• Korean journal of food and cookery science
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• v.23 no.6
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• pp.987-1002
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• 2007

This study examined Tthe cooking methods foroftraditional foods called such as Mieum, Misu, and Goeum from the from investigation of old cook books and ancient literatureis as follows. There We found were 7 types of Mieum that were cooked by mixing rice and cereals, while 3 types of Mieum were cooked by mixing cereals and herbal medicines to with thenuts. The Mieums that were cooked by mixing meat, fish, and shellfish, etc. to the herbal medicine ingredients like such as medical plants, etc were consisted of 8 types. Therefore, a total of 18 types of Mieum, Misu, and Goeum, etc were have been classified. Among the cooking methods of for Mieum, rice and grains were boiled for an extended longtime and filtered with a sieve to be used as the juicebroth. The Job's tears and millet, etc were mixed into water, or boiled after being made into a powder, soaked into water, and dried. The herbal medicine ingredients such as ginseng were boiled for an extended long time, and once the ingredients are were flown out cooked down, it the broth was filtered with asieve to be used the as a liquid extract. The meat, bone, and shellfish, etc were also boiled for a longn extended time, filtered with a sieve, and made into a juice broth to be used as a drinks from on occasion time to time. These drinks, called Mieum, Misu, and Goeum above, were healthy foods our ancestors used to enjoy for enjoyment drinking, and were also food for remedyies and sources of nutritionon. As Since the meal replacement foods to that replace meals that can be eaten right away while working and studying are needed, due to is required within the our busy schedules of in modern peoplesociety, thise literary investigation and the cooking methods for of Mieum, Misu, and Goeum, which that used to be are our traditional foods, can be are used as a basic research material for the development of convenient breakfast to meal replacements breakfast.

• The Journal of Korean Medicine
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• v.16 no.2 s.30
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• pp.453-489
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• 1995

The research of the phrases related with physiology of stomach and spleen in the contents of Huang Di Nei Jing(黃帝內經) known as the Bible of oriental medicine will make a contribution to a deep understanding of disease of stomach and spleen and a proper clinical diagnosis and treatment of them. In this research of the most appropriate glosses recorded nine kinds of representative medical books including Huang Di Nei Jing Somoon(黃帝內經素問) of Wang Bing(王氷) were picked out: The summaries of the selected contents are as follows: 1. The word 'saliva(涎)' in 'the spleen controls saliva(脾爲涎)' can be viewed as a generic term referring to oral cavity secretion gland as well as the secretion fluid of salivary gland. 2. The phases 'a large reservoir(太倉)', barn organs', 'a reserboir of food stuff', 'a stomach as the market(胃爲之市)', etc mean the function of stomach to receive food(胃主受納). 3. The phase 'generation of five tastes(五味出焉)' means both 'the function of stomach to transform food into chyme(胃主腐熟)' and 'the channelling function of spleen.(脾主運化)' 4. The flowing of the food-Qi(食氣) into stomach brings about spreading Jung(精) into liver and then percolating Jung(精) flow into channel. The channel-Qi(脈氣) flows into lung through channel. As a result, all kinds of channels gather together in lung and Jung(精) is sent into skin and hair. The assembly of Jung(精) with skins and channels moves Qi(氣) into fu-organ and so jung(精) and mental activity(神明) in fu-organ(府) come to be in four organs(四臟). Then if Qi(氣) comes back to power balance unit(權衡) being in the state of equilibrium(權衡以平), the hole of Qi(氣口) comes to determine the matter of life and death through achieving Chun-quan-chi(-寸-關-尺). The above mentioned phrases means the digestion, asorption and transmission of food. When food is taken in stomach, Jung-Qi(精氣) comes to be over flowed upward into spleen, back into lung, finally downward into bladders through water-conduit(水道) controlled by lung. When water- Jung(水精) radiates into whole body with channels of five organs(五臟), both of them fit together with and yin-yang(陰-陽). Therefore, the grasping of the rise and decline of yin-yang(陰C-陽) is necessary to consult patients. The above mentioned phrases is properly viewed to designate the asorption, transmission and excretion of food. 5. Spleen controls flesh(脾之合肉也), the state of spleen is known by human lips, and what this means is that liver plays functions of spread and expansion(肝主疏泄). 6. The phrase 'Jung Jung'((中精)) in 'gallbladder dominates Jung jung(膽主中精)', which in one of the specific expression of 'liver plays functions of spread and expansion(肝主疏泄). 7. It is right that the phase 'The eleven organs in all are determined by gallbladder'(凡十,一臟取決於膽也) is correctly paraphrased as 'only one of ten organs, spleen, is determined by gallbladder'.(凡十,一臟取決於膽也), 8. The small intestine is an organ. which receives the materials digested and sends them out. This means that the function of transforming materials(化物) factually refers to that of separating clearity and blur(泌別淸濁). And it is also thought to have the function of ascending clearity and descending blur(升淸降濁), 9. A large intestine is a transmitting organ(傳導之官) from which a change comes out(變化出焉). the phrase 'change'(變化) in this sentence means both the intake of water and nutrition and the formation procedure of stool through excretion of mucocele.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.50-64
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• 2022

This thesis is a study on the woodblock of Donguibogam by Jeolla Gamyeong(Wanyoung Woodblock). It was registered as a tangible cultural property in Jeollabuk-do in 2005. The purpose of this article is to determine the current status and value of the Donguibogam Wanyoung Woodblock. Jeonju Hyanggyo's Wanyoung Woodblock was used to print books in Gamyeong, Jeolla Province. Currently, ten kinds of woodblocks are preserved. In 1987, a wooden bookshelf was installed and preserved in "Jangpangak" of Jeonju Hyanggyo. It is now preserved and managed at Chonbuk National University Museum. Among the ten woodblocks, the Wanyoung woodblock of Donguibogam is presumed to be a woodblock of a book printed by Jeolla Gamyeong in 1814. The value of Donguibogam has long been recognized domestically and internationally. Donguibogam, compiled in 1610, was first published in 1613 in the wood type of Gaeju Gapinja. Following its publication, its value was recognized not only in Joseon but also in China and Japan. In 2009, the first edition of Donguibogam was registered as a UNESCO World Heritage. Accordingly, Donguibogam has been recognized for various aspects, but little research has been conducted on the woodblocks that printed Donguibogam. Therefore, this paper analyzes the current status of the Wanyoung woodblock of Donguibogam, aiming to enhance its meaning and value. King Seonjo presented the ideals of public health care and preventive medicine when compiling Donguibogam, which was distributed according to his instructions. For this reason, the first edition of Donguibogam was registered as a UNESCO World Heritage. It can be said that the production of Donguibogam woodblocks was an important tool in realizing Joseon's ideals through national dissemination. Furthermore, the woodblock of Donguibogam represents the spirit of thinking about the people, going beyond the purpose of printing, and it was meaningful in the spread of medical knowledge among the people. In this article, I will examine the overall contents of the Wanyoung woodblock of Donguibogam to enhance its meaning and value. The results show that the Wanyoung woodblock of Donguibogam is meaningful in that it is almost the only one produced and stored by Gamyeong. Moreover, Wanyoung woodblocks are meaningful in that perfect editions could be preserved and disseminated for a long time, unlike other wood-type prints.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.56-67
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• 2019

In order to investigate the issue with the proper name of eshel(Tamarix aphylla) mentioned in the Bible, analysis of morphological taxonomy features of plants, studies on the symbolism of the Tamarix genus, analysis of examples in Korean classics and Chinese classics, and studies on the problems found in translations of Korean, Chinese and Japanese Bibles. The results are as follows. According to plant taxonomy, similar species of the Tamarix genus are differentiated by the leaf and flower, and because the size is very small about 2-4mm, it is difficult to differentiate by the naked eye. However, T. aphylla found in the plains of Israel and T. chinensis of China and Korea have distinctive differences in terms of the shape of the branch that droops and its blooming period. The Tamarix genus is a very precious tree that was planted in royal courtyards of ancient Mesopotamia and the Han(漢) Dynasty of China, and in ancient Egypt, it was said to be a tree that gave life to the dead. In the Bible, it was used as a sign of the covenant that God was with Abraham, and it also symbolized the prophet Samuel and the court of Samuel. When examining the example in Korean classics, the Tamarix genus was used as a common term in the Joseon Dynasty and it was often used as the medical term '$Ch{\bar{e}}ngli{\check{u}}$(檉柳)'. Meanwhile, the term 'wiseonglyu(渭城柳)' was used as a literary term. Upon researching the period and name of literature related to $Ch{\bar{e}}ngli{\check{u}}$(檉柳) among Chinese medicinal herb books, a total of 16 terms were used and among these terms, the term Chuísīliǔ(垂絲柳) used in the Chinese Bible cannot be found. There was no word called 'wiseonglyu(渭城柳)' that originated from the poem by Wang Wei(699-759) of Tang(唐) Dynasty and in fact, the word 'halyu(河柳)' that was related to Zhou(周) China. But when investigating the academic terms of China currently used, the words Chuísīliǔ(垂絲柳) and $Ch{\bar{e}}ngli{\check{u}}$(檉柳) are used equally, and therefore, it appears that the translation of eshel in the Chinese Bible as either Chuísīliǔ (垂絲柳) or $Ch{\bar{e}}ngli{\check{u}}$(檉柳) both appear to be of no issue. There were errors translating tamarix into 'やなぎ(willow)' in the Meiji Testaments(舊新約全書 1887), and translated correctly 'ぎょりゅう(檉柳)' since the Colloquial Japanese Bible(口語譯 聖書 1955). However, there are claims that 'gyoryu(ぎょりゅう 檉柳)' is not an indigenous species but an exotics species in the Edo Period, so it is necessary to reconsider the terminology. As apparent in the Korean classics examples analysis, there is high possibility that Korea's T. chinensis were grown in the Korean Peninsula for medicinal and gardening purposes. Therefore, the use of the medicinal term $Ch{\bar{e}}ngli{\check{u}}$(檉柳) or literary term 'wiseonglyu' in the Korean Bible may not be a big issue. However, the term 'wiseonglyu' is used very rarely even in China and as this may be connected to the admiration of China and Chinese things by literary persons of the Joseon Dynasty, so the use of this term should be reviewed carefully. Therefore, rather than using terms that may be of issue in the Bible, it is more feasible to transliterate the Hebrew word and call it eshel.