• 공연문화연구
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• 제32호
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• pp.701-738
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• 2016

거문고는 고구려에서 기원한 악기로 고구려 멸망 이후에도 선비등 지식층의 애호 악기가 되어 '백악지장(百樂之丈)'의 지위를 차지하게 되었다. 따라서 거문고의 우리 음악문화에서의 위치는 매우 중요하다 하겠는데, 이 악기의 기원이 외래의 와공후(臥??)라는 것을 넘어 고구려의 거문고 자체가 부정되고 와공후(臥??)만을 인정하려는 시도가 있었고 이에 대한 한국 학자들의 반대 의견이 제시되었다. 이와 관련하여 고구려의 거문과와 관련된 연구는 여러 학자들의 주요 관심사가 되었는데, 그 연구 주제는 주로 왕산악(王山岳)의 거문고 제작설을 인정하고, 고구려 고분벽화에 나타나는 거문고류 현악기의 정체를 밝히는 것에 집중되어 있었다. 결국 초기에 부정되던 거문고 와공후(臥??) 기원설은 임겸삼의 주장대로 고구려 거문고가 모두 부정되는 것이 아니고, 왕산악이 진(晉)의 와공후(臥??)를 개조하여 거문고를 만들었다는 와공후(臥??) 기원설을 인정하고 그 시기가 언제인가에 연구의 초점을 둔 연구들이 나타나기 시작했다. 이에 따라 고구려 고분벽화에 나타나는 여럿의 거문고류 현악기에 대한 연구가 발표되었는데, 그 내용은 조금씩 달랐다. 이들을 비교하고 고구려 고분벽화의 거문고류 악기를 다시 검토해본 결과 8개의 고구려 고분에 나타나는 10개의 고구려 거문고류 현악기는 단순히 금(琴), 쟁(箏), 축,(筑) 와공후(臥??), 거문고로 단정 짓기 쉽지 않았다. 조금씩 그 형태와 연주자세, 괘와 술대의 유무, 줄의 수 등의 차이가 있는 것은 고분벽화의 정밀 묘사의 부정확성을 떠나서, 악기의 본질적인 차이를 나타내는 것으로 보이고 또 그 내용이 다양하게 나타나므로, 그 명칭을 금(琴), 쟁(箏), 축(筑), 와공후(臥??), 거문고라기 보다는 금(琴)류, 쟁(箏)류, 축(筑)류, 와공후(臥??)류, 거문고류라 해야할 것으로 보았다. 이는 이들 악기와 고구려 고분벽화의 거문고류 악기가 완전히 일치하지 않는다는 점에서 연유된 생각인데, 이는 고구려에서 거문고가 정착되기 전에는 다양한 거문고류 현악기가 연주되었음을 의미한다고 보아야 할 것이다. 또 "삼국사기"의 왕산악(王山岳) 거문고 제적설에 너무 경도되어 있는 것도 문제로 보았는데, 그것은 고조선의 공무도하가(公無渡河歌), 즉 공후인(??引)에 등장하는 공후(??), 즉 와공후(臥??)를 고려한다면 "삼국사기"의 왕산악(王山岳) 거문고 제작설은 믿기 어려우며, 고구려보다 더 이전 시기부터 거문고류의 현악기를 연주해왔다고 보아야 할 것이다. 공무도하가와 비슷한 시기라 할 수 있는 기원전 3-4세기의 악기로 신강(新疆)지역에서 공후(??)가 발굴되었는데, 이 시기에는 이 지역이 중국에 속한 곳이 아니었다. 중국에서는 중국의 공후(??)는 외래 악기가 분명하고, 중국에 전래된 이후 금(琴), 슬(瑟), 쟁(箏) 등 악기의 영향으로 와공후(臥??)가 만들어진 것으로 보고 있으며, 그 시기는 위진(魏晉)시대의 고분에 괘가 있는 와공후(臥??)류 악기의 그림과 토용이 보이는 것으로 보아 빨라도 한대(漢代) 이후에 만들어진 것으로 추정된다. 즉, 중국에서는 아직 공후(??)가 전래되기 전에 이미 고조선에는 공후(??)가 있었다고 볼 수 있고, 그 전래 과정은 중국을 거치지 않았을 가능성도 배재할 수 없다. 또 와공후(臥??)가 외래의 세워 연주하는 하프류의 공후(??)를 뉘여 연주하는 악기로 개조한 중국의 악기로 주장하는 것도 부정할 수 있는 근거가 될 수 있다. 즉 중국에 와공후(臥??)가 생기기 이전 또는 그와 비슷한 시기에 이미 고조선에 와공후(臥??)가 있었다고 볼 수 있기 때문이다. 그렇다면 거문고의 기원이 된다는 와공후(臥??)의 발생지(發生地)는 혹시 고조선(古朝鮮)은 아닐까 조심스럽게 생각해볼 수 있겠다. 설혹 한(漢) 무제(武帝) 때 공후(??)(와공후(臥??))가 만들어 졌다는 설이 사실이고 이에 따라 뉘여타는 공후(??), 와공후(臥??)가 한대(漢代)에 만들어졌다는 것을 인정하더라도, "삼국사기"의 왕산악(王山岳) 거문고 제작이 진(晉)에서 전래된 와공후(臥??)를 개조한 것이라는 주장은 설득력이 없다. 고조선(古朝鮮)에 이미 와공후(臥??)로 추정되는 공후(??)가 있었으므로 고구려 사람들이 진(晉)에서 전래된 칠현금(七絃琴)(와공후(臥??)?)을 몰랐을리 없기 때문이다. 또 이 칠현금(七絃琴)이 중국 전통의 琴이라도 역시 마찬가지이다. 고조선과 고구려는 한(漢)의 문화와 교류가 많아서 한(漢)의 고취(鼓吹)가 고구려 고분 벽화에 나타나고 있으므로, 한(漢)의 금(琴) 역시 이미 수입되었을 것으로 추정할 수 있기 때문이다. 진(晉)에서 전래된 칠현금(七絃琴)이 금(琴)이더라도 고구려 사람들이 그 연주법을 몰랐다는 것은 이해하기 어렵다. 이와 관련하여 생각해보면 거문고를 굳이 진(晉)에서 전래된 칠현금(七絃琴)을 개조하여 만들었다는 것을 신뢰하기 어렵다. 앞에서 살핀 여러가지 상황으로 보아 고구려의 거문고는 금(琴)이든 와공후(臥??)든 중국에서 전래된 악기를 개조해서 만들었다기 보다는 고조선에서부터 내려오던 거문고류 현악기를 개량하여 만들었다고 이해하는 것이 타당할 것 같다. 다만 금(琴)이든 중국에서 만들어진 공후(??)든 혹은 쟁(箏) 슬(瑟) 축(筑) 등의 악기가 고구려에 전래되었다면 이들이 거문고 창제에 참조되었다고 이해하는 것이 좋을것 같다. 그러나 거문고 창제의 원형을 굳이 외래 악기에서 찾을 필요는 없을 것이다. 고구려 전래의 거문고류 현악기가 있었고 이를 토대로 외래의 현악기를 참조하여 거문고를 창제한 것으로 추정해 볼 수 있다는 것이다. 이와 관련하여서는 좀 더 많은 자료를 찾아 연구해야 확실하게 밝힐 수 있는 문제라 하겠으나, 적어도 "삼국사기"의 왕산악(王山岳) 거문고 제작설은 액면 그대로 받아들이기 보다는 새로운 관점에서의 고구려 거문고를 보는 시각을 갖춰야 할 것이다.

• 헤리티지:역사와 과학
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• 제44권1호
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• pp.72-105
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• 2011

본 연구는 전북 완주군 동상면 대아리 산1-2번지의 도유림인 속칭 가막골 금낭화군락지의 천연보호구역적 가치를 검토하는 한편 금낭화군락지의 적정 생육환경을 구명하고 이를 바탕으로 금낭화군락지의 보전을 위한 기초자료를 제공할 목적으로 시도 되었다. 이를 위해 문헌 및 인터넷조사를 통해 '금낭화의 형태적 생태적 특성'과 '국내 천연기념물 초본군락의 지정현황 및 문제점'을 살펴보는 한편 현지조사를 통해 금낭화군락의 광환경, 토양환경, 식생조건 등을 조사 분석하여 가막골 금낭화군락지의 천연보호구역적 가치를 파악하고자 한 연구 결과는 아래와 같다. 국내 금낭화 자생군락지를 분석한 결과, 금낭화는 전국의 산지에 고루 분포되고 있으며 이 중 완주 가막골 금낭화군락지의 서식규모는 매우 큰 것으로 나타났다. 또한 금낭화군락지 분포에 대한 문헌 및 현지조사 결과, 준고냉지에서 생육이 월등하며, 생육왕성기인 5월의 풍부한 강수량은 금낭화 생육에 매우 필수적인 것으로 보아 가막골 금낭화군락지는 매우 전형적 기상여건을 보이는 서식지라 판단된다. 한편 금낭화 고밀도분포 군락의 환경 분석 결과, 전석지(轉石地) 토양을 기반으로 고도 300~375m의 범위에 있었으며 평균고도는 344.5m이고 자생지의 좌향(坐向)은 북향 또는 북서향도 포함되나 북동향(NE)이 압도적이었으며 평균 경사는 $19.5^{\circ}$로 나타났다. 또한 광조건 분석 결과, 4월부터 8월까지 생육기간인 5개월간 군락 내 광도는 평균 30,810Lux 이었으며, 생육 초기에는 낮았고 후기로 갈수록 광도는 상승하는 경향이었다. 금낭화 자생조건은 4~5월 생육기에는 약 14,000~18,000Lux 정도의 광조건이었으며, 개화 이후에는 상대적으로 광도 증가와는 관련 없이 결실이 이루어지는 것으로 판단된다. 토양환경 분석 결과, 토양산도(pH)는 표토, 5.2~6.1, 심토, 5.2~6.2로 거의 유사한 범위를 보였으며 표토의 평균 토양pH는 5.54, 심토는 5.58로 이 조건은 비교대상 군락지와 거의 유사하고 전형성이 큰 것으로 추정됨에 따라 가막골의 토양 안정성은 매우 높다고 판단된다. 식생환경 분석 결과, 조사구별 금낭화의 개체수는 13~52개체까지 심한 편차를 보였으나 군락내 발견된 분류군(taxa)은 총 126종류로 순수군락을 유지하면서도 높은 종다양성이 확인되었다. 그리고 대아수목원 금낭화군락지는 금낭화, 미나리냉이, 거북꼬리, 이삭여귀, 물봉선 등이 우점하는 식물사회로 확인되었으며 군락내 식별종(Differential species)은 물봉선, 꼭두서니, 칡, 산딸기와 고추나무, 광대싸리, 개다래로 밝혀짐에 따라 지형 및 토양습도에 따라 전형적 하위군락으로 구분되는 것으로 판단된다. 이와 같은 결과를 종합할 때, 완주군 동상면 대아리 가막골 금낭화군락지는 탁월한 관상성을 가진 자생식물의 서식처임을 확인할 수 있고, 본 군락은 전국분포상의 금낭화 자생군락으로는 국내 최대 규모로 추정되며 기상 및 지형, 토양조건과 식생환경이 군락지의 지속적인 생육 환경을 보장할 수 있는 매우 탁월한 서식지로 판단된다. 따라서 전형적 서식조건과 지속가능성이 큰 가막골 금낭화군락은 당연히 천연보호구역적 가치가 매우 큰 것으로 사료된다.

• 대한한의학원전학회지
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• 제20권4호
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• pp.211-250
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• 2007

1. The 'Kao Zheng Pai(考證派) comes from the 'Zhe Zhong Pai' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金娥), Yoshida Koton(吉田篁墩) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li '(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 1739${\sim}$1798) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai, Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 1749${\sim}$1787) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論) and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯) 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai 's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋司"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue", "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Rits(森立之 1807${\sim}$ 1885) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken and later became a pupil of Shou Gu Yi Zhai, a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("神農本草經"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"(神農本草經) and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"("枳園隨筆") that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"("說文解字") to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據). Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬 1804${\sim}$1876) learned scriptures and ancient texts from confucian scholar Asaka Gonsai, and learned medicine from his father Huai Yaun(槐園). He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi" and "Lao Yi Zhi Yan" but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 912-955) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 1755-1810) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi" and "Jin Qui Yao Lue Ji Yi" are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng" is a collection of essays on research. Also there are the "Su Wen Shi"("素問識"), "Ling Shu Shi"("靈樞識"), and the "Guan lu Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 1789-1827), and his works include works of research such as "Nan Jing Shu Jeng"("難經疏證"), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"("疾雅"), "Ming Yi Gong An"("名醫公案"), and "Yi Ji Kao"("醫籍考"). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 1789-1827), Yuan Jian(元堅 1795-1857) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(樂匙). He left about 15 texts, including "Su Wen Shao Shi"("素間紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"(傷寒廣要), and "Zhen Fu Yao Jue"("該腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(失數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', 'the founding of Ji Shou Guan and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai ' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.

• 동국한의학연구소논문집
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• 제10권
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• pp.1-40
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• 2008

1.The 'Kao Zheng Pai'(考證派) comes from the 'Zhe Zhong Pai(折衷派)' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金峨), Yoshida Koton(古田篁墩 $1745{\sim}1798$) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li'(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 $1739{\sim}1798$) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan(躋壽館) mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken(伊澤蘭軒) taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai(澀江抽齋), Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 $1749{\sim}1787$) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論") and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯). 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken(伊澤蘭軒) and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋詞"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue"("金匱要略"), "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Ritsi(森立之 $1807{\sim}1885$) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken(伊澤蘭軒) and later became a pupil of Shou Gu Yi Zhai(狩谷掖齋), a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"("神農本草經") and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"(枳園隨筆) that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"(說文解字) to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據), Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬, $1804{\sim}1876$) learned scriptures and ancient texts from confucian scholar Asaka Gonsai(安積艮齋), and learned medicine from his father Huai Yaun(槐園), He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju"("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi"("金匱要略疏義") and "Lao Yi Zhi Yan"(老醫巵言) but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 $912{\sim}955$) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 $1755{\sim}1810$) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi"("傷寒論輯義") and "Jin Qui Yao Lue Ji Yi"("金匱要略輯義") are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng"("醫勝") is a collection of essays on research. Also there are the "Su Wen Shi"(素問識), "Ling Shu Shi"("靈樞識"), and the "Guan Ju Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 $1789{\sim}1827$), and his works include works of research such as "Nan Jing Shu Jeng"(難經疏證), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"(疾雅), "Ming Yi Gong An"(名醫公案), and "Yi Ji Kao"(醫籍考). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 $1789{\sim}1827$), Yuan Jian(元堅 $1795{\sim}1857$) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(禦匙). He left about 15 texts, including "Su Wen Shao Shi"("素問紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"("傷寒廣要"), and "Zhen Fu Yao Jue"("診腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(矢數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', the founding of Ji Shou Guan(躋壽館) and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.