• Journal of the Korean Society of Costume
• /
• v.1
• /
• pp.101-117
• /
• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• Journal of the Korean Society of Food Culture
• /
• v.26 no.6
• /
• pp.621-628
• /
• 2011

This study was aimed at research on Jeonyak (煎藥) appearing in the bibliography. It was during the Goryeo Dynasty that Jeonyak was first mentioned in literature. At this time, Jeonyak was served for consumption during Palgwanhoe. The ingredients and recipes of Jeonyak were listed for the first time in Suunjapbang, a book written by Kim Yu during the Joseon Dynasty. Since then, they have been found in various books and materials. During the Joseon Dynasty, Jeonyak was made in Neuiwon, a medical administrative organization in the palace, and administered as a seasonal food on Dongji Day in the winter. The king gave various to his guests or subjects as special gifts. As a result, Jeonyak became well known to many people and even to those in foreign countries. Jeonyak is a Korean traditional medicated diet food made from decocted beef-feet, bone stock, and other spices, including jujube paste, honey, ginger, pepper, clove, and cinnamon. Jeonyak has a long 800-year history, and its ingredients and recipes have changed only gradually. Milk was a major ingredient of Jeonyak during the Goryeo Dynasty, but glue and gelatin were added in the Joseon Dynasty. Since then, recipes have mainly used gelatin made from beef-feet, skin, beef-bone, and so on. In conclusion, Jeonyak has an 800-year history as a special medicated diet food (藥膳) served seasonally on Dongji Day in the winter.

• Proceedings of the Korea Contents Association Conference
• /
• 2008.05a
• /
• pp.309-313
• /
• 2008

Since the Eight-view of Xiao and Xiang Rivers had been created during the reign of King Myoungjong in the Goryeo dynasty, various types of landscape paintings in eight view compositions continued to be appreciated throughout the Choson dynasty.

• Acta Via Serica
• /
• v.1 no.1
• /
• pp.105-117
• /
• 2016

The Silk Road named by Ferdinand von Richthofen was not designated as a specific route. A lot of East-West trade routes had already existed across the continent and the geographical scope and definition of the Silk Road is still expanding. In particular, the claim that the Eastern end of the Silk Road reaches Gyeongju is an example of this expansion. Burial treasures from tombs on the Korean Peninsula have already been identified as products from the Sassanian Dynasty of Persia, and various archaeological and epical evidences support this finding. However, the specific route where these exchanges were made, around the 6th-8th centuries, has yet to be identified. Maritime as well as inland routes can easily be hypothesized. The Silk Road was largely activated by the Yam postal system with the expansion of the Mongol Empire. It not only served as an effective pathway for the Yuan to rule over the Goryeo, but also connected the Eastern end of the Silk Road to Gyeongju. This can explain the situation since the 13th century. Therefore, this paper claims that the Yeokcham system had been operating on the Korean Peninsula since the Unified Silla Kingdom, the previous period of Goryeo, or perhaps even before then. The Yeokcham should thus be regarded as a prototype of the Mongolian Yam, and the Korean peninsula should be recognized as another route which contributed specifically to the development of the Silk Road, not just as a user or a beneficiary.

• International Journal of Contents
• /
• v.7 no.2
• /
• pp.49-58
• /
• 2011

This study investigates the portrait paintings of the Chosun period and the Death Records of the Chosun-dynasty Sillok in an effort to find new methods to apply to character design. The basis of this study were 42 figures from a group of portrait paintings from the late Goryeo period to the Chosun dynasty of the 25th King, Chul-Jong. First, Chinese letters illustrating the personalities in the Death Records were classified into five groups based on the Big Five theory, which divides personalities into the Big Five Personality Traits of extraversion, agreeableness, conscientiousness, neuroticism, and openness. Secondly, a representative facial image was created through a morphing technique after extracting the portraits using a method that relied on the high frequency of the appearance of specific Chinese letters related to each personality type.

• Journal of The Geomorphological Association of Korea
• /
• v.20 no.4
• /
• pp.147-163
• /
• 2013

Gonggeomji, located at the outlet of intermontane basin in the upper reaches of Dong River, is known as being constructed in the late Unified Silla Dynasty. Extensive wetlands were developed before the construction of embankment at Gonggeomji and very compact silty layers were deposited during dry seasons. Paniceae was cultivated on a dry field in the basin during the early Bronze and Iron Ages. Although it is supposed that agricultural activities on a paddy and dry field prevailed during the Three Kingdoms Age, the indicating layer was not found. As the construction of the embankment, Oryza sativa as well as Paniceae were cultivated in the basin at the same time. The climates during the early Bronze are cool and Iron Ages are estimated to be generally warm. From the late Unified Silla Dynasty and middle Goryeo Dynasty when the embankment was constructed, it was still warm, and then, shows alterations between cool and warm conditions. Since the late Goryeo Dynasty, it gradually became cool.

• Journal of Ginseng Culture
• /
• v.4
• /
• pp.13-37
• /
• 2022

Even before recorded history, the Korean people took ginseng. Later, poetry passed down from China developed into a literary style in which intellectuals from the Silla, Goryeo, and Joseon Dynasties expressed their thoughts concisely. The aim of this paper is to find Korean poems related to ginseng and to look for their semantic network. To this end, "Korea Classical DB ", produced by the Institute for the Translation of Korean Classics, was searched to find ginseng poems. As the result of a search in November 2021, two poems from the Three Kingdoms Period, two poems from the Goryeo Dynasty, and 23 poems from the Joseon Dynasty were searched. An examination of these poems found that the first ginseng poem was "Goryeoinsamchan," which was sung by people in Goguryeo around the 6th century. Ginseng poetry during the Goryeo Dynasty is represented by Anchuk's poem. Anchuk sang about the harmful effects of ginseng tributes from a realistic point of view. Ginseng poetry in the Joseon Dynasty is represented by Seo Geo-jeong in the early period and Jeong Yakyong in the late period. Seo Geo-jeong's ginseng poem is a romantic poem that praises the mysterious pharmacological effects of ginseng. A poem called "Ginseng" by Yongjae Seonghyeon is also a romantic poem that praises the mysterious medicinal benefits of ginseng. As a scholar of Realist Confucianism, Dasan Jeong Yak-yong wrote very practical ginseng poems. Dasan left five ginseng poems, the largest number written by one poet. Dasan tried ginseng farming himself and emerged from the experience as a poet. The story of the failure and success of his ginseng farming was described in his poems. At that time, ginseng farming was widespread throughout the country due to the depletion of natural ginseng and the development of ginseng farming techniques after the reign of King Jeongjo. Since the early 19th century, ginseng farming had been prevalent on a large scale in the Gaeseong region, and small-scale farming had also been carried out in other regions. What is unusual is Kim Jin-soo's poem. At that time, in Tong Ren Tang, Beijing (the capital of the Qing Dynasty), ginseng from Joseon sold well under the "Songak Sansam" brand. Kim Jin-Soo wrote about this brand of ginseng in his poem. In 1900, Maecheon Hwanghyeon also created a ginseng poem, written in Chinese characters. Thus, the semantic network of Korean ginseng poems is identified as follows: 1) Ginseng poetry in the spirit of the people - Emerging gentry in the Goryeo Dynasty (Anchuk). 2) Romantic ginseng poetry - Government School in the early Joseon Dynasty (Seo Geo-jeong, Seonghyeon, etc.). 3) Practical ginseng poetry - Realist School in the late Joseon Dynasty (Jeong Yak-yong, Kim Jin-soo, Hwang Hyun, etc.). This semantic network was extracted while examining the development of Korean ginseng poems.

• Asian review of World Histories
• /
• v.2 no.2
• /
• pp.169-195
• /
• 2014

This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.3
• /
• pp.24-41
• /
• 2020

The engraved line expression in metal crafts is a detailed technique of carving or decorating metal surfaces. This technique engraves a line using a tool on the surface of a metal craft. This technique was used extensively in articles made of various metal materials during the Goryeo Dynasty, and the range of patterns that could be expressed and the width of users was wide. In this paper, based on relics and literature, the concept of line representation of this engraving technique used in the metal crafts of the Goryeo Dynasty and the perceptions and terms of the Goryeo Dynasty were examined. In addition, the users engaged in this craft and the specific patterns and patterns of decoration were reviewed. Through these means, it was possible to confirm various aspects of a technique that was thought previously to involve just simple expression of lines using tools. In addition, through the literature, Geumseokmun Gate, and relics currently being transmitted, it was possible to confirm the utilization patterns of techniques used in various types of objects. Various uses have led to the combination with other metal craft techniques that were popular at the time, and while utilizing unique characteristics of the techniques, this maximized the molding of various patterns. In the meantime, it is true that the intaglio technique in metal crafts has not received much attention compared to the decoration techniques of other metal crafts, such as inlay, embossing, and openwork techniques in which decorative effects are maximized due to the recognition that the technique was used so widely in relics. However, the universality of the technique is premised on its wide use across all eras. As such, it was used in metal craft relics that reflect the various cultural characteristics of Korea and various cultural aspects that are currently passed down. On the one hand, technology has been passed down as a form of intangible heritage that embodies a longstanding craft culture which continues to the present in the fields of sculpture and intangible cultural properties. As such, the universality of Seongak contains many cultural meanings. In addition, the uniqueness of the technique is distinct, and it is deeply related to Goryeo, who was in charge of the use of technology and craftsmanship of the Joseon Dynasty and the metal craft technology that is currently handed down. I think research on future techniques should be continued in depth.

• The Journal of Korean Medical History
• /
• v.29 no.1
• /
• pp.1-9
• /
• 2016

The word Euisaeng (醫生) is shorthand the Euihaksaengdo (medical cadets), that means has been changed according to the times. Throughout the Goryeo dynasty, Euisaeng was not mean medical student, but also primary healthcare. Existing research on Euisaeng of Joseon dynasty has been grouped together, despite the identity and characteristic differences between the central and local Euisaeng. The authors have separated the two, and a review of the literature focuses on local Euisaeng. The authors found the following facts in this study. First, status of Oebang-euisaeng (local medical cadets) was declined in the latter than in the early Joseon. Second, Oebang-euisaeng of the late Joseon was Layered Hyang'ri. Third, The local medical cadets was important, the role of primary healthcare. On the other hand, The central medical cadets was important, the role of a student learning medicine.