjo Beopsik" and "Mokgyeng", and mentions about the counting unit of columns of the royal ancestral ritual building. Although the purpose for these quotations is not directly mentioned, but we can find it is intended to explain the architectural prototype and lay-out of the royal ancestral ritual building.

• Proceedings of the Korean Journal of Food and Nutrition Conference
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• 2004.07a
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• pp.3-9
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• 2004

조선시대의 젓갈 제조기술은 식염만을 침장원으로 하는 지염해를 주종으로 하였으나 동시에 일부 식해류도 있었으며 또한 젓갈의 액체만을 분리한 액젓을 조미 소재로 이용했다는 기록이 쇄미록, 증보산림경제(1766)에 기록되어 있다. 조선조 말기에 이르러서는 오주연문장전산고(1850년경), 규합총서(1815), 임원십육지(1827년) 등을 토대로 보다 구체적인 종류와 특히 조선조 중기까지 식해류의 대상으로 떠오르지 않았던 연체동물의 식해류가 소개되고 있다. (중략)

• Korean Journal of Heritage: History & Science
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• v.50 no.3
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• pp.44-63
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• 2017

'Bukpo' is called 'Tongpo' or 'Balnaepo,' which respectively mean hemp fabric that goes into a small bamboo tube and women's table utensil 'bari' in Chosen. It is fine hemp fabric produced in Yukjin, Hamgyeong province. Korea has been divided into North and South since the Korean War in 1950. As it is hard to get information about Northern life style or their traditional technology, their hemp fabric production is also left unknown. This study demonstrates characteristics of the production of 'Bukpo' through "Ojuyeonmunjangjeonsango", the only document that marked about 'Bukpo' making process of the late Chosen dynasty. It aims to analyze the transition of the technique and the meaning by comparing the characteristics of the production of 'Bukpo' with the modern era's documents. In this process, I discovered that the hemp fabric production technique at 19th century shares some sort of similarities with that of Europe or Chinese Miao(hmong). But the hemp fabric production technique changed before the 20th century. The evolution of Northern hemp fabric production technique can be a good example to examine the context of the traditional craft technique.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.170-183
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• 2019

Fiber scutching refers to the process of extracting fibers from plants by separating or extracting fibers from the raw materials. As the definition of the term implies, the "Fiber Scutching" is performed on plants with advanced bast fiber as the primary material processing technique performed on plant materials. Some of the most popular phosphorus plants are ramie, hemp, flax, and the paper mulberry, which have a long history of cultivation and a wide range of distribution, making them very universal as a material supporting human life and culture. This study was described in Oju-yeonmunjangjeon-sango but was designed to re-examine the method of breaking dried stalks, which is currently unused in Korea, to examine the feasibility and characteristics of the technology. As a result of sampling and experimenting with hemp bast using the method recorded in the literature, hemp fiber was actually produced. The criteria for removing the shell from the hemp stem were the degree of discoloration and drying, and only when the stalk was completely discolored to yellow could segregation of the stalk from the shell be performed. The amount of sunlight and temperature were conditions that accelerated drying. However, if exposed for a long time, it is confirmed that hemp bast will be in a suitable condition to process, regardless of the amount of sunlight and temperature. 'Breaking of dried stalks', which utilizes the physical power of 'threshing with a flail' is considered a core process of the fiber scutching technique in 'Yukjin' in Hamgyeong-do. The bark and the core of the hemp were separated by tapping, the bast was thinly split, and the shell was peeled off, making it suitable for collecting with thread. The method of collecting the fibers by applying physical power causes downing on the fibers, which is to be generally avoided in the manufacture of bast fabric woven hemp or ramie. However, Hamgyeong-do's fiber scutching method seems to have applied this principle to the method of making fragile fabrics by using it in reverse. This method is distinct from the steaming or boiling of the stalks' in Andong, Korea, and it is similar to the Western method of spinning fabrics.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.58-66
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• 2015

This study is to review the historical documents about Cinnamomum camphora SIEB. in Goryeo and Joseon Dynasty. First of all, we defined it's feature and used case by the most appropriate word 'Jang(樟)' meaning Cinnamomum camphora SIEB. We also discovered some illusions and should suggest a new possibility. First, we analyzed the definition and examples of Cinnamomum camphora SIEB. and come to the conclusion that 'Jang(樟)' seems to be the most appropriate word. Second, we confirmed that Cinnamomum camphora SIEB. grew in extralimital area. It is believed that it's because of making a mistake. Third, we confirmed that it is confused Cinnamomum camphora SIEB. with Koelreuteria paniculata in Yi, Gyu-Gyeong's records. However, it's required to verify the other cases of the Cinnamomum camphora SIEB.'s records. We expect a follow-up study about it by classifying modern feature and comparing literature matching.

• The Journal of Korean Medical History
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• v.28 no.2
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• pp.97-103
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• 2015

The medical information of Lee-Kyukyeong has been considered as one of the cases delivering western medical knowledge, attracting public attention. The medical theories delivered from western countries were very unfamiliar and unique however he knew that e dissection information of East Asia was more detailed compared to the dissection theories of East Asia left in East Asia. And, he made a valuation of the East Asian traditional medical information related to human body in the book. However, the information that he left was mixed with medical books, many written statements and encyclopedias in fashion etc. and many information written by him delivers very unique legends with the confirmation of the information about the human body. Therefore, there are many cases that these information are hard to be discussed at the same level and there are wrong information in therms of 'Fact' and introductions in terms of opposite contetns in the same article. This is originated from the advantages and limits that "OhjuYeonmunJangjeonSango" has, whose author tried to collect the knowledge as much as possible in the same frame under the identical topic. This is the example that shows the climate of the some intellectuals who made an example by accepting all kinds of information and making information of their own. This intelligent climate clearly shows the discordance between medical information suggested by Ohju and the medical reality that Ohju faced. In other words, there were latest information in "Ohju-Yeonmun-Jangjeon-Sango", but had to be sensitive in supply of medicines for Ohju who used to live in the backwoods. Therefore, the medical benefits that he could choose were single - medicine prescription that is closer to conventional medicine and experiential prescription and Yangsaengsoo which medical costs do not occur. These facts imply that the stories about the latest opinion that was in fashion to look at the medical reality in late Chosun Dynasty and detailed research on the daily life that one person faced should be accompanied.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.

• The Journal of Korean Medical History
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• v.12 no.2
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• pp.147-167
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• 1999

1. 연구 목적 한국의학사(韓國醫學史)의 한 분야인 식품사(食品史) 및 약물사(藥物史)는 미개척분야라 해도 과언은 아닐 정도로 연구 업적이 부족하다. 특히 식물명칭에 대한 정리는 기초학문이지만 방치되어진 것도 부인할 수 없다. 따라서 본고는 식품문화사(食品文化史)를 정리하는 과정중의 일환으로 고추의 어원(語源)을 중심으로 살펴보고자 한다. 이는 식품사(食品史) 연구에 도움이 되는 동시에 체질식이요법을 강조하는 사상의학(四象醫學)의 식품 분류에 대한 학술적 근거를 제시하는 계기로 삼고자 한다. 1493년 콜럼버스에 의해 알려진 고추는 우리 나라에 들어와 천초(川椒)대신 사용됨으로서 현재 중요한 양념이 되었다. 이에 고추의 도입과정과 호칭변화를 살펴봄으로서 현재 사전류에서 잘못 서술되고 있는 것을 시정하고, 고추가 도입된 이래 우리가 어떻게 이해하고 응용하였는 지에 대하여 문헌고찰을 통하여 의학사적(醫學史的) 입장으로 정리하는 것이 본 연구의 목적이다. 2. 연구 방법 "산림경제(山林經濟)"(1715), "임원경제지(林園經濟志)"(1827)같은 농서(農書), "물명고(物名考)"(1830), "오주연문장전산고(五洲衍文長箋散稿)"(1850) 같은 유서(類書), "훈몽자회(訓蒙字會)"(1527), "신증유합(新增類合)"(1574)같은 사전류, "지봉유설(芝峰類說)"(1614), "성호사설(星湖僿說)"(1763)같은 문집류, "흠정수시통고(欽定授時通考)"(1737), "본초강목습유(本草綱目拾遺)"(1765)같은 중국본초서(中國本草書) 등과 국내의서 등 을 통하여 고추에 대한 문헌정리를 시도하였다. 3. 연구 결과 고추가 도입된 이래 남만초(南蠻椒), 남초(南椒), 번초(番椒), 왜초(倭椒), 왜고초(倭苦椒), 왜개자(倭芥子), 고초(苦椒), 랄가(辣茄), 고쵸, 등으로 표기되어 왔다. 하지만 고추가 도입되기 전에 출간된 "구급간이방(救急簡易方)"(1489)에 '초(椒) 고쵸, 죠피'라는 기록이 나온다. 이는 천초(川椒)(초피나무)를 의미하는 '고쵸'로 보아야 한다. 후에 고추가 도입됨에 따라 의미가 변하여 고추를 의미하게 되는데 이를 정리하면 다음과 같다. 첫째, 현존하는 문헌 중 고추에 대한 최고기록인 "지봉유설(芝峰類說)"(1614)에 근거하여 고추(남만초(南蠻椒))는 임진왜란때 일본에서 도입되었다는 것이 정설이었다. 하지만 임진왜란 이전에 일본을 통하여 고추가 도입되었고 이의 개량종을 오히려 임진왜란때 일본으로 전해주었을 가능성이 높다. 둘째, 현재 대부분의 사전류에서 "훈몽자회(訓蒙字會)"(1527)의 '고쵸 쵸(초(椒))'를 고추에 대한 최초의 어원으로 보고 있으나 이는 잘못된 것이다. "훈몽자회(訓蒙字會)"의 '고쵸(초(椒))'는 고추가 아닌 매운 열매의 총칭으로 호초(胡椒), 천초(川椒), 진초(秦椒)를 의미한다. 이는 "구급간이방(救急簡易方)"(1489)의 천초(川椒)를 의미하는 '초(椒) 고쵸'에서도 확인할 수 있다. 셋째, 현재 대부분의 사전류에서 고추의 한문표기가 고초(苦草)로 되어 있으나 고초(苦椒)로 정정되어져야 한다. 초(草)(상성(上聲))와 초(椒)(평성(平聲))는 발음은 같지만 성조(聲調)가 다르며, 또한 "본사(本史)"(1787)에 고초(苦椒)와 고초(苦草)는 서로 다른 식물로 기록되어 있다. 넷째, 고초(苦椒)는 '고쵸'라는 우리말에 맞추어 만든 국자(國字)로 고추가 천초(川椒)와 비슷하지만 맵고 쓰다라는 뜻으로 사용된 것이다. 다섯째, 맵고 뜨거운 성질이 있는 고추는 냉증(冷症)을 유발시킬 수 있는 냉성(冷性)야채를 중화(中和)시키는 작용을 한다. 여섯째, 고추는 소음인 식품의 경향성을 띈 훈채류에 속한다.

• Journal of Ginseng Culture
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• v.2
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• pp.17-26
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• 2020

Ginseng, also known as Insam, has solidified its status as one of the supreme drugs classified as life time expansion drug since ancient times and was used as a panacea based on its pharmaceutical effectiveness. The demand for ginseng rapidly increased as the demand for ginseng, which targeted only noble class people, expanded to other social class people. Accordingly, the wild ginseng supply reached its limit due to the extinction caused by indiscriminate harvesting and the difficulty of harvesting, and thus the ginseng supply method shifted to the cultivation of high-priced ginseng rather than complicated wild ginseng foraging. Although the timing of ginseng cultivation (also called gasam) in Korea has been studied, the research on the first cultivation area has not been reported yet. In this study, we critically reviewed Korea's first ginseng cultivation site by arranging data related to ginseng cultivation, and the historical data cited here include Joseon Wangjo Sillog (The Annals of Joseon Dynasty), Imwon Gyeongjeji (The Mid-19 Century Encyclopedia Koreana on Rural Living, Edible plants and Herb Volumes), Oju Yeonmun Jangjeon Sango (An Encyclopedic Writing during the Latter Half Period of the Joseon Dynasty), Junggyeongji (The Junggyeong Town Chronicle), Jeungbo Munheon Bigo (The largest encyclopedia of Joseon Dynasty), Insamsa (The Ginseng History) and etc. As a result of data assortment and critical review, the first ginseng plantation in the Joseon Dynasty resulted in the Yeongnam region, and in Yeongnam region, I have no choice but to conclude that it is Punggi-myeon (currently Punggi-eup, Yeongju-si, Gyeongbuk).